Eidolopœia is that part of this Oracion, whiche maketh
a persone knowne though dedde, and not able to speake.

Eidolopœia[.] Eidolopœia is called of Priscianus, a imitacion of talke
of any one, vpon a dedde manne, it is then called Eidolopœia,
when a dedde man talketh, or communicacion made vpon a
dedde manne.

Eidolopœia, when a dedde manne talketh, is set forthe of
Euripides, vpon the persone of Polidorus dedde, whose spi-
rite entereth at the Prologue of the tragedie.

Hector slain, speaketh to Eneas in Eidolopœia. O Eneas
thou goddes sonne, flie and saue thy self, from this ruine and
fire: the enemies hath taken the walles, and loftie Troie is
prostrate to the grounde. I would haue thought, I had died
valiantlie inough to my countrée, and my father Priamus,
if with this my right hande, Troie had bee defended.

Polidorus beyng dedde, in Eidolopœia talketh to Eneas
whiche Uirgil sheweth in his thirde booke of Eneados.

Iulia the wife of Pompei beyng dedde, spake to Pompe,
preparyng his arme against Cesar, Eidolopœia. Reade Lu-
cane, in the beginnyng of his thirde booke.

Tullie vseth Eidolopœia, when he maketh talke vpon
Hiero beyng dedde.

If that kyng Hiero were reduced frō his death, who was
a aduauncer of the Romaine Empire, with what counte-
naunce, either Siracusa or Rome, might be shewed to hym,
whom he maie beholde with his iyes. His countree brought
to ruin, & spoiled, if that kyng Hiero should but enter Rome,
euen in the firste entryng, he should beholde the spoile of his
countree.

Tullie also vseth the like Eidolopœia, as thus, vpon Lu-
cius Brutus dedde.

Lucius
Brutus. If it so wer, that Lucius Brutus, that noble and famous
manne were on liue, and before your presence: would he not
vse this oracion: I Brutus, somtyme did banishe and cast out
for crueltee, the state and office of kinges, by the horrible fact
of Tarquinius, againste Lucretia, and all that name bani-
shed, but you haue brought in tyrauntes. I Brutus did re-
duce the Romain Empire, to a fredome and libertée: but you
foolishly can not vphold and maintein, thesame giuen to you.
I Brutus, with the daunger of my life, haue saued my coun[-]
tree of Roome, but you without all daunger, lose it.

¶ Prosopopœia.

A S cōcerning Prosopopœia, it is as Pristianus saith,
when to any one againste nature, speache is feigned
to bee giuen.

Tullie vseth for a like example this, when he maketh
Roome to talke againste Cateline.

¶ Prosopopœia of Roome.

Catiline. N O mischief hath been perpetrated, this many yeres,
but by thee Catiline, no pestiferous acte enterprised,
without thee: thou a lone, for thy horrible murther
perpetrated vpon the citee of Rome, for the spoile and robbe-
ries of their gooddes art vnpunished. Thou onelie haste been
of that force and power, to caste doune all lawes and aucthori-
tee. Although these thinges were not to be borne, yet I haue
borne them: but now thy horrible factes are come to soche an
issue, that I feare thy mischiues. Wherfore leaue of Cateline
and deminishe this feare from me, that I maie be in securitée[.]

Lucane the Poete, intreating of mightie and fearce war-
res, againste Pompei and Cesar, maketh Roome to vse this
Prosopopœia againste Cesar.

Quo tenditis vltra quo fertis mea signa viri,
Si iure venitis si aues hucusq[ue] licet.

Prosopopœia is properlie, when all thinges are faigned
bothe the maners, the persone, as of Roome in this place.

¶ What lamentable Oracion Hecuba Quene of
Troie might make, Troie being destroied.

Kyngdomes. W Hat kyngdome can alwaies assure his state, or
glory? What strength can alwaies last? What
Okes.
Cedars. power maie alwaies stande? The mightie O-
kes are somtyme caste from roote, the Ceadars
high by tempestes falle, so bitter stormes dooe
force their strength. Soft waters pearseth Rockes, and ruste
the massie Iron doeth bryng to naught. So nothyng can by
strēgth so stande, but strength maie ones decaie: yea, mightie
kingdoms in time decaie haue felt. Kingdomes weake haue
rose to might, and mightie kyngdomes fallen, no counsaile
can preuaile, no power, no strength, or might in lande. God
disposeth Princes seates, their kyngdome there with stan-
des. I knewe before the brickell state, how kyngdomes ruine
caught, my iye the chaunge of fortune sawe, as Priamus did
aduaunce his throne, by fauour Fortune gat, on other For-
tune then did froune, whose kingdom did decaie. Well, now
Fortune
hath no staie. I knowe the brickle state, that fortune hath no staie, all rashe
her giftes, Fortune blind doeth kepe no state, her stone doth
roule, as floodes now flowe, floodes also ebbe. So glory doth
remaine, sometyme my state on high, was sette in Princelie
throne, my porte and traine ful roiall was, a kyng my father
also was, my housband scepter held. Troie and Phrigia ser-
ued his becke, many kynges his power did dreade, his wille
their power did serue. The fame of Troie and Brute, his
glorie and renoume, what landes knoweth not? But now
his falle, all toungues can speake, so greate as glorie was,
though kyngdomes stronge was sette, loftie Troie in duste
prostrate doeth lye, in blood their glorie, people, kyng are fal-
len, no Quene more dolefull cause hath felte. The sorowes
depe doe passe my ioyes, as Phebus light with stormes caste
Hector. doune. Hectors death did wounde my hart, by Hectors might
Troie stiffe did stande, my comforte Hector was, Priamus
ioye, of Troie all thē life, the strength, and power, his death
did wound me for to die, but alas my dolefull and cruell fate
to greater woe reserueth my life, loftie Troie before me
felle, sworde, and fire hath seate and throne doune caste. The
dedde on heapes doeth lye, the tender babes as Lions praies
Priamus. are caught in bloode, before my sight, Priamus deare mur-
dered was, my children also slain, who roiall were, and prin-
ces mates. No Queene more ioye hath tasted, yet woe my io-
yes hath quite defaced. My state alwaie in bondage thrall, to
serue my enemies wille, as enemie wille, I liue or dye. No
cruell force will ridde my life, onely in graue the yearth shal
close my woes, the wormes shall gnawe my dolefull hart in
graue. My hedde shall ponder nought, when death hath sence
doune caste, in life I sought no ioye, as death I craue, no
glorie was so wished as death I seeke, with death no sence.
In prison depe who dolefull lieth, whom Fetters sore dooeth
greue. Their dolefull state moste wisheth death, in dongion
deepe of care my harte moste pensiue is, vnhappie state that
wisheth death, with ioye long life, eche wight doeth craue, in
life who wanteth smart? Who doeth not féele, or beare som-
time, a bitter storme, to doleful tune, mirth full oft chaunged
is, the meaner state, more quiet rest, on high, who climes more
deper care, more dolefull harte doeth presse, moste tempestes
hie trees, hilles, & moutaines beare, valleis lowe rough stor-
mes doeth passe, the bendyng trees doeth giue place to might
by force of might, Okes mightie fall, and Ceders high ar rēt
from the roote. The state full meane in hauen hath Ancre
caste, in surgyng seas, full ofte in vaine to saue the maste, the
shippe Ancre casteth.

¶ The descripcion.

T His exercise profitable to Rhetorike, is an Ora-
ciō that collecteth and representeth to the iye, that
which he sheweth, so Priscianus defineth it: some
are of that opinion, that descripcion is not to bee
placed emōg these exercises, profitable to Rhetorike. Because
that bothe in euery Oracion, made vpon a Fable, all thyn-
ges therein conteined, are liuely described. And also in euery
Narracion, the cause, the place, the persone, the time, the fact,
the maner how, ar therin liuely described. But most famous
and Eloquente men, doe place descripcion, in the nomber of
these exercises. Descripciō serueth to these things, the person,
as the Poete Lucane describeth Pompei & Cesar: the person
is described, thynges or actes, tymes, places, brute beastes.

Nec coiere pares, alter vergentibus annis
In senium longo que toge, tranquilior vsu.
Dedidicit. &c.

Homer describeth the persone of Thersites, in the second
booke of his Ilias.

Homer setteth out Helena, describing the persone of Me-
nalaus and Ulisses, in the fowerth booke of Ilias.

Thynges are described, as the warres attempted by sea
and lande, of Xerxes.

Lucan describeth the war of the Massiliās against Cesar[.]

Thusidides setteth forthe in a descripcion, the warres on
the sea, betwene the Corcurians, and the Corinthians.

Tymes are described, as the Spryng tyme, Sommer,
Winter, Harueste, Daie, Night.

Places are described, as Citees, Mountaines, Regions,
Floodes, Hauens, Gardeines, Temples: whiche thynges
are sette out by their commoditees, for Thusidides often ty-
mes setteth forthe Hauens and Citees.

Lucane also describeth at large, the places, by the whiche
the armie of Cesar and Pompei passed. The descripcion of a-
ny man, in all partes is to bee described, in mynde and bodie,
what he was.

The acttes are to bee described, farre passed, by the pre-
sente state thereof, and also by the tyme to come.

As if the warre of Troie, should be set forthe in a descrip-
cion, it must bée described, what happened before the Greci-
ans arriued at Troie, and how, and after what sorte it was
ouerthrowne, & what thing chaunced, Troie being destroid.

So likewise of Carthage, destroied by the Romaines.
Of Hierusalem, destroied by Titus Uespasianus, what ad-
monicion thei had before: of what monsterous thynges hap-
pened also in that ceason: Of a Comete or blasyng Starre,
and after that what followed.

Lucane also setteth forthe the warres of Pompe and Ce-
sar, what straunge and marueilous thynges fell of it.

¶ A descripcion vpon Xerxes.

W Hen Darius was dedde, Xerxes his soonne did
succede hym, who also tooke vpon him to finishe
the warres, begō by his father Darius, against
Grece. For the whiche warres, preperacion
was made, for the space of fiue yeres, after that
The armie
of Xerxes. Xerxes entered Grece, with seuen hundred thousande Persi-
ans, and thrée hundred thousande of forrain power aided him
that not without cause, Chronicles of aunciente tyme dooe
shewe, mightie floodes to be dried vp of his armie. The migh[-]
tie dominions of Grece, was not hable to receiue his houge,
and mightie power, bothe by sea and lande: he was no small
Prince, whom so many nacions, so mightie people followed
hym, his Nauie of Shippes was in nomber tenne hundred
Xerxes a
cowarde. thousande, Xerxes had a mightie power, but Xerxes was a
cowarde, in harte a childe, all in feare the stroke of battaile
moued. In so mightie an armie it was marueile, the chiefe
Prince and Capitaine to be a cowarde, there wanted neither
men, nor treasure, if ye haue respecte to the kyng hymself, for
cowardlinesse ye will dispraise the kyng, but his threasures
beeyng so infinite, ye will maruaile at the plentie thereof,
whose armie and infinite hoste, though mightie floodes and
streames, were not able to suffice for drinke, yet his richesse
Xerxes laste
in battaile,
and first to
runne awaie. semed not spente nor tasted of. Xerxes hymself would be laste
in battaile to fight, and the firste to retire, and runne awaie.
In daungers he was fearfull, and when daunger was paste,
he was stoute, mightie, glorious, and wonderfull crakyng,
The pride
of Xerxes. before this hassarde of battaile attempted. He thought hym
self a God ouer nature, all landes and Seas to giue place to
hym, and puffed with pride, he forgatte hymself: his power
was terrible, his harte fainte, whereupon his enteryng into
Grece was not so dreaded, as his flight frō thence was sham[-]
full, mocked and scorned at, for all his power he was driuen
backe from the lande, by Leonides king of the Lacedemoni-
ans, he hauing but a small nomber of men, before his second
battaile fought on the Sea: he sente fower thousande armed
men, to spoile the riche and sumpteous temple of Apollo, at
Delphos, from the whiche place, not one man escaped. After
that Xerxes entered Thespia, Platea, and Athenes, in the
whiche not one man remained, those he burned, woorkyng
his anger vpon the houses: for these citees were admonished
to proue the maisterie in wodden walles, whiche was ment
to bee Shippes, the power of Grece, brought into one place
Themi-
stocles. Themistocles, fauoryng their part, although Xerxes thought
otherwise of Themistocles, then Themistocles perswaded
Xerxes to assaie the Grecians. Artemisia the Quene of Hali-
carnasis aided Xerxes in his battaile: Artemisia fought man[-]
fullie, Xerxes cowardly shronke, so that vnnaturally there
was in the one a manlie stomacke, in the other a cowardlie
harte. The men of Ionia, that fought vnder Xerxes banner,
by the treason of Themistocles, shrāke from Xerxes, he was
not so greate a terrour or dreade, by his maine hoste, as now
smally regarded & least feared. What is power, men, or mo-
ney, when God chaungeth and pulleth doune, bothe the suc-
cesse, and kyngdome of a Prince. He was in all his glorie, a
vnmanlie, and a cowardly prince, yet for a time happie state
fell on his side, now his might and power is not feared. He
flieth awaie in a Fisher boate, whom all the worlde dreaded
and obaied, whom all Grece was not able to receiue, a small
boate lodgeth and harboureth. His owne people contemned
hym at home, his glorie fell, and life ingloriously ended, whō
whom God setteth vp, neither treason nor malice, power nor
money can pull doune. Worthelie it is to be pondered of all
Princes, the saiyng of Uespasianus Emperour of Rome, at
a certain time a treason wrought and conspired against him,
the conspiratours taken, Uespasianus satte doune betwene
The saiyng
of Uespasi-
anus. theim, commaunded a sworde to be giuen to either of theim,
and saied to them: Nonne videtis fato potestatem dari. Dooe
you not see? Power, aucthoritée, and regimente, by the ordi-
A sentence
comfortable
to al princes. naunce of God, is lefte and giuen to princes: A singuler sen-
tence, to comforte all good Princes in their gouernemente,
not to feare the poisoned hartes of men, or the traiterous har-
tes of pestiferous men. No man can pull doune, where God
exalteth, neither power can set vp and extoll, where God dis-
plaseth or putteth doune: Soche is the state of Princes, and
their kyngdomes.

¶ Thesis.

T Hesis, is a certain question in consultacion had, to bée
declaimed vpon vncertaine, notyng no certaine per-
sone or thyng.

As for example.

Whether are riches chieflie to be sought for, in this life,
as of all good thynges, the chief good.

Whether is vertue the moste excellente good thynge in
this life.

Whether dooe the giftes of the mynde, passe and excelle
the giftes and vertues of Fortune, and the bodie.

Whether doeth pollicie more auaile in war, then strēgth
of menne.

Who so will reason of any question of these, he hath nede
with reason, and wittie consultacion to discourse, and to de-
claime vpon thesame.

The Greke Oratours doe call this exercise Thesis, that
is to saie, a proposicion in question, a question vncertain, in-
cluded with no certaintée, to any perticuler thyng.

The Latine men doeth call it a question infinite, or vni-
uersall: Tullie in his booke of places called Topickes, doeth
call Thesis, Propositum, that is to saie, a question, in deter-
minacion. Priscianus calleth it positionem, a proposicion in
question on ether parte to be disputed vpon.

As for example.

Whether is it best to marie a wife?

Whether is frendship aboue all thynges to be regarded.

Is warre to be moued vpon a iuste cause?

Is the Greke tongue mete, and necessarie to be learned?

There is an other kinde of question called hypothesis, hy[-]
pothesis is called questio finita, that is to saie, a question cer-
taine notyng a certaine persone, or thyng, a certaine place,
tyme, and so forthe.

As for example.

Is it mete for Cesar to moue warre against Pompei?

Is not there a certain persone?

Is the Greke tongue to be learned of a Diuine?

Is the Greke tongue meete for a Phisicion?

In this kinde of exercises, famous men of auncient time
did exercise youth, to attain bothe wisedome and Eloquence
therby, to make a discourse vpō any matter, by art of lerning[.]

Aristotle the famous Philosopher, did traine vp youthe,
to be perfite in the arte of eloquence, that thei might with all
copiousnes and ingenious inuencion handle any cause.

Nothing doeth so moche sharpe and acuate the witte and
capacitée of any one, as this kinde of exercise.

It is a goodly vertue in any one man, at a sodain, to vtter
wittely and ingeniouslie, the secrete and hid wisedome of his
mynde: it is a greate maime to a profounde learned man, to
wante abilitée, to vtter his exquisite and profounde knowe-
ledge of his mynde.

¶ Thesis.

THis question Thesis, which is a question, noting no cer-
taine persone or thyng: is moche like to that Oracion,
intreated of before, called a Common place.

¶ A Common place.

B Ut a Common place, is a certaine exaggeracion of
matter, induced against any persone, conuicted of a-
ny crime, or worthie defence.

¶ Thesis.

Thesis is a reasonyng by question, vpon a matter vncer-
taine.

Thesis, that is to saie, a questiō generall is in two sortes.

Q Uestions Ciuill are those, that dooe pertaine to the
state of a common wealth: and are daily practised in
the common wealthe.

As for example.

Is it good to marie a wife.

Is Usurie lefull in a citee, or common wealthe.

Is a Monarchie the beste state of gouernement.

Is good educacion the grounde and roote, of a florishyng
common wealthe.

¶ A contemplatiue question.

T He other Thesis is a question contemplatiue, which
the Grekes dooe call Theoricas, because the matter
of them is comprehended in the minde, and in the in[-]
telligence of man.

The example.

Is the soule immortall?

Had the worlde a beginnyng?

Is the heauen greater then the yearth?

Is it good for a man to exercise hymself in wrastlyng, or

Is it profitable to declaime.

[¶] A compounde.

Is vertue of more value then gold, to the coueitous man[?]

Doeth wisedome more auaile, then strength in battaile?

Doe olde men or young men, better gouerne a common
wealthe?

Is Phisicke more honourable then the Lawe?

A Oracion made vpon Thesis, is after this sorte made.

Use a exordium, or beginnyng.

Unto the whiche you maie adde a Narracion, whiche is
a exposicion of the thyng doen.

Then shewe it lawfull.

Iuste.

Profitable.

And possible.

Then the conclucion.

To this in some parte of the Oracion, you maie putte in
certaine obieccions, as thus.

Upon this question: Is it good to marie a wife?

In Mariage is greate care, and pensiuenesse of minde, by
losse of children, or wife, whom thou loueste. There is also
trouble of dissolute seruauntes. There is also greate sorowe
if thy children proue wicked and dissolute.

The aunswere to this obiection, will minister matter to
declaime vpon.

¶ Is it good to Marie.

S Ince the tyme of all ages, and the creaciō of the
worlde, GOD hath so blessed his creacion, and
meruailous workemanship in manne: as in all
his other creatures, that not onelie his omnipo-
teucie, is therby set forthe. But also from tyme
to tyme, the posteritee of men, in their ofspring and procrea-
Kyngdomes
continue by
mariage and
cōmon welth[.] cion, doe aboundantlie commonstrate thesame. The state of
all kyngdomes and common wealthes: by procreacion deri-
ued, haue onelie continued on the face of the yearth, thereby
many hundred yeres. How sone would the whole worlde be
dissolued, and in perpetuall ruine, if that God from tymes
and ages, had not by godlie procreacion, blessed this infinite
The dignitee
of man, she-
weth the
worthines of
mariage. issue of mankinde. The dignitée of man in his creacion, she-
weth the worthie succession, maintained by procreation. In
vaine were the creacion of the worlde, if there were not as
manne so excellente a creature, to beholde the creatour, and
his meruailous creacion. To what vse were the Elementes
and Heauens, the Starres and Planettes, all Beastes and
Foules, Fisshe, Plantes, Herbes and trees, if men wer not,
for mannes vse and necessitée, all thinges in the yearth were
made and procreated. Wherein the Stoike Philosophers do
note the excellencie of man to be greate: for saie thei, Que in
terris gignuntur omnia ad vsum hominum creari. To what
vse then were all thynges, if man were not, for whose cause,
vse, & necessitée these thynges were made. If a continuaunce
of Gods procreacion were not, immediatlie a ruine and ende
would ensue of thinges. What age remaineth aboue a hun-
dred yeres? If after a hūdred yeres, no issue wer to be, on the
Godlie pro-
creacion. face of the yearth, how sone wer kyngdoms dissolued, where
as procreacion rooteth, a newe generacion, issue and ofspring,
and as it were a newe soule and bodie. A continuaunce of la-
wes, a permanente state of common wealthe dooeth ensue.
Though the life of manne be fraile, and sone cutte of, yet by
Mariage, man by his ofspryng, is as it were newe framed,
his bodie by death dissolued, yet by issue reuiued. Euen as
Plantes, by the bitter season of Winter, from their flowers
fadyng and witheryng: yet the seede of them and roote, vegi-
table and liuyng, dooe roote yerelie a newe ofspryng or flo-
A similitude. wer in them. So Mariage by godlie procreacion blessed, doth
perpetually increase a newe bodie, and therby a vaste world,
and infinite nacions or people. Xerxes the mightie kyng of
Persia, vewing and beholding his maine and infinite hoste,
wéeped: who beyng demaunded, why he so did. Doleo inquit
post centum annos, neminem ex hijs superesse. It is a pitée-
fulle and dolefull case, that after a hundred yeres, not one of
these noble capitaines, and valiant soldiers to be left.

¶ The obieccion.

But you will saie parauenture, mariage is a greate bon-
dage, alwaies to liue with one.

¶ The solucion.

To followe pleasure, and the beastlie mocions of the
mynde: what libertée call you that, to liue in a godly, meane,
The libertie
in mariage. and Mediocritée of life, with thy spoused wife. There is no
greater ioye, libertée, or felicitée, who so practiseth a dissolute
life: whose loue and luste is kindeled, and sette on fire with a
A brutishe
societie with
harlottes. harlotte, he followeth a brutishe societée. What difference is
there, betwene them and beastes? The beaste as nature lea-
deth, he obaieth nature. Reason wanteth in beastes, manne
then indued with reason, whiche is a guide to all excellencie
how is it that he is not ruled by reason. Whom GOD hath
clothed and beautified, with all vertue and all singularitée:
If a godly conuersacion of life, moueth thée to passe thy daies
without mariage, then must the mocions of thy minde, be ta-
Chastitee
in mariage. med and kepte vnder. Other wise, execrable is thy purpose,
and determinaciō of the life. If thou hopest of loue of a harlot
though thou enioye her otherwise, thou art deceiued. Bac-
chis the harlot, whom Terence maketh mencion of, in the
persone of her self, sheweth the maners of all harlots to An-
tiphila, saiyng.

Quippe forma impulsi nostra nos amatores colunt:
Hec vbi immutata est, illi suum animum alio conferunt.
Nisi prospectū est interea aliquid nobis, deserte viuimus.

For saieth she, the louer anamoured with our loue, and
sette on fire therewith, it is for our beautie and fauour: but
when beautie is ones faded, he conuerteth his loue to an o-
ther, whom he better liketh. But that we prouide for our sel-
ues in the meane season, wée should in the ende liue vtterlie
forsaked. But your loue incensed with one, whose maners
and life contenteth you: so you bothe are linked together,
The loue of a
harlotte. that no calamitée can separate you: who so hopeth loue of a
harlotte, or profite, he maie hope as for the fructe of a withe-
red tree, gaine is all their loue, vice their ioye and delite. In
vertue is libertée, in vertue is felicitee, the state of mariage is
vertuous, there can be no greater bōdage, then to obaie ma-
ny beastly affections, to the whiche whoredome forceth hym
vnto, Loue is fained, cloked amitée, a harte dissembled, ma-
ny a mightie person and wise, hath been ouerthrowen by the
deceiptes of harlottes: many a Citee plagued, many a region
ouerthrowen for that mischief, to obaie many affections is a
greate bondage. Who so serueth the beastlie affections of his
Hercules.
Omphala. mynde to that purpose, he must also as Hercules to Ompha-
la bee slaue, not onely to his owne will and affection: but to
the maners, will, and exspectacion of the harlotte. So serued
Thraso, and Phedria Thais, that Gorgious harlot, Antony
and Iulius Cesar, Cleopatra, this is a bondage, to liue slaue
from reason and all all integritee, to a monsterous rablemēt
The harlot-
tes lesson, to
her louers. of vices, who so serueth a harlot, thei must learne this lesson.
Da mihi & affer, giue and bryng.

The women of Scithia, abhorryng the godly conuersa-
cion of mariage, with their housbandes, lefte theim, who in
tyme ware so mightie, that thei repelled theim by force: thei
called mariage not Matrimonie, but bondage. For, the chro-
nicles doe testifie, thei became conquerours ouer many kyn-
ges, all Asia obaied them: thei did builde many a great citee,
and for theire successe, thei might compare with many prin-
The life of
the Amazo-
nes. ces. These women were called Amazones afterwarde, the
order of their life was this, ones in the yere thei would en-
ioye the compainie of a man: if it so were that thei had a man
childe, the father to haue it, if a daughter, then thei possessed
her, and foorthwith burned her right pappe: for thei were all
Archers, and wonderfully excelled therein, but in the ende,
Thalestris. thei came all to ruine. One of them, Thalestris their Quene
in the tyme of Alexander the Greate, came to Alexander,
thinkyng that he had been, some monstrous man of stature:
The offer of
a woman to
Alexander. whom, when she did beholde (for Alexander was of no migh-
tie stature) did contemne hym, and offered him hand to hande
The answer
of Alexander
to the offer. to fight with hym. But Alexander like a wise Prince, saied
to his men, if I should ouercome her, that were no victorie,
nor manhoode againste a woman: and being ouercome, that
were greater shame, then commendacion in all my victories
and conquestes, but afterwarde, there was a greate familia-
ritée betwene them. The adulterer and the adulteris, neuer
prospereth, for many mischiues are reserued, to that wicked
and beastly loue. Sincere loue is not rooted, frendship colou-
red: the sober and demure countenaunce, is moche to be com-
mended in a chaste woman, whose breaste pondereth a chaste
The facte of
the matrones
of Rome. life. The facte of the matrones of Rome, semeth straunge to
be tolde, of Papirius a Senators soonne, beyng taken to the
Senate house, of his father: the childe beyng indued with a
singuler wit, harde many causes in the assemble, talked and
consulted vpō, at his retourne home, his mother was inqui-
sitiue of their consultacion, to heare somewhat. The childe
was commaunded by his father, to vtter no secrete that he
heard, wherevpon of a long tyme, he refused his mothers de-
maunde: but at the laste subtelie, he satisfied his mothers re-
Papirius. quest. Truth it is, my father willed me, to vtter no secret, you
keping my counsaill, I will shewe you, it is concluded by the
Senate house, that euery man shall haue twoo wiues, that
is a straunge matter, saieth the mother: foorthwith she had
communicacion with all the matrones of Roome, that could
doe somewhat in this matter, thei also full willyngly assem-
bled themselues, to let this purpose, to the Senate house, thei
went to vtter, their swollen griues. The Senators were a-
mased at their commyng, but in this matter bolde thei were,
The Oraciō
of a matrone,
to the Sena-
tours. to enterprise that, whiche thei wer greued at. A Dame more
eloquente then all the reste, and of stomacke more hardie, be-
gan in these woordes. Otherwise then right, we are iniuri-
ously handled, and that in this assemble, that now we should
be caste of and neclected: that whereas it is concluded in this
counsaile, that euery manne should haue twoo wiues, more
meter it were, that one woman should haue twoo housban-
des. Straunge it was in the Senators eares soche a request,
whereupon a proofe made how that rumour rose, Papirius
was found the aucthor, who tolde before the Senate, his mo-
ther alwaies inquisitiue to knowe that, whiche he should not
tell, and thereupon he faigned that, whiche he might better
tell. It is to be supposed the Senators mused thereat, and the
matrones of Rome went home ashamed: but their secrete co-
gitacion of minde was manifest, what willingly in hart thei
wished. What greater felicitee can there bee, then in a vnitée
of life, the housebande to liue with his wife. The beastes in
their kinde, doe condemne mannes brutishe affections here-
in: there is no facte that sheweth a man or woman, more like
to beastes, then whoredome.

¶ The obieccion.

But you will saie, many calamitées happeneth in mariage?

¶ The solucion.

Fortunne herein is to bee blamed, and not mariage, if a-
ny misfortune happeneth to manne therein, the felicitée and
Eleccion in
Mariage. quiet state that any man enioieth thereby. The discrete elec-
cion is therein approued, in the state it self, nothyng can bee
founde worthie reprehension, if a man will impute the bit-
ter stormes of life to mariage: whatseouer happeneth, our
owne reason maie iudge contrary. Place before thy iyes all
the affaires, and occupacions of this life, bee all tymes plea-
saunte to the housebande man, many a colde storme perceth
his bodie, and many a mightie tempeste, dooeth molest hym
and greue hym. Sommer is not the tyme, to caste his seede in
the grounde, or implowyng to occupie hymself: shall he ther-
fore leaue his housebandrie, or doeth he rather neclecte it, his
diligence therein is the more, and labour more industrious.
From whence commeth the tempeste, the stormes and bitter
seasons? From his house, from his wife, from his art and oc-
cupacion, all those thynges by violence are expelled from the
aire. No state of life is able to giue riches, healthe, or securitée
Emperours. to his state. There hath been princes and Emperours, nedie,
full of infirmitées and sickenes, in daungerous state, oppres-
sed with many calamitées: was their dignitie and office, the
cause of their calamitées? No, God tempreth the state of eue-
ry one, how, and after what sorte to possesse thesame. Some
Mariage. are fulle fortunate in Mariage, if Mariage were of necessitée
the cause, then all should be onely fortunate, or onely vnfor-
tunate: then in mariage is not the cause, if in marige the ma-
ners doe disagrée, and loue is extinguished, blame thyn own
The Mari-
ners. maners, thy choise, and thy eleccion. The Mariner that pas-
seth the daungerous Seas, and by dreadfull tempestes, and
huffyng waues is alwaies in perille, and many often tymes
The Mar-
chauntes. drouned. The Marchaunt lesyng his marchaundise by ship-
wrack, shall thei impute the daunger and losse, to their wife
at home? Or doe the Mariners leaue for all these tempestes,
their arte of Nauigacion? Or the owner breake his shippe?
Or the Marchaunt proue no aduentures, because of his losse,
and many haue been of this sort drouned. No. But more ear-
Warre. nestlie thei dooe assaie theim selues thereto. Because warre
spoileth many a man of his life, doe Princes therefore, leaue
to moue armour againste the enemie, but because, who so in
the defence of his countrée, dieth manfullie, is worthelie ad-
uaunced, and in perpetuall memorie, no daunger is refused,
because euill thynges happeneth in life, is the state of good
thynges to be auoided and eschued. Were it not vnsemelie,
if housebande men, for no storme or tempeste, doe leaue their
state, their laborious and rough cōdicion of life, nor the ship-
man his arte of Nauigacion, because he seeth many drouned
venteryng thesame, and he hymself often tymes in daunger,
nor the soldiour or capitain, their perilous condicion of life,
doe leaue for daunger. Should Mariage bée lesse sette by, be-
cause alwaies riches and quietnes happeneth not.

¶ The obieccion.

The losse of a good wife and children, is a greate grefe to
any man, and a cause to blame mariage.

¶ The aunswere.

The lawe of
Nature. You your self are borne to dye, thei also by death obaye
likewise Nature, this is the Lawe of Nature ones to dye,
whiche you séeme to blame. Then the death of thy wife and
childrē, is not the blame in Mariage. What is the cause that
you dye? Natures imbecillitée and weakenes, then in theim[.]
Mariage is not the cause: Nature in her firste molde hath so
framed all, wherefore doe you ascribe that to mariage, that
is founde faultée in Nature. Thei die that marie not, what
infirmitie, daunger or peril happeneth to any in mariage, as
sharpe and perilous, doe molest and torment the other. If any
manne by death, leaseth a right honeste wife, clothed with all
chastitée, demurenesse, sobrietée, and also with all singulari-
tée of vertue adorned: he hath loste a rare treasure, a iewell of
A chaste wo-
man. price, not in all to bee founde. Did you loue your wife, that
was so goodlie, so honeste and vertuous: there was greate
cause saie you, for her vertuous sake, God hath chosen her frō
a mortall creature, to immortalitée, with her it can not bée
better. There is no cause why you should blame mariage,
for the losse of her, or of thy children, or for the losse of thee,
she to blame mariage. If for thy owne sake, this sorowe bee,
Est seipsum amantis non amici, it is then of a self loue, to thy
self, not for her cause: for I muste aunswere as Lelius did to
Affricanus, Cum ea optime esseactū quis neget, quid est quod
nō assecuta est immortalitatem. Who can deny saieth he, but
that with her it can not bee better? What is it that she hath
not attained. Immortalitée. She was vertuous, chaiste, so-
ber, descrete, of behauiour womanlie: for her vertues belo-
ued. Well, now she hath immortalitee and blesse, are you so-
rie thereat, that were enuious. Did you loue her liuyng, loue
her also departed, her vertuous shewed vnto vs, her immor-
talitée.

¶ The obieccion.

There is a care for the wife and children, if the housband
dye before theim.

¶ The aunswere.

A wretched
executour. If thou leaue them riches, hope not that thy riches shalbe
a staie to theim, though thei bee innumerable: a wretched, a
miserable executour, wasteth and destroieth oftentymes, the
fruictes of thy trauaile, who reioyseth more of thy death, then
of thy life. Or thy childrens father in Lawe, shall spoile and
Gods pro-
uidence. spende with a merie harte, that whiche thou haste long tera-
uailed for. Staie thy self and thyne vpon Gods prouidence,
for it hath been seen, many a riche widowe, with infinite
treasure lefte, to her children also like porcions descendyng:
afterwarde bothe wife and children, haue been brought to
miserie and beggerlie state. Otherwise, poore children com-
mitted to the prouidence of God, and vertuouslie brought vp,
and the wife in like state, yet thei haue so passed their daies,
that thei haue rose to a goodlie state. See that thy richesse bée
not iniuriouslie gotten by falshode, by liyng, by Usurie, if it
so be, then Male parta male dilabuntnr. That is this, gooddes
euill gotte, euill spente, soche riches neuer giue déepe roote
to their ofspryng. That is an euill care, by a iniurious care,
to purchase thynges and gooddes wickedlie.

Also mariage taketh awaie widowhed, and doeth repare
with a newe freshe mariage, the lacke and priuacion of the
Death.
Mariage. other. She that was by death left a widowe, mariage again
hath coupled her to a newe housbande: and doeth restore that
whiche death tooke awaie. That that death dissolueth and
destroieth, mariage increaseth, augmēteth, and multiplieth.
Bee it so, but mariage is a painfull life, it forceth euery one
to trauaile, to vpholde and maintaine his state, I commende
not the idell life, neither a life occupied to no vertuous ende.
Nature moueth euery manne to loue hymself and his, so thy
care and paine be to a godlie purpose. It is commendable. It
is the duetie of euery man, as his power, witte, and industrie
is able, to emploie thereto his cogitacion. To laboure for thy
wife, whom thou loueste, and deare children, thy laboure is
pleasure, the ioye easeth thy labour. To behold thy self in thy
children, thei beyng vertuouslie broughte vp, it is a goodlie
The mariage
of a chaste
woman. comfort, to liue with a chaste woman, sober and continente,
her vertues be a continuall pleasure, a passyng ioye. In ma-
riage ought to be greate deliberacion, whom thou chosest to
thy continuall compainie or felowshippe, her life paste well
knowen, her parentes and kindrede how honeste and vertu-
ous, her maners, her fame, how commendable, her counti-
The choise
of a wife. naunce sober, a constaunt iye, and with shamefastnes beau-
tified, a mouthe vttering fewe woordes discretlie. She is not
to be liked, whō no vertuous qualitées in her educaciō, beu-
tifieth and adorneth, the goodlie qualitees sheweth, the well
framed and nurtured mynde. These thynges maie be suffi-
ciente, to shewe what excellencie is in mariage and how ne-
cessarie it is, to the procreacion and preseruaciō of mankind.

¶ Legislacio.
¶ A Oracion either in the defence of
a Lawe, or againste a Lawe.

M Any learned menne are in this opinion, that vpon
a Lawe alledged, a Oracion maie bee made in the
defence of it: or matter maie be suppeditated, to in-
uaigh by force of argument againste it.

Although the lawe alleged be in maner the whole cause,
bicause it doeth cōtain al the matter included in the oracion.

In this Oracion, the persone is induced to be spoken vp-
pon, vnknowne, vncertaine: wherefore it is to be placed, ra-
ther in the state and forme of consultacion, and to bée exami-
ned with iudgement.

The induccion of a Lawe, is in twoo sortes.

A confirmacion of any olde Lawe, or a confutacion.

As for example.

The Ciuill Lawe doeth well commende, bondmen to be
manumised, that is, to be made free.

The lawe is herein to be praised, that willeth the coūsail
of the parentes & frendes, to be knowne before the contracte.
Upon a Lawe alledged, worthelie matter maie rise, waigh-
yng the godlie ende, whereunto the Lawe was firste inuen-
ted, decreed and stablished, what profite thereof ensueth and
foloweth. What it is to vertue a mainteiner, otherwise if it
be not profitable? What moued any one to frame and ordain
soche a Lawe, as was to a common wealthe vnprofitable, to
vertue no aider, if it were a profitable Lawe and godlie, it is
as Demosthenes saieth, of God inuented, though by famous
Lawe. wise, and godlie menne, stablished and decréed. Good Lawes
tempereth to all states equitee and iustice, without fauour or
frendship, no more to the one then the other.

The order to make an Oracion by a lawe, is in this sort.
First, make a prohemiū or beginning to enter your matter.

In the seconde place, adde a contrary to that, whiche you
will entreate vpon.

Then shewe it lawful.

Iuste.

Profitable.

Possible.

You maie as in Thesis, whiche was the Oracion before,
vse a contradiction or obiection: and to that make an answere
or solucion.

¶ A confutacion of that Lawe, whiche suffered
adultrie to bee punished with death, no
iudgement giuen thereupon.

The moste
rigorous and
moste cruell
lawe of Solō[.] S Olon, who was a famous Philosopher, in the
time of Cresus king of Lidia, and a lawe giuer
to the Athenians: by whose Lawes and godlie
meanes, the Athenians were long and prospe-
rouslie gouerned. Emong many of his lawes,
this Solon set forthe againste adulterers. Fas esse deprehen-
denti mæchum in ipso adulterio interficere: it shalbee lawfull
saieth he, who so taketh an adulterer in his beastlie facte, to
kill hym. Solon beyng a wise man, was more rigorous and
cruell, in this one Lawe, then he ought to be. A meruailous
matter, and almoste vncredible, so wise, so noble and worthy
a Lawe giuer, to bruste out with soche a cruell and bloodie
lawe, that without iudgement or sentence giuen, the matter
neither proued nor examined, adulterie to be death. Where-
fore, reason forceth euery manne, to Iudge and ponder with
Adulterie a
horrible vice. hymself, that either adulterie is a moste horrible vice, moste
beastlie & pestiferous, and not mete to tary vpon the censure,
and sentence of a Iudge: or Solon was not so wise, discrete,
and a politike persone, but a rashe and fonde lawe giuer, that
in soche a terrible voice, he should burste out, as adulterie so
horrible, as not worthie to be pondered, examined and boul-
ted of in Iudgemente. The Athenians receiued that Lawe,
thei did also obaie his other lawes. Their dominions there-
by in felicitée was gouerned: there was no populous nom-
ber of adulterers, to let that Lawe, thei liued moste godlie, a
straunge worlde, a rare moderacion of that age and people.
Plato aga-
inste adultrie
made a lawe. Plato the godlie Philosopher, who lefte in his woorkes, and
monumentes of learnyng, greate wisedome and also godlie
Lawes in his bookes: intiteled vpon Lawes, and gouerne-
ment of a common wealth, did not passe by in silence, to giue
and ordain a Lawe against adulterie. Who also as it semed
Iudged adulterie as moste horrible and detestable, in his .ix.
booke de Legibus. This is the Lawe. Adulteram deprehen-
sam impune occidi a viro posse. The adultrous woman saith
he, taken in the crime, her housbande maie without daunger
of death, or feare of punishement slea her. A straunge matter
twoo so noble, so famous for wisedome, to make adulterie
present death, no Iudgement or sentence of Magistrate, pro-
cedyng to examine and iudge, vpon the state of the cause. A
man maie saie, O goodlie age, and tyme in vertue tempered,
eche state as seemeth brideled and kepte vnder, and farre frō
voluptuousnes remoued. There was no stewes or Baudes
houses, where soche Lawes and Lawmakers were. Sobrie-
tée was in maides, and chastitée harboured in matrones and
wedded wiues, a harte inuiolable to honeste conuersacion.
Where adulterie is cutte of, there many detestable vices,
Catos sen-
tence vpon
adulterie. and execrable purposes are remoued. Cato the sage Peere of
Rome, indued with like seueritée, did fauour that lawe and
highlie extolled it. Although adulterie bee a detestable vice
horrible, yea, although it be worthie death, better it were by
iudgemente, and the sentence of the Magistrate, the faute to
Lawe. bee determined: then at the will of euery manne, as a Lawe
by death to bee ended, the common wealthe shalbee in more
quiet state, when the horrible factes of wicked menne, by the
The Iudge,
a liuely lawe. Lawe made worthie of deathe: are neuerthelesse by a liuelie
Lawe, whiche is the Iudge, pronounced and condemned, ac-
cordyng to the Lawe. Els many mischiues might rise in all
kyngdomes and common wealthes, vnder a colour of lawe,
many a honeste persone murthered: and many a murtherer,
by cloke of a Lawe, from daunger saued. In Rome somtime
a Lawe there was ordained againste adulterie, whiche was
called Lex Iulia, this Lawe Octauius Augustus set foorthe.
The Lawe was thus, Gladio iussit animaduerti in adulteros[.]
The lawe commaunded adulterers to be hedded. The chro-
nicles of aunciente tymes herein doe shew, and the decrées of
auncient elders also, how horrible a thing adulterie is, when
thei punishe it with death. Who knoweth not emōg the Is-
raelites, and in the olde lawe thei wer stoned to death. Well
as Magistrates are in common wealthes remoued, or as ti-
mes chaunge, lawes also are chaunged and dissolued: and as
the Prouerbe is, Lex vt Regio, the Lawes are accordyng to
the Region. Afterwarde Ualerius Publicola, a man ascen-
dyng to high nobilitée of honour, and fame emong, the Ro-
maines gaue this Lawe. Qua neminem licebat indicta causa
necare. By this lawe it was not lefull, any manne to be put
A godly law. to death, their cause not examined in Iudgemente, this was
a goodlie Lawe. Then afterwarde, Lawe giuers rose in the
common wealth, that with more facilitee tolerated that vice,
then wickednesse flowed, adulterie not punished by death.
And sence that, the Romaine Empire, wrapped and snared
with soche mischiues hath decaied, in fame, nobilitée and ver-
tue. Many a parte of their dominion plagued, deuoured, and
The good
manne. destroied. The good and godlie menne, nede not to feare any
Lawe godlie, their life beyng in vertue and godlines nurtu-
red. The terrible sentence of a lawe, forceth the good and god-
lie, to perseuere and continue in godlines. The terrible sen-
Lawe. tence of a Lawe, cutteth of the wicked enterprises of pestife-
rous menne. Uice where lawe is not to correcte, will inure it
Uice as a
lawe by cu-
stome.
Adulterie. self by custome as a Lawe, or borne and tolerated againste a
Lawe. Therefore as adulterie without Iudgemente, to bee
punished worthie of death is vngodlie: so it ought not to bee
passed ouer, or tolerated in any Region or common wealth,
as no lawe seuerely to punishe thesame.

¶ The contrarie.

A L other lawes doe differ, from that rigorous lawe
of Solon and Plato herein, yea, and though thei
be vices horrible, yet thei ar not determined, with
out the sentēce of the Magistrate and Iudge. But
this cruell Lawe of Solon, doeth repugne all lawes, stabli-
The lawe v-
niuersall and
equall to all
menne. shed in all Citees and common wealthes. And sithe the lawe
is of hymself vniuersall, with equitée, giuing and tempering
to all states. Fonde muste that Lawe bee of Solon, whiche
rashely, without consideracion of iudgement doeth procede,
no man ought in his own cause, to be his own iudge or Ma-
gistrate. This is argument sufficient to confounde the lawe
of Solon. All Lawes are repugnaunte to that, because with
Iudgement thei procede against vices moste pestiferous. In
Thefte. common wealthes Theft is by lawe, pronounced worthie of
death, whereupon also the Magistrate and Iudge, determi-
neth the matter, and heareth of bothe the action of the case,
before he condempneth, so in all other mischiues.

But you maie saie, many mischiues riseth of adulterie.

Although it so be, the Iudge determineth vpon Murder,
whiche is in like sort horrible, soche also as dooe séeke to caste
into perill their countrée, and by treason to destroie thesame,
Iudgemente proceadeth by determinacion of the Lawe and
Iudge. And so in all other wicked factes, and mischiuous en-
terprises, the Iudgement in euery cause procedeth, as Lawe
The Iudge
a liuely lawe. and right willeth, from the mouthe of the Iudge, he beyng a
liuelie Lawe, to the Lawe written. The cruell Lawe of So-
lon, is like to the phantasie and wille of a tyraunte, who, as
phantasie and will leadeth, murdereth at his pleasure, whose
will is alwaies a sufficient Lawe to hymself, as who should
The will of a
tyraunte his
owne lawe. saie, so I wille, so I commaunde, my wille shall stande for a
Lawe: but godlie lawes doe iustlie, accordyng to reason and
vertue, tempereth the cause of euery man. No godlie Lawe,
maketh the accuser his owne Iudge.

¶ Lawfull.

Lawes were
made for two
causes. W Ho so by Lawe is iudged, and the offence proued,
there is no excuse in the malefactour, nor suspicion
seing that, accordyng to lawe, the fact is punished,
and as Demosthenes saieth, twoo thynges moued
the wise Elders to make Lawes, that the wicked should bee
hindered, and cutte of from their purpose, and that good men
seyng by a lawe, the actes of pestiferous men kepte vnder, by
the terrour of them, are afraied to commit the like facte. This
was euen accordyng to lawe. The terrible sentence of a law
executed, vpon moste wicked persones, doe kepe vnder many
a mischiuous enterprise, whiche through the dolefull and la-
mentable ende of the wicked, doe driue and force all other to
all godlines.

¶ Iuste.

T He accuser by Lawe and Iudge, is able to defende
hymself, whē his cause is ended accordyng to law.
Uertue thereby vpholded, when by order of lawe,
vice is condempned. The malifactour hath no ex-
cuse, all staie and colour remoued, the accuser by iuste Lawe
pleateth, when the law is thereby supported and saued. And
herein a greate parte of Iustice is placed, when the fauour of
the Iudge or frendship, is onely on the cause, the persone nec-
lected, that is Iustice, to giue to euery one his owne.

¶ Profitable.

I T must be profitable to the whole bodie of the com-
mon wealthe, when by the Iustice of godlie lawes,
vertue is in high price aduaunced, vice by the open
sentence, and manifeste profe conuicted, the malefa-
ctour shall be knowen, the sincere and godlie deliuered, and
from tyme to tyme maintained. Lawes as thei be vniuersall
so thei openlie ought to giue sentence.

¶ Possible.

T Hen without lawe to procede, and iudgemente of
the Magistrate, as Solon did in this lawe, it were
not possible, any common wealthe to florishe ther-
by. Therefore in Iudgemente ought the cause of
euery one to be pleated and examined, that thereby all suspi-
cion, & greuous enormitées, maie be put of. Uice is not there-
fore tolerated, because for a tyme, Iudgemente ceaseth, but
hereupon vices are more depely rooted out, all people know-
yng the determinacion of the lawe, and the manifest sentēce
of the Iudge heard. A terrour ensueth to al malefactours and
pestiferous men, good men are incensed to all godlines, whē
vice by Lawe is condempned, cutte of, and destroied. Good
menne by Lawe and aucthoritée, vpholded and maintained.

The state of
good lawes. This is the state of good lawes, by order to procede, the
cause in Iudgemente examined, the facte proued,
vertue in any persone vpholded, vice in all
caste doune and defaced, so there is
good Lawe, as Demosthenes
saieth, sincere Iudge,
and sentence
inuiola-
ble.