Cocceius Traiane Emperour of the Romanes, euer Augustus, to our sacred Senate health and consolation in the gods of comfort. We beinge aduertised here at Agrippina of the Deathe of the Emperour Nerua, your soueraigne Lord and my predecessour, and knowing it to be true, that you haue wept and bewailed the losse of a Prince so noble and ryghteous, we likewise haue felt like sorow, for the death of so notable a father. When children lose a good father, and subiects a good Prynce, eyther they muste dye wyth them, or else by teares they must rayse them vp again, for so much as a good Prince in a common wealth is so rare, as the Phœnix in Arabia. My lord Nerua broughte me out of Spayne to Rome, nourished me vp in youth, caused mee to bee trained in letters and adopted me for his sonne in mine olde age: which graces and benefits truly I can not forget, knowyng that the ingrate man prouoketh the Gods to anger, and men to hatred. The death of a vertuous man is to be lamented of all men, but the death of a good Prince, ought to be extremely mourned: for if a common person die, there is but one dead, but if a god Prynce die, together with him dieth a whole Realme. I speake this (O ye Fathers) for the rare vertues abounding in myne vncle Nerua: for if the gods were disposed to sell vs the liues of good Prynces already departed, it were but a small ransome to redeeme them with teares: for what gold or syluer may be sufficient to buie the lyfe of a vertuous man. Truely there woulde be a greate masse of money gyuen by the Greekes for Alexander, by the Lacedemonians for Lycurgus, by the Romanes for Augustus, and by the Carthaginians for Annibal. But as you knewe the gods hauing made all thynges mortall, so haue they reserued onely themselues to bee immortall. How eminent and passing the vertue of the good is, and what priuiledge the godly haue, it may easily bee knowne: for so mutch, as honour is carried euen to the very graues of the dead, but so it is not to the greate Palaces of the wycked. The good and vertuous man, without sighte or knowledge we loue, serue, and aunswer for him: wherein the wycked we cannot beleue what he sayeth, and lesse accepte in good part the thyng whych he doeth for vs. Touchynge the electyon of the Empyre, it was done by Nerua, it was demaunded by the people, approued by you, and accepted by me. Wherefore I prayt the immortall Goddes that it may bee lyked of theyr godheades: for to small purpose auayleth the election of Prynces, if the gods doe not confyrme it: and therefore a man maye knowe hym whych is chosen by the Gods, from him that is elected by men, for the one shal declyne and fal, the other shalbe vpholden and preserued: the choyse of man so vaynely exalted doth bowe and abase, but that which is planted by the gods, although it bee tossed to and fro wyth seuerall Wynds, and receiueth greate aduersitye, and boweth a lyttle, yet the same shall neuer fal. Ye know right wel (most honorable Fathers) that I neuer demaunded the Empyre of Nerua my Soueraigne Lorde, although he broughte me vp and was his Nephew, hauing heard and wel remembring of my Mayster Plutarch, that honour ought rather to bee deserued than procured. Notwithstanding I wyll not deny but ioyfull I was when my Lord Nerua sent me the ensigne of that greate and hygh dignity: and yet I wyll confesse that hauing begon to tast the trauailes and cares which that imperiall state bringeth, I did repent more then a Thousand times for taking vppon mee a charge so great: for Empire and gouernement is of sutch quality that although the honor be mighty, yet the gouernour sustaineth manifold paines and miserable trauailes. O how greatly doth he bind himself, which by gouernment bindeth other! for if hee bee iuste they call hym cruell, if hee bee Pitifull, he is contempned, if liberall, he is esteemed Prodigall, if he keepe or gather together he is counted couetous, if hee be peaceable and quiet, they deeme him for a coward, if he be couragious, he is reputed a quareller, if graue, they will say he is proude, if he be easie to be spoken to, hee is thought to be light or simple, if solitary, they will esteeme him to be an hypocrite, and if he be ioyfull, they will terme hym dissolute: In sutch wise as they wil be contented, and vse better termes to al others what so euer, than towardes him, which gouerneth a common wealth: for to sutch a one they recken the morsels which he eateth, they measure his pases, they note his words, they take heede to his companies, and iudge of his works (many times wrongfully,) they examine and murmure of his pastimes, and attempt to Coniecture hys Thoughtes: consider then the trauayles which bee in gouernement, and the enuy which many times they beare vnto him that ruleth. We may say, that there is no state more sure than that which is furthest of from Enuy. And if a man cannot but wyth great payne gouerne the wyfe which hee hath chosen, the children which he hath begotten, nor the seruaunt which he hath brought vp, hauing them altogether in one house: how is it possible that he can still conserue in peace a whole commonwealth? I praye you tell mee, in whom shall a poore Prince repose his trust, syth that many times hee is most slaundered by theym whom he fauoureth best? Prynces and great Lordes cannot eate without a Garde, cannot sleepe without a watch, cannot speake without espiall, nor walke without some saufety, in sutch wise as they being Lords of al, they be as it were, Prisoners of their owne people. And if we wil beholde somewhat neerely, and consider the seruitude of Princes, and the liberty of Subiectes, we shall finde that he which hath most to doe in the Realme, or beareth greatest swinge, is most subiect to Thraldome. So that if Princes haue authority to geue liberty, they haue no meanes to be free themselues: the gods haue created vs so fre, and euery man desireth to haue hys liberty so mutch at wyll, that a man be he neuer so familiar a freende, or so neare of kin, we rather haue him to be our subiect, than our Lorde and mayster: one man alone commandeth all, and yet it seemeth to him but little: ought we then to marueile, if many be weary to obey one? Wee loue and esteeme our selues so mutch, as I neuer saw any which of his owne good wil would be subiect, ne yet agaynst his will was made a Lord, a Principle by dayly experience proued very true: for the quarrels and warres that be amongs men, are not so mutch for obedience sake, as for rule and commaundment. I say moreouer, that in drinking, eating, clothing, speaking, and louing, al men be of diuers qualities: but to get lyberty, they be all conformable. I haue spoken thus mutch (O Fathers conscript) vpon occasion of mine owne Empire, which I haue taken with good will, albeit afterwards I was sory for the great charge. For the waltering Seas and troublesome gournement be two things agreeable to beholde, and daungerous to proue. Notwithstanding sith it hath pleased the Gods that I should be youre Lord, and you my subiects, I beseech you hartely to vse your obedience, as to your soueraygne lord, in that which shall be right and iust, and to aduertise me like a father, in things that shall seeme vnreasonable. The Consul Rutulus hath sayed mutch vnto mee in your behalfe, and hath saluted me for the people, hee himselfe shall bring aunswere and shal salute you al in my name. The Allobrogians and the inhabitaunts about the riuer Rhene, be at controuersie for the limittes of their countrey, and haue prayed me to be their Arbitrator, which will stay me a little there. I require that this letter may be red within the Senate house, and manifested to the whole people. The Gods preserue you.
An other Letter of the Emperour Traian to the Romayne Senate, contayning how gouerners of Common wealths ought to bee friendes rather to those whych vse traficke, than to them that gather and heape together.
Cocceius Traiane Emperour of the Romaynes to our holy senate health and consolation in the Gods of comfort. The affayres be so manyfolde, and businesse so graue and weighty, which we haue to doe with diuers Countries, that scarce we haue tyme to eate, and space to take anye rest, the Romane Prynces hauing still by auncient custome both lacke of tyme, and commonly want of money. And bicause that they which haue charge of common wealths, to the vttermost of their power ought to be fryends to traficke of marchandise, and enimyes of heapynge treasure together, Prynces haue so many people to please, and so greate numbre of crauers, that if they keepe any thing for them, the same shall rather seeme a spice of theft than of prouidence. To take away an other man’s goodes, truly is a wycked part: but if it bee permitted to take Treasure, better it were to take it out of the Temples, than to defraude the people: for the one is consecrated to the immortall Gods, and the other to the pore commons. I speake this (right honorable fathers) to put you in remembraunce, and also to aduise you, that you take good heede to the goodes of the common wealth, howe they bee dyspended, howe gathered together, howe they bee kepte, and howe they be employed. For ye ought to vnderstand, that the goodes of the Common wealth be committed to you in trust, not to the ende yee shoulde enioy them, but rather by good gouernement to vse them. We do heare that the Walles be ready to fal, the Towers be in decay, and the Temples in great ruine, wherof we be not a lyttle offended, and you ought also to be ashamed, for so mutch as the damages and detryments of the Common wealth, we ought eyther to remedy, or else to lament. Ye haue wrytten vnto mee to know my pleasure, whether the censors, pretors, and ediles should be yearely chosen, and not perpetuall, as hitherto they haue bene: and specyally you say, that the state of the Dictators (which is the greatest and highest dignity in Rome) is onely but for sixe moneths. To that I aunswer, that we are wel contented wyth that aduyse: for not wythout cause and iust reason our predecessours dyd abolyshe the fyrst kynges of Rome, and ordayned, that the Consuls should yearely be chosen in the Common wealthe. Whych was done, in consyderation that hee whych had perpetuall gouernement, many tymes became insolente and proude. And therefore that the charges and offices of the Senate, should be yearely, to auoyde danger, which if they should be perpetual there myght ensue great hurt and damage to the common wealth: for if the Officers beyng yerely chosen, be good, they may be continued: and if they bee euyll, they may be chaunged. And truely the officer, whych knoweth that vpon the end of euery yeare he must be chaunged and examined of his charge, he wyll take good heede to that whych he speaketh, and first of all wil consider what he taketh in hand. The good Marcus Portius was the first that caused the Officers of the Romane Common Wealthe to bee thus visited and corrected. And bycause that these Almayne Warres doe styll increase, by reason that kyng Deceball wyll not as yet bee brought to obedience of the Romanes, but rather goeth about to occupy and winne the Kingdomes of Dacia and Polonia, I shall be forced through the businesse of the wars, (so long continuing) to deuyse and consult here vppon the affayres touchyng the gouernement of the common wealth of Rome. For a lesse euyll it is for a Prynce to be neglygent in matters of Warre, than in the gouernement of the Common Wealth. A Prynce also ought to think, that he is chosen, not to make wars, but to gouerne, not to kyll the Enimies, but to roote out vices, not that he goe in person to inuade or defend his foes, but that he reside and be in the Common Wealth, and not to take away other men’s goodes, but to do iustice in euery man, for so mutch as the Prynce in the warres can fight but for one, and in the publyke wealth he committeth faults against a numbre. Truly it liketh me wel, that from the degree of captaines men be aduaunced to bee emperors, but I think it not good, that emperours do descende to be captains, considering that, that realm shal neuer be in quyet, where the Prince is to gret a warrior. This haue I spoken (fathers conscript) to the intent ye may beleue, that I for my parte if these warres of Almayne were to begin, I being at Rome, it wer impossible that I should be brought vnto the same, for that my principal intent, is to be estemed rather a good gouerner of a common wealth, than a forward captain in the field: nowe then principally I commend vnto you the veneration of the temples, and honor of the gods, bicause kings neuer liue in surety, if the gods be not honored, and the temples serued. The last words which my good lord Nerua wrot vnto me were these: “Honour the Temples, feare the gods, maintein Iustice in thy commonwealth and defend the pore: in so doing thou shalt not be forgotten of thy friend, nor vanquished by thy foe.” I do greatly recommend vnto you the vertues of amity and fraternity, for that you know how in great common wealthes, more hurt and damage do ciuile and neighborly wars bryng vnto the same, than those attempted by the enimies. If parents against parents, and neighbours against neighbours had not begon mutuall hatred and contention, neuer had Demetrius ouerthrowen the Rhodes, neuer had Alexander conquered Thyr, Marcellus Syracusa, Scipio Numantia. I recommend vnto you also the poore people, loue the orphanes and fatherlesse children, support and help the widowes, beware of quarrels and debates amongs you, and the causes of the helplesse se that ye maintaine and defende: bicause the Gods dyd neuer wreake more cruell vengeance vpon any, than vpon those which dyd ill intreate and vse the poore and neady: and many times I haue heard my Lord Nerua say, that the gods neuer shewed themselues so rygorous, as agaynst a mercilesse and vnpitifull people. Semblably, we pray you to be modest of woords, pacient to suffer, and ware in your forme of lyfe. For a great fault it is, and no lesse shame to a Gouerner, that he prayse the people of his common wealth, and gyue them occasion to speake euill of him: and therefore they which haue charge of the common wealth, ought rather to repose trust in their workes, than in theyr woords, for so mutch as the Citizens or common people, do rather fixe theyr iudgement vpon that which they see, than on that which they heare. I would wysh that (touching the affayres appertinent to the Senate) they might not know in you any sparke of ambicion, malice, deceipte, or enuy, to the intent that the iust men might not so mutch complain of the commaunding of the common wealth, as vpon the entertainment and profite of the same. The Empire of the Greeks putting theyr felicity in eloquence, and we in well doing. I speake this (ryght honorable Fathers) to Counsell and Exhorte ye, that when ye be assembled in Senate, ye do not consume tyme in dysputing and holding opinions for the verification of any thynge. For if you will iudge wythout parciality and affection without great disputation, ye may come to reason. I do remember that being at a lesson of Appolonius Thianeus, I heard him say that it was not so expedient that Senators and Emperors should be skilful and wyse, as if they suffred themselues to bee gouerned by those that were of great experience and knowledg: and verely he said truth: for by that meanes he prohibited and forbad them, not to arrest and stand vpon their owne opinion, whereof they ought to be many times suspicious. Lykewyse we recommend vnto you the censores, who haue charge of Iudgement, and the Tribunes, whose office is to attende the affrayes of Common Wealthe, that they bee wyse and learned in the Lawes, expert in the Customes, prouident in Iudgementes, and ware in theyr trade of lyfe: for I say vnto you, that a wyse man is more availeable in gouernement of a common wealth, than a man of ouermutch skyll and experyence. The forme then whych ye shal obserue in matters of Iudgement shall be thus: that in ciuile processe you keepe the law, and in criminall causes to moderate the same, bicause haynous, cruell, and rigorous lawes be rather made to amaze and feare, than to be obserued and kept. When you giue any sentence, ye ought to consider the age of the offendaunt, when, how, wherefore, with whome, in whose presence, in what time, and how longe ago, forsomutch as euery of these thyngs may eyther excuse or condempne: whych you ought to beare and vse towards them in lyke sort as the gods towards vs, who giue vs better helpe and succoure and correct vs lesse than we deserue. That consideration the Iudges ought to haue, bycause the offenders doe rather trespasse the Gods than men: if then they be forgiuen of the gods for offences whych they commit, reason it is that we pardon faultes don by those rather then by our selues. In like maner we commaund you, that if your enimies do you any anoiance or iniury, not incontinently to take reuenge, but rather to dissemble the same, bicause many wrongs be don in the world, which were better to be dissembled than reuenged. Wherin ye shal haue like regard, touching offices in the Senate and Common Wealth, that they be not giuen to ambicious or couetous persons: for there is no Beaste in the World so pestiferous and Venomous, to the Common Wealth, as the Ambicious in commaunding, and the couetous in gathering togither. Other things we let passe for this tyme, vntil we haue intelligence howe these our commaundements be fulfilled. This Letter shal be red in the chyefest place within the Senate, and afterwards pronounced to the people, that they may both know what yee commaunde, and see also what ye doe. The Gods keepe you, whome we pray to preserue our mother the City of Rome, and to send vs good successe in these our Warres.
A notable Letter sent from the Romane Senate to the Emperour Traiane, where in is declared how sometimes the region of Spayne did furnish Rome wyth golde from their Mines, and now do adorne and garnish the same with Emperours to gouerne their Common wealth.
The sacred Romane Senate, to thee the great Cocceius Traiane new Emperour Augustus, health in thy gods and ours, graces euerlastyng wee render to the immortall Gods, for that thou art in health, which wee desyre and pray may be perpetual. We signified vnto thy maiesty the death of Nerua Cocceius, our soueraigne Lord, and thy predecessor, a man of sincere lyfe, a fryend of his Common Wealth, and a zealous louer of Iustice, wherein also we aduertised, that like as Rome did weepe for the cruell lyfe of Domitian, so mutch the more bitterly doth she bewayle the death of thine vncle Nerua, whose councel (although hee was very olde and diseased) which he gaue vs lyinge on his Bedde, we loued better, and imbraced with greater comforte, than all the enterpryses and deedes don by his predecessors, when they were in health and lusty: and besides the ordinary mourning vsed to bee done in Rome for Prynces, wee haue caused all recreation and pastime to cease, so wel in the common wealth as with euery of vs particularly. We haue shut vp the Temples and made the Senate vnderstand, how displeasantly we accept the death of good men. The good old gentleman Nerua dyed in hys house, and was buried in the fielde of Mars: he died in debte, and we haue payd hys debtes: he dyed callyng vppon the Gods, and we haue canonized him amongs theyr numbre, and that which is most to be noted, hee died commending vnto vs the common wealth, and the Common wealth recommending it self vnto him: and a little before his latter gaspe, to the principall of the holy Senate, and many other of the people, standing about his bedside, he sayde: “O ye fathers, I committe vnto you the common wealth and my selfe also vnto the Gods: vnto whom I render infinite thankes, bicause they haue taken from me my children, to bee mine heires and haue lefte mee Traiane to succede.” You do remembre (most dread soueraign lord) that the good Empereour Nerua had other successours than your maiesty, of nearer alyance, of greater frendship more bound by seruice, and of greater proofe in warfare: notwithstandyng amongs other noble personages, vpon you alone he cast his eyes, reposinge in you such opinyon and confidence, as to reuiue the prowes and valyaunt facts of the good Emperor Augustus, he suppressed in oblivion the insolent facts of Domitian. When Nerua came vnto the Crowne, he found the treasure pilled, the Senate in dissentyon, the people in commotion, Iustice not obserued, and the Common wealth ouerthrowen: which you likewyse presentlye shall finde, although otherwyse quiet and wholy reformed: wherfore we shalbe right glad, that you conserue the Common wealth in the state wherin your vncle Nerua left it, consideryng specially that new Prynces vnder colour to introduce new customs, do ouerthrow their common Wealths: fourtene Prynces your predecessours in the Empyre were naturally borne in Rome, and you are the firste straunger Prynce. Wherefore we pray the immortall Gods, (sith that the stocke of our auncient Cæsars is dead) to send thee good Fortune. Out of the countrey of Spaine was wont to come to this our Romane city great abundance of gold, siluer, steele, leade, and tinne, from theyr mines: but now in place thereof, she giueth vs Emperours to gouern our common wealths: sith then that thou commest of so good a countrey as Spayne is, from so good a Prouince as is Vandolosia, and from so excellent a citty as Cales is, of so noble and fortunate a Linage as is Cocceius, and aduaunced to so noble an Empire, it is to be supposed that thou wilt proue good and not euil: for the Gods immortall many times do take away their graces from vngratefull men: moreouer (most excellent prince) sith you wrote vnto vs the maner and order what we ought to doe: reason it is that we write to you agayne what you ought to foresee: and sith you haue tolde vs, and taught vs to obey you, meete it is that we may know what your pleasure is to commaunde: for that (it may come to passe) that as you haue bene brought vp in Spayne, and of longe time bene absent from Rome, through followinge the Warres, that not knowing the lawes whereunto we are sworn, and the customes which we haue in Rome, yee commaunde some thinge that may redound to our damage, and to your dishonor: and therefore we accoumpt it reason that your Maiesty bee aduertised hereof, and the same preuented, for so much as Princes oftentimes be negligent of many things, not for that they wil not foresee the same, but rather for want of one that dare tell them what they ought to doe: and therefore we humbly beseech your most excellent maiesty, to extende and shewe forth your wisedome and prudence, for that the Romanes hearts bene drawen and made pliant rather by fauourable diligence, than by prouoked force. Touchinge the vertue, Iustice, may it please you to remembre the same: for your olde vncle Nerua was wont to say, that a Prince for all his magnanimity, valiaunce, and felicity, if he do not vse and maintayne Iustice, ought not for any other merite to be praysed and commended. Semblably we make our humble Petition, that those commaundements which you shal send and require to be put in execution, be thoroughly established and obserued: for the goodnesse of the lawe doth not consist in the ordinaunce, but in the fulfilling and acomplishement of the same: wee will not also omit to say vnto you (most famous Prince) that you must haue pacience to suffer the importunate, and to dissemble with the offenders: for that it is the deede of a Prince to chastise and punishe the wrongs done in a common wealth, and to pardon the disobedience done vnto him. You send vs word by your letters that you wil not come to Rome, vntyll you haue finished the Germaine Warres: whych seemeth vnto vs to be the determination of a vertuous and right noble Emperour, for so mutch as good Princes such as you be, oughte not to desire and chose places of delite and recreation, but rather to seke and win renowne and fame. You commaunde vs also to haue regarde to the veneration of the Temples, and to the seruice of the Gods: whych request is iuste, but very iuste it were and meete that your selfe should doe the same: for our seruice would little preuaile, if you should displease them. You wil vs also one to loue an other, whych is the counsel of a holy and peaceable Prince: but know ye that wee shal not be able to doe the same, if you wil not loue and intreat vs all in equall and indifferent sorte: for Prynces chearyshinge and louing some aboue the rest, do raise slanders and grudges amongs the people: you likewise recommend vnto vs, the poore and the widowes: wherin we thinke that you ought to commaund the Collecters of your Tributes, that they do not grieue, when they gather your ryghtes and customes: for greater sinne it is to spoyle and pill the needy sort, than meritorious to succour and relieue them. Likewise you do persuade vs to be quiet and circumspect in our affayres, which is a persuasion resembling the nature of a worthye Prynce and also of a pitifull father. In semblable maner you require vs not to be opinionatiue and wilfull in the Senate, ne affectionate to self wil whych shal be done accordingly as you commaund, and accept it as you say: but therwithall you ought to think that in graue and wayghty matters, the more depely things be debated, the better they shall be prouided and decreed: you bid vs also to beware, the Censores be honest of lyfe and rightful in doing iustice: to that we aunswere, that in the same we will haue good respect, but it is expedient that you take hede to them whom you shal name and appoint to those offices: for if you do chose such as they ought to be, no cause shal rise to reprehend them. Item wher you say, that we ought to take hede, that our children committe no offences to the people, wherein the aduise of the senate is, that you do draw them awaye from vs, and cal them to the Almayne warres, for as you do knowe (right souerain prince) that when the publike welth is exempt, and voyd of enimies, then the same wil begin to bee replenyshed wyth youthfull vices. Notwithstanding when the warres bee farre of from Rome, then the same to them is profitable, bicause there is nothing which better cleanseth common wealths from wicked people, than warres in straunge Countries. Concernyng other things which you write vnto vs nedefull it is not now to recite them, but onely to see them kept: for truely they seeme rather to be the lawes of God Apollo him selfe, than counsels of a Mortall man. The gods preserue your Maiesty, and graunt you good successe in those your warres.
These Letters and Epistles, although besides the Scope and Nature of a Nouell, yet so worthy to be read and practysed, as no History or other mortall Precepte more: expressing the great care of a maister towards his scholler, that he should proue no worse being an emperor, than he shewed hymselfe diligent when he was a Scholer: fearing that if he should gouerne contrary to his expectation, or degenerate from the good institution, whych in hys yong yeares hee imbraced, that the blame and slaunder should rest in hymselfe: that was his tutor and bringer vp. O careful Plutarch, O most happy maister, as well for thine owne industry, as for the good successe of such a Scholer: and O most fortunate and vertuous Emperor, that could so wel brooke and digest the blissed persuasions of sutch a maister, whose mind wyth the blast of promotion, was not so swolne and puffed, but that it vouchsafed to cal him father and maister, stil crauing for in instigation of reproofe, when he slid or slypped from the path of reason and duety. And happy Counsel and Senate that could so wel like and practyse the documents of such an Emperour.
[ THE THIRTEENTH NOUELL.]
A notable History of three amorous Gentlewomen, called Lamia, Flora, and Lais: conteyning the sutes of noble Princes and other great Personages made vnto them, with their answeres to diuers demaundes: and the manner of their death and funerals.
Leauynge now our morall discourse of a carefull Mayster, of a prouydent Scholer, of a vertuous Emperoure, of a sacred Senate, and vniforme magistery, returne we to the setting forth and description of three arrant honest Women, which for lewdnesse wer famous, and for wicked Lyfe worthy to be noted with a blacke coale, or rather their memory raked in the Dust and Cinders of their Corpses vnpure. But as all histories be ful of lessons of vertue and vice, as Bookes, sacred and prophane, describe the liues of good and bad for example sake, to yelde meanes to the posterity, to ensue the one and eschue the other, so haue I thought to intermingle amongest these Nouels the seuerall sortes of either, that ech Sexe and Kinde may pike out like the Bee, of ech Floure, Honny, to store and furnishe with delightes their well disposed myndes. I purpose, then, to vnlace the dissolute lyues of three Amorouse Dames, that with their graces allured the greatest Princes that euer were: enticed the noble men, and sometimes procured the wisest and best learned to craue their acquaintance, as by the sequele hereof shall well appeare. These three famous Women, (as Writers do witnesse) were furnished with many goodly graces and giftes of nature: that is to say, great beautye of face, goodly proporcion of body, large and high foreheades, theyr breastes placed in comely order, smal wasted, fayre handes of passing cunning to play vpon Instruments, a heauenly voice to fayne and sing: briefly, their qualities and beauty were more famous than euer any that were born within the Countries of Asia and Europa. They were neuer beloued of Prince that did forsake them, nor yet they made request of any thing which was denied them: they neuer mocked or flowted man (a thing rare in women of theyr condition) ne yet were mocked of any: but theyr specyal propreties wer to allure men to loue them: Lamia wyth hir pleasaunt loke and eye, Flora with hir eloquent tongue, and Lais wyth the grace and sweetenesse of hir singing voyce: a straunge thinge that he which once was surprysed wyth the loue of any of those three, eyther to late or neuer was delyuered of the same. They were the richest courtizans that euer lyued in the worlde, so long as theyr life did last, and after theyr decease, great monumentes were erected for theyr remembraunce, in place where they died. The most auncient of these three Amorous dames was Lamia, who was in the tyme of King Antigonus, that warfared in the seruice of Alexander the Great, a valyant gentleman, although not fauored by Fortune. Thys kynge Antigonus left behynde hym a sonne and heyre called Demetrius, who was lesse valyaunt, but more fortunate than his father, and had bene a Prynce of greate estimation, if in hys youthe hee had acquyred frendes, and kept the same, and in hys age had not ben gyuen to so many vices. Thys King Demetrius was in loue with Lamia, and presented hir wyth rich giftes and rewardes, and loued hir so affectionately, and in sutch sort, as in the loue of his Lamia he semed rather a fole than a true louer: for, forgetting the grauity and authoritye of his person, hee dyd not onelye gyue hir all such things as she demaunded, but besides that hee vsed no more the company of his wyfe Euxonia. On a tyme Kyng Demetrius asking Lamia what was the thing wherewyth a woman was sonest wonne? “There is nothing,” answered shee, “whych sooner ouercommeth a Woman, than when she seeth a man to loue hir with al hys hart, and to susteyne for hir sake greate paynes and passyons wyth long continuance and entier affection, for to love men by collusion, causeth afterwards that they be mocked.” Agayn, Demetrius asked hir further: “Tell me, Lamia, why doe diuerse Women rather hate than loue men?” Whereunto she answered: “The greatest cause why a Woman doth hate a man, is, when the man doth vaunt and boast himselfe of that which he doth not, and performeth not the thing which he promiseth.” Demetrius demaunded of her: “Tell me, Lamia, what is the thing wherewith men doe content you best?”—“When wee see him,” sayde she, “to be dyscrete in wordes, and secrete in his dedes.” Demetrius asked hir further: “Tell me, Lamia, how chaunceth it that men be ill matched?” “Bycause,” answered Lamia, “it is impossible that they be well maryed, when the wife is in neede, and the husbande vndiscrete.” Demetrius asked hir what was the cause that amitye betwene lwo louers was broken? “There is nothing,” answered she, “that soner maketh colde the loue betwene two louers, than when one of them doth straye in loue, and the Woman louer to importunate to craue.” He demaunded further: “Tell me, Lamia, what is the thinge that moste tormenteth the louing man?” “Not to attayne the thing which he desireth,” answered she, “and thinketh to lose the thing whych he hopeth to enioy.” Demetrius yet once agayne asked hir thys question: “What is that, Lamia, which most troubleth a Woman’s hart?” “There is nothing,” answered Lamia, “wherwith a woman is more grieued, and maketh hir more sad, than to be called ill fauored, or that she hath no good grace, or to vnderstand that she is dissolute of lyfe.” This lady Lamia was of iudgement delicate and subtyll, although il imployed in hir, and thereby made al the world in loue with hir, and drew al men to hir through hir fayre speach. Now, before she lost the heart of Kyng Demetrius, shee haunted of long time the vniuersities of Athenes, where she gayned great store of money, and brought to destructyon many young men. Plutarch, in the lyfe of Demetrius, saith, That the Atheniens hauing presented vnto him XII. C. talents of money for a subsidie to pay his men of warre, he gaue al that summe to his woman Lamia: by meanes whereof the Atheniens grudged, and were offended wyth the kyng, not for the losse of their gift, but for that it was so euil employed. When the King Demetrius would assure any thynge by oth, hee swore not by his gods, ne yet by his predecessors, but in this sort: “As I may be styll in the grace of my lady Lamia, and as hir lyfe and mine may ende together, so true is this which I say and do, in this and thys sort.” One yere and two Moneths before the Death of King Demetrius, his frend Lamia died, who sorowed so mutch hir death, as for the absence and death of hir, he caused the Phylosophers of Athens to entre in this Disputation, Whether the teares and sorow whiche he shed and toke for her sake, were more to be estemed than the riches which he spent in her obsequies and funerall pompes. This Amorous gentlewoman Lamia, was borne in Argos, a City of Peloponnesus, besides Athenes, of base parentage, who in hir first yeares haunted the countrey of Asia Maior, of very wyld and dissolute lyfe, and in the ende came into Phænicia. And when the Kyng Demetrius had caused hir to be buried beefore hys chamber-window, hys chiefest frendes asked him, wherefore hee had entoomed hir in that place? his aunswere was this: “I loued hir so wel, and she likewyse me so hartyly, as I know not which way to satisfie the loue which she bare me, and the duety I haue to loue her agayne, if not to put hir in such place as myne eyes maye wepe euery day and mine hart still lament.” Truely this loue was straung, which so mighty a Monarch as Demetrius was, did beare vnto such a notable curtizan, a woman vtterly void of grace, barren of good workes, and without any zeale or spark of vertue, as it should appeare. But sith we read and know that none are more giuen or bent to vnreasonable loue, than mighty Princes, what should it bee demed straung and maruellous, if Demetrius amongs the rest do come in place for the loue of that most famous woman, if Fame may stretch to eyther sorts, both good and euill? But let vs come to the second infamous gentlewoman, called Lais. She was of the isle of Bithritos, which is in the confines of Græcia, and was the daughter of the great Sacrificer of Apollo his temple at Delphos, a man greatly experienced in the magike art, wherby he prophecyed the perdition of his daughter. Now this amorous Lias was in triumph in the time of the renowmed King Pyrrhus, a Prince very ambitious to acquire honor, but not very happy to keepe it, who being yonge of sixteene or seuenteene yeares, came into Italy to make warres against the Romains: he was the first (as some say) that aranged a camp in ordre, and made the Phalanx, the mayne square and battell: for before hys time, when they came to entre battell, they assailed confusedly and out of array gaue the onset. This amorous Lias continued long time in the campe of Kynge Pyrrhus, and went wyth hym into Italy, and wyth him retourned from warre agayne, and yet hir nature was sutch, as shee woulde neuer bee mainteined wyth one man alone. The same Lias was so amorous in her conuersatyon, so excellent fayre, and of so comely grace, that if shee would haue kept hir selfe faythfull to one Lorde or gentleman, there was no prynce in the world but if he would haue yelded himselfe and all that he had at hir commaundement. Lias, from hir retourne out of Italy into Greece, repayred to the citye of Corinth, to make hir abode there, where she was pursued by many kings, lordes, and prynces. Aulus Gellius saith (which I haue recited in my former part of the Pallace of pleasure, the fiftenth Noeuill,) that the good Philosopher, Demosthenes, went from Athens to Corinth, in disguised apparell, to see Lais, and to haue hir company, But before the dore was opened, she sent one to demaunde .XII. C. Sestercios of siluer: whereunto Demosthenes answered: “I buy not repentance so deere.” And I beleue that Demosthenes spake those wordes by folowyng the sentence of Diogenes, who sayeth, that euery beast after such acte is heauy and sad. Som wryters affirme of this Amorous Lais, that thing whych I neuer reade or hearde of Woman: whych is, that shee neuer shewed signe or token of loue to that man whych was desyrous to doe her seruice: nor was neuer hated of man that knew her. Whereby we may comprehend the happe and fortune of that amorous Woman. Shee neuer shewed semblance of great loue to any person, and yet shee was beloued of all. If the amorous Lamia had a good Spirite and mynde, Lais truely had no lesse. For in the art of loue she exceeded all other women of hir detestable Arte and Scyence, as well in Knowledge of Loue as to profite in the same. Vppon a Daye a Younge Man of Corinth demaundying of hir, what hee shoulde say to a Woman whome hee long tyme had loued, and made so greate sute, that thereby he was like to fal into dispayre. “Thou shalt say,” (sayd Lais) “vnto hir, that sith she wyl not graunt thy request, yet at least wyse it myght please hir to suffer thee to bee hir seruant, and that shee would take in good parte the Seruice that thou shalt doe vnto hir. Whych requeste if shee doe graunte, then hope to attayne the ende of thy attempte, bycause wee Women bee of such nature, as opening our mouthes to gyue some mylde and pleasant answere to the amorous person, it is to bee thoughte that wee haue gyuen our heart vnto hym.” An other Daye, in the presence of Lias, one praysed the Phylosophers of Athens, saying, that they were very honest personages, and of great learnynge. Whereunto Lais aunswered: “I can not tell what great knowledg they haue, nor what science they studye, ne yet what bookes youre Philosophers doe reade, but thys I am sure, that to me beynge a woman and neuer was at Athenes, I see them repayre, and of Philosophers beecome amorous persons.” A Theban knighte demaunded of Lais, what he might doe to enioy a ladye wyth whose loue hee should bee surprised: Shee aunswered thus. “A man that is desirous of a woman, must folow his sute, serue hir, and suffer hir and somtymes to seeme as though he had forgotten hir. For after that a womans heart is moued to loue, she regardeth more the forgetfulnesse and negligence vsed towards hir, than she doth the seruice done before.” An other Gentleman of Achaia asked hir what he shoulde doe to a woman, whom he suspected that she had falsified hir fayth. Lais aunswered, “make hir beleue that thou thinkest she is very faythful and take from hir the occasions wherby shee hath good cause to be vnfaythful: For if she do perceiue that thou knowest it, and dissemblest the matter, she wyll sooner dye than amende.” A gentleman of Palestine at another time inquired of hir what hee should doe to a Woman whych he serued, and did not esteeme the seruyce done vnto hir, ne yet gaue him thankes for the loue which hee bare hir. Lais sayed vnto him: “If thou be disposed to serue hir no longer, let hir not perceiue that thou hast gyuen hir ouer. For naturally we women be tendre in loue, and hard in hatred.” Beyng demaunded by one of hir Neyghbours what shee shoulde doe to make hir Daughter very wyse. “Shee” (sayde Lais) “that wyll haue hir Daughter to bee good and honest, must from her youth learne hir to feare, and in going abrode to haunte litle company, and that she be shamefast and moderate in hir talke.” An other of hir neighbors inquyryng of hir what shee myght doe to hir daughter whych began to haue delyght to rome in the fieldes and wander abroade. “The remedy” (sayde Lais) “that I finde for your daughter disposed to that condition, is, not to suffer hir to be ydle, ne yet to be braue and sumptuous in apparel.” This amorous gentlewoman Lais, dyed in the Citye of Corinth, of the age of .lXXII. Yeares, whose death was of many matrones desired and of a great numbre of amorous persones lamented. The thyrd amorous gentlewoman was called Flora, which was not so auncient, ne yet of so greate renoume as Lamia and Lais were, whose country also was not so famous, For she was of Italy, and the other two of Grecia, and although that Lamia and Lais exceded Flora in antiquity, yet Flora surmounted them in lineage and generositie. For Flora was of noble house, although in life lesse than chast. She was of the country of Nola in Campania, issued of certayne Romans, Knights very famous in facts of Armes and of great industrie and gouernement in the common wealth. When the Father and mother of this Flora deceased, she was of the age of XV. yeares, indued with great riches and singular beauty, and the very orphane of all hir kynne. For shee had neyther brother lefte wyth whom shee myght soiourne, ne yet vncle to gyue her good counsell. In such wyse that lyke as this young maistres Flora had youthe, riches, lyberty and beauty, euen so there wanted neyther baudes nor Pandores to entyce hir to fal, and allure hir to folly. Flora seeing hir self beset in this wise, she determined to goe into the Affrick warres, where she hazarded both in hir person and hir honor. This dame florished and tryumphed in the tyme of the firste Punique warres, when the Consul Mamillus was sent to Carthage, who dispended more Money vpon the loue of Flora, than hee did vpon the chase and pursute of his enimies. This amorous lady Flora had a writyng and tytle fixed vpon hir gate, the effect wherof was this: King, Prince, Dictator, Consul, Censor, high Bishop, and Questor may knocke and come in. In that writyng Flora named neither emperor nor Cæsar, bycause those two most Noble names were long tyme after created by the Romanes. Thys Amorous Flora woulde neuer abandon hir Person, but wyth Gentlemen of Noble House, or of greate Dygnitye and Ryches. For shee was wonte to say that a Woman of passinge Beauty shoulde be so mutch esteemed as shee doth esteeme and sette by hir selfe. Lias and Flora were of contrary maners and conditions. For Lias would first bee payde, before shee yelded the vse of hir bodye: but Flora wythout any semblance of desire eyther of golde or siluer was contented to bee ruled by those with whom shee committed the facte. Wherof vppon a day being demaunded the question, she answered: “I gyue my body to prynces and noble Barons, that they may deale with mee lyke Gentlemen. For I sweare vnto you by the Goddesse Venus, that neuer man gaue me so little, but that I had more than I looked for, and the double of that which I could demaund.” This Amorous lady Flora was wont many times to saye, that a wise woman (or more aptly to terme her a subtyll Wench) oughte not to demaund reward of her louer for the acceptable pleasure which she doth hym but rather for the loue whych she beareth him, bycause that al thinges in the world haue a certayn pryce, except loue, which cannot bee payde or recompenced but wyth loue. All the Ambassadors of the worlde, whych had accesse into Italy, made so greate reporte of the Beauty and Generositie of Flora, as they dyd of the Romane common wealth, bycause it seemed to bee a Monstrous thynge to see the Ryches of hir house, hir trayne, hir beauty the princes and great lordes by whom she was required, and the presents and giftes that were gyuen vnto hir. This Amorous Flora had a continual regard to the noble house whereof shee came touchyng the magnyficence and state of her seruyce. For albeit that she was but a common woman, yet she was serued and honored lyke a great lady. That day wherein she rode about the city of Rome, she gaue occasion to be spoken of a whole month after, one inquirynge of an other what great Romaine lords they were that kepte her company? Whose men they were that waighted vpon her? And whose liuery they ware. What Ladies they wer that rode in her trayne. The brauery of hir apparell, hir great beauty and port, and the wordes spoken by the amorous gentlemen in that troupe were not vnremembred. When this maistres Flora waxed old, a yong and beautifull gentleman of Corinth, demaunded her to wyfe, to whom she answered: “I know well that thou wilt not marie, the three score yeares whych Flora hath, but rather thou desirest to haue the twelue hundred thousand Sestercios which she hath in hir Coffres. Content thy selfe therefore, my frende, and get thee home agayne to Corinth from whence thou comest. For to sutch as be of myne age great honor is borne, and reuerence done for the riches and wealth they haue, rather than for mariage.” There was neuer in the Romane Empyre, the lyke amorous woman that Flora was, indued wyth so many graces and Queenelyke qualities, for shee was of noble house, of singuler beauty, of comely personage, discrete in hir affayres, and besides al other comly qualyties, very lyberall. This maistres Flora spent the most part of hir youth in Affrica, Almayne and Gallia Transalpina. And albeit that she would not suffre anye other but great lords to haue possession of hir body, yet she applyed hir selfe to the spoile of those that were in place, and to the praye of those that came from the warres. This amorous Flora died when she was of the age of LXXV. yeares. She left for the principal heire of all hir goods and Iuells. the Romain people, which was estemed sufficient and able to make newe the Walles of Rome, and to raunsome and redeme the common Wealth of the same. And bycause that shee was a Romaine, and had made the state therefore hir heyre, the Romaines builded in hir honor a sumptuous Temple, whych in memorye of Fora was called Florianum: and euery yeare in the memorye of hir, they celebrated hir feast vppon the day of hir death: Suetonius Tranquillus sayeth, that the first feaste which the Emperour Galba the second celebrated wyth in Rome, was the feast of the amorous Flora, vpon whych daye it was lawful for men and women, to doe what kynd of dishonesty they could deuise. And she was estemed to be the greater saint which that day shewed her selfe moste dissolute and wanton. And bicause that the temple Florianum, was dedycated to amorous Flora, the Romanes had an opinion, that al women which vpon the same day repayred to the Temple in whorish apparell, should haue the graces and giftes that Flora had. These were the fond opinions and maners of the auncient, which after their owne makinge and deuises framed Gods and Goddesses, and bycause she proued vnshamefast and rich, a Temple must bee erected, and Sacrifices ordayned for hir Whorish triumphes. But that noble men and Kings haue bene rapt and transported with the lurements of sutch notorious strumpets, is and hath bene common in all ages. And commonly sutch infamous women be indewed with greatest gifts and graces, the rather to noosell and dandle their fauorers in the laps of their fadinge pleasures. But euery of them a most speciall grace, aboue the rest. As of a Kyng not lot long agoe we reade, that kept three, one the holiest, another the craftiest, and the third the meriest. Two of which properties meete for honest Women: although the third so incident to that kinde as heat to a liuinge body. Cease wee then of this kynde, and let vs step forth to be acquaynted with a lady and a Queene the Godlyest and stoutest, that is remembred in any auncient Monument or Hystory.