“Dear niece, or rather dear daughter, if my affection and wish might prevail therein, how much doth it increase, through you, the earnest desire I have of this blessed match, to see these virtues of yours knit fast with such zeal of devotion (indeed the best bond) which the most politic wits have found to hold man’s wit in well doing? For as children must first by fear be induced to know that which after when they do know, they are most glad of, so are these bugbears of opinions brought by great clerks into the world to serve as shewels to keep them from those faults, whereto else the vanity of the world, and weakness of senses might pull them. But in you, niece, whose excellency is such as it need not to be held up by the staff of vulgar opinions, I would not you should love virtue servilely, for fear of I know not what, which you see not, but even for the good effects of virtue which you see. Fear, and indeed foolish fear, and fearful ignorance, was the first inventor of those conceits; for when they heard it thunder, not knowing the natural cause, they thought there was some angry body above that spake so loud: and ever the less they did perceive, the more they did conceive; whereof they knew no cause, that grew straight a miracle: foolish folks not marking that the alterations be but upon particular accidents, the universality being always one. Yesterday was but as to-day, and to-morrow will tread the same footsteps of his foregoers: so as it is manifest enough that all things follow but the course of their own nature, saving only man, who while by the pregnancy of his imagination he strives to things supernatural, meanwhile he loseth his own natural felicity. Be wise, and that wisdom shall be a God unto thee; be contented, and that is thy heaven: for else to think that those powers, if there be any such, above are moved either by the eloquence of our prayers, or in a chafe at the folly of our actions, carries as much reason, as if flies should think that men take great care which of them hums sweetest, and which of them flies nimblest.”
She would have spoken further, to have enlarged and confirmed her discourse, when Pamela, whose cheeks were dyed in the beautifullest grain of virtuous anger, with eyes which glistered forth beams of disdain, thus interrupted her. “Peace, wicked woman, peace, unworthy to breathe, that dost not acknowledge the breath giver; most unworthy to have a tongue which speaketh against him, through whom thou speakest: keep your affection to yourself, which like a bemired dog, would defile with fawning. You say yesterday was as to-day. O foolish woman, and most miserably foolish, since wit makes you foolish; what doth that argue but that there is a constancy in the everlasting governor? Would you have an inconstant God, since we count a man foolish that is inconstant? He is not seen, you say, and would you think him a God who might be seen by so wicked eyes as yours? Which yet might see enough if they were not like such, who for sport’s sake, willingly hoodwink themselves to receive blows the easier. But though I speak to you without any hope of fruit in so rotten a heart, and there be nobody else here to judge of my speeches, yet be thou my witness, O captivity, that my ears shall not be willingly guilty of my creator’s blasphemy. You say because we know not the causes of things, therefore fear was the mother of superstition; nay, because we know that each effect hath a cause that hath engendered a true and lively devotion. For this goodly work of which we are, and in which we live, hath not his being by chance; on which opinion it is beyond marvel, by what chance any brain could stumble. For if it be eternal, as you would seem to conceive of it, eternity and chance are things unsufferable together. For that is chanceable which happeneth; and if it happen, there was a time before it happened when it might not have happened; or else it did not happen, and, if so chanceable, not eternal. And as absurd it is to think, that if it had a beginning, his beginning was derived from chance: for chance could never make all things of nothing; and there were substances before, which by chance should meet to make up this work; thereon follows another bottomless pit of absurdities. For then those substances must needs have been from ever, and so eternal: and that eternal causes should bring forth chanceable effects, is as sensible as that the sun should be the author of darkness. Again, if it were chanceable, then was it not necessary; whereby you take away all consequence. But we see in all things, in some respect or other, necessity of consequence: therefore in reason we must needs know that the causes were necessary. Lastly, chance is variable, or else it is not to be called chance: but we see this work is steady and permanent. If nothing but chance had glued those pieces of this All, the heavy parts would have gone infinitely downward, the light infinitely upward, and so never have met to have made up this goodly body. For before there was a heaven, or earth, there was neither a heaven to stay the height of the ring, or an earth, which (in respect of the round walls of heaven) should become a centre. Lastly, perfect order, perfect beauty, perfect constancy, if these be the children of chance, let wisdom be counted the root of wickedness. But, you will say, it is so by nature; as much as if you said, it is so, because it is so. If you mean of many natures conspiring together, as in a popular government to establish this fair estate; as if the elementish and ethereal parts should in their town-house set down the bounds of each one’s office: then consider what follows, that there must needs have been a wisdom which made them concur: for their natures being absolutely contrary, in nature rather would have sought each others’ ruin, than have served as well-consorted parts to such an unexpressible harmony. For that contrary things should meet to make up a perfection without force and wisdom above their powers, is absolutely impossible unless that you will fly to that hissed-out opinion of chance again. But you may, perhaps, affirm that one universal nature, which hath been for ever, is the knitting together of these many parts to such an excellent unity. If you mean a nature of wisdom, goodness and providence, which knows what it doth; then say you that which I seek of you, and cannot conclude those blasphemies with which you defiled your mouth, and mine ears: but if you mean a nature, as we speak of the fire, which goeth upward, it knows not why; and of the nature of the sea, which in ebbing and flowing seems to observe so just a dance, and yet understands no music, it is but still the same absurdity superscribed with another title. For this word, One, being attributed to that which is All, is but one mingling of many, and many ones; as in a less matter, when we say one kingdom which contains many cities, or one city which contains many persons, wherein the under-ones, if there be not a superior power and wisdom, cannot by nature have regard to any preservation but of themselves: no more we see they do, since the water willingly quenches the fire, and drowns the earth, so far as they from a conspired unity; but that a right heavenly nature indeed, as it were unnaturing them, doth so bridle them. Again, it is as absurd in nature, that from an unity many contraries should proceed still kept in an unity; as that from the number of contrarieties an unity should arise. I say still, if you banish both a singularity and plurality of judgment from among them, then (if so earthly a mind can lift itself up so high) do but conceive how a thing whereto you give the highest and most excellent kind of being, which is eternity, can be of a base and vilest degree of being, and next to a not being: which is so to be, as not to enjoy his own being? I will not here call all your senses to witness, which can hear nor see nothing, which yields not most evident evidence of the unspeakableness of that wisdom: each thing being directed to an end, and an end of preservation, so proper effects of judgment, as speaking and laughing, are of mankind. But what mad fury can ever so inveigle any conceit, as to see our mortal and corruptible selves to have a reason, and that this universality, whereof we are but the least pieces, should be utterly devoid thereof: as if one should say, that one’s foot might be wise, and himself foolish: this heard I once alleged against such a godless mind as yours, who being driven to acknowledge this beastly absurdity that our bodies should be better than the whole world, if it had the knowledge whereof the other were void; he sought, not able to answer directly, to sift it off in this sort; and if that reason were true, then must it follow also that the world must have in it a spirit, that could write and read too, and be learned, since that was in us commendable. Wretched fool, not considering that books be but supplies of defects, and so are praised because they help our want, and therefore cannot be incident to the eternal intelligence, which need no recording of opinions to confirm his knowledge, no more than the sun wants wax to be the fuel of his glorious lightfulness. This world therefore cannot otherwise consist but by a mind of wisdom, which governs it; which whether you will allow to be the creator thereof, as undoubtedly he is, or the soul and governor thereof, most certain it is, that whether he govern all, or make all, his power is above either his creatures, or his government. And if his power be above all things, then consequently it must needs be infinite, since there is nothing above it to limit it. For beyond which there is nothing, must needs be boundless and infinite: if his power be infinite, then likewise must his knowledge be infinite: for else there should be an infinite proportion of power which he should not know how to use, the unsensibleness whereof I think even you can conceive: and if infinite, then must nothing, no not the estate of flies, which you with so unsavoury scorn did jest at, be known unto him. For if there were, then there were his knowledge bounded, and so not infinite: if his knowledge and power be infinite, then must needs his goodness and justness march in the same rank: for infiniteness of power and knowledge, without like measure of goodness must necessarily bring forth destruction and ruin, and not ornament and preservation. Since then there is a God, and an all-knowing God, so as he seeth into the darkness of all natural secrets, which is the heart of man; and sees therein the deepest dissembled thoughts, nay sees the thought before they be thought: since he is just to exercise his might, and mighty to perform his justice, assure thyself, most wicked woman, that has so plaguily a corrupted mind that thou canst not keep thy sickness to thyself, but must most wickedly infect others; assure thyself, I say, for what I say depends on everlasting and unremovable causes, that the time will come when thou shalt know that power by feeling it; when thou shalt see His wisdom in the manifesting thy ugly shamefulness, and shalt only perceive him to have been a creator in thy destruction.”
Thus she said, thus she ended, with so fair a majesty of unconquered virtue, that captivity might seem to have authority over tyranny: so foully was the filthiness of impiety discovered by the shining of her unstained goodness, so far as either Cecropia saw indeed, or else the guilty amazement of a self-excusing conscience made her eyes untrue judges of their natural object, that there was a light more than human, which gave a lustre to her perfections. But Cecropia, like a bat, which though it have eyes to discern that there is a sun, yet hath so evil eyes that it cannot delight in the sun, found a truth but could not love it. But as great persons are wont to make the wrong they have done, to be a cause to do the more wrong, her knowledge rose to no higher point, but to envy a worthier; and her will was no otherwise bent, but the more to hate, the more she found her enemy provided against her. Yet all the while she spoke, though with eyes cast like a horse that would strike at the stirrup, and with colour which blushed through yellowness, she sat rather still than quiet, and after her speech rather muttered than replied: for the war of wickedness in herself, brought forth disdainful pride to resist cunning dissimulation; so that, saying little more unto her, but that she should have leisure enough better to bethink herself, she went away repining, but not repenting, condemning greatly, as she thought, her son’s over-feeble humbleness, and purposing to egg him forward to a course of violence. For herself, determining to deal with neither of them both any more in manner of a suitor: for what majesty of virtue did in the one, that did silent humbleness in the other. But finding her son over-apt to lay both condemnation, and execution of sorrow upon himself, she sought to mitigate his mind with feigned delays of comfort, who (having this inward overthrow in himself) was the more vexed that he could not utter the rage thereof upon his outward enemies.
But Basilius, taught by the last day’s trial, what dangerous effects chosen courages can bring forth, rather used the spade than the sword; or the sword, but to defend the spade, girding about the whole town with trenches; which beginning a good way off from the town, with a number of well-directed pioneers, he still carried before him, till they came to a near distance, where he built forts, one answering the other, in such sort, as it was a pretty consideration in the discipline of war, to see building used for the instrument of ruin, and the assailer intrenched as if he was besieged. But many sallies did Amphialus make to hinder their working. But they (exercising more melancholy than choler in their resolution) made him find, that if by the advantage of the place, few are able to defend themselves from many, that many must needs have power (making themselves strong in seat) to repel few, referring the revenge rather to the end, than to a present requital. Yet oftentimes they dealt some blows in light skirmishes, each side having a strong retiring place, and rather fighting with many alarms to vex the enemy, than for any hope of great success.
Which every way was a tedious cumber to the impatient courage of Amphialus; till the fame of this war, bringing thither diverse, both strangers and subjects, as well of princely, as noble houses, the gallant Phalantus, who refrained his sportful delights as then, to serve Basilius (whom he honoured for received honours) when he had spent some time in considering the Arcadian manner in marching, encamping and fighting, and had learned in what points of government and obedience their discipline differed from others, and so had satisfied his mind in the knowledges, both for the cutting off the enemy’s helps, and furnishing one’s self, which Basilius’s orders could deliver unto him, his young spirits (weary of wanting cause to be weary) desired to keep his valour in knowledge by some private act, since the public policy restrained him; the rather, because his old mistress Artesia might see whom she had so lightly forsaken: and therefore demanding and obtaining leave of Basilius, he caused a herald to be furnished with apparel of his office, and tokens of a peaceable message, and so sent him to the gate of the town to demand audience of Amphialus: who, understanding thereof, caused him both safely and courteously to be brought into his presence: who, making lowly reverence unto him, presented his letters, desiring Amphialus, that whatsoever they contained, he would consider he was only the bearer, and not the inditer. Amphialus with noble gentleness assured him both by honourable speeches, and a demeanour which answered for him, that his revenge, whensoever, should sort unto itself a higher subject. But opening the letters, he found them to speak in this manner:
Phalantus of Corinth, to Amphialus of Arcadia, sendeth the greeting of a hateless enemy. The liking of martial matter without any dislike of your person hath brought me rather to the company than to the mind of your besiegers: where languishing in idleness, I desire to refresh my mind with some exercise of arms, which might make known the doers, with delight of the beholders. Therefore if there be any gentleman in your town that either for the love of honour, or honour of his love, well armed on horseback, with lance and sword, win another, or lose himself, to be prisoner at discretion of the conqueror, I will to-morrow morning by sunrising, with a trumpet and a squire only, attend him in like order furnished. The place I think fittest, the island within the lake, because it stands so well in the view of your castle, as that the ladies may have the pleasure of seeing the combat: which, though it be within the commandment of your castle, I desire no better security than the promise I make to myself of your virtue. I attend your answer, and wish you success as may be to your honour, rather in yielding to that which is just than in maintaining wrong by violence.
Amphialus read it with cheerful countenance, and thinking but a little with himself, called for pen and paper, and wrote this answer:
Amphialus of Arcadia, to Phalantus of Corinth, wisheth all his own wishes, saving those which may be hurtful to another. The matter of your letters to fit for a worthy mind, and the manner so suitable to the nobleness of the matter, give me cause to think how happy I might account myself, if I could get such a friend; who esteem it no small happiness to have met with so noble an enemy. Your challenge shall be answered, and both time, place, and weapon accepted. For your security from any treachery (having no hostage worthy to countervail you) take my word, which I esteem above all respects. Prepare therefore your arms to fight, but not your heart to malice, since true valour needs no other whetstone than desire of honour.
Having written and sealed his letter, he delivered it to the herald, and withal took a fair chain from off his own neck and gave it him. And so with safe convoy sent him away from out his city: and he being gone, Amphialus showed unto his mother, and some other of his chief counsellors what he had received, and how he had answered, telling them withal, that he was determined to answer the challenge in his own person. His mother, with prayers authorized by motherly commandment; his old governor, with persuasions mingled with reprehension (that he would rather affect the glory of a private fighter than of a wise general) Clinias with falling down at his feet, and beseeching him to remember that all their lives depended upon his safety, sought all to dissuade him. But Amphialus (whose heart was inflamed with courage, and courage inflamed with affection) made an imperious resolution, cut off the tediousness of replies, giving them a charge what they should do upon all occasions, and particularly to deliver the ladies, if otherwise than well happened unto him: only desiring his mother that she would bring Philoclea to a window, whence she might with ease perfectly discern the combat. And so soon as the morning began to draw dew from the fairest greens to wash her face withal against the approach of the burning sun, he went to his stable, where himself chose out a horse, whom (though he was near twenty years old) he preferred for a piece of sure service, before a great number of younger. His colour was of a brown bay, dappled thick with black spots; his forehead marked with a white star; to which, in all his body there was no part suitable, but the left foot before; his mane and tail black and thick, of goodly and well-proportioned greatness. He caused him to be trimmed with a sumptuous saddle of tawny and gold enamel, enriched with precious stones: his furniture was made into the fashion of branches of a tree, from which the leaves were falling, and so artificially were the leaves made, that, as the horse moved, it seemed indeed that the leaves wagged as when the wind plays with them; and being made of a pale cloth of gold, they did bear the straw-coloured livery of ruin. His armour was also of tawny and gold, but formed into the figures of flames darkened, as when they newly break the prison of a smoky furnace. In his shield he had painted the Torpedo fish. And so appointed, he caused himself with his trumpet and squire (whom he had taken since the death of Ismenus) to be ferried over into the island, a place well chosen for such a purpose. For it was so plain that there was scarcely any bush, or hillock, either to unlevel or shadow it: of length and breadth enough, to try the uttermost both of lance and sword; and the one end of it facing the castle, the other extending itself toward the camp, and no access to it, but by water, there could on secret treachery be wrought; and for manifest violence, either side might have time enough to succour their party.
But there he found Phalantus, already waiting for him upon a horse milk white, but that upon his shoulders and withers he was freckled with red stain, as when a few strawberries are scattered into a dish of cream. He had caused his mane and tail to be dyed in carnation, his reins were vine branches, which engendering one with the other, at the end, when he came to the bit, there for the boss brought forth a cluster of grapes by the workman made so lively that it seemed, as the horse champed on his bit, he chopped for them, and that it did make his mouth water to see the grapes so near him. His furniture behind was of vines, so artificially made that it seemed the horse stood in the shadow of the vine, so prettily were clusters of ruby grapes dispersed among the trappings which embraced his sides. His armour was blue like the heaven, which a sun did with his rays (proportionably delivered) gild in most places. His shield was beautified with this device: a greyhound which over-running his fellow, and taking the hare, yet hurts it not when it takes it. The words were, “The glory, not the prey.”