Cardanus comforte translated into Englishe. And published by commaundement of the right honourable the Earle of Oxenford

Of Comforte the second Booke

BEcause in the former booke wee haue discoursed copiouslye, (as coulde bee generallie) of the com∣fortinge of all miseries, the consi∣deracion of euerye seuerall euyll, seemed scantlye needefull: seinge right reason, wise counsel, & then our talke might suffice to remoue al sadnes out of the mynde of e∣euerye wise man, but for that it was oure purpose at the beginninge, to consyder withoute affection, and with righte iudgemente to speake diligentlye of euerye aduersitie that maye happen to men: it seemed also more necessary for vs to doe the same, because some woulde thinke, those thinges which should be let passe, to be left vntouched of purpose, rather because they coulde not bee proued, then be∣cause they were superfluous. Moreouer this hist∣orye of euils hath both for varietie and for example no smal pleasure, wherwith it may washe awaye from the readers, that spotte of sadnes whiche is wont to be lefte of the sensible minde, and also of nature it selfe in greate mishappes. For often∣times, though reason comforte vs and teache vs that neitter mourninge is meete, neither that ther is anye cause of mourninge, yet the sad mynde of it selfe can not be merie: whiche thinge where yf

hapneth not seldome with out any aduersitie at al how muche moore lyke is it to be lefte behinde in them that pine with long wearynes, not withstā∣ding the verye wounde to bee cured.

Therfore that now we maye returne to oure pur∣posed talke: of al thinges that happen in mannes lyfe, sorrowe, and deathe, bee moste bytter. For to be bereft of the companye of oure moste dearlie beloued for euer, and withoute hope, is wonte to seeme a mooste cruell thinge vnto all men. And deathe it selfe (as saith the Philosopher) of al terri¦ble thinges is mooste extreame, wherefore if anie thinge be able to shake a valiaunte and wise man, doubtles that oughte to be the deathe of hym selfe and his moste neare frendes.

For whiche cause I perceiue excellente Poetes to haue mourned bothe for theirs and theimselues and also to haue fayned others mourninge for their freendes. Amonge whome Papinius beway¦leth his father sayinge.

Gyue vvyt and vvoful voyce, O Syre, let me my vvoes complayne. For this the moone hath hyd her face, and thrise come backe agayn. Syth first I set me dovvne, in slouth and sobbinge cheare No muse to comfort care.

An other in the same cause.

VVhat man can make a spring of teares, to feede my gulfe of griefe Or vvho hath store of teares so great: and far from al reliefe. Pitye hath bereft my sight, and hart hath cleft in tvvayne, VVhich suffereth not my vvoes to sound, my tong cannot complayn Such is my griefe.

But would to God this complaint, were not that which is commonlye spoken of. The weping of y^• heire is the weepinge is of one that laugheth vn∣der a vizer: for so rarely is the tender loue toward the parentes wont to be found, that none is lesse, Yet admit it were such as these verses expresse. Surely this booke shalbe thought lesse nedeful in no parte, then in comfortinge the sorrowe whiche chaunceth by the death of parentes. For some ex∣amples ther be of brothers which haue slaine them selues for their brothers, of parents for their chil∣dren, and of husbandes for their wiues: but y^t loue of chyldren toward their parentes hath bene con∣fyrmed almoste by no experience. Where by it hap∣neth that the complaint of Catullus maye seeme ra∣ther (as they say) to come frome the hart. For thus he bewayles his brother.

Loe novv my study stayde is, for cruell death haue slaine. My brother deare: shal I pore vvretch in vvretched life remayne? The only hope of all our house, O death thou hast bereft me Myne earthly ioy this brother vvas, none other ioy is left me.

Virgil counterfayteth a more bitter lamentatiō not without wrath and indignacion of the mynd, in Mezentius lamenting his slayne sonne saying.

My countrye vvrought my vvoe, my frendes dyd hate me all, If death had tane my giltles soule, no griefe had made me thrall. Lo yet among you men I liue, and styll enioy this lyght But long I may not so.

Yet how much more cruell sorow is fayned of the same poet in the mother bewayling her onlye

sonne Eurialus, for that shee both a widowe and an olde woman, sawe him slaine cruellye in his enne∣myes handes. There truly he contayneth the wo∣manly tendernes of harte in these wordes.

Your deadly darts (O foes) for pittye cast in mee: VVith cruell svvorde before the rest, let me destroyed bee. Els thou Almightye God, on me such mercye haue, As that my vvretched head may rest, vvithin myne earthly graue.

The slaughter of the sonne bewayled of y^• mo∣ther, in my iudgemente coulde not be better descri∣bed of y^e Poet. And Homer bringes in Achilles, sor∣rowinge sore at the buriall of his frende Patroclus, when he saide.

But him a carefull cloud, did compasse rounde about, And on his head vvith heauy hand, the dust he poured out.

And after horriblye he cryed oute. Yea so farre forth is the vehemencye of his sorrowe declared, that his familiar frendes feared lest he should kill himselfe. But another more moderately mourneth for his death, and complayneth of destines, when no fayned feare in others, but his owne enforced him sayinge.

And in my greenest yeares, vvhen youth hath hyest povver, Shal this my spirite depart avvaye, and death my corps deuoure? The Gods I cannot guide, their vvill vvee must obay, VVhere destny dryues I yeld my selfe: vvith vvilling mind alvvay.

But while I set forth the follies of others, me thincke. I haue framed a mourninge dittye: and haue not only described, but rather encreased hea∣uye

mourning. Notwithstanding the very mat∣ter could not be vnfolded vnles I had also put to the iudgement of Poetes, for that is the common peoples opinion, not onelye because the Poets be carefull to speake those thinges which be populer and liked of the common sorte, but also for that if otherwyse they would speake they could not, whē they be so farre wyde from all studye of Philoso∣phye. For which cause also they be shut out of Pla∣to his common weale. And herein we must either condempne Plato if he banish them vniustly: or the Poets if he do it iustlye. Therefore surely the bet∣ter opinion is that they be banished worthilye: for agreing wyth the people, they spake those thinges which be in the opinion of the ignoraunte. For no man denyes that wyse men be few: and the com∣mon people contayneth y^e most part of men: tho∣pinions therefore of the Poets and the common people, in which they disagree wyth the Philoso∣phers be all false, and vnprofitable. Certes it is of necessitye, that the opynion of the common sort is false: it the iudgemēt of wise mē be true: but who doubteth whether wyse mens sayings be true? o∣therwyse trulye they should be no wyse men. But if in any thinge at al the Poets deserue small cre∣dite, no wher lesse then in those thinges which cō∣serne maners and vertues.

Neyther is it any maruayle though Archilochus a passing good Poet (but so much worse Philoso∣pher) was compelled of the Lacedemonians the very same houre that hee came into towne, to be pac∣kinge awaye agayne, for wrytinge this sentence.

Better it is to want armes, then suffer death. Verilye manye tymes lewde talke corrupteth honest maners.

Therefore seinge wee wyll speake of sorrowe and death, it seemeth necessarye firste to examine whether in our owne death, or in the death of our frendes there be any euil: and if there be, whether the euil maye bee ouercome by good, or rather the losse by gaine. That shalbe easye to discerne if ••irst we distinguishe and diligentlye vnderstande this: whether after wee be deade, there remaine anye thinge of vs besyde the bodye. Or all the whole dye awaye together wyth the bodye. In whiche cause althoughe wee haue alreadye spoken many thinges in the booke De Areanis aeternitis, & minds to speake in the bookes of Deathe, yet is not this question, in this place meete to be shadowed who∣lye wyth sylence. But as in this Booke chiefelye we followe the truth, and euery where briefenes, so one onelye reason of the reasonable soule shall suffyce vs for the knowing of his nature. For se∣inge man hath vnderstanding, hee is endued with many habites of knowledge. That is to say Sci∣ence, as Geometrye, Philosophye, and Logicke. Artes, as Saylinge, Husbandrye, Phisicke. In∣telligence which is of principles, as that the whole is greater then any part thereof alone, and equal to all his partes together. Prudence, whereby hee consydereth and disposeth all thinges that he hath to doe. And Sapience wyth these, by which hee knoweth GOD and embraceth Religion. And some menne do more excel in some one or other of these or in manye of them, whereby it comes to

passe that man doth so vse his vnderstanding and reason in his owne arte, as though in other thin∣ges he may seeme rude, yet in that one thing he ex∣ceedeth right notable men. Some though they haue neyther learninge nor arte, yet by reason of exercise proue very wyse. That it may plainly ap∣peare, that mans vnderstāding is in all men alike, and differeth onelye in exercise, we perceiue in the barbarous & vplandishe men: Wherefore I wō∣der at the doltishnes of some which professe wyse∣dome, who thincke that onely learned men be rea∣sonable, & others differ little from beastes. Wor∣thelye therefore it commeth (as they say common∣lye) that the cleane contrary falleth out, that is to saye, that these learned men besyde their Booke, knowe nothing at all, and may easely be beguiled of any vnlearned soule.

For if they would waye wyth themselues, that all men (vnlesse they bee hindered with some dis∣ease) haue the vse of reason and vnderstandinge, and that so muche the more in one kinde of exer∣cyse, howe muche further they bee from another, they shoulde well perceyue themselues to be ouer∣come of them. What a nomber leauing theyr vile occupations, haue proued famous Philosophers? Simon Coriarius when Socrates came often vnto his shoppe, hauing talke wyth his prentices became a perfit Philosopher, and left vnto his posteritye no small nomber of monumentes. So he that was a curryer, onely by exercise is stertt vp to be a Phi∣losopher. The cunning therefore of artisanes and others that want learning is not to be despised as

boyde of vnderstanding. But as it is wont to be sayde, Howe farre Megara is from Athens: so farre is Athens from Megara. So, howe farre a learned man passeth an artysan in speakinge, so farre doth an artisan passe a learned man in his facultye. Of both then the reason is alike, the vnderstandinge a like, and nature all one, differinge onely in endes and vse. But seing there is in other lyuing crea∣tures an excellencye aboue that is in man, as me∣morye in horses: strength and life as in the Ele∣phant, power of sight, as in the Eagle: hearing as in the boare, touchinge as in the spider, swiftnes as in the hare: and yet of those habites of know∣ledge no other lyuing creature is any whit parta∣ker, much lesse able to go beyonde man in anye of them. It is then most apparant that mans minde is seuered from all corporal or bodelye matter. Ve∣rilye whereas man in all those thinges, which de∣pende of the bodye maye be ouercome of some ly∣uinge creature, and in these vertues of the minde no lyuinge creature is partener, no not of the lest part, it is not possible at all that the vertue of vn∣derstandinge shoulde not be both seperable, and vnmixt and euerlasting. Neyther yet remayneth it naked and bare.

For whereas of all other lyuinge thinges, the Dogge, the Marmyset, and the Elephant be with out controuersye endued wyth most wit, though a man would spende his whole life, he shal neuer teach them y^e least rule of any Arte or wysedome, besydes that which of nature is bred in them. And surelye to speake of the easyest thinge, if you tra∣uayle

to learne them to vndoe a knot, they keepe in memorye how they maye drawe and slake, and so fynallye loose the knot: but if you chaunge the knot neuer so little, they shal neuer know how to vndoe it, vnlesse it be mere chaunce, so as you may well perceyue they be vtterlye deuoyde of reason. Likewise foules learne to speake, and (as the Po∣et sayth) so well, that the Pye wyth him braggeth saying: If thou shouldest not see mee, thou wouldest denye that I am a fowle. Neuer yet shal you plainly teach her what she should saye, or any coupled sentence, to make a showe of any printe of reason. And the nerer they seeme to attayne vnto man in speakinge, so much surelye is it well knowen that they be able to con∣ceaue no vnderstanding. In like maner also dog∣ges know theyr owne names, & are by teachinge learned to hunt fowles: but all these things they keepe by memorye, and trulye cannot tell how to put or chaūge any thing more then they be taught, what occasion soeuer they haue. Neyther is it to be supposed they knowe moe thinges whiche for want of speache they cannot vtter: seinge the ap∣test foules to learne (among which is the Popin∣geye) althoughe they can learne well to speake as men, be neuer more fit to any vse of reason. Brute beastes therefore be able for one onelye arte by na∣ture, and for all thinges vniuersallye onlye by me∣morye, not conceyuinge reason at anye time, ney∣ther by continuall teachinge theyr race, neyther by processe of tyme, neyther by endeuoure and dilli∣gence. Therefore as Aristotle hath taughte, me∣mory is no part of reason: but in deede wyth Pla∣to,

remembring is the same that vnderstanding is wyth Aristotle. Trulye these two differre onlye in this, because Aristotle beleeueth the conceyued for∣mes of thinges come newly into the minde, he gi∣ueth them the name of vnderstandinge: but Plato thinketh they be borne in our minde, wherfore he termeth it memorye Of neither of these two, ther∣fore seing they be the powers of reason, alone can anye brute beaste be partaker, but onelye of that which Aristotle calleth memorye, Plato opinion. But because Plato in euerye place vseth names of thinges confusely, he attributeth vnto men, recor∣ding or euerlasting memorye, being part of reason: vnto other lyuinge creatures opinion and memo∣rye, latelye conceyued of the fences. And it appea∣reth plainlye that that arte proper vnto beastes is simple of nature, not of any skill, in that it is most excellent in Swallowes and pismiers, and other vile and base creatures far wyde of al perceyuing. For if it were wroughte by discretion as artes be in men, it shoulde be so muche more fine, by howe much y^e liuing beast were more excellent in sence & memorye. But it happeneth otherwise whē dog∣ges, horses, & Elephants know not how to do any such thing as either the swallow, the pysmyer, or the worme. Ther should be also in them as in mē, imperfections and diuersityes aboute the same Arte, yea and passing ouer into the like works as ther is in mē, of which forasmuch as there is none, it cannot be doubted that this is wholy the insti∣tution of nature. And to speake generallye, if any

brute thinge could haue euen the shadowe of rea∣son, it were simplye necessarye that a reason fra∣med of two particuler propositions should inferre a conclusion, which no waye can be. Therefore be brute creatures gouerned onlye by nature, not by reason. But certainly seing nature it selfe the mi∣stres and teacher of the lyuing creature, is doubt∣les immortall, though the lyuing creature be mor∣tall. Howe muche more necessarye is it, that mās vnderstandinge, which knoweth all the Artes of all lyuing thinges, and more and more excellente, besydes also the disciplines and principles, God & all the furniture of Heauen and the Elementes, besides these to bee immortall and vncorruptible? For as nature it selfe is not the lyuing thinge, but that whiche doth teache the lyuinge thinge, and therefore remayneth when the lyuinge thinge dy∣eth: So contrariwyse whereas vnderstandinge is the whole man, and it selfe knoweth the same, as longe as the vnderstandinge remayneth, the whole man is also vncorruptible, thoughe the bo∣dye vanishe awaye. Wherefore mee thincke Crito was rightlye reproued of Socrates. For when Cri∣to for good wyll asked of him where he woulde be buryed (for nowe had Socrates in prisonne dronken his poyson readye to dye) Hee aunsweared, alas what laboure haue I loste, that coulde not per∣swade Crito, that I shall flye awaye from hence all whole. For the soule thoughe it be most sim∣ple, yet comprehendeth it al vertue in manne, not receyuinge manye vertues because it hath diuers partes, but accordinge to the nature and qualitye

of those things which be handled of it, it is called Intelligence and Iudgement, and witte, and de∣liberation, and will, and prudence, and sapience, & Arte. Also brute beastes must needes clearelye wante all these thinges. For neyther doth anye of them vse eyther iudgement, or deliberation, or wil (properly called) or intelligence, or counsell, but are all equallye and vniuersallye voyde of all these, like as on the contrary part all men are furnished wyth these. Forsothe because theyr nature, which is vnderstanding or soule, or reasonable minde, cō∣taineth and is by possibilitye all these. And ther∣fore is transformed into euerye one of theim, euen as it lysteth. Wherefore I wonder not a little at theyr vanitye, who esteeme men onely of tem∣perate Regions for reasonable: and imagine the inhabitauntes of the furthest Elementes of the earth like wilde beastes, and to haue the monste∣rous shapes that Solinus the Cosmographer des∣cribeth. But sure they be much deceyued in iudge∣mente. A fewe yeares since Leonarde Apisan when he trauayled into India and Ethiopia, broughte oute of India Arithmeticke, and oute of Ethiopia, Alge∣bras Arte of reckeninge: Argumentes of moste fine wittes. No man almost denyeth the Aegip∣sians to be inuenters of all Artes, but chiefely of A∣stronomy. Latelye Iohn Mounteregio of Germany, and Gulihelmus a Zelander a manne of excellente witte, Erasmus of Roterdame an Hollander, and nowe all the Northe Countryes floweth in good learninge. What an impudent matter is it, that they will compare theyr wittes wyth beastes, and

preferre ours more dull to them: from whom out of Affricke and Sarmatia be brought artes of greate subtiltye, as we Italians are no way able to imi∣tate the same. The temperate countrye hath ney∣ther better wittes nor quicker mindes, but onelye more gentle maners, and more moderate affecti∣ons, wherein the plentye of all thinges holpen w^t the clemencye of the ayre, laboureth to challeng to it selfe the chiefe partes. But if the armyes of y^• Romaynes had not beene, Italye for fine wittes had lyen still, and geuen place to a great manye of prouinces. So Greece passed the Barbarians, in studye, not in witte. What makes it matter that the Barbarians are more enclyned vnto some af∣fections of the minde, that therefore they shoulde be sayde to haue lesse reason? wheras wee maye see for the most parte famous menne to haue ben naturallye prone vnto anger, by reason of the sub∣till humour so plentifullye feedinge those partes of the sence which serue vnto y^• reasonable minde. Neyther for all that, oughte angrye personnes to be called vnreasonable, vnlesse it be in this sence, that they suffer the reasonable power of the soule to muche, to be ouercome of the affections of the bodye. In which sence if it like them to call the in∣habitauntes of the furthest clymates vnreasona∣ble, I agree that they be more ready to yelde vn∣to vices. Not for that they want anye thinge at all of the reasonable power of the mynde, when commonlye they exceede vs in witte, and counsel, and subtiltye of artes. For I aske this question, if two men be equallye riche, and the one vseth

his riches, the other will not, shall wee therefore call him the poorer who vseth them not. All the noble Philosophers therefore seinge this, and be∣inge enforced to define the soule immortall, and neuer fading, were fayne to flye wyth lye and all to the vnitye of it▪ seinge in deede our vnderstan∣dinge to be vnfadeable, but neuerthelesse to be all one in all menne. Marye this they affirme, some one waye and some another. For some (as Auer∣r••es) make both the passiue and agent all one, eche one of theym seperable, but the one the forme of a man, the other a certaine accidentall thinge, and vtterlye seperate from the man. Some other more reasonable of these opinions, holde that the agent onely commeth from without yet not so to be coupled vnto man that it maye be simplye hys forme and part of him: But as for that that Auer∣roes affyrmeth of the double vnderstanding, I ne∣uer founde it wyth Aristotle. Forsothe it is all one whiche commeth from withoute, and is not vn∣seperable, all the reste proceede of the matter and vertue of the seede. But to make in manne two vnderstandinges, and both euerlasting is a mar∣uelous absurditye. But this at this time is no∣thinge to vs, let vs nowe showe that vnderstan∣dinge whiche is not mixte, and commeth from withoute, that it cannot possiblye be all one one∣lye. For if it were suche a one, and also the forme of manne, howe could it afore it were exercised in vs, bee compared to a bare shauen table, beinge already imprinted wyth all manner of discipline in

others. All men shoulde also a like continue, yea than (that is more) all men should be one man, be∣cause theyr forme shoulde bee one in nomber, and one thinge that vnderstandeth. And if it be not y^e forme, what is more fonde then to saye man vn∣derstandeth, when vnderstandinge it selfe is no parte of man. Althoughe these thinges be verye trifles, yet let vs bestow them on these good fello∣wes, and fetche vppe againe the foundation from the bottome. Eyther this onelye and euerlasting vnderstandinge is onlye in men: or els as it were a Sonne beinge seperate in substance, it assisteth all men wyth the light. If it be in men onely, how is it seuered? howe commeth it from withoute? howe doth it not flowe from the power of the seedes? yea what more excellency hath man then other lyuinge thinges? seinge they haue both e∣uerlastinge matter, and nature of whom they be gouerned vnfadable: for soe to continue, is no o∣therwyse to remayne the same thing, then in like∣nes, not in nomber. For the same power shoulde be nature in an other lyuing creature, and vnder∣standinge in manne. But herefore is the lyuing creature gouerned of an other thinge, because na∣ture cannot be the same that the lyuinge creature is, because that, of which it is gouerned, conti∣nueth stil when the lyuinge creature is deade. If therefore man be ruled of himselfe and that be immortal which ruleth it cannot be one in diuers, for nature which ruleth is seuered from y^e lyuinge thinges, that it beinge one mighte serue manye▪

but the power of vnderstandynge is coupled in man. Wherefore one power of vnderstandinge, cannot serue many men, but euerye man hath his owne vnderstandyng assigned him by himselfe. But it doth not as it were a sonne, shyne vnto vs wythout vs, first for that we perceiue our selues to vnderstand, none otherwyse thē to haue sense. But sense is proper vnto vs, and all the foūdatiō therof is part of vs, ergo our vnderstandinge also. Then moreuer and if it should shine without, wee should be gouerned of an other thing, as the brute beastes be, which for no other cause are gouerned of an other thinge, then that same of whiche they are gouerned without them. But this is a thing most proper vnto vs men, that wee shoulde com∣maunde oure selues. For the vertue within vs, moueth oure lymmes, because it commeth from vnderstandinge (is ruled wyth a straunge and forraine rule, doth alwayes obaye after one sorte, and is not oure owne simplye, nor knowen vnto vs, but we vse it not knowinge, howe we vse it. And so of those thinges whiche come from other where, we be not full maysters of them. So bea∣stes because they be gouerned by the motion of the natural power, and sence, which hath an outward or foraine cause, in like sort be quite voyde of liber∣tye, and vtterly subiecte to an others gouernment, nothing differing in theyr affections from y^e sence and seruice which the members in man are wont to do vnto the wil. For if those members be hurt, of theyr owne accorde, & without the commaun∣dement of wyll, they shrinke backe, although they

know not wherfore they so doe. Moreouer and if vnderstandinge were without vs, we shoulde no more differ from other lyuing creatures, then they do one from an other, and nedes it muste folow, y^• bruite beastes should not want vnderstandinge. Forasmuch as in the same maner the nature both of bruite beastes and men should be illumined in y^e same sort, & of the same eternal causes. And nowe is it shewed how brutishe lyuing creatures are for euer, by no kinde of meanes able to attain vnto e∣uē the least shadow of that part which is reasona∣ble, but by memory, or els nature somtime to haue geuen a certain show of some conceiued reason. Wherfore it is manifest the mynd of mē to be hea¦uenlye and deuided according to the nūber of men neither fading nor waxeing olde at any time. But like as y^e beames of the son, if they fal vpon a thick shadowed place or cloude do not shine bright, but if they light vpon glasse, or water, or christall, shine so much the brighter, how much clearer the matter is: and yet these beames be no purer nor more last∣inge then the other, but be a lyke perpetuall: So the mindes of men when the partes in which thei chiefly shine▪ be decayd either by age or by sicknes, do ceasse to vse their proper glistring, and faculties so that vnto som men they seme to fade, when for al that in no parte they are made eyther faulty, or faynt, or sickly, but continue, sound & vntouched e∣uen to death: & flitting from thence geue vnto vs a probable opinion of thē, for otherwise how could any man iudge the myndes of goode men for euer blessed and happye, the mindes of euyll men wret∣ched

and vnhappy. Hereupon groweth the opiniō of Plato, that after the worldes ende mens soules should returne to their bodies. Other thinke they dye not tyl the worlde be consumed with fyre, why¦che after long tyme they loke for, and of that mind be the Stoikes. By eyther of which Phylosophers, seing nothing we haue assuredly cōfirmed I mea¦ned not to say much, supposinge it should suffice to haue shewed y^• the soules of al men do remayn af∣ter with those faculties which bee moste properlye theirs, As wil, vnderstandinge, wisdome, know∣ledge, deliberacion, reason, the knowledge of artes and such like vertues. But now let vs returne to our determined purpose. It was agreed y^• deathe could be neither euill, nor worthye to be lamented, for profe wherof, the disputacion of the immortality of the soule was no more necessarye, then as men say to light a candle at mydnoneday, for death did neuer seme lesse greuous to any, then to those that afterdeathe belieued no lyfe at all. Neuerthelesse syth we haue fallen into this talke, and nowe doe assuredly know, it is also our determinacion to in¦struct others. Let vs therefore show that death is neither euil nor to be bewailed, and most dishonest of al it is, a mā either to lament or feare his own departing, frō life, which no pitie nor mercy can pre¦uent. But feare, imperfection of nature, & to much desyre of life muste nedelye be the cause, yet hereof whye is thy care so greate, or what happines haste thou, that mightest make thy lyfe so desyred? doest thou alone possesse anye delight that we haue not tasted of, whyche mighte make thee wyshe for

longer life? For euery of vs haue seene y^t starres, the Heauen, mountaynes, seas, ryuers, lakes, fiel∣des gardeines, Cittyes and townes, we haue also had sport, dalliaūce, musicke, songes, banquets, ve∣nerye, loue, maskerye, & finally euery sort of earth∣lye folly, neyther haue we wanted commendable exercise and indifferent skill of science, and besydes that, we know the manner of contentions, dispu∣tacions, publicke Orations. Yea for our conditi∣on we haue borne dignitye and office, we haue sa∣tisfyed the honest desyres of our children, frends & kinsefolkes, and together wyth them liued in glo∣rye, moneye, apparell, and other necessaryes of life, we haue enioyed: and in euery of them find grea∣ter offence then pleasure, so as we maye say with the Prophete Vanitas vanitatem & omnia vanitas.

Yet if any man hath founde a more noble felici∣tye, or can teache a waye more straight to happi∣nes or newe delight, I know not, but for my part in euerye thinge haue felte more griefe then plea∣sure. But I thincke it happeneth to these men y^• luste so muche after life, as it doth to those that la∣boureth alteration of mettals, who fynde euerye thinge soner then that they seeke, for besydes that they make neyther goulde nor siluer, y^• little which they haue is also consumed. Euenso, such as with greatest care do seeke for felicitye, not findinge it, do wyth losse of theyr laboure, also departe wyth quietnes of minde, and become most vnhappye. Wherefore sith this exceding desire of lyfe helpeth nothinge, yea though life were good, yet were it better without trouble to laye by his masse of ca∣res

and lyke a faithfull man restore that thou had¦dest borowed. But if perhapps thou in vayne tor∣ment thy selfe, what, doest thou win thereby, other then to consume in dyinge that lytle lyfe which is remayning: seinge what soeuer time is spente in thinking of death, may iustlye be so called. Howe much were it better to follow the counsel of. Aga∣thius who right wel commēded death saying, that it did not onlye remoue sicknes & al other grieues but also when al other discommodities of lyfe did happen to man often, it neuer woulde come more then once. Neither can death bee accompted anye extreme euil considering it commeth of most light occasions and is on euery side at hand. Such thin¦ges as we take for hurtful be also rare & not light¦lye founde, but ther is nothing more commonnor more quickly had then death. For death is takē by ayre, wynd, thonder, water, fire, earthquakes, wild beastes, fishes, foules, dust, smoke, serpents, meate, drinke, bed, trees, sleape, sorowe, ioy, laughter, com¦pany, anger, discorde, and fynallye of innumerable other occasions death doth procede. Philomenes se∣ing his Asse eating raysons said vnto his boy, see∣ing thou hast lefte the Asse raysons to eate, geeue him also wine to drinke, fell into a great laughter and not being able to stay him selfe, coughing hee dyed. Coma the brother of Diogines y^• notable thief, beinge by Rutilius the Consul taken and examined touching outlawes fled, he required time to think of his answere, & putting down his head betwixt his knees he stopped his owne breathe, and in the handes of his keeper dyed so quietlye, as none of

them perceiued when he toke the last leaue of lyfe.

Seing therfore with such ease men dye, what should we accompt of death to be resembled to any thyng better than sleape, for as in sleape and wa∣kyng be we neuer so hedeful, yet fele we not when yt cometh: euen so when frō lyfe we passe towar∣des death, our sences declyning w^tout all sence, at last we dye. When Socrates had drunk poyson & de∣lyuered hys garment to hys seruant ready to dye dyd notw^tstanding iest w^t Crito: saying. I pray the remēber to sacrifyce a cocke to Asculapius, for that was the auncient custome when anye man hadde drunke a holsome potion. Doest thou then think he felte any extreame gryefe? surelye no, for in ex∣treame pangues ieastynge is neuer seene nor the mynd knoweth not it selfe. Thys is also greatly to be meruayled at, that though euery man semeth to feare and flye death: yet seke they to eschewe nothing lesse, but rather follow euery thyng that bryngeth death withall. Neither seme they lesse carefull to seke death then to shun yt. The leche∣rouse man wythout regarde of lyfe preferreth hys pleasure, the irefull reuenge, the eater hys glotony the ambycious honour, the couetous ryches: the souldier spoyle: the mother chyldren, the marchāt traffycke: the studient learninge, and in somme: there is nothyng that doth not occasion forgetful¦nes of death. So we plainly see that we both shō and seeke for death, but not wythout good cause, for that there is nothynge that hathe in yt lesse e∣uyll, and they are therfore worthy prayse that do disdayne to dye, yf those thynges for whych they

neglect lyfe be eyther honest or necessarye, and yet, for lyght causes to seeke death is no token of cou∣rage, but rather a sure sygne of an abiecte mynd.

Therefore the contempte of lyfe ys not so com¦mendable, as intemperancye is reprochfull, and yet as the feare of death is not to be praysed, so not to dye chyeflye at necessarye occasyons and tymes, is moost reprochefull cowerdly and exceadeth all other vylety of mynde. But some percase do allow the sayinge of Epicari∣nus. Dye I would not, but to be dead I care not. As though that which followeth death is neither pleasaunt, or not greatlye euyll. Alas what e∣uyll can it be to want honger, thyrst, gryefe, labor▪ sadnesse, feare, and fynallye the whoole heape of e∣uylles, whych the soule beynge parted from the bo¦dye we must of necessitye want, and seinge it dy∣eth not, but in stede of these troubles, enio••eth hea¦uenly ioyes: why should we not acoumpte thys chaunge good and most delectable?

Therefore Socrates was wont to say, that death might be resembled eyther to sound sleape, a longe iorney, or destruccion, as is the death of bruit bea∣stes: If the soule doth lyue and after death feeleth nothinge, then is it lyke vnto a sound sleape, be∣cause therein we rest without eyther felinge or vn¦derstanding, and after a whyle return to the same exercyses. Mooste assured it is that such sleapes are moste sweete as be most sound. For those are the best where in lyke vnto dead men we dreame nothinge. The broken sleapes, the slomber, and dreames ful of visions, are commonly in them

that haue weake and sickly bodies. Whereupon Horacius sayth.

Vayne are the dreames, of sickly folkes.

But quiet and sound slepes and such as weary men commonly haue, are accompted sweetest.

So Homer ••doth cal those sleepes the beste, that be moste lyke to deathe. And Virgil.

The svvete and soundly slepe, vvhich death resembleth most.

I remember my father Faucius Cardanus while he lyued was wont to say that he euer desired death, because whyle he soundly slepte hee tasted the plea¦santest part of life, (meaning as I thinke) that e∣uery pleasure, that we take by our sences hathe in it more displeasure, then sweetenes. And therefore there could be nothing better, then to lack y^• know¦ledge of theym. But common opinion hath com∣pared death to slepe, rather thē trauayle or destruc∣tion (therfore Homer doth call it brasen slepe. Virgil yron slepe, either of which importeth forgetfulnes of al thinges, the allay of cares, dulnes of sences, & careles mynde of hap to come. Betwixt slepe and death this only difference there is, that in death, y^• time of quiet is longer. Diogenes beinge sicke, & slea¦ping, was asked of his phisicion how hee fared, to whom he answered wel, for (quod he) one brother enuieth an other, Such was the securitye of hys mynde: as euen at point of death he feared not to iest. In like maner did Cosmas Medices, a wise man

in our age who being nerse death, closed hys eyes, whiche his wife seinge, asked whye hee so dyd, hee answered that hee did it to bringe his eyes in cust∣ome. For in dede the eyes of dead men, are neither broade open, nor close shutte. And so I thinke the Poet did wel knowe sayinge.

Is not our sleape (O foole) of death, an Image playne? For fatall course shal bring a rest, that euer vvill remayne.

But if thou compare death to long trauayl and that the soule beinge let lose from prison of the bo∣dye seeth al thinges and walketh euerye where.

Than what can be consydered more happye. For the soule being burdened with the body, is neither free, nor rightly knoweth any thinge, but beyng ouerladen with cares, doth beholde, only the fy∣gure of thinges, and as it were throughe a webbe or clothe, gesseth a syghte, and certainlye knoweth nothing, but beinge free, doth not only cast of all hyndraunce, but also beholdeth all thinges with∣out interruption, whiche beinge true, who is hee that willingly woulde eschewe deathe? yea who is hee that woulde not rather doe as Theombrotus Ambrociota did? who hauinge red Platoes booke of the immortalitye of soules, cast himselfe headlong downe from a wall not feelinge any offence or o∣ther naturall sickenes, but onely for desyre of such heauenlye happynesse as spirites were partakers of. Therfore men saye that Socrates being by Crito perswaded to flye frome prison, aswel for sauinge hymselfe, as his frendes and kinsfolkes refused to doe it, answerynge wiselye. O Crito my chyldren

shalbe left in charge to God, which gaue them. As for friendes I am going into those partes where I am assured to fynd as good or haply better then they be. And at length I doubt not but you wil al¦so offer me your company meaninge thereby, that the lyfe of man was of small continuance.

Such were the wordes of Socrates thynking that death necessarilye myght be compared to one of these three, and most lyke of al to trauayle, whych may also be coniectured by dreames.

For there is nothing that doth better or moore truely prophecy the ende of lyfe, then when a man dreameth, that he doth trauayle and wander into farre countries, and chiefly, if he imagineth hym selfe to ryde vppon a whyte horse, that is swyfte, and that he trauayleth in countries vnknowen wythout hope of retourne, in such sort naturallye de••yninge of that shortlye wyll come to passe in dede. But if death be resembled to destruction, which as is all ready proued is moost impossible, yet can it no wayes bee accompted euyll: Be∣cause what so euer is not, can not be euyll, els we should lament for them that neuer were born, nor neuer were at all, and they that are not can no∣thinge suffer.

But if thou bewaylest thy chaunge, sure it is that Death dooth take away more euylles, then it bringeth, and those more certayn. And although Death were euyll, and brought wyth it but one onely commodity whyche Epicharinus spake of, be∣cause the partinge from Lyfe was painfull: yet by death art therof delyuered, for in all euilles, to

haue escaped is a greate comforte. If then death be euyll, to be dead is to escape, but if it bee good, thou haste no cause to lament. And that, the one, or the other is, who doubteth?

I remember nowe that, longe synce hap∣pened to my selfe (neither do I thinke to digresse from the purpose) that albeit the twentye and se∣uenth yeare of myne age, I became sore sicke of a syngle Tercian, after Seuen fyttes I ••ounded, and lay for dead. In whych tyme althoughe eue¦ry member was almoste depriued of his vertue, yet felt I neither griefe nor payn, other then a cer∣tayn ticklinge throughout my whole bodye, euen such as we feele in vsing venery.

Therfore as I sayde beynge in suche estate I feeled nothinge worse then that this tickelinge where in was not so greate pleasure as in Venus Sporte. And there with all a certayne Feare, leaste in deede I shoulde dye, and truely as tou∣chinge Sence or Strength I founde small dyffe∣rence thoughe the peryll were greate.

Afterwardes askinge of manye that hadde beene neare Death, whether therein they felte any gre∣ate euill or not, who aunsweared that in the He∣adeache, and in euerye other sicknesse of the Bo∣dye was greater Griefe.

I founde that in myne opinion of Death concey∣ued, I dyd not erre at all.

That proofe maye also bee had, that althoughe Children and women be moste fearfull to receiue all sortes of Medecines, and yelde to Cuttinge

of vaynes, yet being ready to dye do neither com∣playn nor lamente, but rather are offended if wee seeke to preserue their liues. Who cannot therfore coniecture, that in death there is either none euyll at al, or very litle, seynge those paynes whiche we feare most are in dyinge not regarded. Thys is also worthy to bee noted that they that hope of no lyfe to come, do no lesse valiantly dye thē they that beleue the soule immortal. As Cassius who hauing killed Caesar, with the same dagger that Caesar was slayne, aspecting no messenger of death slewe him∣selfe, so dyd Marcus Antonius, and Sardanapalus king of the Assyrians did cast into the fyre not only hym selfe but also, his bed and his concubines, but that he belieued no lyfe after death is knowen by these verses.

Novve eate, novve drinke, novve make good sport: For sith thy felfe on earthe, a mortall man do see Take here thy fill of earthly ioyes, no ioyes hereafter be.

Therfore albeit it were that with the body y^• soule did perishe: yet death could not be eyther euyl gre¦uous, or any wayes to be feared, yea such as so be¦leue are in greatest security for not beinge subiect, to iudgement and free from all suspicion of mynde either of punishment or reward, which thing doth most torment men that are ready to take leaue of lyfe. But thou shalt beleue al rather then this, that the soule perysheth with the body. For as it is not altogether certaine what dothe presentlye folowe death: so is it moste assured that the soule of man, doth neuer dye wherof althoughe none other profe

were then the consideracion of lyfe, and death, yet death is paciently to bee suffered: because there is nothing more hard or miserable then this life. Be∣sydes y^t by warning of god we are therof assured. Also al wise men haue so thought, and in thinges ineuitable the best is euer to be chosen. To return therfore to the beginninge, what is our lyfe? other then a continual toyle, euermore bound to abyde y^• discommoditie of so many necessities, so muche la∣bour, so many suspicions and peril. There is no de¦light in man, that repentance foloweth not. I am reuenged, then beware: I haue eaten my fyll: ful∣nesse doth offend me. I haue lightlye dyned, myne appetite is not satisfyed: I followe Venus sporte: manifold repentance, sadnes and in the ende syck∣nesse doth ensue. And finallye eyther thy desyre is not satisfyed and there by thou styll discontented: or els with saciety, repentance, and discomoditye doth torment thee. So the only way is to keepe y^t meane. For what cause haue all the Godds of the gentiles preferred death before the lyfe of man?

Vnlesse it were the worldlye miserye was to thē most apparantly knowen. Pindarus telleth y^• when Agamedes and Trophonius had builded the tēple of Apollo, they desired of the Gods, this reward, that where as Apollo, had willinglye promysed to re∣turne within seuen dayes, that they in the meane tyme mighte continue in banquetinge, and ioyfull lyfe: but in the end of those days, in a sound slepe they dyed, wherby Apollo playnly taught that for mortall men there was no greater reward then death: after that time the same▪ God confyrmed y^•

meaninge vpon Pindarus who being by the Bo••tian Ambassadour asked what thinge it was that best coulde happen to man? Pithius aunswered, that Pindarus do prooue true whyche alreadye he hathe wrytten of Agamedes and Trophonius whiche if hee doeth, he hymselfe muste shortlye followe.

In whiche aunswere the Poete did meane that he shoulde looke for Death: where in hee was not deceiued for within a few dayes he dyed in deede.

Plutarchus in an Epistle of Comforte written to Apollon••us, telleth this historye: When Midas had in Huntinge taken Silenus (this Silenus was of the Satyres stocke, nourished by Bacchus, who was also called Silenus, Surnamed Satyrus) of whome manye discended hee wrote (as Plyny tellethe) of wantonnesse and there in fayned thre Sileni. Hee asked of him what was mooste to bee desyred of man? Whereunto hee aunsweared not, but at length enforced by the importunacie of the Kinge, brake forthe in this sorte.

O you tormented Deuils the seede of one daye why constrain you me to speake, that which were better for you if you neuer knewe it? That is, that the ignoraunce of your owne euyls, is the onelye pleasure of mannes lyfe. But seinge you knowe your own euils, the beste were not to be born, and nexte to that, not to lyue longe.

And your condicion is such as you are partakers of no part of those goode thinges whiche nature hathe made, this spake Silenus. The sentence of the Philosophers doe also here vnto agree and A∣ristotle prince of the Peripatetian secte, doth call those

mooste effeminate that murder theim selues, and those valiaunt which can abyde Trauaile, Payne, Misfortune, and all sortes of myserie which opini∣on the Poet folowed sayinge.

In fortunes high disgrace: each man may death disdayne. But he most valiaunt is, that can, in vvretched state remayne.

But Plato chiefe of the Academian Sect, saythe that a man ought not to yelde to Death, because we are ignoraunt whether it be good or euil, mea∣ninge that in respecte of punishment or Ioye, that folowed it was euill or good, because deathe was the end both of good and euill.

Therfore euen in the whole scripture death is not accompted other then sleape, and to dye is saide to sleape. What maruayle is it then though for Hope of Life to come, we ought not to shunne to dye. We finde that Sainct Paule wished to dye and goe to God, which desyre ought to be not only in Holy men, but also in all good men.

For three sorts of euills there be that may happen to men. The firste within vs and our mindes, with which temperancy do mete.

The second without vs, and they by wisedome are preuented. The thirde are those, that al be it they be in deede without vs, yet are they vneuita∣ble, and against them none other defence we haue then fortitude. And I pray you, to what purpose should fortitude serue, if to feare death were either goode or necessarye? As therfore temporaunce and Wysedome are proffytable for Man: So

is also fortitude, yet what profite coulde proceede therof, if necessarily we feared death? or if that fe∣are were eyther good or honest, syth of necessitye, death must come to man one tyme or an other, one of these three must necessarilie folowe, eyther that lyke vnto beastes we should be ignorant of death, which cannot be, eyther that with willyng minde we will dye: or els that we torment our selues.

Were it not more naturall to man (and the rather seing that bruit beastes with ignorance escheweth the feare of death) that he wiselye in place of igno∣rance shuld vse fortitude, geuē him by God against the necessitie of death. Neither can wee thinke y^t God hath more fauourablye forsene for bruite bea∣stes then men, yet they, without al care do yelde to dye. So we armed withe fortitude oughte not to feare any death. What profyte can we procure to our country or friendes? or what good can ver∣tue bringe, if we dysdayne to dye? Callicratides the Lacedemonian captain hearing the Soothsayer pro∣nounce victorye to the Lacedemonians and death to himselfe, aunswered: Sparta by losse of me shall no∣thing at al be weakened. How noble were the de∣des of men that feared no death, how happy was their liues, how comme••dable were their endes? how glorious was their fame? and in briefe, wh•• refuse we to yelde to that equality, wherin a com∣mon parson is like a kyng, a monster lyke a most semely man, a tyrant like the symple & most harm∣lesse soule. The huge armye of Xerses, neyther the treasure of Tyberius, nor the crueltye of Antonius, a∣gaynst death did any thyng preuayle. All men are

subiecte to one equallitye (exceptinge true vertue) there shalbe no difference, and thereinto without disdayne, hate, enuye, or wronge, to nature, by de∣stenye we shalbe all called, thoughe no man is ex∣pert in that iorneye. Onelye false opinion of man hath made death to be accōpted a feareful thing, not vnlike as those that haue not the experience of trauayle, studye, or concurse of kinges do make of them great admiratiō: when others that are ac∣quainted wyth such things, do know them with∣out maruaile at all. And some we see without ex∣perience haue disdayned death, & for lighte causes killed themselues. Of which nomber was Dioxip∣pus the Champion, who through enuye of the Ma∣cedonians falsely accused of thefte before Alexander, & protesting the iniurye, w^t his owne sworde slewe himselfe: we haue also seene a scholler a coūtry mā of ours, for not beinge requited in loue at the han∣des of a gentlewoman in Padoa, wyth poyson pro∣cured his owne death: One other in oure Cittye, hauinge sustayned losse by the pryce of corne, wil∣linglye hanged himselfe. One other (and hee also of our Nation:) finding he could not with commo∣ditye paye his dettes, threw himselfe into a water and so drowned: I my selfe did see a womā who for verye sorrow that she had committed adultrye (askinge God forgiuenes for her offence) sodenlye dranke poyson. Cleopatra although she might haue liued in honor, yet because she would not be caried about in tryumphe, caused a Serpent to bite her bodye, & thereof willingly dyed: Porcia the daugh∣ter of Cato and wyfe to Brutus (in honest life farre

e••celling Cleopatra) hearing that her husband was slayne didde eate burninge Coales and there∣of died. For cause more iust dyed Democles a Boy of notable beauty in Athens. He being by the king watched when he should enter naked into a bath, (and knowing the king ment to abuse him) caste himselfe into the bottome of the whot water and so presently dyed. The death of Lucretia is wel kno∣wen, who violently bereft of hir honor, sticked hir selfe: The wante of successe and not will, was cause that Alexander the greate escaped voluntarie death: for hauing in dronken mode stain his frend Clitus, he would presently in the house haue murde¦red himselfe, from whiche doinge in space of three daies both by force & sute he could scātly be entrea∣ted to refrayn, and afterwards being at y^• siege of Sudracarus a citie in India, he leaped from the wall in¦to the towne of purpose to dye. For by meane ther¦of he did both fal farre, and alone among his ene∣mies, but fortune woulde not permit that successe he desired. This booke would not receiue y^e nūber of ensamples of such, as for feare loue, griefe, anger & other occasions of no waight haue sought theyr owne deathes: Besides whom we reade of hole legions that haue offered themselues to apparant destruction. As they did that were w^t Leonida a∣gainst the Persiās and fought nere vnto Thermopile.

What woulde these people haue aduentured for great cause, or if death were a great euyl, that vpon so light occasion did not refuse to dye. From whi∣che determinacion no respect of age, sexe, or honor, could feare them: But I se what thou wilt say?

death I doe not feare, for as it is not euill, so is it necessarye, and to feare that is of necessitye, were vaine, cowerdlye and hurtefull. Yet woulde I dye easelye, and olde, suche a death as Augustus desired and did obtaine. For by lyuinge olde I shall not onelye gaine a longer life, but also a more easyer death. Aristoteles in his Booke De Respira∣tione thincketh that verye olde men dyed not one∣lye withoute payne, but also withoute anye fee∣linge of deathe, because the heate of their bodyes was quenched, whiche maye appeare by this ex∣ample: If thou goe aboute to drawe a tothe, that is not loose, thou feelest great paine, but if of it selfe it were loose before, withoute anye griefe at all it commeth awaye. Euen so greene youthe wyth extreeme paine do yelde to death: but olde folke in dying feele no griefe almost at al: As the tragicall Poet sayth.

In slomber svveete, the aged sprite departeth.

How can it be other thē that death is greuous to yonge men, when as sleepe against nature is offensiue. Oft times it happeneth that such as vp∣pon custome seeke sleepe at vntimelye houres be∣come thereby drye, pyned, and slouthfull, so as in steede of delight they get disease. Theophrastus be∣inge readye to dye (thoughe he were an olde mā) complayned of Nature: because she had ordayned so longe life in Staggs & Rauens (al most vnpro∣fitable beastes) and to mā, being the most noble &

wysest creature allowed so shorte a terme to 〈◊〉〈◊〉 in. What may they say then that dye in y^• flower of theyr youth, haue they not iust cause to lament? Surely no. But here the reason why nature hath not: among other creatures made man of longest lyfe, and then that he that dyeth in youth doth suf∣fer nothing more greuous then they that lyue old. For fyrst it is doubted of manye, (and chiefelye of Aristotle, whether anye creature (the Elephant ex∣cepte) doth liue more longe then man. Because he maketh no mentiō either of the Phenixe, y^e Crow, the Rauen or the Stagge: nor affirmeth them to be of longest life. But let vs confesse that whiche is imputed in Virgill, though it doth little importe to the matter, where he speaking of men sayth.

A life more longe nyne times, the cacklinge Crovve doth lyue.

But confessing with Aristotle that y^• Elephante doth liue more longe then man: why neede we cō∣tende whether man be of one or more creatures in longe lyuinge excelled? Omittinge also that the holye Scripture affyrmeth lyfe more long to man then other lyuinge creatures: let vs now dispute that y^t alreadye is taken in hande, that is to say, for what cause some beasts be of longer life then mā? The reason is this: seinge all creatures are made eyther for the vse or honour of man▪ they were fra∣med accordinge to the descretion of Nature: at which time she made theyr minds, as wel for their bodyes, as theyr bodyes for their mindes: & were therefore made simple with fewe instruments, as

plaine thinges to enduer longe. But the bodye of man being made onely for his minde, neded many more instrumentes, to thende that the vnderstan∣ding might the more fitlye do his office. Therfore although Nature hath made for man the best pro∣portion of bodye, yet could she not geue therevnto the longest lyfe, by reason of exceeding concaui∣ties, and subtilnes of the members: which if they were great (besides that we should be al Giants) they woulde bee troublesome eche one to other. Which is wel proued in y^• no creature hath so infi∣nite members or part of mēbers, which were of necessity made smal & slender, to y^• end they might the rather be fit to yeld: & so the breath (an instru∣mēt of the soule) became y^• more subtil. Wherfore nature hath not in this behalfe omitted any parte of her duty▪ but rather w^t such dilligence helped our life, as for the length thereof wee haue no cause to complaine, which is nowe wel proued in y^• people of India latest founde, where men liue commonlye a hundreth and thirty yeres, because there the ayre is good, and the people without cares. But wee cōtinuing incares, riot, & vntimely labour, chosing ayre for profit & not health, yea altogether forget∣ting the length of life, wee cast oure selues into ex∣treame sickenes, discōmodities of body and presēt death, without cause accusing nature, for the short¦nes of oure liues: Howe muche better were it to know which way to vse the benefit of nature? if so deare & pleasāt a thing thou doest accompt this life? what is y^• cause that Philosophers and Her∣mits haue liued so verye long? & yet theyr to great

stinens and earnest contemplacion hindered their health? vnlesse it were because they liued voide of care and temperatly. How much were this rule of lyuinge to attaine long life more delicate, then to feede vppon fleshe and honye? But in this age mē continue carefully in labours and care, watching the halfe night baskinge in Venus bathe, abyding in cloudye Regions, and not in good ayre, & drin∣kinge boyled wynes: do notwithstandinge com∣plaine of short life. And howsoeuer in deede oure liues be short, it is opinion that doth make it so to appeare. The people called Garamantes do not liue aboue fortye yeares. I omit to speake of the Pig∣meians as people rather fayned then in deede, but wee if we dye before fyftye or threscore, do thincke that iustlye we lament: and yet who so dwelleth in those countryes do highly thanke God if he at∣tayneth fortye yeares, and thou lyuinge muche el∣der do neuerthelesse complayne. Surelye euerye lyfe is long that is continued till death sith at the beginning the terme is destined, and as sayth the Poet.

In birth vvee breede our death, our ende, on first beginning hangeth.

Reade we not in holye Scripture, that y^• nom∣ber of dayes and monthes is appointed by God? he hath set the terme which cannot be passed. The lyfe of man therefore is ended wyth olde age: for old age is the last part of life. Olde age is also the necessitye of death: wheresoeuer therefore death is necessary, old age draweth neare Whoso dyeth

in youth in this onelye is the more happye, that he escapeth the discommoditye of old age, will thou make life to seme long or short by comparison? A kinde of beastes ther be called, Ephemera which are made in the morning, and before sonne settinge do dye. If happelye they dye at noone, theyr lyfe is called shorte: but if they continue till nighte, they accompte it longe, and yet it exceedeth not twelue houres. Wee maruaile at flees for theyr long life, if they liue two Sommers, and at flees that con∣tinue three monethes. Yet whiche of these is thoughte any thinge towardes mans life? we call dogges olde that passe a leuen yeares of age: but a man passeth all these in longe lyuinge thoughe hee dyeth in youth. But the life of mā must not be ac∣compted longe or shorte: in respecte of his yeares. The life of all mortall men is but shorte: because wyth death it shalbe most certainlye ended: It is vertue & worthy actes that maketh the life longe, and idlenes that shortneth thy dayes. Alexander, thoughe hee liued not aboue thirtye three yeares, dyed an old man, through the greatnes and nom∣ber of his noble exploytes. Argantonius hauinge lyued a hundreth and twentye yeares, maye bee sayde to haue dyed in youth, because (besydes the rarenes of his age) in all his life he neuer did anye thing that deserued memorye. It ought also wor∣thelye to be noted that for the most parte, all nota∣ble men haue dyed in theyr youth. Amonge the kinges none almoste continued to olde age, Her∣cules, Athilles, Castor, Pollux, Aiax, Iason. Amonge the Poetes Lucanus, Catullus, Tibullus, neyther

was Vigill long liued, neyther Demostenes nor Ci∣cero: howe true, yea to true is the sayinge of the Poet.

Their liues are short, and age is rare: vvhere life doth lacke good rule.

IVLIVS CAESAR Seuerus, Alexander, Probus, Aurelianus, Claudius the seconde of that name dyed in youth: which men a I thincke liued the lesse, the more honest they were, because being deare to the Gods were the souer called vnto them. Wher∣vppon grew that saying from the Poetes, whom Iupiter and Apollo do loue, do neuer attaine to old age. This is also to be noted, y^t choise is to be loked for, wher wil may anye wayes auayle: but in thy power it is not to make thy life, eyther more long or more shorte. Yet if thou cā do it, there is none offence at al, but if thou cānot, thou lamentest thy shortnes of life for no greater reason, then thou may thy mortality. And y^t care of thinges impossi∣ble is vayne, & onelye proper to fooles. But admit thou maye continue thy life and become olde, arte thou not therby the more vnhappye? because thou losest that singuler commodity which by God al∣mightye is gauen to men for the allaye of sorrow: which is ignorance of time. While wee continue yonge, wee liue meerelye, because wee imagine death is not at hande: But how can olde menne thincke that death is farre awaye? when alreadye they are entred the laste ende of life. Howe true and worthye memorye is that sayinge of S. Au∣sten, A yonge manne maye soone dye, but an olde manne cannot liue longe. And yet no couse there

is why thou should not be sorrye, seing a yong mā maye also dye sone. Syth thende of life is vnkno∣wē, a yong man neuer ought to dispayre whether he laboureth of deadly diseases, or be cast into cru∣ell tormentes and prison. The chaunces of mor∣tal creatures, do shew that men are subiect to law of nature and fortune: so as withoute cause they loue certainties for most incertēties of al. But ad∣mit thou doest attaine to old age it selfe? how ma∣nye euils commeth therby? labour, griefe▪ sadnes, losse of sences, disdaine: & (y^• which is almost worst of all) as Caecilius doth well discribe, therby thou shalte see they companye of all men eschewed: vn∣welcome are olde menne to their children, vnwel∣come to frendes, disdayned of yonge men, and o∣dious to their owne familiars. Theyr sences serue not theyr bodyes, theyr bodyes obeye not theyr mindes, they passe the nighte withoute sleepe, and eate without all tast. They lothe themselues, how shoulde they be pleasant to others? We reade that when Zeno Citieus could not dye with age, he strā∣gled himselfe. What dilligence and trauayle did Cicero take to perswade olde age to be pacientlye borne? but if of it selfe it had beene good, or as ri∣ches, frends, children, and learning had apparance of good: there shoulde haue beene not cause for him to haue taken such trauayle. A mockerye it were to perswade that health or honour were pacient∣lye to be suffered: and wee agree that olde age is sufferable, but not to be wished for. Howe manye olde men haue beene, for whom it had beene bet∣ter to haue died in youth? Priamus for example, not

for myracle in historye is resited. Not longe since Baccus Valor being olde and readye to take leaue of life, before his eyes behelde his owne sonne behea∣ded, a yonge man of singuler hope. The next yeare before, two other olde men I sawe that behelde the like fortune in theyr owne children. Where∣fore I wonder muche at the greate wysedome of Theramenes, woo onelye escapinge when his house fell downe, sayde before his frendes that reioysed for his life: O fortune to what ende hast thou me preserued? neyther did he aske in vaine, for with∣in fewe dayes after by the malyce of tyrantes, he was taken and put to death. Therfore such is the condition of men, as althoughe beinge olde thou mighte returne to youth againe & as the fable tel∣leth of Aeson sayinge.

And as tvvise tvventye yeares bypast, so novve my force I finde Myne aged yeares are vvorne avvay, I feele my youthful minde.

Yet who art thou so madde or greedye of lyfe, as would take vpon thee such a condition? wher∣in there is nothinge but sicknes, cares, contempte, peril, lothsomnes and sorrow. So as I see not for what reason thou seekest to liue. And if in lustye youth when strengthe, sences, beautye, wit, & auc∣toritye, were all in thee, thou were notw^tstanding oftentimes wearye of life, what shalt thou doe at this age when thou hearest thy selfe called olde wretche, and dootinge olde foole? death doth ne∣uer come so muche to sone to a yonge man, as to late to them that be olde. But if feare of deadlye paines do offende thee, sicknes resembleth death,

and in sicknes by little and little the life is taken a∣waye. Or art thou loth to dye alone? Be of good cheare, thou shalt finde more deade then are left a∣liue: and those also shall or longe followe. As the Poet sayth.

For eyther soone or late, in order as men saye, The vvretched flocke of vvordly folke, to death do take their vvay.

Neyther doth GOD suffer any to deferre his destined tune. The destines do driue all men, and remayne as lawe for euer: they are y^• happyer sort that are sonest dispatched of paynes. And as a∣monge condempned folke the Lawe executeth those first that haue least offended, to thende that the greate offenders shoulde beholde the terror of death: Euen so, God doth first take those away, whom hee loueth, because they shall not be lokers on, but messengers sente before: (vnlesse in consi∣deration of profitte eyther to theyr frendes, or the worlde) hee suffereth such menne to tarrye more longe. To conclude then seing in thinges that be euil, there is nothinge more greuous then dailye and certaine expectatiō, old age when it commeth, hauinge in it both the one and the other, doth force a manne to wyshe that in his youth hee had dyed. I my selfe beinge a childe, doe remember mine owne mother Clara Michera then a yonge woman was notwithstanding wonte to wishe that in her infancye she dyed: beinge growen to greater age (for euer more she continued y^• speach) I asked the cause whye shee soe sayde? where vnto this

she aunsweared: Loe, now I know I shall dye and y^t with greater perill, besydes that in y^e meane time (who so doth marke it well) shall see there is nothing that doth not bring with it greater griefe then pleasure: because pleasure beinge passed, doe chaunge to sorrowe. And that deseruingly. What is it in this life that can delighte? dailye trouble to apparell and vnapparell thy selfe, hunger, thyrste, sleepe not so plentiful nor quiet as dead mē haue, heate in Sommer, colde in Winter, disorder of time, terrour of warres, controlemente of paren∣tes, cares of wedlocke, studye for children, slouthe of seruaunts, contention of sutes, and that (whi∣che is moste of all) the condition of time, wherein honestye is disdayned as follye, and crafte is ho∣noured as Wysedome. Artisans for theyr cunning not accompted of: but for apparaūce and opinion of people preferred. So as it is necessarye eyther to displease God, or els to liue amonge men in mi∣serye oppressed and disdayned. I omitte all euils, onely y^t which is cōmon to dead men is not euil, all other thinges which wee do not accompte euil are worse then those which deade men suffer. It is nowe requisite that somewhat be sayde of the di∣uersityes of death, hytherto it hath beene deferred because they are many, & of diuers men, thoughte worthy consideration. For death doth seeme gre∣uous to yong men, both for that it is painful for y^t minde to leaue the body, dishonourable, and cer∣ten, al which in common iudgement are ioyned to gethers. And some cowardlye yonge men haue beene compelled to dye a knowen death, but syth

I see diuers of the common people pacientlye e∣nough do take their deaths. I know no cause why other should be greatly comforted, considering that not the maner of death, but the qualitye of the of∣fence maketh death dishonorable. For if thou res∣pect only the maner of death, thou shalt find that the greatest nomber of men put to vile death, were those that antiquity prayseth, and our age doe ho∣nour, notwithstanding they fel into the handes of Tirantes in whose power it was to appointe the time and maner of death, though innocencye be in them that suffer. Neither can a publike death bee dishonorable: if his life so dyinge be voide of foule vice because publike death without offence, is not onely a signe but also a triall of vertue. We fynde in the new law how Christ did first gayne the glo¦rye of innocent death, and after him followed in∣numerable martirs and prophets, and the moore good and holy they were, the more cruelly forced to dye. Esayas cut with yron by commaundement of king Manasses, Hieremias by y^e people stoned to death Iohn Baptist beheaded, and fynally manie other cruelly murdered, neither was the fortune of other Good menne muche better at the handes of hea∣then Kinges and in their Citties: for Zeno Eleates, when quietly he might haue liued in his house, he conspired against the Tirant Nearcluis, but his en∣tent was discouered and he hanged, yet at his de∣athe he perswaded y^e people to stone the Tyraunt to death. When Lysymachus, the kinge threatned Theodorus Cyreneus to hang him, he answered thus what matter is it, whether on y^e earth or hanging

high, my carkcas do stinke. When Socrates myghte with sylence haue escaped death, being condēpned only in a pecuniall paine, did prouoke them y^• dyd condempne him to procure his death. And when his wife Zantippe complained that vniustly he suf∣fered, he aunswered, An mallet iuste senciens non esse malum preter culpam. The dishonour therfore is not in dyinge, but in the cause of death: which proce∣deth of thine own euill doinge. But as for paines: youth and certaine knowledge, of dying, they add none encrease of grief, to death, nor make it moore greuous, because the knowledge of that is not e∣uill, cannot be euil after, and onely death after tor¦ments is most pleasant. And torments either they can not be great, or not long. Christe for ensample to al men died, that for ensample it might remaine Besides this seldome shalt thou finde any innocēt to dye of great torment, no, scantly once, vnlesse it be at chaunge of lawes, when innocentes are for∣ced to suffer the insolency of nocentes: as in hysto¦ries it appeareth most rarely is also founde exam∣ple of violency in giltlesse men, yf wilfulnes be not the cause for such as so murder good men, do seme to do it of very will. But how easy a thinge death is eyther publike, or by sword, examples do beare witnes. When Iulius Caesar was in the murdering and felte the daggers of diuers men stubbed into his body, he sought neither to saue himselfe nor cry¦ed for helpe, but falling kept hidden his secrete par¦tes. Such memory hee had of comlines notwith∣standing his woundes, and readynes to yeld vppe his ghost. And as Lucanus saith his sonne in lawe

in such sort dyed. He discribeth Pompeius deathe in this wise.

In hast he stayde his vvofull voyce, and vvould no vvord complayn, Least vveping teares might so vnvvares, his heauenly fame disdain. And vvh•••• ••is noble side vvas pearst, vvith fearce Achilles blade No sig••, no sob, no careful cheare, no sorovving sound he made but in disdaine of crueltye.

Cato Vticēsis determined to dye, ordered his goods wiselye: forseinge the good of others, though he neglected his owne, which done reading Plato of y^e immortality of soules, layd himselfe down & slepte so soūdly, as he snored after being awaked sticked himselfe. And when throughe weakenes of his hand the wounde was not mortal, suche as were by saued him, tyl at length violently he brake lose & dyed. Such was his gredy desyre of death. Otho themperoure a yong man of thirtye seuen yeares, of al men accompted soft and effeminate, after hee had won thre battels of the Vitelli for the sorow of one lost, gaue his mony and substance to his fren∣des and willed his familiar companion to shewe himselfe to the souldiers, lest that after he should be suspected, and in the night with two daggers mur¦dered himselfe. And yet neither dispayred hee of y^e holding of the Empire, nor wanted the loue of the Senate or his souldiers, but onlye for that nether in victory or victored he would hinder the commō wealth, Caius Iulius by Caius themperour condemp¦ned to dye▪ obteyned ten dayes pardon: all whiche time careles he consumed in sleape, and table play, and when the hangeman came in to warne him y^• his tyme was euen at hande, hee tolde what ad∣uauntage

he had in the game, and willed his play felow that after his death he should not boast of winning, and called the hangman to record: who led him towardes death accompanied with a phi∣losopher Vpon the way, being asked wha•• he mu∣sed of? He aunswered I determined to obserue what at the last instant my soule shal feele, when it parteth away to the ende that after I may aduer¦tise my frends. Aratus knowing he had taken a lin∣gering poyson at the handes of Philippus the Mace∣donian kinge, speaking one secrete worde to his fa∣milier frend, passed the rest of his life so pleasantly as semed not to haue any such griefe or assurance to dye. The seuen brothers called Machabei, al yōg men and sonnes of one mother by the commaun∣dement of king Antigouns one after an other, and in sondry sorte together, with their Mother killed themselues. Tectamenes condempned to dye, went his way laughinge, and being asked whether hee disdayned the lawes, answered no: but by dyinge I must pay that I neither asked nor borrowed of any. Which example although vnder the person of one vnknowen, was much praysed of Cicero, yet in wise iudgements, such behauiour argueth: In Tectamenes, rather vanity, thē fortitude, for a man condempned specially for wicked doing, naturally can not loue death, neither was it our entente to proue that death should be desired or sought for.

But as it is the condicion of a faithlesse man, not to restore y^• he boroweth: so is it also an vnfrēdly and vnthankefull parte, not to kepe that hee boro∣weth. As therfore death is not to be fled or lamē¦ted

••o ought it not to be sought for. But as y^• Po∣ete sayth.

Do neyther seke nor shonne: the ende of thine ovvne lyfe.

Yet happely Craton may holde such opinion, and though it be not mainteined by reason, yet for the meruaile gaineth reputation among the common sort, The example therfore of Theramon is more ho¦nest and more couragious. For he beinge vniustly by thirty Tyrantes condempned tooke the poyson saying according to the auncient maner of Athens, Critus I drinke to the, for so was the greatest Ty∣rant and worse then: Theramines called, that done whatsoeuer remayned in the cuppe, he threw vpon the ground. The death of Phocion was more noble he seing his frend desyrous to drinke poison didde stay him, after findinge that which was not left to suffise did buy more, saying y^t in Athens a man was forced to buy his own death. But why do I labor to enduce more ensamples of men, when whoole Nacions may be called to recorde? As the Gala∣thians, did so little regarde Deathe, as they feared not to fighte Naked. So did also manye noble Romaines and Germaines that nedelesse it wer to resyte their names. I do therfore thinke best in fewe words to declare that men were made mor∣tall for three causes. First because there shoulde be some ende of their offences.

This life is displeasant and the nerer age y^e moore troublesome, and therefore the Gimniophista, (as men say) answered Alexander well, askinge whe∣ther death or life wer stronger? (Li••e quod hee)

because it beareth so many calamities. The second cause is, that goodmen without enuy might be ho¦noured, and euil Men without feare cōdempned, and that riches and aucthority (for whiche menne commit greate wickednesse) might not be regar∣ded. Yf those thinges whiche mortall men haue were iustly wayed, they shoulde as Cares and E∣uilles be reputed. Yet if death were not, Menne would muse onlye vppon Thefte, and Violence, while in this short space that now they lyue, they thinke so much thereof. The third reason is for that men might receiue rewarde of good and euil, according to the quality of their deserts. For after death, such as haue passed a godly life, shall liue not only with their brethren & kinsfolke, but also accō∣panied w^tal honest and learned men, and aboue y^• starres receiue ioy and euerlasting felicitye. So contrary wise the wicked in darkenesse and solita¦rye places shalbe tormented. Therfore for wicked folke only death can bee thought euill, and yet is not, but Good men not vnlike the Swanne who only at his death do synge may boldly reioyse and be gladde. Some there are so ambicious that the care of their funeralles doth trouble them muche, who are not to bee comforted, but for their follye to be reprehended, what is the body of man, when the Spirite is passed awaye? It is no moore ac∣compted as parte or member of him, but rather a Carckcasse vnprofytable, stinckinge and horry∣ble. Seneca therfore didde well deuise that the same should be buried, not in respect of the Dead, but the liuinge, least they by sauour and sight therof,

might be offended. Where vppon in sundrye na∣cions hath growne sundrie customes of buryinge the Deade. The Grecians were wonte to wrye them in the earthe. The Romaines dyd burne them in fyre. The Nathabeians did burye them in their dungehilles. Yea their Kinges had none o∣ther Sepulchre. The Ethiopians do cast them in∣to the ryuers to be deuoured of Fishes.

The Magi did geeue them to wilde Beastes Herca¦ni to Doggs. But the Massageti most meruailous∣lye do eate them. The Egiptians with their owne Nayles doe burie them.

The Persians doe wrappe theym in Waxe. So incertayne is the reason, where is no reason at all. Alas good Foole doest thou not heare the Poete sayinge.

To vvant a tombe, the lacke is neuer great.

What doth it preuayle the to lye in marble, aboue the ground, or in the bowelles of the earthe? doest thou take care for want of a workeman. There is no cause of feare at all. The Heauen doth hide hys bones, that can no coffyn fynde, as sayth the Poet. Who so were wise would not with one hafepeny spence, buy this felicitie. The fyrste inuentoure of names for these stately building, for buriall of stin∣kynge bodies: what did hee other then make try∣all of an insolente, and vayne ambicious mynde, that euen in deathe woulde declare the same?

But this care caughte beginninge at Silla, that Deade Menne should bee buryed.

Hee was the fyrste that at the Deathe of

Cornelia caused burninge and not burying to be v∣sed, because he feared to be digged vppe and suffer shame which he had care of in the buryinge of Ma∣rius. But howe much better did Diogenes Cenicus, lyinge vnder a tree sicke and readye to dye, aun∣sweared them that asked where he woulde be bu∣ryed? sayinge, I praye you let me alone: whereto they replyed that then the beastes woulde teare him in peeces (whye then quoth hee) geeue me a staffe, naye (sayde his frendes) that were to none vse when the life is gone. Then Diogenes not vn∣wiselye reproued them saying: what harme can I haue when I shalbe senceles and feele nothinge? it maketh also to purpose to knowe that it is in∣certaine what doth become of mens carcases cast awaye: sometimes it was thoughte they gayned an opinion of deuinitye as it came to passe of Cleo y^e Lacedemonian kinge, whose body hanging whole vppon the gallouse, ther appeared in it a Serpent that broughte forth deuouringe byrdes. Whereof grewe a religion, as though the Gods were kee∣pers of innocent mens bodyes, which foolishly the people honoured, It is sayd that Ctesias found the carcasse of Clearchus not vnlike to the other, out of which grew a woode, and became to be honoured for a God. Yea at this daye this superstitious o∣pinion remayneth of them that lye vnburyed, that theyr sprites should walke: So great force hath y^• memorye of aunciente error, and the feare which men haue in walkinge alone. But nowe let vs leaue these vnprofitable matters, and (as at y^e be∣ginninge was determined) turne out talke to sor∣rowe.

And fyrste let vs speake of Parentes be∣cause not only Loue, but also Pitye was wonte for them to moue teares. Neyther can we with moore honesty lament any then theym of whome we came into the Worlde. This is the dutye of Loue, Charity, and Pitie: and if any whitte the teares of Children can preuayle to their good, sure lye then ought we weepe: But seing no weping, or Sorrowe doth helpe, let vs consider, whether honestly or reasonably we ought to do it.

VVherein first commeth to memory the vni∣uersall reason of all theym, that by Deathe haue bene called awaye. For either we muste lament in fauour of theym that be deadde, or ells in res∣pect of our selues. But if in consideracion of thē we Lament, eyther we beleue that their Soules doe liue, or ells together with their Bodies they are perrished. And if thou thincke that booth the Soule and Bodye be perrished, then so thincking and lamenting the Death of an other, thus thou Complaynest.

Alas alas hencefoorthe thou shalt not be Thirssty, Hongry, Colde, Not, Painfull, Sicke, subiect to iniuries, and Calamity, yea (that is moost of all) hencefoorth thou shalt not dye, as I shall, but I know thou wilt saye, I were to bee laughed at, i•• so I should lamente, neuerthelesse all this thou doest, and though thou confesse it not, yet wylte thou know that so it is. Surely there is no doubt that dye we muste (Death) as thou thinckeste, is Euill: Whie art thou then sorry for him that is paste it, and not for thy selfe that by no meanes

can auoide it? But if it be superfluous to lam••t thyne owne Condition (because in cases necessa∣rye, wepinge helpeth not) To what purpose doest thou be wayle his Death whiche is the moore ne∣cessarye: that he is already deadde?

But if thou beleeue his Spirite doth lyue, then of necessitie thus must thou lament. Alas alas frō a mortall man thou arte become immortall frome Paynefull Quiet, from Miserable Happie, from Sadde pleasaunt, and from obscure noble.

VVho is hee that heareth the in this sorte com∣playne (though he were of the dead mans bloud) but should fal vnto laughinge? Neither doe then thinke I tel the an vntrothe (and therfore whiche I had almost forgottē) though thou alledge y^• for his cause thou mournest. Seinge then there is al∣moost no manne so vnwise as dare saye hee com∣playneth in respect of him that is deadde whether his Soule dooth remaine or not, so euery manne sayth he doth lament the want of his fryend, whi∣che if thou acknowledge the eternitie of his soule, cannot so be, because (for so much as is 〈◊〉〈◊〉) he is not with the, and thou shalt shortly 〈◊〉〈◊〉 to him. But take thou heede to 〈◊〉〈◊〉 that thou bewaylest thine owne Calamitye, thoughe he 〈◊〉〈◊〉 not with thee.

To vayne and Enuious thou 〈…〉〈…〉 thy selfe, if for thy proffite thou can not 〈…〉〈…〉 this benefite, for as with 〈…〉〈…〉 to preferre their Children to Seruice of Kinges, in hope of Fauour and Reward, that will come ther¦of notwithstanding the mindes of Princes, 〈◊〉〈◊〉

times inconstante, the 〈…〉〈…〉 faithfull, and generallye, 〈◊〉〈◊〉 Good 〈…〉〈…〉 as serue little 〈…〉〈…〉 will ought we 〈…〉〈…〉 we 〈…〉〈…〉 use Hate, Ambition not Disdayne.

The mynde of that Prince is neither 〈…〉〈…〉 nor ignoraunt of any thinge. There is place with out perryll. Felowshippe without 〈…〉〈…〉 without doubte, and 〈…〉〈…〉 And would thou for thine owne commodi••te de∣nye him of these Ioyes? God forbidde. But be∣sydes this thou maye perhappes seeme iustlye to complayne 〈◊〉〈◊〉 thy Commodities by 〈◊〉〈◊〉 of 〈…〉〈…〉 which 〈…〉〈…〉 reason, yet of thou consider at 〈…〉〈…〉 to 〈…〉〈…〉 enduce reason worthye thy consideration. And first seinge in respect of thy selfe 〈…〉〈…〉 thinke that one other may be found euer 〈◊〉〈◊〉 to him for Frendshippe, Conuersacion; or necessi∣tye. But admitte that coulde not bee, or that such a man were not redely founde: yet withe all remember what paynes thou haddest taken for thy deadde frende, howe often for him thou were called in question, how often than 〈◊〉〈◊〉 lesse, how burdenous he was to thee, and fynally, how hee hadde bene towardes thee thou cannot cer∣tainly knowe, and what hereafter he would haue beue, 〈…〉〈…〉. Alas how often haue some men beue 〈◊〉〈◊〉 by their owne Kins∣folke, 〈◊〉〈◊〉 Children and Frendes, of whome

in times paste they were helped.

Cassius and Brutus didde aide Iulius Caesar in fighte against his countrye, but beinge made Emperour they slewe him. Full foolishly didde Antoni••s com¦mitte his counsell to Octauius, where in hee disco∣uered his freendes, trustinge to him whome ofte¦times in doubtful Fortune he hadde receiued help, yet then throughe his feare he was enforced to vo∣luntary Deathe. Alexander while hee liued was faithfull serued of his Souldiers, but being dead, his Children, Kinsfolkes, and Friendes, were all by theym distroyed, and yet at the deathe of one of theym, hee felte so great Sorrowe, as searce, lye he could euer after leaue to lament.

The pitye of Parentes, Brethren and Children, both beginne and is as it were borne with theym▪ Yet how many haue bene thereby hindered, here∣after shalbe declared, But now to the matter: what I praye you canne be moore vnprofitable among mortall Men or lesse certaine of ende, then Sorrow: whiche proffiteth not others, and hur∣teth him that doeth lament. I maruaile not ther¦fore at the Thrasians, and Casions, though at the de∣athe of their Neighboure, they reioyse and make good Cheare, because they knowe theym deliuer∣ed of all worldlye woe, and hope they are g••one to Felicitie. So cōtrary wise they waile and wepe when any childe is born, for that from most pleasaunt Quiet, it is come into this troublesome Life: whiche Custome a Cittizen of oures (as I haue harde) didde folowe, who dying desyred that w^t musicke & 〈◊〉〈◊〉 he might be 〈…〉〈…〉

burial. Yet know I not whether his desyre was performed. But as touching sorow, it can not be reproued syth men do lamente that, that can not be eschewed, and that which doth saue them from al other inconuenients, yea while they bewayle y^e good of others, they forget their owne miseries.

What is so vayne, as either to lament nothinge, if after Death be no Sence, or if any bee to make them sorye that loue theym, or be laughed to scorn if they contempne theym. Truelye if we fynde faulte withe theym that doe weepe befoore theyr Louers, not being beloued agayn, wherby grow¦ethe no good but the declaration of their Follye, how muche moore art thou to be blamed, if thou thincke no Sence remayneth, or doest thou ac∣cordinge to the fashion of Fablers, (and yet they beleeued there were Spirites) by weping hope to call backe any to Lyfe as Orpheus did Euridice.

Alas doest thou thinke that if sorrow had bene eyther of necessitye or proffite, that Nature why∣che hathe geeuen to liuinge creatures Knowledge of so manie artes, so manifolde circumspection, (and so sundrye customes, as to fyghte for their younge, to cherishe the olde in venerye, to obserue affinitie, wedlocke, and reuenge, that amonge the rest she would haue forgotten Sorrow. Besides man, there is no Creature after it bee broughte foorth, that dothe lament the Deathe of an other, thoughe we see one Pysmyre doth burye another, yet Nature lefte nothinge vndone that for the ne∣cessitye of anye Creature was to be required, but in education Sorrowe was necessarye, leaste the

youge should forget their Parentes, and distroye their kinde, The wise and discrete makers of Lawes, haue lykewise wythe a certayne Godlye meane respectinge popular Follye, and proffite, ap∣poynted shorte termes for men to mourne in.

Lycurgus commaunded that aboue eleuen days, no man shoulde lament or seeme to mourne.

Solon did clearly take away all Solempnities of Sorrowe, as wepinge, Cryinge, and Tearinge. Who doubteth but if Lawes had bene made only for common people, and not wisemen: But that mourninge should haue bene clearly taken awaye yea rather thereof no mencion made at al, because they woulde haue imagined Wyse men to haue needed none admonition, as diuers of themselues we haue seene to doe.

But now perticularlye let vs proceede whenso∣euer one Kinseman, bewaylethe the Deathe of an other, let hym tell me truely, whether he had ra∣ther haue dyed himselfe, or not?

For thus it must needes come to passe, that the Children doe dye before the Parentes, or the Parentes before the Chyldren, or els altogethers: as though they were all destroyed by subuersyon of one House. But to perrishe all together is hol∣den for mooste Calamitye and greateste Mysfor∣tune. If thou desyre to haue dyed fyrste, there∣by thou doest not onlye peruert the course of Na∣ture, but also incurre one of these two that eyther Death is euyll, and therefore offendeth lesse in thy Parentes then thy selfe, or els good: And there∣fore for Pittyes sake to bee wished fyrste, to fall

vppon theym. For euery man studieth to eschew Euyll chiefly to him selfe. And Good is most com∣monly wished to those we accompte dearest, or to those that for Pitties sake we honoure and reue∣rence. What is that thou mournest for in theym? because they are deliuered of Old age? Or doeste thou lament that in others, which in thy selfe thou thinckest ought paciently to be suffered?

Or wilt thou weepe not vnlyke the Old woman that complayued her barren Lyfe. Vpon a time there happened a certayne Olde Woman to come beggine to the Gate askinge almose and there∣withall alledged she was without Father, or mo∣ther, with which tale at the first somewhat ama∣sed one good felow standinge by, asked what age she was of. Wherunto she answered an olde wo∣man of moore then seuenty yeares, foorthwith we changed our cheare to laughter, although we toke great pity of the olde woman beinge of so greate age, yet no meruail was her losse of parents. Ther¦fore haue good regard lest while thou wepe thou moue not others to laugh, what wouldst thou do if according to an old custome vsed by the citizens of India in the ysland of Coius, y^t old men being past Threescoore yeares of age shoulde of the Citty bee caried in Triumphe, and so in sight be slayne? Be∣cause after that age they beynge vnprofitable their Deathes in respecte of the wante of Corne, maye greatly proffyte the common wealth.

This Lawe all be it, it be in deede cruell, yet e∣uerye Lawe dooth promyse some commoditie to

the common weale. Which I see the Claspians haue doone: For that Region beinge plentifull of Menne, and of Corne scarse. Their custome is, after their Parentes be passed Threescore and ten yeares, to shutte theym vppe and so wythe Hon∣ger to kyll theym, whiche vse as it is to cruell, Barbarouse, and of no brutishe Beaste vsed: So Deathe naturall beinge come to oure Parentes oughte pacientlye to bee borne, and thincke them to haue passed the whoole course of Miserye, and vs to remayne and abyde the Troublesome as∣saulte of Earthely cares: Yea and the rather, for that they dyed when Olde age made theym com∣bersome to the Common weale, and to theym∣selues by Lyfe displeasaunte.

Doest thou thincke the olde menne of Babilon were wonte willinglye to yelde theymselues to Deathe, but because they acknowledged, that Death of olde folkes, was moore proffitable to the Common weale then Lyfe. And admytte thyne Auncestoure be not olde (because to lamēt Death in Olde age were woorse then the Follye of Melitides) but Younge, Strong, Proffitable for his Familye, necessary for counsayle, and so in his beste luste taken away? Thou wilt not lewdlye saye within thy selfe, Why taryed he so longe? as one dydde who boasted himselfe to be of our house of Cardani. This young Man his Father then dyinge, in the presence of all Men Daunced, and beinge tolde by his familyer Frendes that he was dead, sayd, al to late: but the wicked wretch or one yeare passed, was iustly plagued, for after a longe

consumption he dyed, and fulfilled that sayinge of Moyses: Honour, thy father and thy mother that thou mayest liue long vppon the earth: which I see the Gentiles also do. For Homer in his Eliades doth affirme those to liue short liues that do not render their parentes y^t due re∣warde of education. Such is the counsell of true dealing: and surelye these vnnatural mindes, pro∣cedes from some deuill, otherwyse they coulde not be giltye of so greate a mischiefe. The nature of man is diuelishe: and so wicked, as it woulde de∣stroye all parentes, neyther can it gouerne it selfe, neyther doth it contayne in it selfe any curtesye, by meane whereof necessarilye in shorte space it must be consumed. But as it is the part of an vngraci∣ous sonne to hate the lyfe of his parentes, so it is y^• part of a wise sonne paciētly to take theyr deathes, and to turne the same to his cōmoditye, according to then sample of y^e good Phisitions, who hauinge medecins wil not vse poyson: yet hauing venome at hande after longe tryall of other thinges, will rather then faile by venome cure diseases: So the wyse man by well and discrete vsing of euill, doth make the same good. As first commeth to memo∣rye the gouernment of household, the ensample of wysedome, and the desyre of glorye: in all which y^e reuerence and respecte towardes the father doth chiefely hinder thee, or altogether let thee. The au∣thoritye of fathers contayneth in it somewhat more then seruice, and hindereth the execution of great thinges, be it in warres, learning or admini∣stration of the common wealth: for all thinges ha∣uinge euil successe, are imputed to the sonne, and al

good to the father, whom if hee loueth he cannot dissemble it, though he deserued it not, or if he loue him not, it shalbe called his default or want of du∣tye. And y^e examples of them that willingly haue geuen place to their sonnes, in glorye are so fewe, as the honour that Antiocus did to his sonne Deme∣trius maye be taken as a myracle. The euente of worldly procedings haue also made proofe of this opynion: because al such as haue become excellent, eyther in armes, learninge, or ciuil gouernmente, were of those whose fathers in youth were taken awaye, as Iulius Caesar, Octauius, Augustus, Alcibiades, Cicero, Galenus, Aristoteles, yea what had Alexander beene if Phillippus had liued but one foure yeares longer? for had Phillippus ended the warres wyth Darius: being victorious he had gayned the whole glorye, or if he had been victoryed, hee coulde not haue left to Alexander meane and power of happye procedinge. As therefore to cowards and men of no vertue, the timelye death of the father hath e∣uer brought hinderaunce. So to noble minds: it is occasion whereby to shewe themselues as they be. This muste also be set before oure eyes, that both life and death be the giftes of God, and do e∣uermore depende vppon his prouidence. There∣fore whosoeuer reproueth lyfe or death, doth in sy∣lence disalowe & complayne of the deuine Iudge∣ment, because both the one and the other is meete and profitable. And chiefelye if thou offende or did not loue them, thou ought not to lamente for ha∣uinge lost them thou hated: Or if thou lamente, o∣therwise it must be because towardes them thou

were vnnatural. But nowe thou arte safe so as thou can neyther be appeached of impiety (if thou hast not before procured their harmes) nor after be thought vnfrendly, sith against thy wil or by mis∣hap thou cannot offend. How much better had it beene for Priamus y^t Hector and Politus had dyed be∣fore him? who founde himselfe so greuouslye per∣plexed w^t theyr miserable chaūces as he disdayned his owne lyfe. Was not Hector more happye in death for Astianax thē Priamus? because to auoyde y^e sight of Priam{us} misery, he sought his owne death, and so by dying left hym miserable. All these were the actes of good parentes: but of thother, howe many haue bene? whom though to hate were vn∣godlye, yet to loue them is not necessarye. Some haue taken away the common parent, as did Cli∣temnestra, who hauing killed Agamemnon was her∣selfe betrayed by Orestes her cōmon sonne. So Al∣menon murdered his mother Eryphiles for hauinge cōsented to y^• death of his father Amphiarus. These examples are common, neither is it necessarye to loue such parents: for notw^tstanding by them wee haue our being, yet against their willes (as it see∣meth) we kepe it: because they sought the destruc∣tiō of them of whō wee came. Therfore Licophron killed Periandrus his father, for beinge chiefe auctor of his mothers death, & would neither take regard of his fame, neither speake vnto him nor suffer him selfe to be spoken vnto. But how much more wic∣ked be they y^e seeke y^e death of theyr owne sonnes? of whom the ensamples are not so few as happe∣lye thou thinkest. Mithridates murthered some of his

owne sonnes, and had hee not wanted power, hee woulde not haue lefte one of his children on liue. Theseus was also causelesse the cause of Hippolitus death, and as they saye Medea cut her owne childrē in peeces. Of more certentye y^e same is tolde of Ca∣telina, who to thende he might be maryed a new, with poyson killed his owne sonne, almost a mā. Matheus Duke of y^t Carthaginenses hāged his owne sonne Carthalus returning frō victory, only because meetinge his father thē in exile, he was appareled in purple wyth the badge of victorye. Should a∣ny other sonne of hys suruiuing him, weepe or la∣ment y^e death of so cruel a father? nay rather a ma∣licious beast. Yet how muche more vile was the acte of Laodices wyfe of Axioratus kinge of Capoda∣cia? who hauing by that husband sixe sonnes with poyson murthered fiue, intendinge also to kill the sixt yongest of all, had it not by the pollicy of kinse∣folke bene preuēted. What beast doth liue so hard harted, as can beare the crueltye of such a mother? Cattes and Connyes by reason of theyr excedyng great lust, do deuoure theyr yong newly brought forth, but other mothers among al y^e brutish kinde to destroye theyr owne yonge, I neuer redde, nor thoughe written it were, hardlye I durst beleue. Wyth like bestialitye of minde did Euergetes Ptolo∣meus murther the two children he gotte vpon hys sister Cleopatra the one of good yeares, thother ve∣rye yonge. Of these and such lyke parentes to be∣wayle the death, how great a folly were it? I my selfe haue seene, and so haue manye others, a gen∣tlewomen, that to enioye vnlawfull loue wythin

xv. dayes wyth a sword slewe her owne husband, poysoned her owne sonne, and before theyr buriall was maryed to her newe loue. But nowe I see what thou wouldest saye. I mourne not for the death of suchan auncetor, but for one y^t was iuste, good, godlye, and that dearelye did loue mee: but howe doest thou know whether hereafter he wil∣be such a one stil? for all such as killed theyr wyues or children, were at the first also good: yet grewe to this madnesse after many yeares, which shew∣eth that theyr wickednes eyther came with time, or els thoccasion grewe by time. Therefore there is nothinge so vniuersallye incertaine, as the loue towardes children, brethren, wyues, kinsefolke, frendes & maisters. Craft couereth many things, so doth base fortune, occasion and wysedome: all which when age groweth on like vnto stares in the tree, are encreased and detected. So olde age beinge come, sometimes in respecte of power, but more often in regarde of follye and vtilitye, olde men do for necessitye vse the helpe & counsel of thē they loue not, and onlye because of theyr owne de∣bilitye, which saueth the giltles children from ma∣ny misaduentures at theyr hands, for whom they liue continuallye a most miserable lyfe: Others do disherit theyr children, others consume theyr patri∣monye, and some seeke newe wyues, breeding the sorrowe that stepmothers most cōmonlye make. The iniurye of euerye of whiche ioyned wyth the combersomnes and seueritye of age, is encreased. And to conclude with one example of a wise man amonge all those fooles: let that of Cato C••nsori∣nus

a man of excellent witre, suffice thee, he hauing a sonne of good yeares, fell first to aduoutry, and after marying a moste defamed woman, thereby clearlye discredited the reputation of wisedome, and former life, yea besydes all this, ordayned the Nephewe of Clieus to be Coheyre wyth his sonne, at that tyme Preator in Rome.

Why should I then neede to resyte Lysander, Ti∣berius, and the reste of those olde Monsters, that in age were not onelye wicked but also withoute Mercye, when the integritie and Romaine wise∣dome, through defaulte of age was worne away

Therfore seinge the number of manye brethren breedeth pouertye, where great abundaunce w••∣teth, impossible it is that any of theym canne doe great things. It must then be confesses, that y^• ••••∣athe of the father ought much to be lament 〈…〉〈…〉 sorrowed not at all. Much lesse ought the death of Brothers to make a man sorrowfull, it menne woulde rightly waye thinges as they are. And fyrst it must be considered (which is also to be thoughte of in the losse of children) when alone, & without brethren thou be born, whether thou wilt lamente because they were not borne? Truly syth I see no man so to do, I hardly thinke that any will saye it is worthye weepinge, to bee borne with brethren▪ or if being a childe 〈…〉〈…〉 dyuers brethren, wilt thou now renew the sorow of their death? which I know also thou wi••t not because we loue not y^• we know not, but we lamēt for them we loue. If then thou think neither those that are not borne, nor those that are worthy to be

mourned for, how much lesse the other that were borne and lyued a good tyme. For if to haue bre∣thren it be euyll, then to loose them is a pleasure: But if it bee good (seinge in all good thinges it is better to haue hadde some thinge then nothinge who doubteth. But these that liued some reasona¦ble yeares, if they dye, are lesse to bee sorowed for, then those that neuer were borne nor knowen. Such is the condicion of euilles, that what soeuer is euerlasting, is most displeasaunt, and in al such some rest is thought pleasaunt. In a tyme of fa∣mine, is it not better to haue two Loaues then no bread at all? After long labour is not rest (he it neuer so little) better then none? Dothe not one dayes libertie refreshe a man well that lyeth conti∣nually in prison? Are not suche as liue in miserie somewhat comforted, when they remember that some parte of their lyfe was pleasauntly passed? Seinge then it is better to haue had bretheren, to haue lyued in their company, to haue sorrowed & reioysed with theym, and therfore art more happy then they that vttterlye haue had none at all, who for all that do neither weepe nor lament.

But false imaginacion and opinion, is the faulte hereof whereby thou thinckest that not onelye he, but also thy selfe should for euer liue togethers: of which hope worthylye deceiued, vnworthilye thou mournest for thy brother what if in thy choyse, yf were to liue brotherlesse, or w^tout one only brother who after fortie yeares should suruiue the? Whe∣ther would thou haue a brother with such condici¦on or liue without? Surely thou would haue him

vnlesse to haue brethren thou thinke it euill. But if to chose the brotherlesse lyfe: then wouldst thou not complaine. Yet hauing the better choyse thou doest. What is the cause? other then that now thou art vnprepared to disgeste thy brothers death, but when the choyse was made thou were prepared. Thus deathe therfore is not to bee bla∣med but in opiniō only it semeth intollerable, and therein thou lamentest the commodities receiued, (as there is no necessety) thou neuer thinkest. But (be it for the purpose) that this thy Brother was good and loued the much which (as men saye) is not common.

In Brethren hard it is: to fynde vnfayned loue.

Truely if thou haue regarde to dayly experience the most brothers be cōbersome quarrelous, ••••••••∣ous, discencious, captious, and disdaynefull. The Poet was wonte therfore verye well to resemble brethren to the windes, because they euer disagre∣ed among them selues, and lyued not lyke frends or fellowes, but as those whom discorde did beste become. Chain did fyrst shewe to Abel what bro∣therly loue would after be. Then Iacob deceiued E∣sau: committing his eleuen children into the serui∣tude of Ioseph his brother: yea some of theim they ment to haue slayne, forgetting not only pitty, but also their common parentes, and the innocency of their age. After their daies Absolon killed Amnon, his brother. Abimelech the sonne of Gedeon murde∣red his threscore and ten brethren, one only except.

No godlye lawe, no holye Religion, no feare of GOD, from so wicked a deede could withholde hym. Neyther are the examples of the Gentiles more mercifull, Atreus hauinge murdered the three sonnes of Thiestes hys brother, gaue hym theyr fleshe to eate, spoyled hym of hys Kyngdome, and rauished his wyfe. Etheocles and Polynues, Oedipi. Simulus and Rhesus did likewyse one murther the other, so did also Romulus and Remus, Iugurtha was not contented onelye to kill his brethren Adherba∣les and Hiempsales: but also before they dyed, cutte all theyr fleshe from theyr bones. Cambises hauinge one onelye brother called Smerdis a simple man and lyuinge in priuate lyfe, by reason of a dreame was by him slaine. So lighte a cause, can cause a bro∣ther to seeke the life of a brother. What did An∣tonius to G••ta? or Antipater the Macedonian Kynge? Phrahates who wythoute cause slewe hys thyrtye bretherne, and wyth theym Herodes hys father by whom in the place of Pacorus latelye deade, hee was Crowned kinge. The Queene of Tilaea toke for husband her brother Hiperio by whom she con∣ceyued two children, the one called Sol, the other Luna, throughe enuye killed Hiperio, then caste Sol into the ryuer Eridanus, and wyth sorrowe thereof dyed Luna. Cleopatra also (for women are not free from such wickednes) to thende she mighte more safely aspyre to the kingdome of Egipte, flewe hee sister Arsinoes and her yonge brother of the age of fiftene yeares. If I resighted euery mischiefe that brothers haue committed to brothers, this booke coulde not contayne theym. My selfe haue kno∣wen

one man twise giltye of his bretherns death: another the yeare before, was beheaded for ha∣uinge murdered thre of his brethren, but the death of two was apparauntlye knowen. There is no thruste for Falernus more greate, then the desyre of wicked folke to committe crueltye in their owne kinsefolke. Yea sometimes this wicked violence is put in proofe amonge kinsefolke of one name. But amonge this sinnefull sorte, thy brother is none. Admitte hee be good, of honest conditions, modest, and vertuous: yet what canst thou loke for more at him, then others? for if thou seeke good will? a frende can doe it: if necessitye? thy sonne must be preferred: if pittye? thy parentes are bet∣ter: if dutye? thy fellowes are morefitte: if flatte∣rye? thy seruauntes do it best. Of all which nom∣ber seinge thou paciently sufferest death, the losse of thy brethren oughte not more impaciently to be borne. And hereof a most euidente token maye be the greate constancye of the parentes, at the death of theyr children: the like loue of whom is neuer seene, neyther amonge brethren, nor amonge chil∣dren towardes theyr parentes. But thus thou doest saye, I loued my brother dearelye, & honou∣red him trulye: but did he likewyse loue thee? A∣lexius was brother to Isaac king of Germanye, and by him receyued as a companion in gouernment: taken of y^e Turkes: he redeemed him wyth great summes of money, notwythstanding al which at his returne hee deposed Isaac from his kingdome, put out his eyes, and kepte him in continuall pry∣son. Thou mayst boldlye sweare by GOD that

thou loued, and not be deceyued, but how thou art beloued is harde to knowe. Titus honoured Do∣mitianus, yet howe manye iniuryes did Domitianus do, vnto Titus? and (as it is thought) in the ende, wyth poyson hee killed him. What can be more perillous (chiefelye where is greate inheritaunce) thenne to commit the children to thy brothers tui∣tion: a thing almost impossible, it is to loue trulye both the brother and his children, or woulde thou haue thy brothers shoulde loue soe, as they should forgette theyr children? Who knoweth whether euill fortune shall rather take thy children, or thy good brother from thee? For hee lyuinge, eyther wythoute perill thy children mighte not bee lefte voyde of angouerour, or not without iniurye com¦mitted to others.

Call to memorye the example of Childebertus the Frenche kinge, who by practise gotte from theyr mother Clothilda, the two sonnes of hys brother and slewe them, because (the lawfull heyres of his brother lyuinge) hee thoughte that quietlye hee could not possesse the whole kingdome.

Many there haue beene seene, to commit more crueltye vppon theyr nephewes then this: and common it is to take theyr patrimonyes from them, but the occasions both of perill and iniurye are all at once remoued. Lastlye this is to be no∣ted, that nature as it deuideth inheritance, so doth it departe conditions, amonge brethren, If one be honest, an other dishonest, If one be noble of mind an other of base courage, if one be industrious, a∣nother is slouthfull. If thou hate thy brother,

why lokest thou to be loued? if thou loue him, loue bindeth thy iudgemente. And verye like it is, that as in thee there is singuler honestye, so in thy bro∣ther is no lesse dishonestye, but thou seest it not, occasion wanteth. Thy brothers inheritaunce was well gotten, howe well gotten? naye rather wonne by deceit: But admitte it be (as be it can∣not) that thou knowe thy brother doth trulye loue thee, thou arte childlesse, hee hath children lefte be∣hinde him, accompte of them, and let them bee in place of a brother, in educatiō of them shalbe grea∣ter charity, and in keeping greater reuerence. But if neyther thou nor he haue children, and hee that dyed is thy onelye brother, if thou adopt children, they shall better serue then thy brothers. Siluer is lost and gould is found. But if this thou cannot do sooner then thou woulde, yea against thy wyll thou thy selfe shal or long followe him: and had he suruiued woulde percase skantlye haue wept one teare for thee: and if so hee had done, was hee not by so muche wyser then thy selfe? If before him thou would not haue dyed, why doest thou lamēt that he is fyrst deade? Other frendes do liue, other kinsfolke, and other companions. Howe manye brothers and kinsfolke in Christ do liue, as mortal men and do dailye pray for thee. And thyne owne brother is alreadye gone to GOD, arte thou sor∣rye that he hath gayned libertye and euerlastinge lyfe? Tho••cation of euerye sorrowe is pacientlye to be borne notwithstādinge, the necessitye of na∣nature, the custome of others, and the variable condition of worldlye thinges do woorke the con∣trarye

Neyther can there come any greater griefe to men by death, then to be berefte of children, yet although the same doth happen to y^e whole nom∣ber of any mans ofspringe and therewith all hope of other be remoued, yet is his condition not such as deserueth eyther weeping, sadnes, or sorrowe. And nowe let vs more deplye consider whether y^e life of him that is barren, or of him that hath chil∣dren is more happye? The childles man hath one∣lye to lament that he hath no child to leaue behind him, which if in respect of perpetuitie thou foolish∣lye hopest: amonge so manye thousandes of men, doest thou thincke thy posteritye should remayne, though the world were neuer to ende? But that y^e worlde doth ende, besydes that the lawes haue so determined, also al famous Philosophers, (Aristo∣tle except) haue so agreed. And if thy life be not cō∣tinued for euer, what is that to thee? or if thy po∣steritye do alwayes remayne art thou for that re∣specte the happyer? when the Paripatetians conclude that y^e seede of the father is no porcion of y^e childrē, but y^• they are whollye ingendred of the mothers bloud. Galenus thincketh y^• the vaynes, y^e synowes, and artires, are onely made of the fathers seede, al the rest of y^e mothers bloude: howsoeuer it be, no graund child is porcion of his graundfather. So subtill is this pleasure of posteritye, as in deede it maye be called nothing after a few yeares all me∣morye of great graundfathers is worne out: who is he almost that euer knewe his great graundfa∣ther? But on the contrary part, to so smal a plea∣sure how great a care is ioyned, hereof commeth

perill of life, charge in education, feare of honger, care in learning, wantonnes in childhoode, rashe∣nes in youth, contumacy, disobedience & disdaine. All which in riche men and happye times, are soe common, as are accompted for necessarye euils.

Now what hope can be in posteritye, when onely charge and feare commeth thereby? People are opprest, kinges make warres, the Prince of Tur∣kes with fyre and swoorde wasteth all, vile serui∣tude of all euill the worst draweth on, some yelde, some are hidden in hookes, on euery syde disorder, euill men are not allowed, good subiectes persecu∣ted. Dost thou then thinke that in times of such calamitye, it is not care enoughe for thee to pro∣uide for thy selfe? but wil also be charged wyth an encreased burden of necessarye cares? what cā bee more wicked then this oure age? When Cicero lost his daughter Tulliola, being to him most dere, did repose the chiefest parte of his consolation in y^e affayres of Caesar, yet he liued vnder a milde prince in a Cittye plentifull, Cicero himselfe of Caesar belo∣ued, frended of y^e greatest, & wāted neither wealth, honour nor reputacion. Then cōpare time w^t time, that security with this priuate peril, the goodnes & authoritye of Cicero with thine, the lenitye of Caesar with the seuerity of other Princes? and then con∣sider whether thou ought to wishe for childrē, whē Cicero did not much sorrow y^e losse of his? The life of men wythout childrē is ful of pleasure, ful of ly∣bertye, & ful of security, they haue no cause to frare eyther iniuryes, seruitude, disdaine or daunger of others, in peace they are free, in warres not care∣full.

And beleue mee, y^t in common calamities ther is no greater care, then to thinke vppon thy kinse∣folke. In time of plague, no place thou hast to flee to, in time of war thou mayest not remoue: in time of famine thou art vnprouided, whither to go. Cō∣sider wel these discōmodityes, & see whether they are comparable to the want of children. But now let vs returne to our principall proposition: Why complaynest thou thy want of children? when for thy child thou ought neither to lamēt, who eyther feleth nothīg, or is in ioy: neither for thy self whose condition is best, in respect thou arte childlesse, syth thereby thou hast chaunged peril for security, toyle for quiet, bondage for libertye, and yet complay∣nest? This other day I harde certaine poore olde womē complayning, & wyshing the death of theyr childrē, and had it not bene better for them to haue beene childlesse then to become in such myserye as to wishe the death of theyr owne children? Marke well the prayers of poore people, consider howe carelesse they are of theyr children, and so shalt thou finde, I tell none vntrothe. But thou art riche? no sure, they are onelye riche that do dwel in com∣mon weales. And thoughe thou liuest nowe vnder a king, his successour maye be a tyrante, one onely night may make this chaunge. And in a cō∣mon weale whyle thou fearest not one, thou must lye in wayghte and take heede of manye. If thou want riches, there can be no comforte in children. Euerye man most assuredlye is poore, and no mā rich: wher is no security, how canst y^u be happy? yet this is one most certaine condition of mortal men.

That as some are subiect to the warres of diuers: vnder one all is wholye at his deuotion. Remem∣ber Heliogabalus themperour, y^t sought togethers y^e children of al Italy: what did Astiages commit vp∣pon Harpagus? or what did Cambises to the Persians•• and chiefelye to Prexaspes: Suche is the condition of men, as better it were to liue in feare of warre by sondrye Princes, then of one that maye at his will commaunde all. One Octauius Augustus was a good Prince, because in ciuil warres mercifullye enough he shedde the Romayne bloud, but what beastes did continuallye succede him? As Tiberius, Caligula, Nero, Claudius? What mischiefe coulde be more hardlye suffered then these monsters? But admit thou liue in happye tymes, yet of them do I receiue no proofe, considering I wrote this booke, to serue my selfe in harde chaunces, not onelye in respect of the vayne opynion of some mortal men, touchinge priuate aduentures: but also that vn∣loked for euentes mighte more paciently be borne: which thoughe they be not worse then other that are priuate, yet by reason of theyr sodennes do cō∣monly trouble men most. Yet sith wythout mine assente this Booke maye come to handes of po∣steritye, I maye happelye be reproued for hauinge attributed to muche blame to some one time, and dispayred of better, wherefore let the blame of ty∣mes be left to theyr place, and (as meete it is) oure talke be turned to comforte. Thy sonne is dead: what can more easelye be recouered? none age but the laste, no sicknes excepte the consumption that hindereth child getting: which being so we ought

not to be so careful of children as of our selues. Aristotle concludeth that at threscore yeares of age or threscore & ten a mā liueth to get children, yet is it manifest, that some haue gotten children after fowerscore yeares, and though fauoure and force were decayde. And among diseases both the gout and consumption do suffer generation. These on∣ly are thought insufficient to get children, y^• wants their stones, or are depriued of their vertue? Or els those whose vaynes behinde their eares be cut. For such men as saith Hipocrates be all barren.

How wel therfore dooth Nature prouide y^• what a man most dispaireth of, the same by quicke occa∣sion is supplied. There is nothing that can moore easlye or soner come or happen to man then the ry∣ches gotten of thy father: because thy winninge of Glorye and Freendes asketh longe time: but a childe is gotten in a moment. What losse can then the death of thy Sonne be? and though it were the greatest, yet because so easlie and of euery mā may be supplied, it ought not to be accompted of. But beinge poore to get riches is very hard, For as the sayinge is.

Novv riches are not geeuen, but vvhere, as riches do habound.

But thou shalt see a man now childles and olde, yet or thou see him next he is become riche: If a∣nye member be cut of, it groweth not againe, yf the father dye, or borther, their liues are neuer cal∣led back, if thy fame be perished, harde is thy repu∣tation recouered: but the losse of children is so eas∣lye,

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shortly, and fully supplied: as in this respecte onlye is not worthy any comfort, no though thou were assured he were thy sonne in dede. And how incertaine that is (O Lorde) who knoweth not, thy beliefe must do it, beliefe is therein nedefull.

Only y^e fidelitie of thy wife, doth make him thine, other assurance hast thou none. But if a man doe happen to mourne for the death of an other mans childe, for by coniecture, Bastardes dye sonest, by reason they were gotten with feare, and most vn∣quietnes of mynde, then looke what Laughter yt prouoketh? But now thine owne Chylde (a thing vnknowē but only to his mother) is taken away what part of him was thine? his soule? I neuer found any so wicked as would be of that mynde, his body? howe can that bee when he is made of his fathers seede? which is the superfluous nory∣ture of the thirde concocktion: as the donge fyrst, the vrine second, yf whatsoeuer commeth of super∣fluitie be ours, then so shall wormes and Lyce bee ours and worthy our loue Remember how much seede in tymes past thou hast consumed in waste, eyther vpon harlots or vpon thy wife being withe childe: all that is loste and thou complaynest not, what is more in thy sonne then the effusion of thy seede? wilt thou then so muche lament a vyle and disdained thinge, wherof is no reason. If thou re∣spect the beginninge thou shalt fynde that thou la∣mentest none other then a litle vnhappy excremēt, which being lost in dreames (as often it hapneth) thou carest not at all, but what matter is it howe it be lost? I meruayle the lesse of Aristippus, that

disdayned his sonne so much as he cast him away. Other likewise I heare distroyed them, as Lauis did Oedipus: Priamus, Paris, Neither do thou thinke this custome only of kinges obserued, but also of priuat men: which lawe by Romulus of infamous memorye and happy successe in Italy fyrst was ad nulled. Hereupon were erected almose houses, y^• children shoulde no more bee brought vp by wilde beastes. But this perhappes thou wilt saye: My sonne was now become lyke vnto me, I had spēt much mony care, and payn vpon him, and so was likely to haue ben noble, but these cōplaints were more meete for mothers: because if thou lamen∣test thy losse of mony, thē hadst thou more nede to be cured of thy couetise, then comforted for losse of thy sonne: And hereof be most assured that chil∣dren do not take three maners and condicions of their Parentes, and they will follow the condici∣ons of none lesse then of theym: which is the rea∣son why the children of pore men are more lyke to their parents, then the children of the rich, because pore men are both fathers & maisters of their chil∣drens lyfe: but rich men not so. Whye shouldeste not thou then make an other mans childe thine?

For hee is moste lyke the in condicions that is of thine owne bringinge vp: Quintilianus telleth how Alexander had certain imperfections of Lionida his Tutor, which he kept styll beinge come to mans e∣state. For though we eschewe the immitation of vices, yet in vertues we seeke to folow them.

Therfore if he that is dead was loued for vertue, we commend thy meaninge, but yet (O Lorde)

how pleasant, how happy is that life where vnto from this obscure darckenesse thy sonne is gone, yea how swete was that trauayle? Neither do I thinke it nedeful to declare those ioyes & pleasures which our soules hauing forsakē these earthly plea¦sures do possesse: for while the soule is loden with that heauy burden it cōprehendeth immortall thin¦ges with the mortall. Scantly it can be expressed how much force, dignitie, and glorye the soule be∣inge at libertie hath. For the conceiuyng (and not the teachinge wherof) all be it a man in this lyfe, be neuer so excellent, he is notwithstanding imper¦fect, because he is onely a man complete that vn∣derstandeth which the soule beinge closed within the bodye cannot doe. Therefore what meruaile is it y^t the soule, so slowly and painfullye departeth frō the bodye? Lykewise with greate labour and much difficulty a man is from his mother brought forth to thys vale of misery. In consyderacion of all these the bitternes of sorowe for thy sonnes de∣athe should be the lesse, wayinge the glory whych he now hath and the reputacion of his youth toge¦ther with the weary abode hee made in hys mo∣thers wombe. Nature hath ordained, that al gre∣ate encrease of felicitye is attayned through harde labour. With the same reason shalt thou be cōfor∣ted, yf thy sonne be an infant and thyne only sonn (I omytte to tel what hee maye hereafter be) but now he hath hit y^e marke for which he was borne. For is there any other end whereto we were born then death? as the body for the soule, and as slea∣ping for watching, so was lyfe geuen vnto vs for

death, wherefore as sleape is necesary for all men, some more and some lesse, so is life for the Soules wherfore if thou want meane to get an other son, then choose thou some other one of thine affinitie, and bringe him vp in learning, & honest disciplyne & hardly shalt thou fynd such a sonne made by hys parents. If such a one by education thou makest, thou gainest thanks of God, whose children we al be & of thy coūtry which is mother to al men. Nei∣ther in dutye shalt thou fynde him inferior to other children. It is not my meaning to wish the death of children, but that paciently men should beare it, neyther will I that the childe of an other shoulde be preferred before our owne: but rather that thy sonne be so brought vp as he may deserue to be pre¦ferred before others, yet if we consider succession, we shall fynde that excellent Maisters haue hadd notable scholers, noble fathers, vyle children. And to omit all others. Socrates was not estemed of his sonnes, but by Plato his scholer was praysed to the skies. Did not Theophrastus commende Aristotle more then Nichomachus. The auncient examples do showe that the scholars haue proued not only more worthy then sonnes, but also more thankful what sonne was euer so fauourably to his father, as would yelde him the glorye due to himselfe, as Plato woulde haue done to Socrates. Besydes that men of notable vertue haue not only wanted chil∣dren but also neuer sought for any. As Thales, Zeno Plato, Ape••les, Diogenes, Galenus, Virgilius, and Homer and to some they haue come as it were againste their willes as to Alexander and Iulius Caesar. And

no meruaile y^• noble men haue seldome vertuous children. Surely I think for some great respects it commeth to passe, that of some noble parents, vile children should discend, which was very well and pleasantlye witnessed of Spartianus, whose wordes are these, Remembring vvith my selfe O Dioclesian Au∣gustus, that almost none of these great men, haue lefte any sonne very good or proffytable. It appeareth then suf¦fyciently that worthye men, haue either died with∣out children or haue bene without. And fyrst let vs begin at Romulus he left no children. Neither hadd Numa Pompilius any that could proffit the common weale, What had Camillus? were his children lyke him? What had Scipio. What had the two Catoes that were called the great? Then what should I speake of Homer, Demosthenes, Virgilius, Crispo, T••ren∣tius, Plautus, with diuers others? What of Caesar or Tullius, to whome alone it had bene better to haue bene childelesse. What of Augustus? who though he had the choise of all, could not adopt one good,

Traianus was also deceiued in the election of hys heyre. But omitting adopted childrē let vs speake of babes begotten by Antonius pius, and Marcus the goddes of the common wealth. What man hadd bene more blessed then Marcus had hee not lefte be∣hynde hym his heire Commodus? Or who had ben more happy then Seuerus Septimius, had he not got∣ten Bassianus? What doe we learne other by these ensamples, then that Children do not take theyr myndes of their Parentes, but of God, other∣wise they should be like to theim, Nor in dede we cannot call theym oures, but children of God the

common father, and they ought to be imbraced for their vertue, not vertue for theym, which if men in worldly procedinges did marke, they should be like to Gods and leade a blessed lyfe. But nature hath labored somewhat to deceiue vs in the Loue of children: that is to say, y^• euery man do so much care of that, as for that, we fail not to forget y^• loue of our selues our coūtry, of god and that (which is most) our childrē & al. So dotingly we do loue our children: as we seme rather to hate thē▪ We bring thē vp not in vertue, but in iniury not in learning but in lusting, not in feare of god, but in desire of ry¦ches, not to liue long, but to y^e performance of foule delites, yet was it not nature y^• made this default, of folish care, & of imoderate loue, to whō she gaue a certain modest desire of honger & thirst to euery creature, so far as was nedeful. Yet though imper¦fection of mynd, only man w^tout honger eateth, & drinketh without thirst, & without necessity doth vse euery sorte of delighte. And in like sort doth he loue his children so much, as not only he suffereth them, but for them the fathers wil also do euil, and attempt al wickednes, and thincketh them of his owne makinge. But assuredly they are not, but ••ee the woorkes of God, who gaue them minde, lyfe, forme, force, maners, wit, and encrease,

And of these the Father made nothinge. Then leaue I saye to lament for that is none of thyne, hee that made yt hath called it agayne vnto hym, to whose Commaundemente yt is boothe iuste and Godlye it shoulde obaye. And if thou de∣syre to knowe whether this Loue bee Naturall,

or like vnto other desires, an imperfection of mind Beholde other lyuing thinges, who after educati∣on do neuer knowe their owne, no nor loue them. But if this were a gift of Nature, it shold by rea∣son of pitye, and necessity, rather be in children to∣wardes their parents, then in parentes towardes their children, which example Nature as it semeth did not forget in brute beastes: for among birdes, y^e Stork. Among four foted beasts, y^e Dormouse, doth feede his aged parents. But after the first e∣ducatiō, of loue borne to their parents no sinne is extant, but men (by study as it were) doth passe o∣ther liuing things, through the imperfectiō of mind esteming himselfe to much. The pitie of brute bea∣stes cometh altogether, when both of education & loue thend is one, duringe which time the old bea∣stes be weaker, labersome, leane, careful, and mise∣serable, as to all men it doth appeare. Surelye it seemeth a great madnes to torment thy mind cō∣tinually with this nedeles care of posteritie, for be∣sydes that, this desyre is neither reasonable nor ne¦cessary, some man may iustlye meruaile, why it is so common, but the answere there vnto is not dou¦ted of. If fyrst thou doest show me the cause why so many men became couetous, ireful, and subiecte to desyres of lust. And all these besides they be vi∣ces, not naturall nor reasonable; are also dishonest. Yet thonly loue of children after educatiō though it procedeth neither of nature nor reason: yet is yt honest. But I haue perhaps in so apparāt & firme matter for wise men spoken more then was requi∣site. And haue vsed reasons true, though subtil and

shorte. Therfore let vs come to longer speache, & arguments more playne, lest I seme not so muche to proue, as to deceiue, thy son therfore being dead: consider fyrste, whether hee was well reported or accompted wicked? For manye times the son of a good father, is seene to proue an euil man, by reasō the homely vices are hardlier discouered then y^• ex∣ternall: besydes that, loue byndeth iudgemente. Wherof a fable is come forth, how the Cuckovv in old tyme, for her young birdes, contended in sing∣inge with the Nightingale and hers: appointing the asse to be their Iudge, whose sentence was y^• he knew not which of them did synge most swet∣ly, but wel he was assured the Cuckovves did most playnlye and distinctly pronounce their notes. So y^e children of euery one are not only best loued, but also the euyll by the euyll are most allowed of. In which cases, as we haue also sene mē of right good iudgement, mete it is y^t we should not only lamēt but also reioyse. And in aūciēt time they did much more then this, for both Manlius Torquatus agaynst his son Deci{us} Silan{us}, pronoūced so cruel a sētence as w^t a cord he hanged himself. And M. Scaurus finding his sonne among others fleinge, being only giltye of feare, did force him to returne to his enemies & be slaine. Lykewise a woman of Lacedemon, killed her son for his slouth, and returning from y^e wars, of whom this noble verse was written.

Thou dastard knight, Damatrion, thy mother here haue slayne. That doest both her, and Spartayn bloud: vvith covverdice distayne

Such and more wicked sonnes being bereft of lyfe do thereby sease to offend their parents & kins∣folke,

yea are also themselues saued frō greater in∣famy. Some sonnes haue not forborne to cōspyre y^e death of their fathers. As Blandenius Zesides, who slewe his mother, and Euander that at the perswa∣sion of his mother Nicostrata murdered his owne father, and for that cause was banished Italye. Such mōsters, as they are being left aliue, are cau¦ses of many euils: so Paris was y^e subuersiō of both Priamus house & country: notwithstāding, whē he dyed, Priamus weped. So folish are mens cares, y^t they wishe they wot not what, excellinge (as they think) y^e Gods in wisdome, & reproue those that in their ignorance shall procure their good. For if thy son were wise, honest, godly, & noblye mynded, ha∣uing hope of children y^t may support thyne vnwel∣diage. What is wanting in the graund children? & if none be, a fond thyng it was to hope y^t he would not, nor could not do. But how soeuer it be, grea∣ter is y^• daūger of them that are worse then death, then hope of those he hath, to proue better. And misery, vilety, shame, continuall griefe and disdain are al more euyl then death: deathe is common to all men, but these to fewe, who also are all subiect to death. Were it not better by dyinge to preuent all these iniuries, then to haue thy desyre so dearlye bought? For necessarye it is that who so wyll lyue old must suffer many euils. Ther is almost no mor∣tal creature liuing long, but at somtimes before he dieth, doth hate his life wherto put the saying of y^• Poet.

Although vnvveldyage, vvhen lyfe doth vveare avvay, None other ill did bring vvithall, but that, (as men do say) By liuinge long ful oft vve see: vvich vvee vvould not behold.

Truly if such desyre thou haue of children, if thy sonne died thou beinge olde, thy time to follow is next: if in thy youth then hast thou hope enoughe to haue more. Finally Sorowe is a womanishe thinge, and not fytte for men. Therfore the Licians were wont to constrayne mourners to weare wo¦mens garmentes, to thende their garment might agree with the mynd, And surely not w^tout occasi∣on, because among all people, the more vile they be the more beastly they lament. As women fyrste, next children, & then barrennous men, the greatest nomber of whom be effeminate. Contrariwise mē the more valiaunt they bee, the more they oppresse their griefe and so••er driue their Sorow away.

This sort of Sorrowe goeth to the infernall God and as it is his custome in many others, so dothe hee vse to call theym nearest to hym, that mooste do honour him. But if at the beginning thou driue him away, and suffer not thy mynde to be infected full farre shall he be from thee: But beholde howe comelye and honeste a thinge yt is that a man of good yeares, beinge well counsayled by others, shoulde in womens weede, beastely weepe, wayl, crye out, and lament.

O gentle wit. But thoughe he doth none of all these, yet inwardly to torment himselfe with sad∣nesse is the parte neyther of a wyse nor valiaunte man: but of one that searcheth rather the reprehē∣cion of others, then knoweth what is seemely.

Howe muche better were it for hym often to remember Vmbresomnum Homo?

What could haue bene better sayde? So subtylle

and fugitiue is the lyfe of man, as of al other thin∣ges, seing shadow is most subtil and sleepe moste deceiueable and incertaine, what shal the shadow of sleape be? And yet notwithstanding this is the lyfe and glorye of man. One other wrote thus.

As the generacion of leaues is, so is also mans: for in dede what dissimilitude is there? leaues doe fall by force of Sonne, showers, wynd, hayle, yea (and if all fayle) by themselues: Euenso the lyfe of man, beleeue me thou haste receiued none iniurye at all, Death is the gift of God, and God doothe wrong to no man. If condempned by voices of assente thou bee deposed from Aucthoritye, thou wouldest thincke that it were meete to beare it with pacient mynde, thoughe that iniurye cannot want suspicion, reproche, and falshode.

And now when thou fearest none of these, dare thou disalowe the Sentence of God? And doest thou not remember that whiche Leontius Neapoles, the Bishoppe, telleth to haue happened in the lyfe of Iohn, Patriarche of Alexandria. To whome when a certayn man hadde offered seuen pounds of Golde to praye for his onely Sonne who a mo∣neth paste, was with a Shyppe and great riches drowned, after a few dayes obteyned of y^• Patri∣arke his desyre. And while in y^• meane space he cō∣tinued in sadnes, he dreamed one nighte y^• the Pat¦triark appeared vnto him saying. Lo according to thy prayer y^• thy son might be saued so hee now is, because he is dead, but if he had liued, from wicked life & dāpnaciō after deth he could not haue ben pre¦serued, god only knoweth what is expediēt for vs

when we are ignoraunt our selues and know not what is to be desyred. Wherfore it is conuenient that we do not onely receyue comfort, but also re∣ioyse at the death of our neighbours, of whome yf thou desyrest to continue any memory though of∣ten times also thou wantest their company, it shal be both to the and thy posteritie continued by hys noble tombes, pictures, statues, verses, orations, dedications, institutions of eternitye and Sacry∣fyces. Is yt not more honest and pleasant to con¦fyrme thy selfe to these comforts▪ to commend hys glory to mortall men? then with wepinge & wai∣lynge to kyl thy selfe? Yet as to them that are en∣dewed with vertue, and acknowledge the felyti∣tye of soules these are superfluous, so to theym of maners more frayle, such kinde of comfortes are not vnseemelye. For Augustus hanged in his bedde chamber the picture of his graundsonne beinge a childe of him dearlye beloued, and so often as hee came vnto that chamber hee neuer fayled to kysse the picture. Alexander did set vp certayne ymages to Fabius Quintilianus not withe teares but withe a solempne oracion (conteyning the commendation of his sonne) dyd burye him. What dyd Iohn Me∣sue who in his fathers name falsely turned the ty∣tle of his booke? So did also Zoar & Aristotle wryte bookes to their sonnes. So did Cicero and Plato in their disputacions call vpon their brothers & fren∣des, not in mourning garments and weping, but wyth monuments euerlastinge honored the same to their posterity. But now w^t reasons (I thinke) sufficiently it is proued, that the deathe of children

is neither to be so lamented nor euyl. Let vs now procede to tel how manfully our elders were wōt to beare such mishaps. Octauianus Augustus hauing within twenty moneths lost .ij. of his nephewes was not moued so much as he refrayned to sytte dayly in y^e Senate. Demosthenes the .vii. day after y^e death of his only daughter put on his whyte gar¦ment, was crowned, & sacrifyced an oxe, More va∣liantly did Dion, he being in counsel of the common weale, and enformed that his onlye son had fallen from the house toppe and broken his necke, gaue order to his frendes for his buryall, & notwithstā∣dinge proceded in his busynes begonne. Like here¦vnto did Antigonus, he seinge his son slayne in bat∣tayle, gaue none other signe of sorow but sayde. O Alcionen later then thou ought thou art now dead, for so manfully assayling thy enemies, thou doeste not greatly esteeme my warnings nor thine own weldoinge. The constancy of Pericles can be infery∣or to none of these, for when within eight dayes, he had lost his two sonnes. Paralus, & Xantippus, yonge men of singuler witte did notwithstandinge put vpon him his white garmēt, was crowned, made oracions to the Athe••encians, & comming from hys house when his children were dead, w^t merueilous constancy of mynd gaue counsel & vttered reasons of y^e disciplyne of war. So vpon a time Anaxago∣ras his scholemaister being in disputacion, woorde was brought of his sonnes death, wherat he pau∣sed a little, but by and by confessing hee had begot∣ten a mortall creature, proceded in disputacion.

When Paulus Emylius, had taken in hand the Perci∣an

warre, he prayed the Gods that if any calamity were comminge to the Cittye of Rome, that they would rather lay the same vpon his house, whyche either through his prayer or hap was perfourmed And when of his four sonnes he had adopted two into the family of Scipio, within few dayes after he lost thother, neither did he with lesse pacience bere this, then valiantly he wished the other. Tynnichus also a Spartayn left his posterity, a monumēt of wor¦thy ensample. When Trasibulus his son in the war∣res against the Argini, was slayn, in this epigram, is declared the nobility of his mynde.

It seemeth vvel that covverds vvepe, vvhen they be brought to graue But thou my son a Spartayn true, no vveping teares shalt haue.

He hath as me thinketh folowed the saying of Pa∣pimus.

A noble death doth parentes please, and God such soules do loue. The valiant myndes do gayn encrease, vvhen lyfe do so remoue

We see that some haue not onlye in the death of their children witnessed their greatnes of mynde, but also did procure it, and thereof proceded greate proffyte, When Brutus openlye punished his two sonnes, what terror think you was it to his Citti∣zens? what desperation to his enemies? what ad∣miracion to his neighbours? So as the example of that valiant dede, was not onlye the occasyon of great encrease to the empyre, but also, for fortye yeares after it continued in libertye not so muche for feare of the payns, as for emulacion in vertue.

What is by thensample of Abraham vppon Isaa••

shewed other then that men shoulde so loue their children, as in them to put no truste at all: but e∣uer to honour God so, as we may forget oure chyl∣dren, and such are worthy great reward: For whi∣che his carefull obedience he is made father of ma∣ny nacions, neither shall his seede at any time de∣cay. This was a greater argumente of courage then that of Brutus, for hee murdered the gyltlesse & lefte the children of others his heires, the other in sleinge, became childles. Hee by the handes of an other commaunded his enemies to be slayne, thys man murdered those that obeyed. But let vs re∣turne to ensamples of sufferaunce, and a shame (it were) that Women shoulde for fortitude exceede men. Among whom what may be sayd of Tomy∣ris queene of Mesageta. who hauing her sonne slayne in battayle, (where in her enemye Cirus also dyed) without teares made great feastes, the hole army lykewise slayn▪ Also Cornelia mother to the Gracchi of a great number of sonnes, hauing onlye C. and T. lefte, yet when they were in a time of sedicion, most cruelly slayn (besides calling only to memory their father, & their own worthy actes) did not o∣therwise make any shew of sorow. Argilion y^• mo¦ther of Brasidas the Lacedemonian kyng, hearinge her son was slayn, dyd neither mourn nor lament but asked if nobly & worthely he dyed. Gyrtias likewise a womā of Lacedemon when her son was broughte home almost dead, and his frendes lamented she sayd. Non Silebitis inquā, declaring of what bloud he was descēded, she said one body hath ouerthrowē other in fight, yet after being recouered & growen

to mans state was slayne in battayl, which being told vnto his mother, she answered saying, was it not expedient y^• goinge to the wars he should ••••ea others, or be slaine himselfe? but more wyllinglye I receyue knowledge of a death worthy of mee & his predecessours, then if in slouth and idlenes hee had liued. One other womā more valiantly bare the death of her sonne, promissing in the fyeld say∣inge, let cowardes complayne, for I wyll wyth∣oute teares and meerelye burye my sonne. And a nother, a woman also of Lacedemon, hauing lost in warres her fyue sonnes, standing vppon the wal∣les of Sparta and listinge for the euente of the bat∣tayle, when she sawe a man comming asked what was done? (he thinking she had asked of her son∣nes) aunsweared, they are all deade: whereat the woman offended, sayde, it is not (that) ill lucke I aske, but how speedes our coūtry, then he telling y^• the victorye was gotten by the Lacedemonians, the woman sayd wyth al good wyl I receyue know∣ledge of my sonnes slaughter. In olde time such was the nobilitye of minde, both in men and wo∣men, aswell for courage as counsell. But now e∣noughe or rather as I thinke to much haue bene sayd aswel of them, as also appertayneth to deth. It is not therefore needefull to speake of frendes, kinsefolke, or wyues, seinge of them the plentye is greate, the conditions vncerteyne, and the necessi∣tye little: yea the cares and disquiet of wyues, doe almost counteruayle the sorrow of theyr deathes. And though wyues were not shrewed nor com∣bersome, yet can no man at anye time long want

a wyfe, syth one may be taken after an other. And albeit y^t wyues were all good, all frends faythfull, and all kinsefolke kynde, yet seinge the death of a brother, a sonne and a father is pacientlye to bee borne, a follye it were to lament them, or call suche doubtles matters in question. But rather resolue wyth thy selfe, that death is the end of euill to foo∣les, and to wyse men the beginning of all good. And as sayth Menander.

VVhom God doth loue: in youth he dyes.

FINIS.