HORACE his ORATION.
Although Horace were happy in his Victory, and profitable to the Common-wealth, and that Tullus was obliged to the Valour of the Conqueror, yet he could not be exempted from the puniſhment of his fratricide; the rigour of the Law muſt paſſe upon it, notwithſtanding his Victory was ſo generally advantagious, that every one was inclined to mercy. Horace in ſo doubtfull an Eſtate, could neither rejoyce in his Triumph, nor complain of his danger; his good Fortune had blinded him, and his ill had brought him to the Precipice; in this fatall conjuncture Manzine ſuppoſeth that this illuſtrious Criminall uſed theſe words to defend his cauſe.
IF I had a heart, O People of Rome, that knew as well to complaine as to conquer, it may bee the tenderneſs of my Teares would obtaine that compaſſion from you, which is denyed to the remembrance of my Victories: See at your feet, O my Judges, an unfortunate man, to whom without boaſt, you are indebted for all your felicity; behold me ſuppliant, but without teares, they were all ſhed in Tuſcany upon the bodies of my two Brothers, not believing then, that he who had ſaved his Countrey, ſhould ever have need of weeping: O houſhold gods defended by me! you tutelary ones, whom I have preſerved, if I have deſerved any recompence, teach me onely what Divinity I ought to implore, to ſave my life, ſince you will not do it; O deceitfull hopes, unprofitable labours! O prodigy to be admired! 2Horace is ſuppliant, and not ſuppliant to any offended Deity, but to that Republique which holds from his Victory, that power which it now exerciſeth upon him. O you gods who looked with a favorable eye upon the labour I underwent, to preſerve your Temples, and your Altars, ſuffer not that I make my vowes any more to you in vaine; let mee obtaine attention and pitty in thoſe hearts, which ſleep when they ſhould remember good turns, and who ſo ſlightly eſteeme their Wives, their Countrey, their liberties, then lives, their Empire; nay, their gods themſelves, which I have preſerved to them, in expoſing my life to danger; I would not for an hundred lives, O my Judges, that you ſhould believe me ſo affrighted at death, that it were abſolutely neceſſary for mee to beg life at your hands. Fathers conſcript, I am a Roman born of that Houſe, in which the Republique hath found three men, whom it judged worthy to defend it. I have a ſoul reſolute enough to meet a greater danger than that I am in, and if the fact which I have committed (which ought to be ſtiled a zeale for my Countrey) might not alſo bee named a fratricide, I ſhould ſlight that death, which I deſired in the field, when my dear Brothers fell; I have a heart which loves life, when it may doe ſervice to my Countrey, and which would not flie death, when it is neceſſary to confirm the generoſity of life: when is it that death could be leſs frightfull, or more willingly imbraced than now, when I have given life to the people of Rome? Death cannot come too ſwift to him who hath attained to honour and glory, neither can it be ill for a good man: I do not refuſe to offer my head to the block, yet I confeſs I have ſome repugnancy, to ſee my ſelfe ready to be deprived of life by the ingratefull ſword of the Romans, and be confident, I have more griefe to finde my high ſervices at ſo low an eſteem, that I ſhould need to ask life, then I ſhall have to loſe it: I returne triumphant, O my Judges, from a field, where (by this ſword) I have interred the fortune of Hetruria, and from a field which I have beſprinkled with my owne, and my Brothers bloud, and from a field conſecrated to the victory of the Romans, all our Countrey, and all our Empire was nothing but Palmes and Lawrels, the Earth, the Army, the Heavens, and the gods applauded our Triumph, when a Woman preſented herſelfe before me, afflicted at my Victory, ſad at the greatneſs of the Empire, upbraiding and curſing the valour of my Arme and your Fortune, invoking the vengeance of the Heavens, and the gods, wiſhing a generall deſolation of our Countrey, ſtriving to draw upon us, by her imprecations, the ill influence of the ſtars, and the fury of Hell: My ſword, accuſtomed to ſhed the bloud of them, who look'd with griefe upon the happineſſe of my deare Countrey was, in this, but the juſt revenger of ſo baſe and black a crime:3 I ſheath'd my Ponyard in the heart of her, who could know how to grieve at the advantages of her Countrey; I believed I had made a juſt ſacrifice of that infamous one, who when ſhee died wept at the victory of the Republique.
This is the Fact, for which thoſe that envy my happy ſucceſſe, have made me guilty, that they might utterly deface that little vertue which they cannot equall: they reſolve I ſhall ſuffer becauſe I have deſtroyed a fierce Enemy, and ſuch a one, that even among the Tuſcane Troups, there is not to bee found a perſon who bewailed their misfortunes with ſo great a paſſion: But if to deſtroy the Enemies of our Countrey, be a crime meriting death, why did I not ſuffer it in that day wherin I returned Conqueror of the three brave Curiacii? what? ſhould that unfortunate Wretch have been exempted from the puniſhment ſhee deſerved, becauſe ſhee was born within thoſe Walls, which ſhe wiſht to ſee buried in their own Ruines? It was that which was not reaſonable, and that which I could not ſuffer; for I believed, it was a ſpectacle too ſad, for the eyes of a Roman to ſee any one weep in the midſt of the victories of their Countrey; why did you (O Romans) lay all the care of the Common-wealth upon my ſhoulders, when it was tottering and ready to fall; if you believed me ſo feeble that I could endure to ſee any body ſhed tears, as condemning my actions? I put all my confidence in this, that thoſe who are to bee the Judges of my Cauſe, are the ſame perſons for whoſe ſake I committed the crime, and that thoſe who pronounce my death ſhall be forced to confeſſe, that it is from me alone they hold their liberties, their lives, their Authority, their Victory, and the Republique; and that from the fact for which you pretend I ought to make excuſes, I ſay, I ought to reap advantages: I was ſo zealous for the honour of my Countrey, that I did not forbeare to revenge it on my owne ſiſter, when ſhee wept and declared her ſelfe an enemy: Thoſe which love their Countrey leſs then I, might perhaps have pardoned its greateſt enemies; but I could not forgive my owne ſiſter, becauſe I loved my Countrey more then my ſiſter, more then my Father, yea, more then my ſelfe: I believed I ſhould have had more need to have implored your mercy for ſparing, rather than for killing a ſiſter that had ſo loſt her piety; but what ſaid I? a ſiſter? no, ſhe is no ſiſter of Horaces who bewailes the death of the Curiaces, and who with griefe beholds the Victory of her Countrey, and their Gods preſerved; what? will it be poſſible to finde out a heart that beares ſo little affection to the Common-wealth, and ſo little gratitude to me, that it will not know that deſigne in killing that deteſtable perſon, was to extinguiſh a dangerous Crime, and not the life of a ſiſter? neither was ſhe a ſiſter when4 ſhe was an enemy of my Countrey, nor was I her brother when I thruſt my ponyard into her heart, I was the Arme of Victorious Rome, which deſtroyed the Enemy of the Republique, and its ſupporters: Let my Accuſers ſhew you by what degrees of wickedneſſe I have proceeded; can it be believed that theſe hands yet never ſtained with bloud, but in a juſt cauſe, ſhould of the ſudden arrive to the higheſt pitch of impiety and fratricide? let them upbraid me with crime, if ever this Sword hath given death to any, but to ſave the life of my Countrey; I render thanks to Fortune, O Rome (deare to my heart) that ſhee hath given me ſo notable a way to ſhew the love I beare and owe thee, in the field I have fought againſt thine Enemies, and in the City againſt them of Nature, and I was no more conquered by the affection I had for my ſiſter, then by the valour of the Tuſcans: Well then it is thought juſt that ſo great a favour as I have received from Fortune, ſhould coſt me no leſſe then my life, nor would I refuſe to give it upon this occaſion, if I had not reſolv'd to loſe it, O Rome, to adde to thy glory; what then ſhal I bee in a more dangerous condition that am victorious, then my Brothers (which were not? they found the end of their miſeries in their deſtruction, and I the beginning of my calamity in my Victory: Ought this to be the cauſe of my teares? or to ſay better fatall to me the love of the Common-wealth? the memory of my vertue? the glorious remembrance of my Victory, and triumph? I confeſs I pitty that part of my bloud which I ſpilt in deſtroying that unfortunate Woman; yet after all, I cannot think it ſpilt, ſeeing it was ſacrificed to the victory of the Common-wealth; and truly I had deſerved ſhe ſhould have wept for my atchievements, if I had not had generoſity enough to conquer the tenderneſs of Nature, and that my heart had wanted reſolution to take her life, that would elſe have drowned her ſelfe in envious teares, for the liberty purchaſed by my bloud, of her Countrey; by this action alone, our enemies from henceforward, can have no hope to reap any fruit of all their practiſes, when they ſhall ſee that it is permitted to ſacrifice our owne ſiſters that looke malignly upon the advantages of our ſwords; but my fault (juſtifiable if committed upon another) ſeemes only monſtrous, becauſe ſhe was a perſon ſo neare me in bloud, as if when we were to puniſh the malignants of our Countrey, we ought to take counſel of the inclinations of Nature: Conſider with a fatherly eye, O Senators, if it were not impoſſible for me to know that guilty one; for how could I take notice of her, as of a ſiſter, hearing her complain for the victory of her Brother? or how could I remember her to be a Roman, when ſhee ſpoke the ſence of the Tuſcans? I believed her to be a relique of the Curiacii, and I thought I ſhould doe an Act of piety to my Countrey, in rending5 up by the root, a Tree that might bring fruit to ſupport our enemies power and if this action bee of a ſtraine ſo black and ſhamefull, that it cannot bee expiated but upon a Scaffold, with the bloud of this unfortunate man, who hath added one Naile to the Wheele of the Roman Fortune, then you think the death of her that bewayled your Victory, more incompatible with your government, then the life of him that gave it you: Perhaps it diſpleaſes you, that I ſhould take away from the Tuſcans her that might have increaſed the Curiaces; but believe me, if I had ſuffered a Woman, of the Houſe of the Horacii, to have been long fruitful in Tuſcany, it may be the Romans could not have kept their Empire, nor would the Tuſcans (at leaſt quietly) have permitted them. What? was the life of this Traytreſs ſo precious, that there muſt be ſacrific'd to it, that life which was the ſoule of the greatneſs, and Fortune of the Latines? But what voice, or what rumour is that I hear, which interupting my diſcourſe, hinders me from further declaring my innocence? Who are they that deny me the favour of pleading for that life, which hath preſerved the life and liberty of the Common-wealth? But behold a deadly ſpectacle, and worthy of tears; ſee, O my Judges, ſee my Father, who never fail'd of his duty to the Republique, but when he begat this Daughter; ſee, O ſee an unfortunate Father, who hath newly loſt two ſonnes, to aſſure to you thoſe powerfull ſeats you now poſſeſs, look how he fears to be depriv'd of the third and laſt, who ſurely (if there be any gods) ſhall not die without vengeance; hear how he complains, that he, a Roman, and chiefe of the Horatii ſhould be thought ſo baſe, that with his owne hands he would not have torne out my very bowels, if he did not know that his Daughter was juſtly ſhine; O Heavens! ſhall I bee ſo unfortunate to die, for taking out of the world a Woman who was thought unworthy to continue in it by her owne Father? Can you ſuppoſe that thoſe Troops which I have returned to you victorious, will ever endure to ſee him dragged to death that gave them life, and victory? What! ſhall Romes Enemies ſee him puniſhed, that the Common-wealth thought only worthy to defend its honour? Could the Tuſcans deſire more miſchiefe to him that rendred them miſerable? I am not ſo little acquainted with humane frailty, that I repine at my mortality, at my death, but I grieve for not being thought innocent, and to ſee that my Countrey will be guilty; things are reduc'd to ſuch terms, that as long as the Common-wealth remaines, it will bee ſtain'd with ingratitude; I am forc'd to deteſt my owne honour, O ſtrange eſtate that you have plac'd me in! ſince it is juſt to wiſh, that my death had gone before my victory, and the eſtabliſhment of your Empire. What! ſhall my fortune bee worſe in the Capitol then in Hetruria? Can that be, O Romans? 6I ſweare by the ſouls of my two Brothers, who were ſo voluntarily ſacrific'd to your Greatneſs, that I have more ſhame of the Roman people, than grief for being ſo cruelly depriv'd of my life and triumph, which I have ſo well deſerv'd; but ſo long as I carry with mee to my Tombe the glorious Spoiles of the Curiacii, the Scaffold will be as honourable to me as the Capitol; I deſire nothing of you, O my Judges, but that you will be always your ſelves, and that before you pronounce the ſentence of my death, you will be pleaſed to remember, that while I was arming my ſelfe to the fight, you offer'd up Prayers and Vows to the gods for my life; ſtay! O ſtay you thunders, O you Powers that hearken to us, and tell how many times the people cried me up to be the Preſerver and Father of my Countrey; and if it bee true that I was ſo, will you puniſh Fratricide with Paricide, and in ſtead of imploying your gratefulneſs in adorning me with a Statua, will you take away my life in an ignominious manner? But if knowledge of the cauſe which made me commit the Fact? if the teares of my Father? if the merit of my Brothers? (who died for your ſervice) if my victorious Arme, conſecrated to the Altar of your fortune, hath not power and eloquence enough to make me obtain life? Why, O Senators, do you deferr my death ſo long? all that I look upon ſpeaks puniſhments, and there is nothing in my ſoule but mortall Chymera's; that I may not dye ſo many times, I am forc'd to ask my death as a favour from you, kill mee then quickly I pray you; what doſt thou ſtay for, O Lictor? come tie theſe hands which were heretofore the hands of the Republique; theſe hands which have made the Roman Eagles flie upon the Lawrels of Hetruria, and preſent the infamy of a Gallowes to him who hath advanc'd Palmes upon the Capitol: which of you calls my unhappy and deare Father, that he may come, alas, that hee may come and comfort my heart, by his laſt offices of kindneſs, and fortifie it againſt the rigour of my deſtiny? that hee may come with his laſt kiſſes, and ſuſtaine my feeble and languiſhing ſpirits? that hee may come, even that unfortunate man may come, and cloſe thoſe eies in death, to which he gave occaſion of ſeeing? Comfort him, O Senators, and tell him, that it is true I die honourably, tell him that the Gallowes (if ever upbraided in the Houſe of the Horacii) is not ſhamefull; tell him that I did not mount the Scaffold, but in deſcending from the Charriot of Triumph; make him remember, that if there be Fathers that have had Children more happy, there is none that hath had a Son more generous; aſſure him, that you will alwaies remember the bloud of his Sons, loſt for the Common-wealth; ſweare to him, that you will not forget, that I have ſhed my bloud for your ſafeties; tell him, that you confeſſe, that it is from me you hold your plenty, and all7 your injoyments, the imbraces of your Wives, the Careſſes of your young children, the honour of your dignities, the ſafety of your Lives, the Liberty, the Greatneſs, and the Fortune of the Romane Empire: and to conclude, it is from my bloud and ſweat, that you have authority to condemn me to the Gallows; this unfortunate man; who hath enobled his death by the memoriall of the generous actions of his life: And you my Companions, carry, I pray you, theſe Arms to thoſe miſerable Orphans, my deſolate Children; bid them remember that they were Horaces; and tell them, if they uſe them one day with an Arme equall to mine, they will produce their ordinary effects for the good of the Common-wealth. Enjoy in all peace, ye Nobles and people of Rome, our Countrey in the happy eſtate I leave it, and may it be eternally glorious, and full of Heroes; thou great Republique, theſe are my wiſhes in ſpight of my misfortunes: Countrey, ſweet Countrey, deare Countrey, to which Horace owes all, enjoy happineſs, O Citizens of Rome, Plenty, Riches, Peace, and Power: and ſeeing the Heavens would not permit me to be a ſharer with you, I rejoice that I was at leaſt an inſtrument by whom you are not left unfortunate: And provided I may die aſſured that the memory of Horace may ſometimes live in your hearts, of that Horace who never refuſed his bloud, to the ſword of the Enemy, to aſſure you your Goods, your Lives, your Countrey, and your Empire; I die the happieſt man that ever lived. But it is time, O Senators, that I hold my peace, and that I yield to violence. I have permitted my ſelfe to be tranſported by reſentments too tender, for though my misfortune hath made me drop a tear, yet my life paſt will not permit me to be ſeen in ſuch a poſture, neither do any of my actions deſerve ſighes; nor can I eſteem of a ſoule ſo effeminate that will eaſe its miſeries by tears: we muſt die as we have lived: in a word, it is for you to do as you will, & for me to do as I ought. I have ſaid.
The Effect of this Oration.
THe merits of Horatio in this great ſervice abated nothing of the juſtice of the Senate, but according to the Law provided againſt murder, hee was condemned to bee whipt within and without and Walls of the City, and then to bee hung upon that Tree which in Livy is called fatall; which exact and ſevere ſentence gave Manzine cauſe to believe,8 that it was occaſioned by ſome ſharp ſpeech of one of the Senate, which he fancied in the Oration following.
Horace Oppoſed.
After Horatio's Speech, one of the Senators, in diſcharge of his duty, gave this Anſwer.
VVHich of you, O Fathers, Senators, and Roman Knights, is for my ſake ſo far toucht with compaſſion, at the ungratefull Office I am to perform, as to helpe to cover this face afflicted for the publique ſhame? and whither ſhall I turne mine eies, which had rather ſtill continue fixt upon the earth, than behold theſe walls, which have been the Sceane of Fratricide? what tears can I afford to the common miſeries, when I feele a particular griefe in my ſelf, that makes me weep whether I will or no? and invites me to lament my owne misfortune, which hath not only made me ſo unhappy to ſee the Common-wealth diſhonoured by a Citizen of Rome, but plac'd me in ſuch a condition, that I am forc'd to publiſh our ſhame, and plead for puniſhment againſt thoſe that ought to triumph? I vow to you, O S••tors, I could wiſh my ſelfe without either heart or tongue, upon this occaſion; I never lookt upon a Victory more favourably than this, gotten by an unfortunate perſon; I rejoyced at his honour with a reſentment that was affectionate, gratefull and ſenſible of my Countries good; doe but imagine how heartily he did it, you that know what pleaſure a Victory may afford to thoſe who have ſav'd by it their Goods, their Lives, their Children, their Countrey, and their gods; truly I know not how my ſoule, which did cheriſh this criminall perſon ſo tenderly, can be ſo far provok'd againſt him, to deſire and endeavour to procure him puniſhment: Alas! I lov'd him with more than ordinary affection, both upon mine own and the publique account; as oft as I have ſeen my deare children playing about mee, ſo often have I bleſt, and given thankes (with teares) to that vertue by which they were9 preſerv'd; I ſaid with my ſelfe theſe hands were not free, but by thy ſtrength, and perhaps (Horatio) without thee I had never kiſs'd my Children, but in bondage in Tuſcany, I am infinitely obliged to the unlimited courage the gods have given thee; I owe all I am worth to thy good fortune, and I found the whole ſafety of the Common-wealth hanged upon the edge of thy ſword, I have not a heart ſo inſenſible, to be ignorant of what I owe thee; theſe eies that wept for the danger thou wert in, can hardly behold Horatio unfortunate; this tongue accuſtomed to traverſe in the field of thy praiſes, will think it wanders aſtray when it hath loſt that way; and I believe the gods, when they ſee my prayers altred, will either believe them irreligious or feigned: what ſhall I doe then unfortunate man that I am? I whoſe duty bounds my gratitude, and my gratitude oppoſeth my duty? But what ſhall I ſay (O Senators) theſe are but effeminate fancies? ſhal then future ages know, that in a Roman heart any tenderneſs was ſufficient to make Fratricide ſupportable? ſhall there bee found any hearts ſo much at enmity with their Countrey, as not to fear the evils which ſuch a preſident may bring forth, if this ſhould paſſe unpuniſhed? and what fortifications can ſecure us from the violence of his ſword that hath been once victorious, if this wickedneſs ſhall eſcape like the ſword of juſtice? ought I to feare the fury of a people obliged by the fury of this guilty perſon, as if I made ſo little account of the wiſdome and juſtice of the Romans, that I did not thinke them capable of judging betwixt good and evil, and to puniſh crimes with rigour, as well as recompence generous actions with Bayes and glory? 'tis fit for the honour of the Senate to make it appear to ſuch as merit Triumphs, that they ought not to be ſo confident in the peoples favour (which is uncertain as the winde) as from thence to aſſume ſo much boldneſs and inſolence as to thinke by their ſwords to ſtay the courſe of juſtice: well, well! I am here to plead againſt an unfortunate wicked creature, who hath done us more diſhonour with his ſword, than we can gain advantage by his victory; and why ſhould I bee afraid to bee the Inſtrument of cutting him off from the Common-wealth, who is the firſt in it that ſtain'd it with the murther of a ſiſter? This day is no leſs ſad and unfortunate, than yeſterday was glorious, when leſſening the Tuſcane, pride advanc'd the greatneſſe of Rome; of that Rome, which being deriv'd from the gods, is oblig'd to actions ſuitable to the divinity of its original: Never was there a more horrid and execrable crime that came under the puniſhment of the Law, or the eies of man kinde, then is now before you; pardon me Fathers, if in this ſo venerable and ſacred place, I am forc'd to mention the name of Fratricide; let your owne inclination (O moſt juſt Iudges) provoke you to wipe off this blemiſh10 from the ſame of the Latines, and waken the ancient generoſity to vindicate the honour of juſtice which ſo much inſolency hath ſlighted, and troden under foot: expect not I ſhould uſe any Art to incline you to my opinion; the Age wee live in were too unfortunate, if wee ſhould need to beg the aid of Art to deſcribe a Common wealth neceſſitated, to preſerve one Citizen from another, a Brother from a Brother, and the Countrey it ſelf from thoſe that have deſerved Triumphs; and what wickedneſſe will hereafter be unattempted, if a man may be pardoned for killing his owne ſiſter? whoſoever deſires to ſee his children ſecured from each others ſwords, who deſires to have the gods propitious to our innocence, and would be contented to ſee his Countrey no leſs admired for juſtice, then it is for valour, let him for ever rejoyce at this opportunity to make his owne vertue eminent, to be an honour to his Tribunall, and to juſtifie the actions of the Senate againſt the ſlander of their enemies, who accuſe them of injuſtice and coveteouſneſs, and ſay they never puniſh any perſon, though never ſo guilty, unleſs he bee poor? Shall then thoſe that love juſtice bee afraid that the ingenuous conſciences, and intire judgements of ſo many ſuch Senators, can bee ſo mercifull to one particular perſon, as to become cruell to the publique? to provoke you to puniſh, I will only tell you the crime; excuſe me if I plainely ſhew you one of the members of your owne famous body in the true condition wherein it now ſtands, for I am forc'd to ſhew you the malignity of the wound, which can now admit of no other cure but a ſword; I am againe prick'd to the heart to put you in minde of ſo cruell a ſpeetacle, but I know not otherwiſe to appeaſe her injur'd Ghoſt, if I doe not ſhew her with how many tears the Roman People beheld her accurſed murther, and how ſeverely they intend to revenge the ſame; this glorious woman-killer return'd from a field, where hee got himſelfe more ſhame by his flight, then he did his Countrey advantage by his victory; when being met by his ſiſter weeping (whether for joy of her Brothers triumph, or for grief of her Husbands loſſe, without any reſpect to his Father afflicted with the memory of his ſlain Sons, ſo much the more to be lamented, becauſe they died honorably,) this Tyger lifts his bloudy arm, and ſheath'd his ſword in the bowels of his ſiſter: O horrid ſpectacle! O poyſonous heart! O incomparable miſchiefe! what tears were ever more juſt then thoſe that were dropt for the death of two Brothers and a Husband? Forget ye Doves! forget your hollow groanes and ſobs, ſilence ye Turtle Doves your amorous ſighs, ſince this new Reformer of Nature thinks them unreaſonable: I will proceed no farther, O ye Judges, to repreſent the miſeries of this unfortunate dying woman, becauſe I would not provoke you to teares, though to ſay truth the ſubject is not at11 all too light, ſeeing it is no leſs then the death of one of our own Countreywomen: alas! poor unfortunate creature, who wert born to tears, and diedſt for weeping; hadſt thou been ſeen to loſe either thy Husband, or thy Brother, thy lamentation for either would have ſeem'd a crime as to the Cauſe. Oh! the unhappy age wee live in, that wee are not allowed ſo much as to complaine: can there bee a greater occaſion to ſhed tears, then to ſee ones ſelfe reduc'd to ſuch a condition as not to dare to weep!
This Murtherer thinks perhaps to excuſe himſelfe by ſaying, he kill'd his ſiſter for grieving at the Victories of her Countrey; why he kill'd her wee know not, but we are ſure ſhe is dead; what! did the Roman Tribunall want a ſword of juſtice to cut off a corrupted member from the body of the Common-wealth? who gave thee commiſſion to imploy thine upon this occaſion? who knowes but that he kill'd his ſiſter leſt ſhe ſhould diſcover ſome cauſe for her tears in fit to be knowne? but put caſe ſhe did grieve at the proſperity of the Common-wealth; thence conſider what ſtock this man is ſprung from whoſe ſiſters lament for the proſperities of their owne native Countrey: nay, the unfortunate Wretch wept not for the loſſe of her Hushand nor was troubled at the triumphs of the Common-wealth, but was aſham'd at this mans glories: ſhe was not ſorry ſhe had loſt a Tuſcane Husband, but griev'd ſhe had a Brother that fought like an Arabian, not a Roman.
Well, declare nevertheleſs (if you think fit) this glorious Murtherer to be innocent, one that hath deſerved well of his Countrey, triumphant and fit to be honoured, whoſe victories are ſo generous that his owne ſiſters have been aſham'd to rejoyce at; and though he may perhaps upbraid me as envious of his glory, becauſe I promote the chaſtiſement of his crime, I ſhall not for all this deſiſt from my undertakings; I am ſo zealous for the honour of the Common-wealth, that I deſire as earneſtly to ſee it juſt as to reverence it triumphant: Unhappy Man! and who ſhould I envy? can I envy thee that in thy victory waſt a run-away, and in thy triumph a fratricide? but why do I name fratricide? a crime of all others the more ſhamefull, by how much it is the more unjuſt, ſo much the more ſcandalous to the Common-wealth, by how much it is the more publique; ſo much the more deteſtable as it hath been committed by a perſon more intereſted; and ſo much the more hatfull to the gods as it was perpetrated in a time of gratitude, and juſtice.
Thinke with your ſelves, O Judges, with what inſolence hee, but now, bragg'd before you of a victory obtain'd only by the Roman fortune; and who will not confeſs that the gods will diſdaine that the Republique ſhould12 ſeem to acknowledge their power and their glory from any thing elſe but their owne benignity? ſince (to get themſelves the Palms from amongſt the vileſt perſons) they choſe the verieſt Run-away, to the end that we might acknowledge that to be the meer gift of their favour, when wee look upon the weakneſs of our owne force: you might perceive with what outragious deſires he would have outrun victory with death (as if we could not among all this warlike people) have found out one man that knew how to overcom without flying; 'tis like this earth, only made fit to bear Palms, ſhould want victories, and thoſe not fit to be bluſht at, not gotten by running away: what kind of Heavens? what gods wil this man cal to for ſuccor to his innocence? perhaps ſome that he believes not in; do you think that he believes there are any to whom he can pray to for their help in caſe of a ſiſters murther? and what obligation can you have to him for this victory in which he hath exercis'd his ſword, making it a Maſter in the Art of killing, to no other purpoſe but to be able readily to imploy it againſt the bowels of his ſiſter, and of his Countrey? if we ought to be torne in pieces, and to have our throats cut here within our owne walls, in the armes of our houſhold gods? I ſhould thinke he deſerv'd rather the name of a Preſerver, of a Redeemer of his Countrey, who, reſtoring us to the ſwords of our Enemies, prevented the danger at leaſt by the hands of our owne Souldiers, by the hands of Roman Souldiers: and how can you ever truſt your ſelves with this man who had not beene above an houre in Tuſcany, and yet hath learnt to turne his ſword againſt us? But what! I know I wrong the Tuſcane piety in comparing them with this Villaine, who being a Conqueror could not pardon his own ſiſter, whilſt they, being yet enemies, compaſſionating themſelves and us, ſubmitted to this generous Duell, whereby having drawne them to out obedience, they are become aſſociates of our fortunes: perhaps the tears of this poore old man his Father may move your compaſſion; why! without doubt he weeps rather for his ſons crime, then his danger. I confeſs I am tenderly ſenſible of the prayers of ſo juſt a man, he hath loſt his daughter, and ſo wounded by his griefe in his affection, by his ſon in his bloud, and yet pardons the offence, and makes vowes for his ſafety who hath brought to him all this deſolation; Oh too eaſie old man! and yee who can chuſe but ſympathize in thy griefe? I ſhould wonder if the gods ſhould not crown all the ſons of ſo good a Father with conſtant victory; he is one (O Fathers) that deſerves that you ſhould revenge his quarrell, though hee aske it not, though hee deſires it not at your hands: ſhall hee then who hath bloudily offended him eſcape unpuniſhed, becauſe the old man is juſt, pious, and•agnanimous? none then but Fathers that are cruell and impious ſhall have13 the injuries they receive from their children reveng'd by your juſtice: it may perchance ſerve this mans turne to allay your juſt anger, to tell you, he gain'd a glorious conqueſt for the Common-wealth, and who knowes not that he came to it by the honour of election, and when he was in, he fought for feare of death? but what do I ſay, fought? I would it had pleas'd the gods he had fought halfe ſo well, as he fled ſwiftly from it, 'twas no better Fathers, 'twas no better; I will ſtand no longer upon calling our ſhames to remembrance: if he fought he did but his duty; 'tis not to bee call'd a good deed not to be wicked; and if he overcame, 'twas for that Countrey, by which he himſelfe had been ſo often preſerv'd by ſo many victorious Armies, he pretends not to thanks as for a gift, that doth but pay a debt, thoſe toiles that are undergone by the ſon for the Father, or by the Father for the ſon, are but duties, not obligations.
He hath already receiv'd as much honour and applauſe, as would make up a triumph, and is as fully rewarded as any man could pretend to merit, who had juſtly deſerv'd to be carried in a triumphant Chariot; and if his generous actions have been crown'd, I know no reaſon why his crimes ſhould not be requited upon the Gallowes: to what purpoſe was it to defend the Countrey from the Enemy, which hee might depopulate when hee pleas'd with his ſword or (which is worſe) by his example? and who is ſo ſimple as to thinke 'twill bee any ſhame to us, if our Enemies ſhall reproach us, and ſay, that the Common-wealth had no ſtronger an arme to defend it, then a Murtherers? when wee ſhall bee able to retort, that the guiltieſt perſon we have, the verieſt run-wayes were ſufficient to ſuppreſs and overcome them; they will rejoice that they are to live under the ſhaddow of ſuch a government, which will not in the leaſt meaſure pardon crimes, though in the Chariot of triumph, when victory ſhall be ſt•in'd with injuſtice, then to grieve they are fallen under ſo great ſeverity, which doth but teach them piety towards their Countrey and Kindred.
Hold thy prace awhile thou inſolent creature, thou that boaſts of victory, and calleſt that Countrey ungratefull to which thou art obliged for thy birth, thy food, thy education, for juſtice, yea, and thine owne honour; diſcover the ſeries of thoſe generous Acts which rendred thee a perſon worthy, of whom the Common-wealth amongſt ſo many Armies, ſo often triumphant ſhould alone make choice, and to whoſe ſword they would entruſt their Eſtates, their Lives, their Liberties, and their Empire, and if thou canſt finde no other reaſon, but the meere favour of the Citizens of Rome, and of thine owne Countrey, with what face canſt thou call her ungratefull for a benefit14 which thou thy ſelfe haſt receiv'd, not given? we have (O Senators) actions of ingratitude, as well as the murther of a Siſter; nay, more! did you not perceive even now, how being afrighted at his crimes, which threatning puniſhments are but praeludium's to the pain of execution; did not you your ſelves perceive how invoking the Army, which hee call'd as it were newly born againe by the vertue of his ſword, hee endeavoured to ſurprize the authority and juſtice of the Common-wealth, by ſtirring up your Armies againſt it, inchanted by the Artifice of his ſubtile ſpeeches? did you not obſerve with what cunning he upbraided you with his Victories? ſo proud he is and ſo inſolent, that whilſt hee was begging his life of you, hee deſerved death; behold him here ungratefull to his Countrey, guilty of treaſon againſt the Common-wealth, of fratricide againſt his ſiſter: what needs any further delay, O Senators, the leaſt of his faults is the murther of a ſiſter: ſecure your ſelves and me, O Judges, I beſeech you, from the rage of this wicked wretch; doe you not ſee with what a bloudy countenance hee already deſignes deſtruction? look to it, that fratricide upon a ſiſter prove not patricide upon his Countrey: Can you believe that hee who could not pardon a ſiſter, guilty of nothing but a few Cryſtall tears, will ever forgive thoſe who have made him guilty of ſo grievous a crime, and forc'd him into ſo eminent danger of his life?
You may feare perhaps, leſt after ages ſhould blame you for not rewardding a Victory; and would you not bluſh to bee juſtly upbraided, for not knowing juſtice, or rather for trampling her under your feet? as long as I have any rigour left in my breaſt, I will never ceaſe to call it to minde; I will ever be a witneſs to the juſtice of his cauſe, who is willing for their crimes to make examples even of ſuch as are triumphant; if every little effect of valour, or rather of fortune, is able to ſecure a man from the force and juſtice of the Common-wealth; what valour, what fortune, what juſtice is that of Rome? if we can be no ſafer from the ſword of a Brother, 'twill quickly be thought neceſſary to prevent our Brothers ſword with our own: Conſider ſeriouſly, O ye Senators, the grievouſneſs of this offence, conſider it to the prejudice of any abſolution in this horrid hainous fact: this example may doe more miſchiefe then this offender can doe good; if not I what hath he to ſay for himſelfe but excuſes and a ſmall victory, rather ſtoln then fought for? hee can finde no other Advocate, but onely that hee can ſay, I have defended my Countrey: hearken! O people, to all the glories of our perſon triumphant, hee was in a Battell, and there was content not to bee kill'd: heare the Encomium's due to Horatio the great, it being in his power to ſave his Countrey, hee graciouſly vouchſaf'd to doe it; what will future15 Ages ſay, when they ſhall ſee a Roman Senate pacified with a few teares for the murther of a ſiſter? how heartily will all the Provinces round about us endeavour to avoid comming under our power, where even our own ſiſters are not ſecure? what kinde of ſacrifices will thoſe be, wherein the Victimes muſt fall by ſwords accuſtomed to the bowels of ſiſters? what anſwers will the gods give to our prayers when their ears are continually dull'd & importun'd by their ghoſts ever howling and calling for juſtice and vengeance? Up, up! yee Senators, and prevent Joves thunder bolts by exerciſing your Gallows; the Heavens will not long have patience to ſee fratricide unpunniſhed: let not the gods by their chaſtiſements rob you of the occaſion of doing your juſtice: be ye ſolicitous, O ye Executioners, that the People may not accuſtome their eies to fratricide: but alas! what am I doing? whilſt I goe about to perſwade you to puniſh this Offendor, I ſeeme to queſtion the juſtice of the Senate; pardon (Fathers) this boldneſs, I have rather done it in purſuance of my duty, then out of any thought of teaching juſtice to Juſtice it ſelfe: the exceſs of this crime hath made me exceed in my deſires to have it puniſht.
I beg pardon of the gods, and of the ſoule of this poore wretch, who was unjuſtly cheated of her life, if out of a deſire to ſee her revenged, I have taken up the time due to her revenge; let the ſword of juſtice now fall, which hath been held up, and tied by the knot of my diſcourſe; I will retire to give you time to execute the deſire which I perceive in you (O Fathers) to purge the Common-wealth from this blemiſh, and to revenge it for the contempts and outrages it hath ſuffered by this offence; I ſhould be acceſſary to his fault, ſhould I retard the execution of this magnanimous affection that is in you to vindicate juſtice: let future ages learne, who ſhall ſee that it is not poſſible for any thing (that is not God) to withdraw it ſelfe from the juſtice of the Senate of Rome: there is no greatneſs of birth, no degree, no fortune which can ſecure a Citizen of Rome from the rigour of the ſword of juſtice, if hee ſhall depart from the Rules of honeſty, and duty. I have ſaid.
The Effect of this Oration.
SƲch or the like were the words that mov'd the Senate to ſentence Horace to death, who without reply heard it, when one of his friends advis'd him to appeale to the people,16 whoſe counſell he followed, and his old Father flowing in tears, adjoyning himſelfe with him, they prevailed, and the people delivered the ſon to the prayers of the father, ordaining him nevertheleſſe that he ſhould paſſe under the Gallowes, as having receiv'd a juſt condemnation.
Coriolanus Appeaſed.
Coriolanus, being baniſhed by the People of Rome, went to the Volſques, the unreconcilable Enemies of his Countrey, and being a perſon of high Reputation, and one that had often put them to the worſt, he was received very honourably: not long after he returned at the head of a great Army, and layd ſiege to Rome, which hee reduc'd to ſuch extremity, that it could not long hold out; whereupon they repenting their former ſeverity towards him, endeavoured to appeaſe his wrath by Embaſſadors, declaring their ſorrow; but their Embaſſie proved unprofitable, they could obtain nothing of this great enraged ſpirit: the People of Rome in deſpaire at this ill ſucceſſe, ſent againe all their Prieſts, in their Robes Pontificall, followed by young Virgins, and Children, who all caſt themſelves at his feet, to implore his mercy, but the remembrance of his injuries, made him ſhut his eyes and ears againſt ſo pittifull a ſpectacle, inſomuch that this ſecond Troop obtained no more than the firſt; in this generall deſperate condition, Volumnia his Mother went out to him, and ſpake thus, if we may believe Livy, or Manzini after him.
I Have cauſe to feare, that after you have forgot the love of your Countrey, the intereſt of your own honour, and the reverence which you owe17 to the gods, that you wil hearken with contempt, to the prayers of a Mother, to the ſighs of a Wife, to the complaints of your children; but theſe being the only Armes wee have to protect us from the fury of yours, I am forc'd to make uſe of them, and to imploy that little breath which griefe hath left me, to ſoften your hard heart, yet it is not without great reluctancy, that I have obtained from my deſpaire, ſpirit and heart enough, to come and imbrace in one perſon both my ſon and mine Enemy, for I have found it hard for me to reſolve to come my ſelf and preſent you with our tears, and prayers to ſpare our blouds, and to put you in mind how much more honourable it is to have the title of the Deliverer of your Countrey, then the Deſtroyer of Rome; yes, I confeſs my weakneſſe, I have hardly been brought to ſee Coriolanus armed againſt himſelfe, and to kiſs the hand, which it may bee within few dayes will ſet fire to our houſes, maſſacre our Citizens, throw downe our Altars, and deſtroy our Temples, and I aſſure you that the ſentiments of nature and thoſe of reaſon have had ſo ſtrong a Combate in my ſoule, that, if they have not overcome one another, I may ſay, I have been conquered by both; for it is true, my ſonne, that I abhor your actions, and have tenderneſſe for your perſon. I conſider not your preſent errour, without remembring your paſt innocence, and I may affirm, that the moſt ſharp griefe which I feele, is, that I cannot offer up my prayers for your ſafetie without wiſhing deſtruction to my Countrie, nor pray for the proſperitie of my Countrie, without deſiring your ruine; and I am reduc'd to ſuch a ſad neceſſitie, that I dare not implore the aſſiſtance of the gods, neither for you, nor for my ſelfe, victory will be equally ſad to mee, for on which ſide ſoever ſhe declares her ſelfe, I am ſure to reape neither profit nor honour; in this conjuncture of things, I muſt either ſee you led in triumph by our Citizens, or ſee you triumph over your Country; my diſaſters are come to ſo ſad a period of extremity, that I cannot ceaſe to be unfortunate, but in ceaſing to live; the anger of the gods is now growne ſo viſible to me, that I know no more to doubt of it: it is true that the ſacrifices I have offered have obtain'd your returne, but it is as true, that your returne makes me more miſerable, it is by you that our Citie is beſieged, our Citizens murthered, and that all our Countrie ſighes, and that the gods are provok'd; what remaines to bee added to my misfortune? my Husband is dead, and my Sonne is turned mine Enemie; Ah my Coriolanus! this is the onely thing that could have increas'd my unhappineſs what more bitter ſmart can my ſoule feele, than to be obliged to love mine Enemie? and to feare the ſight of a man, to whom I have given life, and who now makes uſe of that life to trouble the repoſe of mine? The common Lawes of Nature ordaine, that the care18 which Mothers take in the education of their Children ſhould be recompenced not onely by obedience, but by all their actions; to the end that the praiſes which they deſerve, ſhould be attributed to her who was the cauſe of their being; and who, through tender affection, hath contributed all her induſtrie and power to advance them in the way of vertue: Judge after this how much you owe mee, my Sonne, ſeeing inſtead of the publique acclamations, which I ought to expect for the reward of my paines, I hear nothing all day but upbraidings and reproaches; the people look upon me as the cauſe of their calamitie, and they all ſay with one voice, that I am the Mother of the Perſecutor of Rome: I know very well that the warr you have undertaken is not without pretence of Reaſon; revenge is ſweet to enraged ſpirits, but withall I know it to bee more generous to pardon thoſe who offend us, when they are in our power to puniſh, then to follow our owne inclinations, which often furiouſly hurry us to deſtroy them; the conqueſt of our ſelves is much more honourable, then a victory over another, and if you'ld ſuffer your ſelfe to be ſoftned by my tears, and by the ſubmiſſion of a people ſo haughty, to humble themſelves to you, if you were not a Roman, I dare promiſe you the love of your Countrey, the immortality of your Name, and the protection of the gods.
Is it not enough that we have ſeen our fields deſart? the Cabines of our Shepheards (where innocence uſed to reſide) ſerve for Courts of Guard to your Souldiers? their Fockes for Victuals to your Camp? our Villages on fire? and to ſum up all, murther and ruine where ever your Army hath marcht? have you yet cruelty left, to ſack a City wherein you had your birth? can you conſent to the deſtruction of ſo great and glorious pallaces, who expreſſe the magnificence and ſplendor of that age, wherein they were erected to be inhabited by tru•Romans, who made it their buſineſs to ſhed their bloud for the preſervation of thoſe walls, which you ſeek to lay levell with the earth? can that high and generous heart which you have from mee. can it permit you in following the cuſtome of war, to take your ſhare in the deteſtable plunder of the City, wherin you took your firſt breath? you, who have ſo many times returned home loaden with the ſpoiles of foraigne Enemies? can you bee ſo inhumane to expoſe the beauty and chaſtity of our young Wives and Virgins to the luſt and rape of your inſolent Souldiers, and the feebleneſs of old age to the fury of an Army? and the innocence of Babes to the tyranny of a ſtrange people? can you behold the Virgins diſhonoured in the arms of their Mothers? and their kindred drown'd in their own bloud? and their yong men loaden with chains? me thinks the cries of ſo many unfortunate wretches ſhould have power to move you to compunction,19 if the gods permit, for the puniſhment of your crimes and ours, that your revenge muſt be ſatiated, doth not this horrid Table which I preſent to your immagination, appeare frightfull to you? will your patiently permit mee to finiſh it? and ſhall I ſhew you in Rome Rivers of bloud, mountains of dead bodies, our Temples demoliſhed, and for the accompliſhment of all miſchiefe, Coriolanus ſetting fire to our City, and making the place of his birth, a bloudy ſhambles?
I know not whether this Picture touch you or no, but I am ſure it ought to doe; the very immagination of it you ſee makes your Mother ſhed abundance of tears, and in their torrent hurry me to a reſolution to end my daies, and to finiſh my misfortunes, that I may not ſee my ſonne waſh his hands in the bloud of his Family; you muſt Coriolanus, you muſt upon neceſſity, either give peace to your Countrey, or death to your Mother; for if you ſhut your ears againſt my cries and prayers, and that you are reſolv'd to loſe your ſelfe, in deſtroying us, and draw upon your head the hatred of Mankinde, and the anger of the gods, you ſhall ſee infallibly, that when your Rams and other Engines have broken downe our Rampiers, and when you come to skale and enter us, that I will bee the firſt that your fury ſhall kill upon the breach, and you ſhall bee conſtrained to tread upon my body when you aſcend to the Capitol; it ſhall bee thus, thus, that Rome ſhall be ruined, for the miſchiefe that I have brought upon her in bringing you into the world, the cruelleſt of her Enemies; and believe me, that this generoſity is not particular, for I doe aſſure you, that your Wife and Children have reſolved rather to die gloriouſly, then to live in that infamy which you have prepared for them: for what life can be reſerved for us but to be the prey of our enemies, or which is more to be abhorr'd, the prey and ſpoil of their Father and Husband: Ah Coriolanus! what cruelty ſoever there is in Fortune, it is inferiour to yours, and we ought not to complaine of the rigour of deſtiny, ſince it leaves us liberty to die; it is you alone of whom we ought to complaine, that will not permit us to die with that liberty we have lived in, and your inhumanity is growne ſo great, that you had rather have no Mother, nor Wife, nor Childe, nor Countrey, nor houſhold gods, if they may not be your prey, and you their Tyrant: What ſhall wee ſay to you after all? wee can call you no more our Coriolanus, ſeeing you have given your ſelf to the Volſques, you are come to ſteal us, even from your owne ſelfe; it is in vaine Virgilia for thee to think that thy teares and complaints can alter our deſtinies, it muſt be tears of bloud, that muſt have power to touch his cruelty; the preſervation of our lives will be now an act of injuctice, and we are obliged for our owne honours to prevent our miſfortunes,20 ſince we cannot divert the miſeries of our Countrey; and indeed what have we more to doe here in this place? ſhall we take care of our perſons, and preſerve them to adorne the triumph of the Volſques? or ſhall we nouriſh Victimes for our Enemies? or breed up the Children of Coriolanus, for his tyranny? No, no, let us rather ſtifle this curſed race of his, who would ſtifle the liberty of his Countrey, and if we muſt be deprived of hearing the ſweet name of Mother, from the mouth of our Children, at leaſt let us by this generous action gain it from the people; O Coriolanus, your rigour deſtroyes in us all the reſentments of Nature, and you have reduc'd us to ſuch ſad tearms, that to doe an act of mercy and courage, wee muſt take thoſe out of the world which are derived from us, but if in the midſt of all the fury and bloud, which poſſeſſeth your ſoule, there yet remains any place for innocence and juſtice, make it appeare to us, that our teares may give place to our hopes, and let gentleneſs ſucceed your cruelty; but if it bee true that all your inclinations to vertue be corrupted, and that on the ſudden your ſweeteſt delights be in horror and bloud, and that your greateſt crimes are your greateſt pleaſures, imploy all your rage to deſtroy me, it is by this murther alone, that you can compleat your Barbariſme, and violate at one blow all the Lawes of Nature and of Reaſon, your inhumanity ſhall be ſatisfied, together with the deſire I have to finiſh my daies, the repoſe you give me this way will eſtabliſh yours, and you will have nothing but your owne conſcience to upbraid your crime, but be ſure of that domeſtick enemy that will folow you to your grave, and however victorious you are, a continuall horror ſhall triumph over all your joyes; this Coraſive will ever dwell in your ſoule to ſee alwaies our innocence dwell in your crimes, then ſhall you wiſh for that death you have given me; Oh how long a time was it before I could be brought to believe, that your Revenge had carried you to this ingagement! wee are ſlow to give credit to thoſe things which are to afflict us; I did not think it poſſible that ſuch an exalted ſoule, which ſeemed to bee inſpired with the Roman honour, ſhould ever deſcend from its owne greatneſs, to humble, and mingle it ſelfe with a barbarous People, the moſt remote, the Volſques, and with them become the Deſtroyer of his Countrey, to be their Captain, or to ſpeak truer, the ſlave of his Enemies; but we are not to think it ſtrange, ſince it pleaſeth you to deſtroy your owne Race, your Countrey, together with the houſhold gods of Rome, which are the onely things they hate, or rather which they feare; what have I to dread from the rigour of my deſtiny? I might bee at peace without enemies, if I were without Children, my barrenneſs would be abundance to my Countrey, as on the contrary, my fruitfulneſſe hath changed the glory of Cities21 into a Deſart; to what more deplorable eſtate can I bee ſubjected? what malediction of fortune, or indignation of the gods can be more ſevere then that which hath conſtrained Vertue to be the Mother of Vice; and which cauſeth the innocent to give birth to the guilty? the little conſolation which is left me in my mis-fortunes, is to ſee, that both gods and men are acceſſary to my faults.
Ah Coriolanus! if you have not renounced Reaſon and humanity, I know your complaints will follow mine, and that Repentance will ſucceed yours; conſider I beſeech you, that your crimes are of ſo tranſcendant a nature, that the gods (I dare not ſay) are guilty of them; but leſs that they are innocent: Ah my deare ſonne! if you were acquainted with the inclinations that your Children have to honour, certainly it would change yours, they are ſo zealous for the intereſt of their Countrey, that they make it their entertainment to weep, and complaine, inſomuch that the tenderneſs of their teares aſtoniſh all beholders; for it ſeems almoſt a prodigy that any who beare the name of Coriolanus ſhould bee vertuous, and that being yours, they ſhould be capable of ſhedding tears for your ſlaughters; it is by their complaints and teares that I conjure you to attention: Oh that their ſighes and ſobs might gaine peace to Rome! I know that from any other hand but yours we have deſerved war, but I would have you grant to your Children that which they aske, which is to ſay, that which is to be expected from a generoſity without example: Come then, my ſon, and teach them in their tender age to ſow Palmes in the Capitoll, quit thoſe Armes which affright them, and come and imbrace them; if they obtaine grace from you, give them the title of Fathers of their Countrey, in an age that others are ſcarce known to be ſons of their owne Fathers, and then I can aſſure you, that you will advance them immediatly from a Cradle to a Charriot of triumph; can you refuſe this honour? or, to ſpeake plainer, can you hope for a greater? the way to conquer Rome is to pardon it.
Do you not eſteem a victory, without you obtain it by fire and ſword? is it poſſible you ſhould be ſo unreaſonable, rather to force your way, then to be joyfully received through an Arch-triumphall? no, no, I will not thinke your determinations ſo ill waighed, I rather hope that your deſire of honour will over ballance thoſe of Revenge, and give you a ſudden reſolution to pardon your deſolate Countrey, to drie up your Mothers teares, to reſtore your wives life, and adde honour to your Children; the execution of this deſigne is not hard, ſince it is certaine that the Volſques will with joy imbrace the alliance of a man whoſe ſole valour hath conquered their Enemies, enlarged their Territories, and given reputation to their Armes; and to ſum22 up all, whoſe courage alone hath made Rome tremble, they cannot refuſe their friendſhip to our Citizens, ſince it is by one of them, that their forces equall ours, and they will conſider, that by this union wee ſhall overcome all our Enemies, and make a ſetled peace through the whole world, being certaine that there will be none to reſiſt us.
But if the unſatiable deſire of rule makes them promiſe to themſelves an eaſie Victory, let them remember how dangerous that valour is that is forc'd, let them conſider the inſtability of all humane affaires, let them learne of me, that the Roman people can never be conquered, without being utterly rooted out; they know how to ſell their blouds, and not give it, and that they never aske for peace, when they have reaſon to deſpaire to have it granted, let fortune faile us, our hearts never ſhall: But it may be, that your ambition perſwades you, that the way to preſerve your greatneſs, and power over ſo great an Army as you now command, is to conquer us, and that you cannot raigne, unleſs we be your Tributaries; if you be a Coriolanus, have you forgot that thoſe for whom you fight, are your naturall Enemies, and that they have ſuck'd in with their milke, the deſigne of your deſtruction, they doe not imbrace you, but for your ruine, it is their need of your valour that makes them flatter you for a time, but as ſoone as you have conquered, you ſhall become ſubject to thoſe you have made Kings, then you will finde, that they protected you to gaine thoſe Kingdomes they never meant you ſhould enjoy; if their pride could ſuffer them to bee commanded by a Roman, they would never have diſputed with the Romans for their Empire; believe me, my dear ſon, you are not their Maſter, but to keep them from being our ſlaves, and that as ſoone as ever you have put the power into their hands, you will be the firſt that ſhall feele its rigour, and be fore'd to groan under the yoake you have impoſed upon us; I know that your generoſitie will rather make choice of a voluntary baniſhment; but what ſay I? good gods, you will not have power to baniſh your ſelfe, you have given them an example in your Countrey, which will render them cruell to you, they have learnt, to our coſt, how dangerous it is to leave you your life and libertie, and that Repentance quickly followes the leaſt injuries that are done you: in fine, you manure a field, whoſe flowers and fruits are not deſigned for you, and in eſtabliſhing the felicities of others, you deſtroy your owne, you will then finde your ſelfe the onely unfortunate perſon of your party; it may bee you will tell mee, that fortune favoureth all your deſignes, and that you need feare nothing; but if you place your•onfidence in her you will be deceived, her inconſtancy is ſo great, that there is but one way to protect you from it, which is to tempt her ſeldome;23 take heed that in going about to trie her, you do not drive her from you, and that in raiſing your ſelfe too high, you take not the greater fall.
How many times have we ſeen a Veſſel ſwallowed up by the deeps, in the very ſame place which a little before ſerved for a Haven of ſafety? ſuffer your ſelfe then rather to be conducted by Reaſon then Fortune; or, to ſpeak more properly, bee kinde to your ſelfe in ſparing us: but if your obdurate heart doe yet carry you on to vengeance, for the injuries you have received, and that contemning my diſcourſe, it inſpire you to our conquſt; thinke a little what advantage you can reap by a Victory obtained by falſhood, ingratitude, & cruelty; imagine that the foundation of Rome were reverſt, & your Countrey totally deſtroyed, doe you not believe after all is done, that Hell hath flames horrible enough to burne to aſhes thoſe unjuſt and ſhamefull Palmes which you have ſprinkled with our blouds? can you eſteeme that Victory glorious which you cannot rejoice in, but with impiety? and doe you think it will be for your honour, when the whole world ſhall know, that being able to conquer all that reſiſts you, you have beene overcome by your owne paſſions? ſince that the remembrance of the injuries of ſome that were envious of your vertue, hath had more power in your ſoule, then Vertue itſelfe, or the deſire of true honour; this is to yield to them to make ſuch uſe of your Victory, and to endeavour rather to out-ſtrip them in Villany then courage.
Behave your ſelfe ſo, my deare ſonne, that the Romans may know the worth of him, they have offended, and if they have been ungratefull, be not you inhumane; be revenged of their malice, in making them confeſſe to all the world, how great a fault they have committed, in baniſhing a man that knowes how to uſe a god-like Vertue, Mercy to his Enemies; it had beene better you had beene for ever deprived of the ſight of Rome, then to have ſeen it for its deſtruction; your baniſhment was the guil•of others, but your returne in this way, is your owne; you are yet in a condition to take away this ſtaine from your life, and to let poſterity know, that you are not contented to keep your ſelfe within the ſtrict limits of a ſonne, but that you have the noble ambition to be ſtiled the Father of your Country; if I ſhould beg of you, in preſerving us, the ruine of the Volſques, I confeſs it were hard for you to grant, for it is no more juſt to betray thoſe that truſt us, then to deſtroy our Countrey; the peace that I demand is equally profitable for both Nations, onely ſo much more honourable for the Volſques as that when it may be probably ſuppoſed, that they have certaine Victory in their hands, they ſeeme freely to grant to us two ſoveraigne bleſſings, Peace and Friendſhip, though they are alike partakers of the benefit with us: if you yield to24 my juſt requeſt, you will have the reputation of giving felicity, in this age, to Rome; but if you denie me, all the guilt of ill conſequence will be imputed to you, as well by the Volſques as by the Romans, for though the fortune of war is alwaies very uncertaine; yet this I am ſure of, that if you be victorious, Story ſhall mark you out to poſterity, as the plague and ruine of your Countrey; whereas if you bee conquered, they will ſay, that for revenge of private injuries, you have ruined thoſe who gave you protection in your exile: if you conſider well, my Coriolanus, there is none more obliged to returne benefits, then your ſelfe, ſeeing you ſo eagerly purſue ingratitude; ſubmit your ſelfe then to Reaſon, and yield to the demand which it makes to you by mee, and give the Romans cauſe to rejoice in that ſafety which they hold by your generoſity, and the Volſques will alſo hereby bleſſe themſelves, that they have had for their Generall a man, whoſe Statua ſhall bee plac'd in the Capitoll, to which hereafter there will bee Temples and Altars erected, and who ſhall have no other Title then the Reſtorer of his Countrey, and the Defender of our gods.
Caſt away thoſe Armes which dazle mine eies, and which make me tremble onely to thinke, they are ſo neare us, your fury hath already beene too great, ſince it hath brought your violence before my face; give, my deare Coriolanus, give ſomething to the ſupplications of a Mother, who gave birth to your generoſity, and that loves you yet ſo tenderly, though you are turned an Enemies; do not denie your Children to be Witneſſes, as well as Imitators of your noble actions, which are to come; come teach them by your example, to ſacrifice all their intereſt to the honour of their Countrey, and teſtifie to the Common-wealth, that you came not againſt it, but to inſtruct it to doe its duty, and that it was rather for the honour of your Countrey, then for your owne, that you tooke up Armes; but I will not that the force of my Reaſons, and the fervency of my Prayers take from you the honour of granting quickly, that which you cannot denie without injuſtice; on the contrary, I deſire to obtaine that from you, which I may expect in juſtice, under the name of mercy onely: Prepare then, O People, to render thanks to your Deliverer; come and admire this noble ſoule, which is conquered by nothing but Pittie! come ſee this Coriolanus whoſe abſence hath coſt ſo many ſighes, and whoſe returne hath preſerved the Common-wealth of Rome; come my deare Virgilia, come, and kiſs that hand which comes to untie our chaines, and to give liberty to his Countrey; wipe away thoſe teares which blinde you, and come and enjoy the ſight of a man, that will be raviſhed at yours: come, O generous Children, and kiſs your victorious Fathers hands, follow his Chariot of triumph.
25I would, O Coriolanus, ſay more, if my motherly affection would give me leave to ſpeake, but ſince you have been ſo long abſent from mee, it is fit I leave entertaining you this way, and joine my ſelfe in neare imbraces to you.
The Effect of this Oration.
ALL the indignation of Coriolanus was not proofe againſt this diſcourſe; all in teares hee caſt away his Armes, and told his Mother (giving her his hand) that ſhee had gained a very happy Victory for her Countrey, but an unfortunate and deadly one for her ſonne: in effect, theſe words were Prophetick, for having raiſed his ſeige, and returned with the Volſques into their Countrey, that barbarous Nation in diſlike of this honourable action, murthered him in full Senate.
Cato Generous.
Cato of Utica ſeeing the Liberty of Rome oppreſſed by Caeſar, was reſolved not to ſurvive it; his Sonne, perceiving his deſigne, endeavoured to hinder him: Cato anſwered thus.
IF I were, my ſonne, of the number of thoſe men, who, given over to their owne appetites, judge of all things according to their paſſions, thy teares would not onely alter my minde, but they would bee powerfull enough to afflict my ſoule, to ſee him weep ſo tenderly, who, being ſo neare a part of my ſelfe, teſtifies ſo much more his affections to me, as he findes my death intollerable to him: but the life which I have led untill this day (never26 waighing wearineſſe, nor dreading danger, when the ſervice of my Countrie was concern'd) will ſpeake for mee, that it is not feare, but ſtrict neceſſitie that takes me out of the world, and I hope I ſhall not die without the pleaſure of leaving thee capable of ſome conſolation, it being not poſſible to believe, but that Reaſon is the moſt powerfull conſideration in the Houſe of Cato; I rejoice to finde thee ſenſible of my death, not but that I am angry that thou doſt not know that I ought to tend to my Center, and that, in making haſte to a better life, I make haſte to my felicitie; but becauſe it is a ſigne that I have a Sonne who is pleaſed with my fatherly kindneſs, and a Sonne that in deſiring my preſence, doth by conſequence approve the actions of my life; they are thoſe teares which, contrary to their nature, inflame me more to die, becauſe they aſſure me I ſhall leave a Cato behinde me: But if thou didſt rightly conſider, what that death is of which thou complaineſt, thou wouldſt finde, that both Fortune and the Heavens have rendred it ſo neceſſary, that neither my Houſe nor my Countrie can ſuſtain dammage by it: So long as the Common-wealth was capable of my ſervice, I never left it; but now that the particular fortune of Caeſar hath overcome the publique, why wouldſt thou wiſh Cato to live, to be affronted by the multitude, who follow his wicked party? if in oppoſing the Conquerors Armie, I might eaſe the publique Calamities, I would not deſire death at my own hands; but what ſhall I doe? Caeſar hath conquered, and cannot bee ſubdued, but by his own fortune: all the Common-wealth runs with emulation to his ſervice, and I cannot deliver my Countrie from any other milchief, but from ſeeing Cato in bondage: in fine, the Roman libertie can never die more honourably, then with Cato, neither can Cato die more gloriouſly then with the liberty of the Republique; if I ſhould expect death from the feeble hand of old Age, I ſhould be ſeene to live unprofitably, or, which is more ſhamefull, to ſurvive the libertie of my Countrie: if I would goe to ſearch for death in the war, where ſhould I finde it? ſeeing all ſtrange Nations are ſubdued as well as ours hath beene overcome, and if it appeare to thee, that in dying I ſeem to envie Caeſars glorie, and that I take from him the honour of pardoning Cato, remember thy ſelfe that Cato is not an object for mercy? it would be a ſacriledge to guiltie fortune if Caeſar ſhould pardon Cato, for what fault can he be guiltie of? he whoſe whole life was never imployed, but for the honour of his Countrie, and the gods? No! no, the providence of Heaven is ſuch, that it hath ordained the deſtinie, not onely of particulars, but even the generall order of all things hath inform'd Cato of the neceſſitie of dying; all men may, but all men ought not to yield to the fortune of the Conqueror.
27Thou haſt perceiv'd, my Son, that I have been ſo active for Libertie, that if for the preſervation of my life, I could indure ſervitude, I ſhould never poſſibly bee aſſured of that life which is held in ſlaverie; hee will be alwaies jealous of my fidelitie, and to aſſure his Empire, be inforc'd to crueltie; I will as much as is poſſible hinder the crimes of the Prince of our Countrie, and carrie it ſo, that Caeſar at leaſt, bee thought innocent of my death, ſo ſhall the Common-wealth rejoice to ſee arriv'd in the Haven of ſafetie, that little which is left unconquered: in a word, ſeeing I ſee nothing free but dying, it would be very unjuſt, that death it ſelfe ſhould not be granted mee at the laſt, but with ſome kind of ſervitude, and ſince I know not how to finiſh ſo many miſeries, by more generous hands then mine own I am reſolv'd: is it poſſible that thou hadſt rather ſee thy Father die by the hands of the Hang-man, then by thoſe of Cato? No! no, it belongs onely to the Cato's, as to know how to live, ſo to die, when they pleaſe; and it is no ſmall honour in Caeſars time to be maſter of Cato's life.
Admit Time hath ordained me for many years, thou ſeeſt my Son, how many are already paſt, and if I ſhould refer the few that are left to the pleaſure of Fortune, conſider what life can be more ſhamefull, than that which depends upon the will of an Enemie, to prolong Cato's daies, thou muſt not deſire him to die leſs honourable; I will not be the firſt that hath brought ſervitude into the Houſe of Cato, how canſt thou deſire him to live unprofitably and undervalued, that hath been the foundation of our liberty, and the fundamentall pillar of the Common-wealth? and how is it poſſible thou ſhouldſt be ſo averſe to behold Cato free, and Cato immortall? what is it troubles thee? is it only the immagination of what thy Father is to undergo? is it any other thing then the ſame death ſo much ſcorned by one of my Slaves? who, to avoid my fury, for a fault he had committed, caſt himſelfe headlong from a Rock? is it any other thing then, but the ſame death affronted by a Girle? who impatient at the abſence of her Lover, abandoned her life, and uſed for her inſtrument a halter; the evill ought to bee deemed very meane, which is encountred upon ſuch ſlender grounds; what then? ſhall the thoughts of feare and puſillanimitie, prevaile over thoſe of Vertue? No, no, my Son, if thou haſt a minde by thy teares to ſhew me the Sentiments of a true Sonne, ſhew me a ſoule full of the Sentiments of Cato; thou oughtſt to conſider, that the day of death is not the laſt of life, but the laſt of mortalitie: if the ſoule ſurvives the bodie, what day is more happie then that wherein a man begins to live free, and independent? and if it doth not ſurvive, what man is more fortunate then he who hath finiſhed the miſeries of life? if it proceed from the gods, death cannot bee ill, becauſe the28 gods ordaine nothing bu: what is good, eſpecially to the juſt; and if there bee no gods, or if they take no care of humane affaires, how can it diſpleaſe a wiſe man to part from a world without Deities, and without Providence? Death to divers hath been the end, and to others the remedy of their ſufferings, and there have been men who have deſired it, and others who have procured it, but none (beſides the wicked) ever thought it ill, and thoſe eſteeme it ſo, becauſe their guilty conſciences will not permit them to hope for a better place; thoſe are ſlaves unto, and not Maſters of life, who, being deprived of all happineſs, had rather live in languiſhments, then leave to live: Nature hath ordain'd us to live as long as life is to us content and eaſe, but to abandon it when it growes a burthen; why ſhould wee be expoſed to the mallice of Fortune? to the frowns of the angry Heaven? love life my Son, whilſt life is to us happineſſe, but not when it is worſe then death: The gods have put my ſoule into my body, but not chained it in, and if it had been their intention it ſhould have been a Priſoner, they would have made the meanes to free it, more difficult; but on the contrary, all things may be raviſhed from us by Fortune, except death alone, which alwaies depends upon our free wills; he that is much a Lover of life, is much the ſubject of giddy fortune; there is nothing without vexation to him, becauſe there is nothing without hazard.
I do not denie, but that Nature hath created man with an inclination to love and preſerve the body, but it is an inclination which the Beaſts have in commune with us, and which it may be Nature doth not give, but to keep us from deteſting that life, which experience ſhewes us to bee the object of all miſeries imaginable: The Earth is a naturall, but a painfull abode, it is a reſidence which the wiſe ought not to ſlight, ſo long as they may exerciſe the beſt affects of their Reaſon, but when Fortune and Reaſon have reduc'd them to ſuch terms, that they cannot make uſe of Vertue without being ſcorned by the wicked, what life is it then? it would be an Argument of a meane ſoule, if I ſhould feare either danger or change in my vertue: ſo long as there was hope to conquer my misfortunes by conſtancy, I preſerved my life (expecting better times for the Common wealth and for my ſelfe,) but who now ſeeth not that the publique affairs are deſperate, and that libertie is overthrowne, and that I cannot aid my Countrie any other way, but in ſending Cato to Heaven? it is my griefe that thou haſt not yet ſerved thy Countrie ſo much as thou oughteſt, who art borne my ſonne, for if thou hadſt, I would perſwade thee alſo to ſtop by thy death the inſtability of Fortune, and to prevent an unhappy life, by which thou mayeſt know, if thou conſidereſt rightly, whether he ought to be deplored that is delivered29 from ſo miſerable an agitation: for me, I render thanks to the gods, with all the zeale that my ſoule is capable of, that they have taught me this truth, and indeed I cannot finde that I have any other obligation to life, then that it hath made me know the value of death, and I rejoice that I have found an occaſion to die ſo honourably; to what purpoſe ſhould we ſo long be bandied between ſo many miſeries, and ſo many miſchiefes? whoſoever hath a minde to bee enſlaved to all the tyrannies of Fortune, let him cheriſh life: in a word, if life be profitable, let us live; but if it be the contrary, the gods have not plac'd us in the world to keep us there miſerable, we may goe out of our ſelves, for ſleep and death are naturall, and wee finde little difference between the one and the other; why then are we not as ready to die as to ſleep? and why doe wee think a profitable death leſs lovely, then a languiſhing one? what reaſon is there why that death ſhould ſeeme more horrid, which cuts off our lives in a moment, and almoſt without paine, then that which vexeth us miſerably, almoſt a whole age together? if thou doſt believe that kinde of death not to be ſo cruell as the violent, which overthrows us at one blow, let us examine a little what this thing called life, is; it is ſubject to a thouſand miſadventures, and every minute expoſed to the ourrages of all, even the leaſt things; in its infancy it is helpleſs, and leſs reaſonable then the beaſts, and if by chance it attaine to old age, what creature is then more feeble or fuller of infirmitie? or more worthy of compaſſion? it is born in teares, it is bred and nouriſhed in dolour and paine, preſerved with many feares and dangers; there is nothing more poore, nothing more impotent in the beginning, and nothing more furious, more avaritious, more proud, nor more vaine in the continuance; the world is a Hell to it: didſt thou ever paſſe from one ſeaſon to another, without feeling the exceſs of heat, or the extremitie of cold? and what thing can the tormented ſoules of the damned imagine more cruell then theſe ordinary changes? men themſelves are enemies to themſelves, and when they are in league one with another, they thinke of nothing more then whom they may oppreſſe, and whom they may ruine; to what end are there ſo many Armies, and ſo many Victories, if not for the deſtruction of one another? and who is he that hath not gone with impetuous haſte to the Capitol to render thanks to the gods for the ſlaughter of numberleſſe numbers of men ſuch as himſelfe?
Covetous wretches have digged up the intrails of their common Mother, the Earth, to teare thence Gold where with they purchaſe our lives; it's the Hemlock wherewith they poyſon, and the ſword wherewith they kill: what ſouldier is there that doth not learne to handle his weapon to kill, even30 with Art? wee are ſubjected to a condition that wee doe not onely ſuffer death, but ſtudy it: Behold I how many men are afflicted which way ſoever they turne themſelves? they compound, with their laborious ſweat, the cauſe of our misfortunes; to what uſe ſerve theſe Lances, and Arrowes pointed with ſteele, to which mans bloudy invention hath given wings, to ſend death flying where a remorſeleſs hand deſtines it, who complaines himſelfe of being mortall, whileſt his heart and his hand are not imployed but for death? O unfortunate ſtate of life I of which even thoſe are enemies who live: certainly, if thou wouldſt conſider what this life is, thou wouldſt finde, that ſuch are worthy of being envied, who in the beginning of their daies, have found the end of their miſeries, in making a Sepulchre of their Cradles; there is no kinde of life that hath not his pangs, and his diſquiets; if a man be a foole, hee is worſe then a beaſt; if wiſe, it is hard for him to finde an equall; if wicked, he is a living Hell, Pride rendreth him ſubject to hatred. Envy gnaws him, Avarice torments him, and debauchery conſumes him; if he be juſt he is perſecuted by Antypathy, if he beretir'd from the world, he leads a life ſolitary, unprofitable, and more ſuitable to a wild beaſt then a man; if he be imployed in the publique, he hath to doe with a body compoſed of wicked members; publique affaires are mingled with deadly dangers, particular are not worthy to take up the heart of a man of courage; Poverty cauſeth anxiety; Riches puff up and diſorder; ſervitude dejecteth, and is a continuall miſery; Command is not without perill: ſingle life is a kinde of ſolitude, yet hath its thornes; a Wife is a ſweet companion, but afflicting; the luxury of the age is great, the minde of woman is fluctuating, & in ſhort, the domeſtick diſquiets, the petulancies, giddineſſe, and weakneſs of Wives are inſupportable; often we are not Fathers, and often we are ſo to the perturbation of our ſoules. I muſt needs confeſs it is a great pleaſure to have children, but it is that which ſits uneaſie upon the ſoule of Man, to have them as Hoſtages in the hands of Fortune: and it is an unſpeakable agitation of the minde to have occaſions ſo obliging and preſſing, as are ſo far from permitting us to live with freedome, that they will not allow us to die with it.
Behold an example in Cato, in this Cato, ſo miſerable, that even his own children endeavour by their tears, to hinder his liberty: finally, I am forc'd to conclude, that this life is nothing elſe but a Sea ſubject to tempeſts, wherin a thouſand things may raiſe a ſtorme to drowne us: See now if this condition be worthy to be deſired; I now live under the yoake of ſervitude, and remaine under the power of an Uſurper, that hath aboliſht the liberty of his Countrey, and vilely placed the dignities Conſular, and Prieſtly amongſt the31 offices of his ſlave, and ſubjected the Capitall to the neceſſity of applauding his guilty and criminall Triumph, and approving the ſlavery of the Romans: what! ſhall this life bee deemed worthy to be continued? ſhall I adde to the number of the enſlaved of my Countrey, and omit an opportunity ſo remarkable of ſhewing to the world, that it is high time for thoſe to die who have lead the life of Cato? what! ſhall my eyes (accuſtomed to behold the glorious Statua's of my Anceſtors, who have counted in their lives more Victories then dayes,) ſhall they (I ſay) ſee the Roman Fortune bound in fetters? what! the Faſces of the Conſular dignity, muſt they ſerve to make a Faggot to ſet the Common-wealth on fire, and Cato be yet alive? what! this Cato, that did not vouchſafe to give his Neece to Pompey the great, ſhall he prolong his ills to doe homage to him that hath ruined that liberty, which with ſo much ſweate and perill was founded by Cato? the gods preſerve me from an adventure ſo ſhamefull: why doſt thou not rather exhort me, O my ſon, to ſerve my ſelfe of that priviledge which Nature hath given us of being able to deliver our ſelves from ſo many evils by one death? wouldſt thou not bluſh to ſee thy Father numbred amongſt Caeſars conqueſts; governe, O governe better thy too tender thoughts, and doe not deſire that thy teares ſhould bee more powerfull then all theſe moſt important neceſſities; it will bee moſt agreeable that I, who have given ſo many blowes for the liberty of the Common-wealth, ſhould give one for my owne.
I was made ſo independing both by Heaven and Nature, that I ſhould bluſh to bee found alive in Caeſars time, as well as under his Empire: if it troubles thee that thy Countrey ſhall loſe Cato, let him ſurvive in thy actions; as often as thou ſhalt recount my life in thy memory, thou ſhalt have me living in my Examples, and my Precepts; all love is vicious which is not grounded upon Reaſon; if thou loveſt mee, imitate my Vertue, for when thou ſhalt love mee by immitation, thou wilt ſee that the Common-wealth hath not loſt Cato, who ſhall certainly ſee him, both living, and glorious in the vertue of his Son.
The effect of this Oration.
Young Cato not knowing what to anſwer to his Father, retired all covered with teares; after which, this great man imployed one part of the night in reading a Diſcourſe of the32 immortality of the ſoule, and ſlept the other, with as much tranquility as if hee had not had a deſigne againſt his owne life: At laſt be awoke, and ſent to the Ports, to ſee if his Friends were departed, according to his order, and being anſwered, that they were all gone, hee fained as if hee would yet ſleep a little longer; but as ſoone as the Company was retired, he tooke his ſword from under his beds head, and violently thruſt it into his bowels; at the noiſe of his fall, his friends came into his Chamber, and finding that he was not yet dead, they dreſt and bound up his wounds, but within a little time, he got opportunity to pull off the bands with which they were bound up, and with his owne hands tore out his intrails, for feare he ſhould be inforced to live: Thus died this great Man, to whom they give the glorious Title of the firſt of Men, and the last of the Romans.
Cleopatra Humble.
Cleopatra not to bee comforted after the death of Mark Anthony, and the loſse of her Kingdome, and Liberty, receiving a Viſit from Auguſtus (a rumour being ſpread abroad that hee had deſigned to carry her to Rome to adde to his triumph) to alter his intention, ſpake this following.
AT the laſt I have ſeene that which I thought had never beene poſſible. Cleopatra obliged by a Mortall; here it is (O Caeſar) that thou firſt triumph'ſt over Aegypt; when thou haſt conquered the Kingdome by thy Fortune, that Fortune hath brought thee to viſit Cleopatra, not to comfort her in her great diſaſters, but to teach the world they ought to ſubmit, as well to thy Vertue, as to avoid thy ſword: what object can thine eies deſire to ſee more pleaſing? or what Muſick can ſound more ſweet in thine eares, then to heare Cleopatra ſpeake humbly? and that the Queene of Aegypt ſhould have need to offer Vowes and Prayers? O Caeſar, thy Vertue hath rais'd thee to ſo ſupreame a pitch of greatneſs, that thy meere viſits have power to make Queens happy; this is the firſt time ſince my reign, that favors are done mee upon Earth, I never received any that I eſteemed ſo, but from Heaven alone, from Heaven ſaid I? alas, it's benigne influences are changed into maligne, and inauſpitious; it hath left mee no hope, unleſs it be that my Conqueror hath as well the generoſity, as the high courage of a Roman.
I have had heretofore ſo large experience, and intereſt in the gallantry of Romans, your Peers, that I ſhould deem my ſelfe ungratefull, if I had not an entire aſſurance in the Vertue of a Caeſar, there doth now ariſe a large ſubject for hope to this captive Queene, ſeeing that the mercy of her Conqueror invites him thus early to do her this honour: and I confeſs my ſelfe to be more overcome, by the gentleneſs of this Viſit, then I was by the power of thy Troops: Force and violence overcame there, heere nothing but thy Vertue ſubdues.
I give thee thankes (O moſt noble Conquerour) and if I doe it not as I ought, it is but an effect of my diſaſtrous fortune, the memory of my paſt felicities diſorders me in this new learning of giving thanks: how tranſitory the favour of Fortune is, Cleopatra's condition furniſheth a great example.
Behold (O Caeſar) to what ſhe hath reduc'd Cleopatra, who hath receiv'd no leſſe incenſe from Kings then from Kingdomes, that Cleopatra, for whom the Caeſars have fought, the Pompey's have travelled through dangers, and Anthony hath loſt his life: I ſpeake of that Anthony whoſe perſon, and whoſe actions were the lively image of Hercules, his Predeceſſor: I ſpeake of that Anthony, who, whilſt hee was in the world, paſt for bounty it ſelfe, for the ſoule of Armes, and for the delight of Greece, whoſoever demands of all Aſia, who was the Tutelary god, doubtleſs the anſwer will be, it was the great Anthony.
34Unfortunate Cleopatra, to what extremity art thou reduc'd? if I would oblige thee (O Caeſar) it is neceſſary that I praiſe thee, and if I praiſe thee worthily, I can finde no nobler way, then by recounting the glory of that great Anthony whom Fortune made chiefe of all men, to ſhew to thee, that the chiefe of all men was leſs then thy Vertue, leſs then thy valour, and leſs then thy Fortune.
I am indebted to the Deſtinies (alwaies mine Enemies) for no other Favour, but that my infelicitie hath miniſtred matter to oblige thy generoſity, to exerciſe thy high Vertue: There runs for all that a confuſed rumour, that thou intendeſt to carry me hence Captive, and to make me follow thy Charriot in thy triumph; but be pleaſed to believe Cleopatra is not capable of ſuffering ſuch contempt; death cannot ſeem to come too haſtily to her who hath already ſeen the death of her Reigne, and Liberty.
I am forc'd (being terrified by ſo unpleaſing a noiſe) to ſupplicate thee (O mercifull Conqueror) not to thinke of a thing ſo contrary to my quality, and I am the rather a Suitor unto thee, becauſe thou ſhoul'd doe things ſuitable to the favour of this Viſit, then for any need I have to obtaine that of thee which I can alwaies command from my ſelfe; I ſweare to thee, I had already conducted my intereſts to an aſſured Port, by this hand, if I were not obliged to acknowledge thy civilities, for I will not that thou reproach me, as thy Divine Father did Cato, that I envied thee the glory of pardoning mee.
Be content with this, that I am become a Suppliant; it is no ſmall triumph to ſee Cleopatra petitioning, and humble: I aſſure thee that a heart leſſe then thine ſhould never be intreated by Cleopatra, for that ſoule accuſtomed to receive reſpects from the Caeſars themſelves, would diſdaine to humble it ſelfe before man; If I did not know thy Vertue worthy to receive the ſame honours which we render to the gods.
If thou wouldſt know the value of this triumph which ought to make thee proud? demand of Heaven, if ever Cleopatra offered vowes to any but to the gods, and Caeſar; I know thou remembreſt the Time, the Affection, the Treaſures, and the Men, I have imployed in the ſervice of Anthony: But I alſo know (O noble Enemy) that thou art not ignorant of the price of that faith which ought to be inviolable, from the inſtant in which it is given.
Alas, unfortunate Cleopatra! of what crime art thou detected, if not for being faithfull? if I had betrayed my Party, as others have done, I ſhould bee ſtill the ſo much adored, Cleopatra: but becauſe my faith was unſhaken, ought I to be drawn as a vile ſlave after thy triumphant Chariot,35 by that which I have done for Anthony? conſider (O Caeſar) what I may doe for thee, if thou ſhalt be favourable unto mee: Could I bee ſo baſe to breake my faith with the conquered, and imbrace his fortune that is victorious, I ſhould bee ſecured from the perill which now threateneth me; but thou canſt have no aſſurance (O Caeſar) that I will not betray thee, as well as another, if the reliques of the Triumvirate ſhould produce any new matter of war.
I have ſerv'd (I confeſs) and lov'd as much as I ought the noble and unfortunate Anthony, and I dare ſweare (ſo certaine am I) that Caeſar himſelfe would have ſerv'd him, if he had beene in Cleopatra's place, ſince the effects of Vertue never change, although their reſidence be in ſeverall hearts! alas unfortunate Anthony! that the memory of a Name ſo ſweet, ſhould be this day ſo bitter to me; pardon me Caeſar, if thou art as mercifull as victorious? pardon me, I ſay, if my indiſcreet tenderneſſe makes me lament before thy face, the death of thine Enemy: I ſigh for mine owne misfortunes, not for the eſtabliſhment of thy unparrallel'd greatneſs; that thought is too ſenſible, when I call to minde a man who never did any thing without having for his object my will.
There is but one thing alone, that gives me cauſe to complaine of Anthony, which is, that I have heard him ſweare a thouſand times, (which I now deem flattery) that my beauty was divine, and all powerfull, and that it might ſoften Rocks; thou deceivedſt me Anthony, and thou deceivedſt thy ſelfe, ſeeing it cannot cauſe one ſentiment of pity in his heart, whoſe curteſie is greater then his fortune, although his fortune bee greater then his Empire of the world.
In fine, O Caeſar, the ſum of my petition is, that I may increaſe thy reputation, in being content to obtaine of thy vertue, that which I can alwaies obtaine of my owne; I intreat thee to conſent that I may live without ſhame, for otherwiſe in teaching Cleopatra, that thou intendeſt to triumph over her, is but to teach Cleopatra that it is time for her to triumph over her ſelfe; for ſhe is abſolutely reſolved to follow no other Chariot, then that of thy mercy; if thou intendſt by thy Victory to draw that baſe humiliation from my misfortunes, thou mayſt well ſee Cleopatra amongſt thy Triumphs of death, but never amongſt the Triumphs of Caeſar; in being induſtrious to hinder my death, to the end, to preſerve mee to encreaſe the number of the Trophies and Spoiles which thou deſtineſt to the Capitoll, is not out of a deſire I ſhould live, but that I ſhould ſurvive my reputation; which is not magnanimous, which is not like Caeſar.
36If the malignity of any fatall ſtarre had rendred thee to the condition that I am in, wouldſt thou ſubmiſſively reſolve to follow a Chariot? No! no, life is not precious enough to be purchaſed ſo dearly; and what honour can it be to him to triumph over a Queen, endued with no more generoſity then to be capable of living to be carried in triumph?
Remember (noble Enemy) that the moſt feeble and vulgar power may deprive me of life, and uſe me ill, but the conſervation of my firſt Majeſty is an action of an Arme no leſs powerfull then Princely: Caeſar I aske pardon for telling thee that the inclination to take revenge is as much below Caeſar, as Caeſar is above the power of being offended; chaſtiſements that proceed from ſuch as you, if they have not for their end, the deſigne of making the Offendor an Example, are fury, and not correction.
My miſeries as they now appeare, may ſerve for inſtruction of all thoſe that hereafter, like Cleopatra, would ingage their affections for an Anthony; thou haſt attained to ſuch a degree of greatneſſe, that for expiation of crimes committed againſt thee, that ought to ſuffice which appeaſeth the gods, which is to ſay, I confeſſe I have done amiſs and ask pardon.
To conclude, even the common Animals, at leaſt thoſe that are generous, alwaies treat them favourably whom they finde humble; if to exalt thy Victory it were neceſſary that Cleopatra ſhould follow thy Chariot, I would enchaine my ſelfe to increaſe thy glory; a thouſand conſolations, drawne from paſt examples, attend my misfortunes, as that to bee conquered by a Caeſar, though it be a misfortune, it is one of thoſe which are honourable; that I have not wanted the courage of a Conqueror, though I have wanted the fortune; that Queenes are not leſs mortall then Kings, and that all things in the world have an end. It is thus that I comfort my ſelfe, and thus that I reſolve to honour the Triumph of my Conqueror, if the Triumph of my Conqueror may bee honoured by my miſeries; but to appeare Conquerour of Aegypt, it is more proper for thee to carry the Crowne, then the head of Cleopatra; neither ſhalt thou ever ſee Cleopatra humble her ſelfe to ſuffer ſuch an indignity, for if ſhe hath not ſtrength to revenge the injuries done her, ſhe ſhal have at leaſt ſtrength enough to deliver her ſelfrom the violence of thoſe that offend her; thus thou mayeſt ſee, O Caeſar, that there is not any thing to be gained of Cleopatra, by any other way, then by generoſity.
Thou wilt appeare incomparably more great, by thy mercy, and by thy mercy exerciſed towards an Enemy that repents, then for having beene the cauſe of the death of a miſerable Queene, for the ſhort and vaine pleaſure37 of this Ambition; but if the hate which thou haſt for Anthony, incline thee to be cruell to me, to the end that thou leaveſt not unpuniſhed any one thing relating to Anthony, to what purpoſe is all this? Alas Caeſar! conſider how ill it becomes a man of honour to be cruell to the dead, the Victory of the generous ought to be bloudy rather in, then after the Battell: but if for the compleatment of thy Victory, thou wouldſt finiſh the Conqueſt of Anthony, let the world then ſee, that thy Victories proceed from thy Vertue alone, and not at all from thy fortune, and what greater puniſhment can bee afflicted upon a noble ſoule, then to make it ſenſible what a generous, what a mercifull, and what a noble Conqueror it hath tranſgreſs'd againſt?
But ſince Fortune hath beene ſo cruell to deprive us of the body of Anthony, ſave his Soul, O mercifull Enemy, for even that was Cleopatra's: but alas! what ſay I in my griefe? what? could the ſoule of Anthony ſurvive Anthony, and humble it ſelfe before Caeſar? Ah poore Anthony! thou wouldſt never have permitted Cleopatra to have entreated ſo long in vaine, but if the rigour of my deſtiny will render mee ſo concern'd in the inclinations of another, as that the love of Anthony ſhould endanger mee, why may I not as well hope for advantage from the reſpective affection wherewith Caeſar heretofore honoured me? that Caeſar which thou reckoneſt amongſt thy Fathers, is reckoned amongſt my Husbands; if thou doſt drag me after thy Charriot of Triumph, wilt thou not bluſh to thinke thou doſt not triumph without paricide? Caeſar! the reputation of thy clemency is ſo great, that in denying thy mercy to me alone, thou wilt declare upon the Theatre of the world, mee to bee the moſt unworthy to receive it that ever was, which is to doe injury to the judgement of thy divine Father, who much loved me; cruell Fortune! to what haſt thou reduc'd mee? the war is finiſhed, yet I have not finiſhed my loſſes; poore Cleopatra! the Heavens are turn'd braſſe to thee, aſwell as the heart of him that holds thee captive.
Pardon me, Caeſar, if I doe not bewaile my misfortunes as I ought, it is not an effect of my pride, it is of my deſpaire; Tears cannot enough expreſs my miſeries for thoſe which give us leave to complaine, are common, neither doe I thinke it civill to ſhed Teares before Caeſar, whoſe vertue would bee offended, if I believed it capable of a feeble and baſe pity, for pity is a vertue of a low and vulgar ſoule: I call upon Caeſar to make uſe of his magnanimity, not his compaſſion.
And to conclude, it would bee a great addition to my misfortunes, if I found in my Conqueror a popular courage; but it is time that I hold my peace, not that I want words, for the Deſtinies have left mee nothing38 elſe; neither doe I feare that thou wilt hearken to mee favourably, for I know how agreeable the Diſcourſes of thoſe who have generous deſignes are unto noble ſoules; but it is that, in the preſent condition of things, I dare not abuſe the Patience of an Emperour, whoſe houres are all precious; I will onely tell thee, that if rigour to Cleopatra, bee not to bee accounted cruelty, the noble Treatment of her cannot faile to bee eſteemed, at leaſt, an effect of a noble ſoule; for in fine the opportunities for great hearts to exerciſe their Vertue, are favours which they receive, and they begge from Heaven.
I inſiſt upon this to ſhew thee, how happy hee is whoſe felicity is ſuch, that his very Triumphs themſelves afford new matter of Triumph, but I will not be indebted to the force of my Reaſons, becauſe I doe not deſire to have them eſteemed powerfull and great, but to have found thee ſo; for my part I have no doubt of thy vertue, but I miſtruſt my owne Fortune, and I feare the Heavens (enemies to my peace) ſhould take from thee ſo remarkable an occaſion to gaine honour, and raviſh from me the opportunity of being obliged to thy magnificence.
Conſider (O Caeſar) to what height of power thou art aſcended; as to my intereſt thou art above the ſtars, upon thy will depends my Fate, and whatſoever thou wilt, ſhall be my condition, and if thou in thy mercy grant me that which is fit for me to aske, and that which I ought to obtaine, thou ſhalt be deified by thy Valour, and adored by the ſubjected Cleopatra, thou ſhalt be the Diſpoſer of liberty, the Conſerver of life, the Maſter of Deſtiny, and the Protector of Kings, properties not inferiour to the gods themſelves.
But if the implacable anger of Heaven, together with the unalterable decree of Fortune be ſuch, that it hath deafned thee to my requeſts, that I cannot hope to finde Caeſar in Caeſar, behold this boſome (O great Conqueror) oppreſt with all calamities, for its laſt refuge to reſt, eagerly implores to receive from thy famous ſword, as an effect of pity, that death which otherwiſe I ſhall ſearch by the moſt horrid wayes that can force a ſoule from a body; if it be forbid thee by any higher power to oblige mee by thy mercy, it is not forbid thee to favour me by thy ſword; my adventures ſhal be glorious, if I fall under that ſword which hath conquerd all the Eaſt, and which in delivering me from the infamy of ſervitude, ſhall permit me to die free, and a Queene to whom the apprehenſion onely of the Capitol, and the conſideration of attending a Charriot render this life inſupportable.
39Goe on then, noble Conqueror, pierce this miſerable boſome, and deliver me from the many misfortunes that overwhelme me: what! doſt thou feare to oblige me, that thou art ſo ſlow? thou ſhalt receive a thouſand praiſes for an action, which perchance thou believeſt to be too ſevere; ſtrike, O favourable Enemy, ſtrike, for ſince I muſt loſe both my Crowne and Liberty, it is the onely mercy thou canſt do me: But why art thou ſilent? is it poſſible, that thou ſhouldeſt deny me ſo poore a reliefe? thou who art deſcended from a Race, which hath preſented me with Kingdoms; believe mee cruell man, that this heart could never have beene ſo much beloved of Caeſar, if it had not ſomething in it like Caeſar; I have beene bred, crowned, and inſtructed by the Caeſars, judge after this, if I can be capable of ſervitude.
But to what end ſerve theſe my Complaints, ſince they are addreſs'd to a Rock? I will not that my unprofitable prayers betray me to the baſeneſs of Triumph and ſervitude: I have done, O Caeſar, cruell Caeſar, if thou wilt not ſuffer me to enjoy this Kingdome left me, by my Anceſtors, at the worſt thou canſt not hinder me from dying, and practiſing thoſe Vertues which I learned from their Schoole, all things may be denied me but death, and no Vertue is more vigorous then that which is deſperate.
The effect of this Oration.
EVery one knows that Auguſtus treated this faire unfortunate Queene with much civility; yet in the midſt of his curteſie, ſhee perceived his reſolution was to make her attend his Triumph to Rome, but to prevent the ſhame ſhee ſo much dreaded, ſhee kill'd her ſelfe with an Aſpe, which was brought to her amongst flowers; ſo, by the generoſity of her death, ſhee wiped away the blemiſhes of her life.
Sentiments Paternall.
The Graecians were aſſembled in Aulide, to conſult upon the juſt revenge they meant to take for the Rape of Helena: Agamemnon, Brother of Menelaus, and Generall of the Army, to recreate himſelfe, went to hunt, and kill'd a Hinde in a Wood, which unknowne to him was conſecrated to Diana; things being in readineſſe for their departure, the Heavens and Seas oppoſed it by impetuous and terrible tempeſts: They had recourſe to the Oracle, the Prieſt declared that Diana enraged for the death of that Animal would not be appeaſed, but with the head of the eldeſt Daughter of that ſacrilegious and unfortunate perſon, Agamemnon, being advertiſed of his fault, and frighted with the tumult of the Army, ſpake to them thus in favour of the Princeſs his Daughter.
VVHat god (favourable to the Trojans, our Enemies) hath ſowed in our Camp this furious ſedition? hearken to mee, O Souldiers! if your military obedience doe yet render you ſuch; I would call you Companions, if the quality of a King might ſuffer an equall: what tumult is this? what! I that within theſe few dayes was proclaimed King of Kings, not to have power to preſerve mine owne bloud? Alas! I am aſhamed to ſpeake of the madneſs of my Army, I refuſe not the head of my Iphigenia, to be offered for the publique ſafety, but I refuſe it to particular Envy, if you judge it a thing requiſite for the honour of our Troops, not onely to ſprinkle the Altars, but to drowne our fields with the bloud of my Children; it ſhall bee I my ſelfe who will conduct the Victime to the Altar, and will rejoyce more to have bred them for the good of my Countrey, then for the repoſe of my Age; for what bloud can be more happily powred forth, then that which ſerves to appeaſe the angry gods, and render41 happineſs to our Countrey? Certainly, if ye believe I had a ſoule capable of meaner thoughts then theſe, it would be an injury both to your judgements and honours in making choice of mee to command ſo many brave men, otherwiſe the moſt vile Members of this great Body might have been made the chiefe: No, no! whilſt Agamemnon lives, the head of Iphigenia ſhall not want a Sacrificer; but it ſeems very reaſonable to me, that Pity in theſe generous Troopes, who to recover an Adultereſſe, ſlight their Countrey, their Kindred, their Goods, their Wives and Children, and all things dear to them, either in this world or in that to come; it ſeems (I ſay) very reaſonable, that they conſider firſt, if the ſtayning their hands in the bloud of a Virgin, be an Act proper to render the gods propitious to our deſignes; for how can a ſacrifice offer'd with ſo much praecipitation pleaſe the gods? believe, O valiant People! O believe that when you offer a ſacrifice in fury, you ſatisfie no god but that of Envy alone; it is a thing which to mee ſeems very ſtrange, that for regaining of an Adultreſſe, it ſhould be thought fit to loſe a Virgin, and that to recover the daughter of another, it ſhould not only be thought convenient, but neceſſary, that I this day loſe mine owne; if innocency ſhall be expoſed to loſſe, you will force your Daughters to that adultery, which findes more ſafety and protection then Virginity it ſelfe; if we may begin our enterpriſe no other way, but by the death of my poor Daughter, who will not confeſs that this war is ominous to mee, before there is any violation of peace to begin the hopes of our Victories with the bloud of our Daughters; alas! it is to begin them with our owne loſſes, if we are out of hope, that the gods will not be favourable to our deſignes, unleſs we imbraw the Earth and Sea in the bloud of our own bowels; truly it will be a very criminous attonement.
Thoſe atchievements are too deare bought, that coſt us a Victime, for the preſervation whereof, no Victime ſhould be thought too precious: I have ſeen a war begun for the defence of Virgins, but never ſaw the murther of a Maid inaugurate the happy ſucceſſe of a war; that may be called loſing of the battell without fighting, and to fill our houſes with murther before they be taken, and without looking one Trojan in the face, wee ſhall bewaile the death of our Children: God forbid, that our undertakings ſhould be ſo inauſpitious; reſerve! reſerve the fury of your ſwords to deſtroy the Daughters of your Enemies.
Thoſe of Ilion ſhall not bee more ſwift to ſhut their Ports for their preſervation, then we will bee to flie to the immolation of the moſt illuſtrious Virgins of Troy, there we will aſſwage our angers, and revenge our indignities without ſparing a Maid that breaths in the aire of our Enemies, from42 the rigour of our ſwords: But what new aſtoniſhment is that I read in your faces? you ſeeme to have in horror the thoughts onely of a ſpectacle ſo bloudy, I was confident in repreſenting to you the maſſacre of yong Virgins, I had choſen an entertainment agreeable to your inclinations: Poore Iphigenia! under what malignant ſtar wert thou borne, that, that rigour which would be cruell, barbarous, and deteſtable, if it were afflicted upon the Daughters of our Enemies, is believed honeſt, pious, and deſirable, when it is addreſs'd to our owne? what? ſhall the ſiſters of Paris then feare the Graecians leſſe then the Daughters of Agamemnon? who taught us that Religion which makes us mercifull to others, and cruell to our ſelves?
To begin the war by an act ſo inhumane is to better the condition of our Enemies, becauſe we oblige the Heavens to defend thoſe that are moſt innocent, for who can deny that a Raviſher ſins leſs then a Homicide, and that it is a leſſe fault to have loved a Wanton, then to murther a Virgin? Paris oppoſed, and wreſtled with his luſts, as appear'd by the feares of his flight, and thoſe of his conſcience, to ſhew to the world, that at leaſt hee knew his guilt, and dreaded puniſhment as well from the gods, as men; but how ſhall we excuſe our crime, the wickedneſs of which renders us impious and cruell towards both gods and men?
We ſtile the prophanation of the Altars an Act of Piety, and as a ſacrifice celebrate a deteſtable murther, who can excuſe thoſe crimes committed, not onely before the eies, but even upon the very Altars of the gods? I am not ignorant that the wickedneſſe of thoſe who propoſed this ſacrifice, will ſay that the divine Decrees ought to be obayed, and not diſputed; but I anſwer that the Athenians, to appeare falſely devout, were not aſhamed to picture their gods cruell Homicides, thoſe very ſacred Intelligences which dwell above, for the preſervation of Mortals, doe revenge, not deſire the death of Innocents.
What? have the Gods rendred the Heavens ſerene, and the Sea calme, to favour the flight of an incontinent, and after doe they ſhew them in prodigious ſtormes, thirſting for the blood of a Virgin, who perchance is preparing Hecatombs for them, whiles they are decreeing her ruine? No, no! it would be a Hell upon Earth, if the Heavens ſhould oblige us to ſhed the precious bloud of Innocents; how is it poſſible that Jupiter ſhould reſolve to reigne over a world deſert and wicked? and who is there abject enough to continue amongſt thoſe Deities, whoſe number is not compoſed, but of more vile then our ſelves? but what god is it hath brought cruelty into Heaven, as if humane kinde were to be made the object of fury inſtead43 of love and mercy? all ſacred forbid, O Jupiter! that wee ſhould believe the gods to be more cruell to us then our enemies themſelves; what? the Trojans love our Daughters, and the gods maſſacre them? it is not likely; produce the Prieſts, and name the Temples where this Oracle hath beene heard and receiv'd, that we may not raſhly precipitate any thing againſt the innocent, which hath alwaies been known by all to be the prime object of love to the infinite powers; let us bee carefull that that piety which endeavours to remove the clouds from the neck of Juno, take not away by violence the thunder bolts from the hand of Jupiter.
But if you tell me, that Calcas the Interpreter of the gods (to deliver our Fleet, which the Sea holds as beſieged, and which, it ſeemeth, conſpireth for the defence of our Enemies) hath pronounced this, which is rather to be called a ſacriledge, then a ſacrifice to appeaſe the gods of the woods incenſed by my hand for the death of a Hinde? I anſwer, that certainly any other but Calcas a Magician, a Sorcerer and Conjurer, accuſtomed all his life time to the formidable way of Hell, by incantation with certaine verſes which hee muttereth more horrid then his owne conſcience, would never endeavour to acquire the reputation of Interpreter to the gods, by ſuch a deteſtable invention, as to ingage us to the neceſſity of ſhedding innocent bloud.
But it is time, that I diſcover to you the tumour of this wound, that you may know how poyſonous the ſteele is that made it; it is hence that Oracles are obtained by the gold of mine Enemies, and not the voice of the Thunderer, that pronounces the fatall Ordinances of the all-powerfull Deities; it is he who envies me, my Scepter, and labours my deprivation, that he to whom Calc••hath ſold his loyalty may uſurp it, and that you by a fancied piety ſhould become not religious, but ſuperſtitious; for certainly if I had not been choſen Generall of the Army, Cynthia would never have deſired that her Altars ſhould be adorned with my calamities; that Envy which darts Thunder-bolts upon the moſt ſupreame and exalted things hath (foreſeeing that our Troops deſire of me a ſacrifice not onely abominable, but impoſſible for a Fathers affection) engaged mee to the neceſſity of abandoning you, to avoid that crime, or your ſelves to depoſing mee, from that dignity to which others pretend; but conſider I pray you noble Souldiers, if it can be poſſible for that Goddeſs, the great Patroneſſe of Chaſtity, to deſigne the throat of a Nymph, of her owne traine, to be cut in revenge, for the death of a Beaſt.
If the Hinde was conſecrated to Diana, to whom was dedicated the virginity of Iphigenia? and what Deities are they, who expreſſe more tenderneſs44 for Beaſts then men? I know already they will ſay, it is a puniſhment which Agamemnon deſerves, for daring to enter into a Wood conſecrated to Diana, and more for killing her Hinde, but what correction can he deſerve, who hath committed a faulty Act, with an innocent heart? and how can hee bee guilty of irreverence that knew not the ſanctity of the place which he hath prophaned?
In fine, I have not kill'd a ſhe Prieſt in a Temple, but a Beaſt in a Wood, and ſhall this heart, which hath alwaies reverenc'd Diana, bee implacably condemned for a light fault, and a fault not of will, but of ignorance? but if the ſin be mortall, and the puniſhment inevitable, was it ever ſeene that the gods condemned an innocent head, for the errour of a guilty hand? what? ſhall a ſpotleſs Virgin fall under a ſword, piercing her boſome? and I who committed the ſacriledge ſurvive in glory, and command an Army which is to be alwaies victorious? if it be thus, what ſhall become of juſtice?
Ah! if Diana wiſheth for the head of Iphigenia, ſhee wanteth not meanes to accompliſh her deſires, without imploying the aide of your ſwords: Demand of Acteon, if ſhe ever had recourſe to the aſſiſtance of men, to revenge the injuries ſhee receives in the Woods and Forreſts? returne! returne into your ſelves, O valiant Warriors, and appeaſe thoſe Furies which it may be have been provok'd, as well as the Sea for our misfortunes by a hand, which hath drawne the fury of Hell upon us; appeaſe thoſe hearts and thoſe ſpirits, who deſire unjuſtly, that the Sea ſhould bee calme, when their reaſon is overcaſt with Clouds and Tempeſts: No, no! Diana cannot hinder the revenging of a crime, wherein her Deity is more intereſſed then our ſelves, for who is there that hath ſo little judgement, as not to know how much the action of Paris hath outraged the pudicity, of which that Goddeſſe makes profeſſion? and who ſeeth not that this Raviſher by his incontinence is as much an Enemy to Diana, as an injurer of Menelaus?
But if thoſe Reaſons ſeeme too remote, doe but conſider whoſe Daughter this Helen is, for whoſe ſake all Greece is in Armes? If you anſwer me, ſhe had for her Father the Almighty Jupiter, whom Diana reverenceth as her owne, what reaſon is there to oblige a Goddeſs to hinder the puniſhing of a man who hath diſhonoured her ſiſter? and what ſenſe is it, that one of the number of thoſe who are infinitely juſt, ſhould be agitated with a thouſand furies, to hurry her to vengeance for a yellow Beaſt? and that ſhe ſhould be ſo implacable as to deſire the death of her Neece? for if there be none that doubts, but that Helena is the ſiſter of Diana, is there any to bee45 found that will queſtion whether Iphigenia be her Neece or no? it may bee there is, for I ought to apprehend all things from my misfortunes, and believe all that is ill of mine Enemies.
What ſay they now, after I have demoliſhed all the ſtratagems raiſed by Envy; will they yet returne and inculcate that the Heavens threaten us, that the Aire is full of Tempeſts, and that the Sea is plowed up into billows? But what! is it ſo extraordinary a Prodigy to ſee the Heavens troubled, the Windes boiſterous, and the Sea tumultuous? how is it that this Dreamer of Oracles (as well impious towards the gods as cruell to men) how is it (I ſay) that he dares impute the impetuoſity of the Tempeſt, to the ſeverity of that goddeſs? by what new diviſion of the Univerſe, hath Neptune yielded the Empire of the Sea to Diana? Alas! would it had pleaſed the Deſtinies, that the moſt chaſte of all Goddeſſes had power over the Waves, they had not been croſs'd over with ſo little perill by that Adulterer, by that fugitive, that Trojan Raviſher.
Wee are very ill Interpreters of the favours of the Heavens, it may bee their goodneſs not onely permits, but raiſes theſe tumultuous billowes to diſſipate the fury of the Tempeſt, which ſpent at laſt with its owne violence and impetuoſity, will afterwards permit us a Calme and proſperous paſſage; if in the change of things, a Tempeſt ſucceeds a Calme, and a Calme a Tempeſt? we muſt confeſſe that the gods who keep us now in the Port, are more favourable to us, then the Ocean, in making us expect the opportunity of a calme, and ſerene paſſage; but peradventure to maintaine their great prerogative, the gods detaine us heere, being unwilling that any other force, but their Thunder-bolts, ſhould undertake the puniſhment of ſo deteſtable an Adultery, or peradventure being pleas'd with our piety, that we, baniſhing our ſelves from our native ſoile, ſhould endure the fury of the Windes, the danger of the Sea, and the inconſtancy of the Heavens, leaving our Houſes deſolate, and abandoning our Wives, to precipitate our ſelves into the miſeries of a painfull war, whoſe ſucceſs is uncertaine, and often depends leſs on Councell, then upon that blinde Goddeſſe Fortune, who ordinarily favours guilt more then innocence.
But the Heavens defend us from a preſage ſo unlucky, wee are to hope the beſt, and we ought not to diſtruſt the juſtice of a cauſe, which if it proceed from the gods, ſhall not be without protection, the Heavens are on our ſide already, and I hope we ſhall alſo, at the laſt have the Sea: I muſt for all that confeſs, that feare and horrour invades my ſpirits as often as I repreſent the unuſuall new manner of piety, where with this wicked man pretends to appeaſe the Heavens and facilitate our Voyage, for if anger46 makes this opinion, (I mean the anger of Cynthia, for onely the death of a Hinde which was hers) hath diſturb'd all the Elements, what will become of us miſerable Wretches, when wee have mutthered a Virgin ſo deare to the Goddeſs, for her Virginity, and ſo neare for her conſanguinity? returne! alas, returne (I ſay againe) to your ſelves, O valiant men, and believe that my owne intereſts touch mee leſs then the publique: Alas I if now, when we are yet innocent, the Sea is unquiet, and the Heavens are darting Thunder bolts, what will they doe then, when they behold us cruell Homicides?
No, no! let our Daughters live ſafe from the violence both of men and gods; the ground of our piety, intended to be imployed for puniſhing injuſtice, deſerves not that the gods ſhould make us tremble, and that they ſhould render their very Altars terrible to us; ſuffer then this innocent Victime to live, that they may know what we have done a far off in revenge of injured vertue.
The ſimplicity of my prayers with which I ſtrive to preſerve my Daughter from the hands of Envy and oppreſſion, ſhewes clearely the confidence I have in the juſtice of the Arrive Troops, your hearts have no need to bee ſoftned into mercy by my tenderneſſe; yet I would intreat with more importunity, if it became the quality of Agamemnon to be a Suitor, and if the Grecians had ſouls, capable of ſo much baſeneſs, to follow and obey a ſuppliant, I doe not deſire that my afflictions ſhould remember you that I am a Father, if that which I demand be not juſt, which if it were not, I ſhould bluſh with ſhame for intreating you, though it bee for the preſervation of a Daughter.
The magnanimous; the Souldier, and even Kings themſelves, are ſubject to fatherly affection; but if in what I have ſaid, affection appeares more then juſtice, I deſire it may availe nothing, as if I had never ſpoken: I have not put you in minde of the merits of the unfortunate Maid, nor of mine owne, becauſe I deſire to owe the happy ſucceſs of my prayers to the juſtice of my cauſe, rather then to the eloquence of my language; I have dedicated to Juſtice all the actions of my life, and for the liberty and happineſs of my native Countrey.
I have eſteem'd, as fortunate, all the occaſions which have ſo many times made me ſhed my bloud for the common proſperity of all Greece: but I doe not pretend that that ſhall aſſiſt me at all to preſerve my childe, if juſtice and innocence did not render her inviolable, I would not ſave her, for I am a Father, but a Father no further then the Altars, I have endeavoured onely to open your eies, that Envy and wickedneſſe triumph not under the47 vaile of piety, after this Iphigenia and Agamemnon both ſhall goe as very happy Victims, if it be proper and requiſite for the publique affairs.
The Effect of this Oration.
NEither the Eloquence, the Reaſons, nor the Teares of Agamemnon could prevaile, the Ordinance of the Oracle muſt bee obeyed, but the fable (which under the figure of an afflicted Father, yet obedient) demonſtrates to us the entire reſignation that men ought to have to the will of the gods, and withall it evidenceth that almoſt alwayes the gods are contented with obedience, for it feignes that at the very inſtant that Caleas lifted up the ſacring knife to ſtrike that innocent Victim, Diana convey'd her away in a Cloud, and put a Hinde in the place, in ſuch manner, that under this pleaſing fiction, Poeſie entertaines and inſtructs at once.
Paris in Love.
The Enterpriſe of the Argonauts, beſides the ruine of Ilion which was halfe deſtroyed by them, having coſt the Trojans, together with the death of Laomedon, and his ſonnes the Captivity of Heſione; Antenor croſs'd the Sea to ranſom her, but return'd with contempt: The Trojans incenſed for the injury, reſolved Vengeance; wherupon Paris, who ever ſince the judgement on Mount Idae, had48 alwayes entertain'd high hopes, was diſpatched for that purpoſe, and quickly return'd; the iſſue of his Voyage was the Rape of Helena, which ſo much enraged the Greekes, that they breath'd nothing but War and Revenge, and Caſſandra preſaged nothing but misfortunes; the Trojans knew not what to reſolve, when Paris, fearing to be abandoned, ſpoke thus to the King his Father, and to the Prince his Brother, which he aſſembled for that intent.
I Could never believe I ſhould live to ſee feare reign in the Houſe of Priam, but the more high and noble thoughts I had of the valour of the Trojans, the more unjuſtly I ſee my ſelfe reduc'd to the neceſſity of fearing the inſtability of that fortune, which hath ſo happily rais'd me to ſo ſupreame felicity, a ſoule infinitely captivated with love can never feare enough: The womaniſh weakneſs of Caſſandra makes ſo much noiſe, that I fear Fortune her ſelfe envies my proſperity, but the more ſhe ſhall ſtrive to trouble my repoſe, the more vigorouſly I ſhall endeavour to oppoſe her malice, and I render thanks to Helena, who gives me occaſion to ſhew the ſtrength of my reſolution, as my election of her hath been the Argument of my judgement.
I am not ignorant (O my Father, and you my generous Brothers) how inconſiderable a womans fears are, compar'd with the nobility of your courages; but the juſtice of my cauſe, the inclinations of my ſcule, the reputation of the King, and the ſafety of the Kingdome, are treaſures ſo precious, that we cannot be too watchfull to guard them: I know to make you draw your ſwords it is ſufficient to remember you, that the Valiant ever carry their Reaſons in their hands, and to excite you bravely to a war, it is enough to ſay it frights none but women.
It is abſolutely neceſſary, that the war muſt pleaſe Hector, ſince it diſpleaſeth Caſſandra, the ſoules of Heroes and thoſe of Women, are too diſtant to have the ſame thoughts, and he that conſults the affairs of war with his Daughters, hath no great mind to fight: but I wil not that Mars ſhould overcome Juſtice; if you do not by ſolid Reaſons judge the war profitable, honeſt, and neceſſary to the reputation of the Trojan greatneſſe; the hatted betwixt the Grecian people and us hath already laſted ſo many yeares, that it being now as a naturall inclination, I ſee no likelihood of a peace, and in my opinion that is no ſmall advantage to juſtifie the war.
You heare by this, whether you ought to hearken to the clamours of Caſſandra, and if the generous Sentiments of Paris deſerve aſſiſtance49 of your Armes in a warre ſo neceſſary, that it ought rather to bee finiſhed, then diſputed, to bee conſulted on: let us ſacrifice (O my Brothers) let us ſacrifice to that Fortune, that even upon neceſſity conducteth us to honour and triumph.
I might ſtrive by my ſad accents, to ſoften your hearts, and to prepare your eares favourable to my requeſts; but I doe not yet believe my ſelfe to be ſo deſerted, as to feare that I ſhall finde my Brothers wanting in humanity to mee, I will not eſteeme my life, if it deſerve not to be cheriſh'd, at leaſt by the Sentiments of Nature, and if I cannot hope that you will hearken favourably to an innocent Brother, whom ſhee injoynes you to defend, though he were guilty.
But if the ſtars which reigned at my nativity were ſo fatall to have it otherwiſe, I ſhould feele a joy in my ſoule, to ſee a life torne from me, which my Fathers and Brothers themſelves have thought unworthy their Protection; for in fine, Paris pretends to no other honour, but to deſerve ſome reputation among the Priams and Hectors: I parted from this River with order to treat about the ranſome of Heſione, as an Ambaſſador, or to declare war as an Enemy.
My Voyage was fortunate under the conduct of the Divinity of the Sea, who foreſaw I went to be the Nephew of**Helena was his Neece. Neptune, but finding things ſo little favourable for us amongſt the Greeks, I had no hope to make my Negotiation happier then that of Antenors, and certainly I might have deſpair'd, if my confidence had not been in that**Venus. Goddeſs, who was ingag'd to ſecond my deſignes.
I had recourſe to Menelans, who (though mine Enemy) was rendred favourable by her, according to what ſhe promiſed me at Mount Idae; yet I was no ſooner arrived at his houſe, but to evade the importunity of my requeſts, hee abſented himſelfe upon the falſe pretence of ſome affaires, which diſcovered to mee, that I had beene brought into his houſe rather by the force of Deſtiny, then by his curteſie, all his whole Pallace (even out of their innate hatred to our Nation) comported themſelves towards me, as if I had been their particular Enemy, there was none ſave onely this Royall Princeſſe Helena, in whom I could diſcover common humanity, ſhee knew at firſt the equity of my demands, and I found her as favourable as the juſtice of my Cauſe deſerved, or any moderate heart could deſire: it is true, that my obſervation of it had no ſooner encountred thoſe faire eyes, (for compariſon of whom, it is too much to name the Divinity, and infinitely too little to thinke of any thing we ſee upon Earth) but I preſently apprehended a way in her to ballance the unjuſt detenſion of her I came for;50 the fell nature of our Enemies tooke from me all hope of remedy to the loſs of Heſione.
It was thence I laid my deſigne in favour of your Empire; but my heart had ſcarcely received the image of that glorious object preſented to mine eyes, but I reſolved to mingle my particular inclinations with the publique intereſt, ſo that having for my object a face too faire for expreſſion, the Idea was no ſooner received into my breaſt, but Helen was inthroned in my heart, not onely amongſt my affections, but divinities, for to know the glory and greatneſs of her beauty, you may but conſider it was I that made choiſe of it, I, that came from ſeeing that of Venus.
The tumultuous imbtoylment that her taking away raiſed through all Greece, may teach you (O my Brothers) to know the value of the perſon, and how much ſhe deſerves, whoſe abſence alone hath put ſo many Provinces into Armes to recover her; I know not better how to boaſt to you the perfections of this excellent Lady, then in remembring you that ſhe is the very recompence promiſed me by the Goddeſs Venus; and how can we more ſeverely revenge ſo many outrages, receiv'd from the injurious hands of the Grecians, then in depriving them of a Treaſure which dazled the eyes of a man newly come from beholding without aſtoniſhment, the wonders of the prime beauties of Heaven; what ſhall ſtay us lazy, vile, feeble, (and that which I eſteem yet more ſhamefull to our great ſoules) inſenſible men, to dwell under ſuch indignities without vengeance? Shall wee ſuffer the Greeks to regaine Helena, and retaine Heſione? The death of Laomadon, and the murther of his Son, the ruine of Ilion, and the injuries of Antenor, are they all fled your memory? No, no! the prize I have taken cannot be retained at a leſſe rate then the hazard of a Kingdome; the greatneſs of the hazard will ſet the greater reputation upon our honour, rather then to be a ſubject of fear, or terror to generous ſouls; the more dangerous and difficult things are, the more vertuous actions are enobled by being verſed in them, and when I conſider well the eſtate of this affaire, my ſoule is vexed that neither by the condition of our matters, as they are, nor by the will of the gods, the war that the Greeks threaten us withall, cannot be of danger great enough to render us worthy detainers of that ſoveraigne piece of excellence, beyond which there is nothing to be deſired, by thoſe who have eyes, of ſoules able to judge; what ought we to feare? it may be you will ſay the Forces of falling Achaya, or thoſe of miſerable Sparta; No, no! my Brothers, either Mars muſt be a Trojan, or Venus will ſhew to us, that ingratitude reignes even in Heaven, but (my Brothers) thoſe ought not to feare the fury of Mars who have Venus for their Protectreſs; the poverty51 of the Grecian Kingdomes permits no one of their Kings to aſſault us alone, and if divers Princes compoſe the number of our Enemies, it cannot bee but very happy for us.
Divers are the Graecian Princes, and all of them have without doubt more vanity then valour; who will there bee amongſt them that will yield the Empire of himſelfe to one that hee believes not his ſuperiour; nothing is more hard to reconcile, then the opinions of a multitude, and how much harder will it bee, when the queſtion ſhall ariſe about the command of an Army wherein the danger of all parties is concern'd: ſome will prove unwilling, ſome unable; the former loath to ingage themſelves in a warr, the other not in a capacity to undertake it; there is no man ſo happy in his miſfortunes, that all men ſhould beare a part in his diſaſters; Menelaus hath his Enemies in Greece as well as wee, thoſe who are unwilling to ſee him proſperous, will divert his forces, hinder his reliefe, and prove rather ſerviceable then Enemies to our ſucceſs.
But what is at length become of the uſuall gallantry, and ancient reputation of the Trojan Monarchy, dreaded to that extreame part of our world, where the Land ends, ſo much reverenced through the whole Univerſe? and though not onely Greece alone, but all Affrick ſhould joyne with her, and take up Armes againſt us, muſt Aſia therefore run away beyond the knowne limits of the World, where are ſo many tributary Kingdomes allyed and united aſwell by the bonds of Nature as Intereſt?
There is not one of theſe Neighbour Princes, but will feare the proſperity of the Greeks, nor one that will nor remember the Favours that he hath received from the Trojans; where ſhall be that Jupiter, which never found the pleaſure of Love, but in the Trojan beauties? where ſhall bee that Venus, which holds not her Scepter, and reigne over beauty, but from my judgement? it was ſhe which promis'd mee Helen for the Companion of my life, and her ſelfe to be my Protectreſs, let thoſe alone diſtruſt the juſtice of my cauſe, who believe not the oathes of the gods.
The Greeks, as yet, have not aſſembled their Troops, nor ſo much as ſent forth their Commiſſions to forme their Army ▪ nor Victualled any Navy for their tranſportment, nor paſt over ſo many Seas, which ſeperate our Territories from theirs, wherein they will have need of the conduct of their beſt ſtars, to performe ſo long a Voyage, without great dangers, at leaſt impediments; wee ſhall have famine, and ſickneſs, windes, and Seas, Heavens, and ſeaſons, diſorder, and diſcordance fight for us.
52But if all the powers of Heaven and Earth ſhould be againſt us, and that we ſhould be utterly without Forces capable to defend us, what ought we to doe? ought we to let ſucceeding ages finde in Story that the Kings of Troy ſo long evill treated, injured, and (which is yet more ſhamefull) ſcorn'd by the Greeks, not only to leave ſo many outrages unrevenged, but to tremble at the very threats of the Enemy? and after having by the favour of heaven, in this one action of mine, repaired all our loſſes, to yield back timerouſly, without fighting, ſuch an ineſtimable booty? we owe! (O my Brothers) we owe higher reſentments to the greatneſs of our births; for my part, I will not be affrighted with this vaine womans Predictions, and I abhor the onely thought that the heart of Paris ſhould be daunted, being onely informed from the feares of a young Girle, that the Enemy threatned to be revenged.
But on the contrary, becauſe our Enemies threaten I feare a great deale the leſſe, we ought to feare thoſe, whoſe words are actions, not thoſe, whoſe actions are words; whoſoever endeavours to abaſe me with lower thoughts, let him firſt take from my memory, that I am the ſon of a Priam, for the nobleneſs of my extraction, and the meanneſs of ſuch thoughts are not compatible: No, no! I ſhall never be capable of ſo degenerate an ingratitude to her, who hath ſo nobly expreſt her affection to me, my Countrey, and its injuries.
What may all the world ſay, if Paris for a few threats ſhould returne her back againe to Greece, who turn'd Fugitive for his love, and is recall'd rather, for puniſhment, then for conſolation with her Husband? what? ought I to betray, and abandon her, who, was the onely perſon in all Greece, that would have afforded juſtice to the Trojans? ſhe who ſcorning her**Jupiter. Fathers anger, and the fury of her Husband, left thoſe unjuſt people, and came with me upon my word? what god would leave, ſo many oathes violated, after the faith that I ingaged, unpuniſhed? I bluſh with ſhame to thinke that I have ſuffered great Helena to intreat for the ſafety of that Perſon, who hath ſav'd the honor of the Trojan Empire.
Which of you (O my generous Brothers) would not eſteem vilely of me, if I ſhould ſhamefuly conſent that Jupiter ſhould ſee his Daughter betray'd by us, and betray'd, at a time, when ſhe rather is to be adored, then abandoned? then ſhall we be leſſe afraid of the vengeance of the gods, then of the Princes of Argos? ſhall the Grecian faith, hitherto ſo infamous, corrupt ours, and mark our Names with a Character ſo black, that future Ages will make a proverb of the abomination of our infidelity? thus then wee may behold the Grecians to triumph over Troy, before they have drawne53 their ſwords; No, no! (my Brothers) we ought not to put ſhame, and life into the ſame Ballance together, we ought to reſolve to loſe the one nobly, rather then preſerve the other with ſuch ignominy.
But admit my ſentiments were not governed by Juſtice, how is it poſſible (O my Brothers) that Paris ſhould be ſo little conſidered by you, hee who would ſacrifice his life with ſo much alacrity, for the eſtabliſhment of your felicity, he I ſay, that muſt without doubt die, if he ſee raviſhed from him, the onely thing, next his noble Brothers, which makes him deſire life?
Helena is a Beauty created by the gods, as a Maſter piece to expreſs their power, all hearts, that are not raviſh'd with ſo divine an object, are too neare inſenſibility; our Daughters deſire not her abſence, but our of envy to her perfections, their eies cannot ſuffer the fairneſs of her complexion, which in whiteneſs ſurpaſſeth the feathers of that beautifull**The Swan. Bird, whoſe forme Jupiter aſſum'd, when he ſolaced himſelfe with her**Leda. Mother; Oh! how, by the malicous ſpirit of Caſſandra, is the dreame of Hecuba miſinterpreted, that a ſlame kindled by the hand of Paris, was to conſume to aſhes the Empire of Priam? which rightly interpreted intends nothing but the bright beames of Hellena's beauty, which we cannot behold, but the whole Empire muſt be inflamed by her.
I might feare leſt my paſſion, or to ſay better, my tenderneſs doth render me too ſenſible for that royall perſon, if I did not remember, that even by gratitude, and acknowledgement of her high merit, I owe this returne to that Helena, whoſe eyes, full of love, and pitty, regarded the juſtneſſe of my cauſe, and alone conſidered the danger to which I was expos'd, and favoured the deſigne of my Voyage; Helena! who borne our Enemy, was no ſooner entreated to lend her aſſiſtance for the protection of the Trojan greatneſs, but ſhe had compaſſion on our ſufferings, and my honour; on the contrary, Caſſandra (my ſiſter) no ſooner ſaw my returne, but ſhe envied my ſucceſſe, and endeavoured to ingage all the world to leave me in danger.
What action, if not this, can be thought diſhoneſt if I ſhould faile in my faith to her, who though (at that time) an Enemy, hath expreſt more tenderneſs of my honour then mine owne ſiſter, who is thereunto by the bond of Nature obliged? I ſay againe I might feare that my paſſion blinded me, and made me love her perſon wantonly, if I knew not that I am obliged to love her, more, by the generoſity of my ſoule, then by the charmes of her incomparable beauty; I love not alone in her thoſe attractions, which will be effaced by time, but I love to be the ſon in Law of Jupiter; I love to54 have my Children on both ſides of the bloud of the gods: In fine, either the election of Paris is good, or the great majeſty of the gods ſignifie nothing.
I might have an ill opinion of my flame, if I did not know it to be kindled by the ordinance of the Deſtinies, and that its originall is from heaven; when Venus obtained by my judgement the prize to which ſhe pretended, ſhe made me read her thankfulneſs written in Characters indeleble; Paris (ſaid ſhe) thou ſhalt love, and thou ſhalt love that Helena ſo worthy of thy flames, whom Menelaus keeps for thy Nuptials; who then ſhall deprive me of a Legacy, which the Heavens not onely bequeath'd mee, but aſſured that Helena was borne for Paris? and to know her value, conſider ſhee is choſen by a Goddeſs, as the moſt precious reward to gratifie a man, that had ſerv'd her in an affaire of ſuch importance, that it troubled the tranquility of the gods.
This in my opinion is enough for my juſtification; but if the infatuation of Caſſandra ſuggeſts it a great crime, to ſeduce a Beauty from the Houſe of her Husband, and that ſhee reproaches mee with violating the ſacred Laws of Hoſpitality, and cites Jupiter incenſed for that, and the rape of his Daughter? conſider, I beſeech you, that the Deſtinies, not Menelaus, made entertainment for me in Argos, and that in committing an act of affection, I have performed one of obedience; Helen hath been waited on by me, not raviſh'd, ſhe is not raviſh'd who conſents, nor is ſhe a Beauty to be rendred back if ſhe had been ſtolne, this would be an injury to Venus, if I ſhould goe about to mend her election, and neglect her decree; I deny not but ſuch a Beauty deſerves to be a thouſand times raviſhed; I appeal to Theſeus, that Theſeus, who, after he had been preſerved from the ſulphure of Hell, could not behold, without paſſion, the face of this Helen, who to ſhew her birth carrieth her lightning in her Eyes, as her Father doth his thunder in his hands.
Helena was return'd back by Theſeus, that ſhe might ever be retained by Paris; or rather ſhe was returned backe, becauſe his eyes accuſtomed to the obſcurity of Hell, could not indure the brightneſs of hers; for my part I know no Reaſon why Jupiter ſhould bee leſſe willing to ſee his Daughter married to Paris, then to Menelaus: How is it poſſible (I ſay) that Jupiter shall be offended with me, who hath ſo much valued his Race, that I have deemed it worthy, even with ſo much perill, of being ravished? how shall it not pleaſe him to ſee his Daughter beloved and married into a Family, that hath produc'd Children worthy of the love and rape of Jupiter himſelfe?
55Thou didſt raviſh from us (O great god) our Ginimede, and by thy example, I have raviſhed thy Helena; who can doubt that my theft is not approved by the gods, ſince I did it not but to imitate them? why thinke you (O Trojans) that Jupiter declar'd me the moſt ſufficient of all men to be the Judge between the three Goddeſſes? it was to juſtifie his amorous Thefts, before the world, for in declaring me to be the wiſeſt of all mankinde, hee juſtified his Thefts, ſince they are imitated by the juſteſt of all Judges: Alas! all eyes have not opticks ſtrong enough, to gaze againſt ſuch a Beauty, and all Eagles cannot ſtare upon the Sun.
If the gods had been angry with me, they would not have permitted my returne to have been ſo happy, nor have calmed the Seas in favour of my Navigation; ſo that if you have no ſtronger motives to induce you to feare, it may be call'd as unjuſt as feeble; bee victorious (O my Brothers) for if you ſhall diſpute whether it be neceſſary to returne Helena, there is no perſon that will ever believe, that any thing but feare makes you leave a Brother, and render back a Jewell, which is of value ſufficient to recompence all your loſſes, and reſtore your honours; for my part, I apprehend not how, in the family of**The ſon of Tios their Anceſtor. Aſſarac, there ſhould be ſouls ſo low, as to have need to be excited by prayers to lead them on to honour; great actions require great conſtancy, thoſe ſucceed beſt that are undertaken with moſt reſolution; either wee muſt not doe them, or done, maintaine them nobly.
The moſt part of thoſe Actions that valour renders ſo glorious, would have little reaſon of their ſides, if they were ſcinned by the Rules of exact Juſtice, all the ill in the rape of Helena is blotted out by Time, we muſt juſtifie it by Armes, not by a poore repentance; if we raſhly reſtore her, we ſhall diſcover to the Greeks, that we can be forc'd, and that we may be puniſh'd.
Believe me (O noble Brothers) I am not blinded by affection, the ſureſt way (I confeſs) hath ſomewhat of danger, the ſword muſt now juſtifie our cauſe, or we ſhall become the Fable and ſcorne of the generations to come; the honour of the publique, and my particular concerne dictates this to me, and if I could believe that without danger to the Kingdome, and diſhonour to the Crowne, the returne of her would not puffe up the Enemy to a belief that they do ſo ſurmount us in courage, as to make us af•aid when they pleaſe, I ſhould regulate my deſires, and rather then trouble the publique peace, I would undergoe, with patience, whatſoever Fortune ſhould lay upon me, yes, to procure your repoſe, I would ſuffer not onely my heart to be torne out of my boſome, but even my Wife from mine Armes.
56But what doe I ſay? (unfortunate wretch that I am?) it ſeems I make a diſtinction between my heart and my Helena; No no I (my Brothers) I can as well live without my heart as without my Helena; or to ſay better, they are but one ſame thing.
It is here I will terminate my diſcourſe; it is here, I aſſure you, that you cannot take her away, without you take away my life alſo; it is you that are to conſider, if one, or t'other be neceſſary for your ſafeties, that I may prepare my ſelfe: O my Father! behold my Helena, and behold alſo your Paris, we are both at your feet to demand the favour of permitting us to be alwaies together in the ſame Pallace, or at leaſt in the ſame Sepulchre.
The effect of this Oration.
THe beauty of Helena, not being leſse perſwaſive, then the Eloquence of Paris, did not weakly fortifie his Reaſons, the Eyes of the one finiſhed, what the Mouth of the other had begun, and all eares to come were weake in compariſon of one faire Face, and one faire Diſcourſe, they mock'd at the Dreame of Hecuba, and ſlighted the Predictions of Caſſandra, all the World was mov'd with compaſsion, and hardly would they heare the Diſcourſe which followeth.
Paris oppoſed.
After Paris had made an end of ſpeaking, as in the preceding Oration you have read; Troilus his Brother taking up the Argument, anſwered, and thus oppoſed Paris.
I Take it for no ſmall misfortune, to finde my ſelfe inforc'd to bee of a contrary opinion to any of you (O my Father, and generous Brothers) and I am reduc'd to hard terms, that I, who have ever look'd upon Paris, as an Object worthy admiration, as an Example of Prudence, and as the delight of my ſoule, ſhould be conſtrain'd, upon neceſſity, to condemne his actions, oppoſe his deſires, and incenſe his angers, and to account that the greateſt of my good fortunes to ſee him by me made unhappy, in the moſt ſenſible, moſt tender, and moſt delightfull of all his paſſions; but ſince all Aſia is in Armes for his doings, I muſt, in diſcharge of my duty, ſpeake freely, and I muſt contradict Paris, becauſe I love Paris, I ſhould injure his honour, if I believ'd he would not willingly hearken to truth, and I ſhould wrong the merit, and juſtice of Paris, whoſe praiſes have been celebrated by Jupiter himſelfe, if I thought Paſſion would wilfully triumph over Reaſon in him, whom the gods thought worthy to be their Judge.
The violence of ſo many united Provinces, which are confederated together, for our Ruines, is the leaſt evill, which can come, to diſturb the felicity of this Kingdome; Caſſandra weeps in vaine to make me afraid, the Greeks make a noiſe, and the Heavens themſelves threaten; I have a heart as great as yours, and cannot feare death, I can be as jealous of honour as any other, if the Sentiments of Paris endangered nothing but life, happy that life, which ſhould bee loſt for the felicity of Paris, whom wee all love; but what will ſucceeding Ages ſay, when they know that we have imbroyl'd the whole Univerſe, to maintaine the paſſion of one, moſt unreaſonable, who could love nothing but an Enemy? What will all the Earth58 ſay of our injuſtice, when they ſhall ſee us defend a man that could not love without raviſhing, and could not raviſh without violating his faith, and who could not violate his faith without ingaging his Countrey to a precipice, and that could not ingage his Countrey, his Family, himſelfe, his Kingdome, for a more illuſtrious occaſion then the love of a Woman, and which is yet worſe, an Adultreſs, a Fugitive, and a Enemy? Oh unfortunate Veſſell in which Helens ſhame was conducted to our ſhores! it ſhall not be imputed to Troylus, if Paris doe not acknowledge Continence to be the moſt amiable vertue that can beautifie and become with better Reaſon grow in amoured with her, then he is now of his Helen.
Thou wert choſen to negotiate for the returne of Heſione, a Trojan, home to us from Greece, and thou haſt not onely fail'd of that truſt, but Paris himſelfe is become a Grecian: conſider, I pray thee, that thou haſt not only fail'd in declaring to the Greeks their injuſtice, but thou haſt diſhonoured the juſt pretence the Trojans had to make warre upon them; to whom of all the gods ought we any more to have recourſe, to implore reliefe againſt the Greeks that have raviſhed our Daughters? ſhall it bee to Jupiter, whoſe Daughter hath been raviſhed, and whoſe Son in Law ingratefully betrayed? why! he is obliged to arm his all powerfull hand with vengeance againſt us; judge then (O Paris) of the juſtneſs of thy Cauſe, and of thy diſobligements to us, and our Nations, thou haſt depriv'd thy Countrey of the aſſiſtance of the gods, and thou knoweſt none can bee more accurſed then thoſe who in extreame calamities, cannot at leaſt preſume to have recourſe to the immortall Powers; even this is alſo raviſh'd from us by thee; and yet thou wouldſt have us approve, and comply with thy actions, the thought of which is abominable.
Heſione, being compell'd to marry a Grecian, is bewayl'd and wept for by us, as for a principall limb lopt off from our body, and ſhall we not only rejoyce, but become Idolaters and ſlaves to a Grecian, the high way to ruine? God forbid: the Trojan Troops ſhould ever fight ingloriouſly under ſtrange Enſignes; Troylus had rather ſee the Kingdome of Laonudon amongſt the Spoiles of Mars, then amongſt the Trophies of a Grecian, hee will never endure to behold the Empire of Troy envaſſail'd by the ſparkling eyes of a charming Fugitive, to beare diſhonourable chaines, and to fall, for the love of them into the formidable diſpleaſure of an incenſed Fate.
If theſe evils (O Paris) are not ſupportable which are believ'd leaſt ſhamefull, we ſhould offer vowes to Fortune, that our Countrey rather periſh, by the flame of our Enemies, then by thoſe of thine incontinency, but if the injuſtice of thy action, the feare of the gods, the danger of our59 Countrey, and the honour of out perſons are not ſufficient to bring thee to reaſon, at leaſt, conſider the occaſion, that involves thee in ſo many miſchieves, whereby Aſia, that ſpacicus, and faire part of the world, may bee moſt deplorably reduc'd to aſhes, without any nobler cauſe to conſume it, then the Eyes of a Woman; O ſtrange infamy! I bluſh to ſee a Councell of Kings aſſembled to debate the queſtion, whether the peace and happineſs of ſo many Kingdomes ought to be preferr'd before one Woman, who alſo is our Enemy, certainly ſo dead-killing a Thunder-bolt could never fall, but from a very incenſed Heaven, nor could theſe diſoders ever proceed, but from woman, who is the miſtake of guilty Nature.
What? upon the arbitration, or rather the tyranny of one woman, ought the fate of ſo many Provinces to depend, and be reduc'd to ſigh out their calamities? O Victimes too noble for ſo unworthy an**Ladies, I would not have tranſlated this, but that the prime Author meanes this only of the Italian women, he could never intend it to the Engliſh. Idol! O Sex dangerous in all times, in all places! who cannot bee beloved without repentance, and cannot love without Tyranny; conſider Paris how vile the cauſe is, which produceth ſuch ſad effects, that the Hiſtories of all Ages, and of all Nations, ſhall bewaile our miſeries, whoſoever will learne that woman, that killing Monſter, was created for nothing elſe but to puniſh the world, let them conſider the ſtrange condition of Aſia, at this day.
A chaſte Woman is a Rock, an unchaſte one a Quickſand; a courſe Woman is nauſcious, a faire one, an Inchantreſs; if thou lov'ſt her, ſhe is vanity it ſelfe; if thou ſlighteſt her, ſhe is a fury; all her inclinations are madneſs, ſhe loves not without ſelfe ends, ſhe ſpeaks not without feigning, and under her ſmiles lurks deceit, ingratitude reignes in her heart, and if inconſtancy be a corporeall ſubſtance, Woman is inconſtancy it ſelfe, and certainly there was never knowing man, that ever loved Woman, that would expect to finde faith in that Sex; her heart is as deceitfull, as her face: Vipers, venemous Serpents, and Aſpes are Monſters I confeſs, but Monſters which deceive not, they, in only ſhewing themſelvs, premonish thee to flie, but Woman allures thee as a Goddeſs, & poyſons thee as a Baſilisk, ſhe is, I ſay, the Error of Nature, a chaſtiſement to the World, an infaſcination to the Eye; ſhe hath no qualities that are not wicked and dangerous, her ſeeming Excellencies are adulterate, and in burying themſelves under ſo much Ceruſe and Vermillion, doe they not ſeem to confeſs, that they are indeed what they are aſham'd to appeare?
Behold Paris! from whom thou expects faith, it is even from thoſe whoſe very faces are counterfet, and deceitfull, and whoſe complexion compos'd of ſublimate, can have nothing but poyſon in her beauty: have they one haire that Nature hath plac'd as we ſee it? no, no, Paris!60 all is artificiall in them, I pray then judge what kinde of creature Woman muſt needs be, that is never contented with her ſelfe, but when ſhe is nothing of her ſelfe, to what end ſerve ſo many Jewels, which Womens luxury hath made precious? theſe magnificent creatures could not be covered, if they did not reverſe the mountains, trouble the Seas, becauſe they would rather load their bodies, then not adorne them; how is it poſſible, that for a beauty ſo counterfeit, ſo falſe, and ſo dangerous, a generous man ſhould ſo far loſe his Reaſon, and the Empire of himſelfe, as not to live commanding, and to die triumphing?
How is it poſſible (I ſay) that Woman the moſt weake, the moſt falſe, the moſt cruell, and the moſt inconſtant of all other animals, ſhould cauſe at this day the ruine of Aſia? What? ſhall the ſtate and life of Priam; and the illuſtrious deſtiny of Troy, hang upon thoſe haires, which it may be are borrowed from thoſe which make Perrukes? Returne! returne into thy ſelfe, O noble Brother, and let not future Ages know, that thou didſt prefer in thy ſoule, the love of a Fugitive, before the affection thou oweſt to thy Countrey; thou haſt but too much already ſubjected thy judgement to thine Eyes, although no other thing but Reaſon ought to command him, who is borne to command; if thou loveſt war, thou haſt a Enemy within thee, whom to ſubdue will be thine eternall honour; paſſion by growing old, will be enfeebled, and yield to time, as well as all other things; if this be true, as certainly it is, were it not better that the honour of this Victory be thine, then that thou ſhouldſt owe it to Time?
Conſider that this beauty is the beauty of an Adultreſs, who was likewiſe her ſelfe, begot in the ſame crime, a beauty unfaithfull to her owne Husband, and the beauty of an Enemy even to thy ſelfe; the more faire ſhe is, the more ſhamefully ſhe hath darkened, by her incontinency, the luſtre of ſo divine a donative; ſhee is faire I confeſſe, but faire more for the ruine, then for the delight of thoſe that behold her,
Theſeus, that rendred her back, knew how ſhee was to bee valued, and we may ſay, ſhe is a Sun, which who can gaze on, but he muſt diſtill tears? ſo wilt thou my Brother, I feare conſidering the imbroylment ſhe hath involv'd a many of Nations in; ſhe is faire thou ſayeſt, and it is becauſe ſhe is faire, that I think we ought to returne her; why ſhouldſt thou nouriſh a Serpent in thy boſome, whoſe venome is inevitable? ought we to believe, that that beauty will live more honourably in the Houſe of an Adulterer, then in that of her Husband? her Father hath ſeen her follow Theſeus, her Husband ſeeth her follow Paris, and undoubtedly Paris will ſee her follow ſome other.
61What? can wee hope to ſee Helen chaſte? the impunity of her ſinning hath taught her that ſhee may ſin without puniſhment; if wee leave her to her owne liberty, ſhe will not onely reigne over us, but ſhe will eſtabliſh her tyranny to overwhelme us, to our diſhonours; if we ſhould reſtraine her, we ſhould force her to commit thoſe ſtolne ſcapes, to which liberty will cary her more openly; for my part, I confeſs, I ſhould doubt leſt ſhe had brought with her the Grecian perfidy, feigning to be an Enemy to her Countrey, to the end that ſhe might ruine ours, if I did not ſee our Countrey is already turn'd Greece, ſince our Kings are under the obedience of a Grecian Woman, and at this rate ſhe would but betray her ſelfe by betraying Ilion.
But in fine, whether theſe walls fall by her treaſon, or whether they fall by the force of the Enemies, it is certaine they are menaced with a fall ſo much more dreadfull as we have deſerved it, by the injuſtice of his Action, and by our ſupine ſtupidity, having been premoniſhed of the malignance of our Deſtinies by the Praedictions of Caſſandra, and by the portentious ſignes obſerved in Heaven, which threaten us every day; I know very well, that, according to the inclinations of thy ſeduced heart, all theſe ominous things are held vaine, for Love is a Fury, and the furious, or men intoxicated, favour neither of reaſon nor Religion, they feare not the menaces of the gods, whereupon, I conclude, that we ought not to follow thy errours, and that is moſt fit to uſe thee as a man frantick, to tie thy hands for thy ſafety.
Alas! with how little Reaſon doſt thou believe thy ſelfe ingaged to be gratefull to the friendſhip of this Helena, who hath onely inſnared, not obliged thee? Helena was inclin'd to love, not by a ſentiment of compaſſion to thy flames, but to qualifie her owne hot appetite, ſhe was excited by her inate Vice, not moved by any tenderneſs to Paris; if thou art afraid of being ingratefull in Vice? thou haſt here found the meanes to be vitious under the pretext of Vertue, and 'tis rather to outſtrip Helen in inconſtancy then gratitude.
Love is not a benefit, he layes an obligation that takes paines for another, but the Lover acts ſimply for himſelfe: The particular pleaſure from the party beloved reflects back upon the Lover, is that which love propoſeth for its end.
If ſhe love thee, it was to enjoy thee, ſhe conſidered thee, as a good for converſation, or as a remedy to thoſe looſe deſires, which governe in her wandring thoughts, and what obligation can we have to a Woman, who to allay her heat, wooes the embraces of her very Enemy? but (O my Pa•is)62 who aſſures thee that it was love that gave her to thee for a prize, and for a Companion? why might it not as well be out of hare to her Countrey, or to her Husband? it is no incongruous thing to judge that we hate them, from whom we fly; but admit that this were certainly the truth of this affaire, this were yet the leaſt evill, for who knows whether this Artificiall Woman, left her Countrey for nothing but to evade puniſhment for ſome like Crime which thou art ignorant of, ſearing the returne of her Husband? excuſe mee Paris if I ſpeake too home, and too plaine, and think it not ſtrange that I name that woman unchaſte, ſeeing thou haſte made her ſo thy ſelfe, we can never ſufficiently doubt the faith of a woman, who hath betrayed her Husband, to follow his Enemy.
I ſhould aske thee, if thou canſt remember the occaſion which carried thee into Greece? but if thou anſwereſt mee, it was for nothing elſe, but to uſe the beſt endeavours to hinder the marriage of Heſione to Telamon, I ſhall then ſay unto thee, that wee who would not indure a lawfu•l conjunction between a Trojan and a Greeke, ſhall with very ill will undertake ſo long, and dangerous a war as this is likely to prove, to patronize, and protect the adultery of a Trojan, with a Grecian woman.
Troylus could not indure without blushing to ſee his Nephews (though they were legitimate) not onely borne of a Fugitive, of a Wanton, but meerly to be born of a Grecian Mother, would be cauſe enough of regrete; this is not to chaſtiſe the Grecian thefts, it is to imitate, or rather to authoriſe them; this is not to wash out our shames by vengeance, but to draw the thunder of Heaven upon our owne heads by our crimes; and I wonder not that a Grecian Lady was capable of pleaſing him, who ſo little valued his owne honour and the reputation of his Countrey.
Returne! returne into your ſelfe, O generous Brother, and be thou thy ſelfe the firſt to ſolicite us to render her back, whom wee cannot keepe but unjuſtly; it is onely by this way that we may juſtifie the actions of the Trojans, Paris ſhall not have deceiv'd Menelaus, but hee ſhall have revenged Heſione, if he retains Helena for no other end, but to cauſe them to render back Heſione, and if Helena hath been raviſh'd for that Reaſon? happy the houſe of Aſſarac, who by a priviledge particular make their very thefts glorious: but I ſee by the change of thy countenance, that ſo noble a motive never induced thee to ſteale that prey, and that this my diſcourſe diſpleaſeth thee.
Pardon me! I am about to hold my peace, pardon me (I ſay) if my Reaſon oppoſes thy paſſion with ſome violence; I love thee as thou art a man, as a Trojan, as a Brother, and as my ſelfe; but I am no leſſe a Lover, and a63 Lover jealous of the juſtice, and honour of the King, and Kingdome: But what doe I ſay? I am about to hold my peace! there is more need that I were beginning to ſpeake a new, it is not juſt to leave the Reines of the Empire in the hands of a Mad-man, the gods forbid that the affaires of the Houſe of Troy, ſhould be ſo very deſperate; it is to you that I addreſs my ſelfe (O my Father,) and to you, my noble Brothers, to you magnanimous Princes, who are borne to hold the Scepter of this Kingdome, whoſe ſafety depends on your reſolutions, it is you, wiſe Heroes, who are to conſider, and to eſtabliſh that which is juſt.
Paris hath loſt both his Judgement and his Will, and is ſicke of a diſeaſe which requires contraries, he counſels what his malady would, not what he ought; it is for you to oppoſe, to his violence, the wiſedome of your Counſels, and to the blindneſſe of his paſſions, the juſt reaſons of State, and to the love hee hath for an Enemy, the love you have for you Countrey; in ſhort, it is for you, to ſave, whether he will or no, both your owne honours and his.
The Effect of this Oration.
THat which the Fates ordaine, is unchangeable; they had decreed the ruine of Troy, and it came to paſſe; Paris was heard with a more favourable Eare then Troylus, and the wiſedome of Priam was led by the f•lly of Paris, which, as an evill guide, conducted him to a Precipice: In fine, none are ignorant, that the imprudence of that Young-man, loſt his Father, all his Family, and himſelfe, and that the Laſcive Amoure of Paris did contribute as much as the Armour of the Grecians to the deſtruction of Troy.
The Magnanimous Rivalls.
Manzine makes this diſcourſe in Rome, in the Academy of the humouriſts; the Argument whereof is nothing but the generoſity of two ſoules, the one knowing how to give a City, the other to refuſe it: This paſſage is written in the life, and amongst the Triumphs of that Alexander, who was and always ſhalbe the higheſt honour of humane kinde.
VErtue is a chaine by which a good man is tied to honeſty, it is formed of a hundred Linkes, which are the peculiars of its Eſſence, as Prudence, Fortitude, Juſtice, Temperance, and many other excellent qualities; this here is one, which to have the means being different, ſeems to have different ends, by which it hath a kinde of appearance, of contrariety: as for Example, Humility, and Magnanimity, Clemency, and Juſtice; but it is not ſo indeed, as it will be evident, for if one Vertue were oppoſite to another; this inconvenience would follow, that there would bee an Antipathy between the Members of the ſame Body, which Nature her ſelfe will not admit, I will endeavour by an illuſtrious example, to eſtabliſh the thing in queſtion.
Alexander, the Mirrour of the firſt Times, the Favourite of Fortune, and the fortune of all the gallant men of that Age, beheld the diſtreſs of a poore Philoſopher, who ſpoke his wants; Alexander was mov'd to compaſſion, and aſſiſted him like a King of Kings; he gave him a City which the other refuſed, as a gift too high for his condition: Who ſeeth not, that the Temperance of the one, and the Bounty of the other ſeems heere to diſpute which ſhall have the better? Yet there are none but thoſe who are accuſtomed to the exerciſe of Vertue, who do not judge their thoughts very contrary, however both purſuing honour, they tend to the ſame Center.
Now that I may acquit my ſelfe of the charge you impoſe on mee (O65 noble Auditors) I ſhall indeavour to ſever the one Vertue, from the other, upon condition that your patience will recompence, by attention, the readineſs of my obedience, and ſupport with favourable armes, the feebleneſs of my ſpirit.
That Alexander who was generated amongſt Victories; who, was the builder up of the Macedonian glory, and who tracing the ſteps of Hercules, went alſo beyond him, who proved himſelfe the ſon of Jupiter, more by his Heroick actions then by the mouth of the Prieſts, ſo repleat with courage, that the Sybels nam'd him invincible, ſo liberall, that he made more then a thouſand Alexanders of a magnanimity ſo expanſed, that he was not ſatisfied with one world; that Alexander (I ſay) hearing a Philoſopher aske an Almes, forthwith gave him a City, he to whom the Hannibals, though not without envy, yet without ſhame, yielded the preheminence; is not this an act of a liberall ſoule to thinke of giving a City upon ſuch an occaſion? The Philoſopher dazled with the ſplendor of ſo ſtupendious a munificence modeſtly refuſed it, excuſing himſelfe, that hee neither deſired nor needed ſo much.
I am demanded which of theſe two actions ſet the moſt lively gloſs upon the rayes of that Vertue, which made them thus ſcorne, deſerve, and give Principalities; it is for you (O Courteous Auditors) to weigh them, that you may know their value; for my part, I will bee the Advocate to alledge Reaſons on both ſides, and I will leave the cenſure of them to perſons againſt whom Alexander may not make exception, and from whoſe judgement the Philoſopher need not appeale; thoſe who are evill looke alwayes with an eye of Envy upon great things, they ſay that it was too much to give a City, and that it was (if I may ſo ſpeak) like money, out of a Palſey hand, rather falling then given, but that which wee give to a good man is never too much; he who deſerves all, can never receive enough, and if a City may not be given to a Philoſopher who knew how to govern it, to whom ſhould it be given? it is not a gift ſaith he, which agreeth with my quality; ingratefull man! thy quality is, that Alexander judgeth thee worthy; the favour of the King carrieth with it thy fortune; doſt thou not ſee how the Vertue, of this great Captaine, ſhines in all things? knoweſt thou not that the generous conſidereth all as nothing? another might have obliged thee by the quality of the gift, this brave man obligeth thee by his opinion in eſteeming thee worthy; ſo that it is not becauſe the gift is too great, but it is becauſe thou art a thing too little; for, the favour of the Prince ſupplies thy want of merit, if the gift agreeth not with thy condition, make thy gratitude agree with it; wee ought not to66 render as vaine the actions of Princes, eſpecially when they tend to his honour, which is ſo much more deare to him as he purſues it more ardently: a noble Prince is a good ſtar, whoſe every influence is a Treaſure; Alexander wanted nothing in this concurrence, but another Alexander; there were no Eyes upon Earth worthy ſo glorious an object; for a City to bee given with as good a will, as others receive it, is a thing which was never ſeene but once.
All the Captains in the Army of Alexander might know how to take a City, but never any but Alexander knew how to give one: I have heard this Philoſopher commended for ſo little eſteeming a gift ſo magnificent, as a City; and why doe they not celebrate the praiſes of that Alexander, who knew how to diſpoile himſelfe of Kingdoms, to reward the vertue of ſuch as could likewiſe ſcorne even Scepters?
Vertue they ſay, was the cauſe why that good man had no need of a City, and the like Vertue made Alexander have need to give it to ſuch a one as this man appear'd to be; ſhall I ſpeak as I think? it was not Alexander that was vain-glorious in giving a Principality, but the other in refuſing it; that ſubtile man would not onely ſhew his poverty, but hee would doe it with vanity, and why did hee call that neceſſity which hee made his treaſure? he ſhewed not his poverty, but his vain-glory, he beg'd but to have the opportunity to refuſe; why did hee make this uſe of his preſent fortune? it ſeemes his indigence was his wealth, not his want: he may well purchaſe nakedneſſe a•a thouſand talents, who placeth his wealth in the ſhew of poverty.
There was no want here, but of Vertue ▪ and this Vice was ſo much the greater, that could finde out a place for pride and vain-glory, even in ſtraw and hunger: It was not Philoſophy which ſlighted that City, but Ambition; Philoſophy would have taught him to accept it rather, then to have beene ungratefull to the bounty of his King; hee had not wanted meanes to have been delivered from the burthen of it, if it had been too weighty for him; he might have imployd it in redeeming the afflicted out of captivity, in eaſing thouſands of perſons, he might have oblig'd his friends; indeed, what might he not have done?
It is more likely that hee, who nobly gives away his goods, doth as hee ought, then hee who refuſeth them, after hee hath ask'd an Almes; who knows but that he refus'd out of a doubt that he was mock'd, or out of a feare, that it was onely to tempt him? who knowes but that feeble ſoule might bee dazled with the brightneſs of ſo great a generoſity? wee cannot make Images of all ſorts of Wood, and all ſoules are not capable of67 ſo high a fortune; it may be he accepted it not for feare hee ſhould be obliged to quit his poverty, in which hee had found ſo much tranquility, and for feare of being forc'd to ſerve the publique with more inconvenience; and ſhall hee then that doth nothing but for his owne ends and eaſe be compared to Alexander? poore and unfortunate Alexander! methinks I heare him ſay theſe very words, I hold my ſelfe more diſhonoured by this compariſon, then if I had loſt the Battell againſt Darius; and ſhall I who have exerciſed Philoſophy, bee compar'd to him who hath but meerly learnt it? I! who taught the Hircanians to marry, the Aracoſſians to exerciſe Husbandry, who made the Sogdians to quit their paricide, and who have hindred ſonnes from marrying their Mothers; I, who have diſperc'd humanity beyond the known world, who hath extended Greece through the whole Univerſe, and I who in conjoyning ſoules to bodies, have made one Province of all the Earth? I! I ſay who am ſuch a perſon, to be put in ballance with one good for nothing, but himſelfe, who refus'd this Maſſe of Treaſure onely for feare of being thought to depend upon another, and who avoided not the command of a City, but to ſerve himſelfe with another ſort of ambition? theſe are the tears I ſhould ſhed, if I had the honour to be Alexander.
I know they will tell mee, that Alexander gave thus lightly a City, becauſe he valued it little, and that it coſt him nothing; but this opinion is falſe, conſidering his illuſtrious Conqueſts coſt him ſo many men, ſo much labour, and ſo much bloud; Anaxercus asking him an hundred Talents, his Treaſurer told him, it was too much; give him an hundred more, ſaid Alexander: he had reaſon to demand ſo much, knowing hee had a Friend that both could and would give much; he gave fifty Talents to Zenoerates, and fifty to P•rillus, to enable them to give portions with their Daughters in marriage: Hee gave Bagoa to Parmenio, which was worth more then a thouſand Talents yearly.
All thoſe that ſerv'd him, were made ſo great by him, the very ſoales of their Boots and ſhooes were of maſſie gold; and others when they went to take their recreations in hunting, pitcht a hundred Pavillions of no worſe ſtuffe, then cloth of Tiſſue: In fine, Alexander was of ſo immenſe a bounty, that thoſe that ſerv'd him, were greater than we can immagine Alexander: Neither was it new in Alexander to give away a City on this manner, he had formerly ſhewne large inſtances of that Vertue.
On a day when he gave to his Favourites money, gorgeous cloathing, Pavillions, Palaces, Cities, and all the Royall Treaſure, Parm•nio ask'd him, what he would leave for the King? he anſwered, Hope.
68O inclination truly royall! I will now ceaſe to wonder why hee deſir'd to ſearch for new Worlds, but the wonder is, how hee could chance upon a ſoule ſo meane, as to judge that the gift of a City, was exceſſive, comming from a King who found the world too little (though hee conquered it) to give away.
Whoſoever accuſeth Alexander of Prodigality, knoweth not the largeneſs of his ſoule; the leaſt Almes that could enter into his thoughts to give to ſuch a perſon was a City: Thoſe who upbraid him of being profuſe, are unacquainted either with his Vertue, or Fortune; the bounds of his Empire were the bounds of the Earth; that part of Nature which would not be ſubject to Alexander, was retired (if I may ſo ſay) beyond the Seas.
To ſum up all, Alexander was greater for the World, then the World was for Alexander; ſo that a vulgar liberality, had not ſuited with a ſoule ſo Princely: if his Majeſty, Wiſedome, Fortitude, and his many other royall indowments ought to ſurpaſs private actions, why not his munificence? Royall gifts ought to carry with them the majeſty of the King which gives them.
Alexander would never let any man implore his bounty in vaine, hee met their demands with the ſame cheerfulneſs, that others doe favours; his liberality never troubled him, but when he wanted a ſubject to expreſs it on: In a word (O illuſtrious Auditors) would you know the true degree of his magnificence, he gave away more then could bee received? neither doe I ſee that the bounty of Heaven expreſſeth it ſelfe in ſuch a degree as Envy would ſeem to reproach Alexander withall: the Sun makes no ſuch diſtinction of perſons, but gives light equally to all.
But I know how it comes to paſs, that they murmur ſo at that liberality; they are vexed for not being borne in that Age, and believe it too great becauſe it is without Example, and remember not that the magnimity of Alexander is without Example; behold a reproach well grounded that they ſpeake ill of that, they could not ſhare in; O falſe underſtanding of things I hee gave more then can bee parralleld, we are in no very ill condition, ſince our acception only is abundance.
But it is time I make an end of ſpeaking for Alexander; I ſhould injure his Vertue, if I believ'd that his praiſes could be contain'd in this Diſcourſe, that Vertue is little conſiderable which can bee expreſs'd by praiſes; thoſe of Alexanders were no ſuch: one ask'd him an Almes, and he gave him a City; thinke with your ſelves, O noble Auditors, who could have a heart more royall, then his whoſe very Almes are whole Cities?
69But who ſhall ſpeak in favour of that poore Philoſopher to whom it was no ſmall advantage, that Fortune had rais'd Alexander to ſo ſupreame a height, as to be able to give away Cities, to give him opportunity to expreſs his Vertue by a refuſall? let him defend himſelfe, for I will not bee accus'd of a raſh undertaking; yet if a Philoſopher hath need of defence, who will not be ready to take his part, though hee himſelfe is better able to defend himſelfe?
That man ask'd an Almes of Alexander, Alexander gave him a City, the Philoſopher refus'd it, as a thing not ſuitable to his condition, with a grace ſo full of majeſty, that hee appear'd rather a King, then a miſerable Beggar: Fortune was not unkinde in depreſſing a man, who was able to tread her under his foot.
Me thinks I heare him ſay, I thank you, but I have not a ſoule ambitious of command, I have implored the charity, not the magnificence of the King; if thou hadſt enabled me only to buy me a Cloake, thou hadſt plentifully ſatisfied my hopes, I will not quit my poverty, it ſufficeth me to have my ſoule inrich'd with Vertue; in that, and not in the goods of Fortune conſiſts my felicity: I eſteem it not a charity in them, that would deprive mee of my Peace; a City is too much for him, who is contented with himſelf, I would not have my Eſtate more valuable, then my ſelf, it being a thing prepoſterous, for a Maſter to be in worſe condition then his Slave, ſo miſerable is he, whoſe patrimony is nobler then his ſoule; I ask peace in my neceſſity, not trouble to my repoſe, I have not need of Kingdomes, I have enough to doe to reigne over my ſelfe, or rather I enjoy an Empire, which is not ſubject to the injuries of Fortune.
Indeed my Eſtate is ſmall, but withall ſecure; what happineſs is it to me to have a large and ſumptuous bed, if I cannot ſleep? or what's the difference to be ſhipwrack'd in a great and guilded ſhip, or a petty Pinck? why then ſhould my life be more deare in a royall pallace then in my preſent condition? No, no! if I am juſt, I ſhall not be poore, and if I am not juſt, what ſhould I doe with a City? I ſhall be but a Viper in a Veſſel of gold, who, for all that, will not be leſſe dangerous, leſſe venemous.
Alexander, thou haſt us'd mee like Polierates, but I will not uſe thee like Anacreon, when I ſhall not bee able to ſleep without thinking of rendring thy City back unto thee, in doing whereof thou wilt eſteem me either little generous in my command, or very inconſiderate, in accepting ſuch a gift.
Now when I got to ſleepe with Diogenes in the Porch of the Temple of Jupiter, it is with an aſſurance that either within doors or without, I finde70 my ſelfe lodged with the gods, ſo that when I ſhall have accepted of this thy magnificent offer, I know not how either to better my hoſtes or my lodging: In fine, I am contented with my ſelfe, I will have no other Empire, then to reigne over my paſſions, that ſhall be my Principality, it is in ſuch a condition, that I feare nothing, and ſo full of ſatisfaction, that I deſire nothing.
I am not rich in that men traffique for me into every provioce, but I am rich, becauſe although they do not traffique at all, I ſhall live; a few Olives and a handfull of Figs ſuffice mee; if I have bread it ſerves to accompany them, if none, they ſerve mee for bread, and when I am thirſty, I have recourſe to Nature, who mee thinkes made the fountaines for nothing more ſpecially then to quench it, to defend my ſelfe from the rigour of the ſeverall ſeaſons, I am as well under the Rocks of my Countrey, as under forraigne marble, and I am not leſſe defended from the raine under a tree, then under a guided fretwork.
He that hath need of Tyrrian purple, or of Phrygian embroydery to keep him from the cold, we may ſay it is rather in his ſoule then in his body, that he feeles the ſharpneſs of Winter ▪ a Tree, or a Fountaine (both common things) are ſufficient for every bodies hunger, or thirſt; it is not neceſſity, but luxury that covers the reſt: I ſhould not refuſe that Scepter, if I had need of a Kingdome to make me a good man; but becauſe I aske thee a Cloak, doſt thou judge me to be poor, for what natural cauſe have I been incited to ask thee? it may be anſwered to ſave me from the cold, why ſhines the Sun ſo hot, if not as well to warme us, as to give us light? and why hath Nature plac'd me above the Animals, the Trees and Hearbs, if not to make uſe of the wooll, the leaves, and the barke.
If I did not equally feare to offend the modeſty of a Philoſopher, and the Majeſty of a King, I might tell thee I ask thee not to obtaine, but to ſee with what a grace thou knoweſt how to give: I have tempted thy generoſity, not thy prodigallity; conſider what little need hee hath of a Kingdome. that knowes how to ſpeake thus to a King: yet you who command may brag of one thing above the reſt, that no other height equall to thine would permit me to ſpeak to a Prince that were not Alexander, and this honour is ſo much the greater, becauſe it is particularly your own.
Alexander, I am in ſuch an Eſtate that Fortune ſhall never heare mee a Suppliant, I am content with what ſufficeth Nature, and I will not put my ſelfe in a poſture to loſe it; in the place where I am neceſſity never findes me: in the ſame inſtant that I accept of thy bounty, I ſhall have need of ſlaves, of Horſes and Dogs, of Treaſures, Souldiers and Arm•s, for my71 devertiſement, for my honour in peace, and to defend me in war, thus then I ſhall accept of a thing to trouble my repoſe, a thing that preſuppoſes war, and will reduce me to ſuch condition, that I ſhall have need even of Beaſts; I muſt not onely loſe the tranquility of my living, but my Reaſon. No no, Alexander! if repoſe accompanied with all other things, greatneſs and power, I am poore and thou art rich; if otherwiſe, I am rich and thou art poore, for by a chaine ſo weak as a City I will not be drawn in the triumph of thy Vertue, not that I envy thy glory, but I will be tender of my owne reputation; thou haſt performed an act of great munificence in offering, it behoves me to expreſs one of modeſty in refuſing; thy liberallity ſhall not be conceal'd for all this, but I will not to advance that, that any murmur at my Avarice, if I ſhould hereby be a means to ſerve to thine honour, why ſhould it be thought reaſonable, for that to bee built upon the ruine of my Vertue?
Thus is mine opinion he might diſcourſe, who poſſeſt in himſelfe both a King and a Kingdom: Behold how deplorable humane Nature is, and what diſcord it carries within it ſelfe: Alexander laviſh'd away a thouſand lives to win a City, which a poore Philoſopher was aſhamed to receive by way of gift; Alexander thought to ſurmount that man by an Act, as of a Maſter of the World, but that man confounded Alexander by an Act, as of one Maſter of himſelfe.
Ogallant ſtratagems of Vertue! this is not to aske an Almes, but a Triumph ▪ any man that commands an hundred Kingdomes, may know how to give a City, but none can know how to ſcorne it, but hee who commands Fortune: Alexander is Lord of the World, and this man Lord of himſelfe; but behold with how much inequality it is, that which one ſcornes, is more then the other can give, conſidering the poverty of the one and the power of the other; who will not ſay that this miſerable poore one was above that King, who was above all the Earth? But why call I him miſerable, whoſe condition is ſo high, that he ſcornes Cities? thoſe are rather miſerable who believe a man, can be poore, that is free from all care, and who eſteem him only happy, that proudly groans under the weight of gold and purple, formely the coverings of poore animals: we are not to conſider men by exterior ornaments, the beſt are not alwayes the beſt clad.
Aristotle, who merited the name of Juſt, being queſtioned what Juſtice was? anſwered, not to cover the goods of another, but our Philoſopher hath exceeded that moderation hee hath ſcorn'd them; if Alexander would ſupply his wants, a City was too much, and if hee would trie his Vertue, his Empire was too little, but however it was, wee have ſeen two72 ſouls diſpute ſo generouſly, that the leaſt is greater then a Kingdome; the fortune and vertue of the one rais'd him ſo high, as hee might ſcorne triumphs, Palmes grew under his feet; he march'd not, but amongſt Victories, his ſword was the Scepter of the World, glory conducted his Charriot, and whereſoever he went he found nothing but new matter to enlarge his glory.
But when I turne towards the other, I finde him ſo wiſe, that there is little likelihood, that that man who hath refus'd a Crowne of gold, ſhould accept one of Lawrell; on every ſide I meet with danger, I will not launch into ſo vaſt Seas, hee knowes not how great a merit there is in deſpiſing a City, who hath not maſter'd his paſſions, and imbraced the means of being happy without one: nor can he judge what honour it is to give a City, that is ignorant with what hazard of life, honour and Armes it is acquired; the one gave, the other refus'd, and both of them deſerv'd it.
I might proceed, if the faculties of my ſoule would give me leave, but when a ſoule is poſſeſs'd with aſtoniſhment, it is a ſigne, that it is leſs then its object, and that for want of apprehenſion, it is forc'd to expreſs its weakneſs by reverence: ſo doe I now, not knowing which of theſe two Heroes is the more magnanimous: Judge you then, O illuſtrious Auditors, for, for my part in either condemning the one or the other; I can have nothing for either the one, or the other of theſe noble Combatants, but reſpect, and wonder; theſe are the Victims which ſuite beſt with the Altars of Vertue, and the moſt worthy Trophies we can raiſe to her, which ought to be the more adored, the leſſe ſhe hath left us ability to define her.
I have ſaid.
The Effect of this Oration.
ALL the Academy, upon this occaſion was divided, the Philoſopher had as many Voyces as the King, and as Temperance did not triumph over Liberallity, ſo was not Liberallity ſubjected to Temperance; and this illuſtrious debate reſted undecided in ſuch a manner, that opinions being equall, it is in the Reader to turne the Scale, according to the Ballance of his judgement, if hee bee bold enough73 to judge of Kings and Philoſophers, or able to decide a Queſtion upon which ſo many excellent men dare not pronounce ſentence.
The three Rivals.
Three Lovers of one faire Lady, comming at the ſame time to a place where ſhe was, ſaw a prodigious Murtherer ſtrike a Poniard into her boſome, who in the very inſtant fled, at which fearfull Object, the firſt of the three, tranſported with a juſt rage, with his ſword in his hand, ran after that Monſter to revenge his Miſtris, and to puniſh the accurſed fact: the ſecond, preſt by his compaſſion, flew to relieve her, and endeavoured to ſtanch the bloud which iſſued abundantly from her wound, and to lend her all aſſiſtance poſſible in ſo ſad a condition: the third, having〈◊〉compaſſion too tender for the ſight of ſo horrid a ſpectacle, fell in a ſwound at the feet of the faire dying Lady, whom hee adored: the queſtion is put, which of the three expreſſed moſt affection in that occaſion; and this is the ſubject of our Authour Manzines examination in the Diſcourſe following.
BY the ſword of an infernal Fury (for illuſtrious Auditors, no other but a Fury, would ever have had the cruelty to ſhed the bloud of a faire Lady,) by the ſword I ſay, of a Monſter come from Hell, 3 unfortunate Lovers ſaw their Miſtris wounded, which fel at the feet of that Barbarian: the firſt mov'd by generoſity and love, drew his ſword, and ran after that baſe aſſaſſinate that ran away, to ſacrifice him to his anger, and to revenge her whom he adored: the ſecond flew to her reliefe: but the third, out of a ſenſe of tenderneſs,74 and griefe, fell in a ſwound, and verified that ancient poſition, which aſſures, that the ſoule ſubſiſts more, where it loves, then where it animates.
I am under your command to examine, which of theſe reſentments ought to be preferr'd, though I am unable, yet I obey willingly, for who would not willingly obey the commands of thoſe, who have the goodneſs to be ſatisfied with obedience onely? I am proud of this command, though I know, I undergo it not, but with the hazard of that reputation, you vouchſafe me; for ſpeaking in ſo high a place, I ought to feare a Precipice, but the dangers to which we are expoſed by knowledge, are ſo noble, and ſo glorious, that we never ought to eſchew them.
I would to Heaven, and my good Stars, that I were able to performe it as I ought, I ſhall cheerfully doe the beſt I can; I am too much obliged to the curteſie of a City, whoſe leaſt honour and glory, is to have fill'd all Europe with the wealth of Peru, by the illuſtrious and fortunately bold enterprize, of one of their owne Citizens; a City, whoſe treaſures are much more precious, then all the Riches of the new world ▪ ſince if perſons bee conſidered according to the Majeſty of their merit, & not what outwardly they onely are, we may boldly ſay, it hath given birth to more Kings, then all the Earth hath Kingdomes.
I was never very willing to acknowledge my weakneſs, but upon this ſubject, the more I attempt above my ſtrength, the more my obedience, and the deſire I have to ſerve you, is to bee eſteemed; but whither doth my gratitude carry mee? rather then I will loſe the opportunity of giving thanks, I am like to loſe that of obeying you, behold me then prepared for this problem.
The cruell Homicide having given the fatall blow, flyes, and truly his flying agreed well with the nature of ſuch a Tygre, which certainly was very cruell, ſeeing he had the heart to beſprinkle with gore, a breaſt which intranc'd with delight all that beheld it, a breaſt that could not receive a wound without putting more ſoules, then one, in danger of forſaking their bodies; this Barbarian flies, I would ſay as a cruell Scythian, if it were reaſonable to compare him to a man, Alas! why was not I commanded inſtead of opening anew the wounds of theſe Lovers to expreſs my anger againſt that Caitiffe wretch, whoſe rage aſſaulted that tender beauty?
Beauty! it is to be adored in what face ſoever one meets it, I pertake ſo ſenſibly in the griefs of theſe poore afflicted, that I ſhould be aſwell pleaſed to revenge their infortunities, as I ſhall think my ſelfe happy, if I have ability75 to diſtinguiſh the merit of their reſentments, but ſince that is not allowed me; hearken noble Academicks by what reaſon hee pretends to be preferr'd, who had already his ſword in his hand, and who ſo ſwiftly purſued the cruell and deteſtable Butcher, to eaſe his griefs, by the death of that inhumane Murtherer, who deſtroyed and ſet a period to all the felicity hee had ſet all his affections upon; let us die, ſaid that generous Lover, or let us make it appear to her, whom we adore, that our ſouls are all on fire, with rage, to undertake her revenge, by that I would have her know the fervency of my love, and that this Age from thence may learne ſhe was my Goddeſs, and that none, but theſe, that can defend themſelves from a Thunderbolt, ſhall dare to prophane her, whom I adore, and that I am not capable of permitting to be raviſh'd from me, without vengeance, the life of all my hopes, the object of all my deſires, and the onely felicity of my ſoule; how ſhall my Miſtris know that I am worthy the honour to be beloved by her, if inſtead of flying to her revenge, I ſhould ſtay to manifeſt my affection by effeminate and feeble teares?
No, no! to the intent that all the world may ſee Mars is never far from Venus, I will purſue the Monſter; ſhe will love valour in me, ſince it is the effect of her faire Eyes, and my paſſion; I will demonſtrate, by wounds worthy of my hand, what the wound was I received from thoſe piercing Eyes.
I never aſſault any, but thoſe that offend mee, and none can offend mee, but in depriving me of my Treaſure, and if you would know what that Treaſure is, enquire of this Evill which is unſufferable, inexpreſſible? hitherto Fortune hath been ſo little favourable to me, that I had never occaſion to expreſs my love, but by unprofitable ſighs; but it is unſeaſonable to ſhew either love, or griefe, in the midſt of vengeance, ſince I never had the honour to ſerve her, but after I had loſt her; let us run and ſacrifice this Monſter to the Divinity that he hath prophaned, we ſhall have time enough afterwards to ſigh, and complaine; thoſe who ſlay to lament when they ſhould revenge, deſerve to lament eternally.
O God! what doe I doe? I ſtay too long to give the blow, whoſe ſole honour conſiſts in being given quickly; let us not walke, let us not run, but flye, if it be poſſible, to repaire our negligence; what? can any heart diſpute the vindication of the divinity it adores? delay, alone, will efface the merit of my ſervice, whoſoever loves truly, cannot leave one moment unpuniſhed, that cruell and bloudy minded Monſter, then, if it be true that we love as we ought, let us flye to our vengeance.
76It is thus (O noble Auditors) me thinks that this generous afflicted would ſpeake to juſtifie the cauſe of his fury, and the violence of his proceedings; but whither runneſt thou? whither runneſt thou, crieth that other judicious Lover, conſider that it is more proper firſt, to remedy misfortunes, before we proſecute revenge; whither runneſt thou? whither runneſt thou, inconſiderate Revenger? if this faire unfortunate cannot be revenged, without being abandoned? leave her revenge to thoſe that deſire her death; ſtay! I prethee, ſtay, this is no teſtimony of thy love, it is of thy fury, this is not the way to repaire our loſſes, it is to multiply them, the more our rage inclines us to vegeance, the more wee ſhall merit in depriving our ſelves of a ſweetneſſe, which, though it gives conſolation for the preſent to our ſoules, hindreth not her deſtruction, and our future loſſe of her for ever.
Relieve ſo well (if it be poſſible) this dying fair one, that ſhe may live, for to let her dye, to revenge her, is to finiſh, not puniſh the impiety of him that kill'd her: if thou abandon her whom thou haſt ſworne to be the Miſtris of thy ſoule when halfe dead, and languiſhing, ſhe ſo needfully implores thine ayde to ſuſtaine, and helpe her; I will never ſay thou haſt reveng'd her death, but thou haſt let her dye, that thou mighteſt bee revenged.
Oh propenſity too bloudy, unprofitable, arrogant, and cruell honour! if thou haſt left as a prey to death, her, whoſe pale, and languiſhing countenance ſo eloquently challenges, that for the laſt proofe of thy fidelity, thou wouldſt give her ſome aſſiſtance; if (I ſay) thou leaveſt her in this extremity, for whoſe ſake wilt thou proſecute revenge? if thou doſt it to follow thine owne inclinations, thy love ought not to pretend to the honour of it, for not being able to ſuffer ſo exceſſive a griefe, thou hopeſt, vengeance will give thee ſome eaſe in ſo great a misfortune, whence it plainly appears thou loveſt little, ſeeing thou ſearcheſt for conſolations, when ſhe (whom thou nameſt thy ſoule, lies wounded, and aſſaulted with the mortall agonies of departing pangs) ſighes the laſt disfavours of her fortune, and can I ſpeake it and my heart not breake?) peradventure ſobs out her laſt breath.
For my part, I had rather pardon that inhumane (who ſhall puniſh himſelfe abundantly by the conſcience of his owne crime) then faile in performing thoſe offices of tenderneſs, and affection, which ſhall, it may be, have the power to draw not onely from the grave, but from danger, the onely Beauty I adore; let our Enemy be ſafe, rather then our Miſtris periſh; I will that all my deſires tend to her preſervation, love hath ſo ordered mee,77 that I have nothing in perticular, all my wiſhes, and all my thoughts depend abſolutely on her, if ſhe be loſt nothing can ſufficiently repaire mee, for the evills of another cure not mine, and if Heaven, and Deſtiny preſerve her, I have no need of Remedies; all my wounds will be cured with hers, I have for my onely object the weale of her I love; my paſſion will not give me leave to thinke of mine owne Intereſts, ſo pure is my regard of her, that I wiſh ſhee might yet once more know the quality of my love, whoſe ſole aime is, that ſhee may live, to the end onely, that ſhee may live, rather then for any other ſatisfaction to my ſelfe; it is not that which enclines me to deſire, or aſſiſt the preſervation of her life, and that ſhee would pleaſe to give me leave, to ſtop that pure bloud which iſſues ſo faſt, without the guilty thought of obliging her, but of doing my duty.
I melt (O noble Auditors) at the laments of this afflicted Lover, that to ſhew to his Mrs. how ardently he deſired her life, - would have continued his complaints, if hee had not been hindred by the care of applying all his thoughts and art to her wounds, and by the need that the fair fainting Lady had of repoſe, which required his ſilence.
But who ſpeaks for the poor miſerable man in a ſwound through his exceſſive grief, and being ſenſible of his own loſs, appears to love himſelfe more then that beauty which he hinders not to dye without either reliefe or revenge? I! I my Lords am moſt propenſe to it, it ſhall bee I, who will take into my protection a griefe which we doe not underſtand, if wee doe not infinitely compaſſionate, and if wee doe not thinke moſt worthy of our pity.
Oh God! behold at thy feet barbarouſly wounded, and all imbrewed in bloud that boſome of ſnow, which was created for the wonder and delight of our Eyes, that boſome, the chiefe workmanſhip of Nature, the object of the ſoule, and the cauſe of all thy flame, and the glory of its Age, that divine perſon, as much lovely, as much beloved; what? canſt thou ſee her wounded, languiſh, and dye, without letting thine Eyes lament? thy ſoule, thy heart, and thy life? how cam'ſt thou turn'd to ſuch a Rock, to endure that ſpectacle without diſſolving wholely into teares, and without dying with her?
O gods! behold at my feet thoſe radiant Eys, whoſe ſplendor raviſh'd my ſoule, whoſe glances conſolated my heart, and whoſe regard occaſion'd all my felicity, thoſe Eyes whoſe light gave light to my affections, ſubſiſtance to my hopes, and from whence proceeded all my delights, thoſe inlivening Eyes, thoſe inlivening I ſay, eclipſed, and they themſelves almoſt loſt for want of light, languiſhing, and dying at my feet; canſt thou conſider her78 in this Eſtate, inſenſible man, and not dye thy ſelfe? (but if this poore Lovers trance aſtoniſheth you (noble Auditors) you ought to wonder more, that I who have ſo perfect a ſympathy with his paſſion, ſinke not as well as he; that I did not help her (ſaid he) is indeed rather a mark of my feebleneſs then of my love; yet I grieve not that I fainted, but I grieve that I ever reviv'd, ſince my ſad Fate reſerves me to behold ſo killing a Spectacle; let the Miſtris of my thoughts ſee, if ſhe pleaſe, that ſhee is the ſoule which makes me live, ſeeing ſhe could not receive a wound without my dying firſt; what marvell is it, that I fell in a ſwound with a ſtroake that wounded onely her? I received it in my ſoule, ſhe in her boſome: canſt thou deny (O my life) thy ſelfe to be the life of my life, ſeeing I live by thy life, and die by thy death? canſt thou deny that thou art my ſoule, when I am conſtrained to dye, by the leaſt wound thou receiveſt? have pity on mee, and comfort me, O you Lovers, who know the torments of Love! comfort mee, I ſay, for my body depriv'd of his ſoule, hath onely love for the ſoule; I love with all my heart, and withall my ſoule her, who is the heart, and ſoule of my heart, and ſoule.
I loved her onely for her ſelfe, I loved her not becauſe my ſoule deſired ſhe ſhould have been my Love, nor becauſe from her love might proceed all my felicity; if it be not to love well to love thus, teach me in what faſhion I ſhould love; but if none of you can teach mee otherwiſe, why doe you condemne the feebleneſs of a man, who hath no heart, but as it hath relation to that faire one who was its ſoule, and with whom it is inſeperable?
O life, of my life! ſoule of my ſoule! if I reliev'd thee not after thy wound, it was becauſe thy wound left me in no condition to relieve thee; the others loved thee by the conſideration of the future, which they hoped would be favourable to their paſſions, and I loved thee by the preſent eſtate of things; I neither fear'd thy rigour, nor hoped to ſee thee mercifull; thou art what thou art, and I lov'd thee, for nothing, but becauſe I love thee ſtill; my heart neither hopeth, nor feareth, nor reaſoneth, but it loveth in ſuch a manner, that not living but in thee, by thee, and for thee; it is no wonder if it die with thee, or if it revive with thee, and as it is not reaſonable to oblige the dead to aſſiſt thee, it is not juſt to puniſh the living, for the impotency of the dead.
Such in my opinion were the reaſons of that Lover, if it were p•ſſible for him to reaſon, who lay buryed in the immenſe gulph of Love, and who lived for nothing elſe, but to teſtifie the wonders of that powerfull paſſion; let thoſe incredulous ones, who take for hyperbolies, the diſcourſes of thoſe79 Lovers, who vow to their Miſtreſſes, that they are their ſoules and hearts: conſider this poore Lover in a ſwound, and if, ſearching for the wound which caus'd it, they finde none, but in the boſome of the perſon beloved, let them conclude in confeſſing themſelves conquered, that the divine myſteries of love, are incomprehenſible; and that the knowledge of thoſe inſcrutable ſecrets, cannot be attained to, but in Heaven.
Behold (illuſtrious Auditors) all that my weakneſs is able to ſay, touching the ardent affection of theſe three paſſionate Rivalls, their loves fly too high a pitch, for my dull eys to follow, & my ſoul aſtoniſh'd, at their ſeveral apprehenſions, is more capable of bewailing, then judging their impreſſions: Excuſe me (Noble Signiors) I pray, and be favourable to the affection, and readineſs I had to obey you; and in conſideration of the injury which I have offer'd to my modeſty, in preſuming to undertake a thing ſo beyond my ability; Excuſe mee I ſay from the neceſſity of attributing the pretenſions to ſupremacy to either of theſe Lovers: I am in ſo profound an admiration of the quality of every one of them, that I know not how to give the crowne to either of the three, without derogating from the merit of the other two, and without giving them cauſe to complaine againſt the weakneſſe or partiality of my judgement.
The Theatre, wheron I am brought to judge them, is too high, not to be dangerous; the one ſwounded, the other aſſiſted the wounded Lady, and complained, the third fled threatning vengeance on the aſſaſſinate; theſe are ſpectacles more capable to take away the faculties of the ſoule, then of enlightning it; and how can a heart, without experience, know the griefe of thoſe who ſaw before their eyes, the object of their paſſions murthered? it is a griefe which cannot be judged without comprehending, and cannot be comprehended without dying: there are none but thoſe in Hell can judge what Torment it is to loſe beatitude: without being in love, we cannot judge of love, and being in love, wee cannot judge at all; for judgement, and election have no place to reigne where there is ſo much Tyranny. I have ſaid.
The effect of this Oration.
THe Academy was as irreſolute, as Manzine; the Generous would have the Valiant preferr'd, the Charitable deſired that hee who aſsiſted his Miſtreſſe,80 ſhould have the advantage, and the pittifull pretended, to make the feebleneſse of him that fell in a ſwound, to triumph: the firſt was call'd couragious, by ſome, and by others furious: the ſecond paſt for provident, but inſenſible: and the third was eſteemed a perfect Lover, but cowardly: each of them had their oppoſers and partakers; but after a long, and earneſt conteſtation, they agreed that all three merited equally, and that the inclination of the Lady ſhould alone turne the ballance; but a ſecond diſpute deſtroyed this Agreement; for one ſaid, that the Lady, being as much obliged to the one, as to the other, could not follow her inclination without injuſtice, to one or t'other, and that there was no reaſon to ſuffer paſsion to prefer one, and neglect the vertue and merit of another; for the one having a deſire to revenge, the other having reliev'd her, and the laſt being almost dead for her; a Lady truly noble in that equality of obligation, could never make either happy, without making the others miſerable: that opinion reviv'd their firſt voyces, and the Academy conceiving her to bee juſt, and of ſound judgement ſhe alone, upon whom the Problem was founded, ought to decide the question.
Love without faith.
The Aſſyrians having beſieged the City of Samaria, and reduc'd it to extreame neceſſity: Two Mothers oppreſs'd with famine, reſolv'd to eat their owne Children, having no other thing left to ſuſtaine life; the one killed hers, which was devoured by them both, but when the time came that the other ſhould be killed, the Mother preferring her ſons life before her owne, caſt her ſelfe at the feet of king Joram, to implore his power for protection of her pious infidelity.
BEhold the King! O behold the King! my oppeſſed heart begins a little to revive, ſince the Heavens permit mee to behold the King; great Prince, give me leave to caſt my ſelfe at thy feet, to ſeek refuge there, in my extreame neceſſity; alas! the remembrance of the danger I am in, takes away my breath, behold the Prince! it is hee, who is to defend his ſubjects; behold the Livetenant of the Almighty, to whom appertaines the protection of innocents! behold an afflicted King, who grants to our miſeries the ſame reliefe he implores from Heaven for his owne! and that favourable God; that ſends it him, be eternally praiſed.
Sir, in the univerſall famine, which cauſeth the death of all thy people, feeling my ſelfe not onely to want milke to ſuſtaine my childe, but ſpirits to maintaine my owne life. I prepated ſome dayes before, all things that were needfull for my grave, when being overwhelmed with my ſad thoughts, I went to the houſe of one of my friends, that we might comfort one another, to the end that the apprehenſion of our enſuing death, might be the leſs bitter to us; in the weakneſs I was in, I imagined no paine was like that of going downe my ſtaires, but by that time I had aſcended hers, I found the contrary, all my Muſcles were looſned, and all my Nerves without ſtrength, I let my languiſhing body fall upon the Earth, in which82 there appeared not to be any life, but by the feeble beating of my heart, to whom Nature gives the priviledge to bee the laſt to dye: farewell, ſaid I, deare friend, (I made haſte to ſalute her, for feare death ſhould prevent me) farewell deare friend. I thought fit to come with my childe to viſite you, to the intent that ſhe, whoſe like and miſeries ſhould be prolonged for ſome moments, may think of the Sep•lture of the other; this woman mingled, I know not what of cruell in her Compliments, ſhe raiſed her ſelfe upright before mee, with a motion more violent, then belonged to her deplorable eſtate, and under the pretence of eaſing me of my burthen, ſhe took my dear child into her armes, and begin to praiſe it, that it was ſtill ſo fat, ſhe made mee ſhed teares, and quickly repent my bringing it to her houſe; thou art (ſaid ſhe) a thouſand times welcome, and without ſo much as regarding me, ſhe continued praiſing, touching, and I dare ſay, weighing the poore Innocent, which ſhe tooke ſometimes into her boſome, ſometimes between her armes, and ſometimes between her thighes.
O gods! ſaid I to my ſelfe, what have I done? and then I re-aſſumed my lovely, and deare burthen, whom danger made mee thinke more light then it was before, I was too weake to goe from her, and ſhee too reſolute to permit me, in this diſtraction I recommended my ſelfe to Providence, to ſend me reliefe, proportionable to the danger I feared.
To what purpoſe are theſe O••ſons, theſe teares, and unprofitable weakneſſes of ours? this Inhumane began to ſay, we are loſt! but Deſpaire is a great ſearcher, and Neceſſity a knowing Miſtris, the laſt thing we ought to doe is to dye, we muſt thinke of all before wee loſe all; what doe wee doe? ought we to dye with famine, our owne children by our ſides? to what end ſerves our timidity? can it preſerve them, what ſhall wee doe? let them dye, let them die, ſince they can no longer live, and let them helpe to nouriſh their Mothers, who have noutiſh'd them whilſt they were able; of our evils it is the leaſt, ſince they muſt dye however.
To extreame maladies, ordinary remedies ſignifie nothing, and if thou thinkſt it good, it cannot bee ill, being neceſſary, let us reſolve, to begin with mine, I am content, upon condition thine may have the ſame fate, I am ſo far from deceiving thee, that I will bee the firſt that ſhall undergoe this loſſe.
This laſt Diſcourſe ſtayed my ſoule, which full of horror and feare was upon the wing, I was ready to offer mine owne fleſh to that Barbatian, upon condition ſhe would preſerve my childe, when ſhee her ſelfe ran to the reliefe of my irreſolution, with the pitifull cruelty of her prodigious offer.
83O gods! how was I revived? I felt my ſelfe new borne, but in the meane time what ſhould I doe? I thought with my ſelfe, if I refuſe to conſent to the death of her ſon, I haſten that of my owne, it is not beſt to undertake the oppoſition of her bruitiſh deſigne, without power to hinder it, ſhe appears too reſolved to this horrible action, to be diverted by my words, and ſeeing I can gaine nothing elſe, let me gain time, this is a danger which cannot be avoyded, but in going out to meet it.
Thus I conſented to the death of my childe, that ſhee might begin with hers firſt, which would give me opportunity to come, and eaſt my ſelfe at at the feet of my King; my deſigne hath happily ſucceeded: I am here Sir: looke upon this innocent, whoſe life is in queſtion, and if thou thinkeſt me obliged to performe conditions, preſent it thy ſelfe to this Tygreſs; behold how ſhe ſtands grinding her teeth, and rowling her eyes, looke upon her as having prepared the knife in her hand, and ready to diſmember, and devour it; on then, do thou pronounce, and determine, what ſhall be done with thy ſubject; ſee here, and judge, if it bee proper to cut in pieces an innocent, to ſuſtaine a wicked perſon, who deſerves a Thunderbolt; if thou doſt not joyne with mee in oppoſing this Fury, wee may ſay, that the City is already taken, ſince our Enemies devoure our Children.
But what do I ſay? is it poſſible, there can bee any Enemies ſo barbarous to eat our Infants? ſhall I be ſo unfortunate to feare, thou wilt conſider me leſs, then this bloud-thirſty creature, who is more our Enemy, then our Enemies themſelves? and I (who had rather ſee mine owne childe dye for thy ſervice, then for the preſervation of mine owne life,) ought I to feare I ſhall not have protection from mine owne Prince, whoſe ſubjects this unnaturall woman hath begun already to devoure? I, I ſay believe that the life of the King himſelfe is not aſſured, ſince her owne fleſh, and bloud was not.
The fierce and barbarous reſolution of this Tygreſs admoniſheth us that we have cauſe to feare all things, for what will ſhee devoure next, now ſhe hath no more children to eat? who can aſſure us, that incited by her hunger, ſhe will not ſell her Countrey for meat? and, to obtaine it of our Enemies, attempt to take away the life of the King himſelfe? if the famine continue and paricide eſcape without puniſhment: I know ſhe will accuſe mee of ingratitude, and call mee perfidious, for complaining of a crime which hath nouriſh'd me, but for what reaſon doth ſhee thinke ſhee hath oblig'd? is it for prolonging my life? Alas! I am ſo far from thinking that an obligation, that for but onely ſeeing ſuch a wickedneſs, I ſhall84 ſigh eternally, and be eternally without comfort; it doth not content ▪ hee, O deteſtable one, to have been wicked, unleſs thou injoy the vanity to brag of it, and boaſt that thou haſt alſo made an unfortunate Woman, as wicked as thy ſelfe; there is but one thing can fall out, to make me thinke the ſaving my life a favour, which is (Sir) that I may be ſo happy, to ſee the puniſhment of her ſin, before I dye.
I confeſs I conſented to her enormous crime, but how could I avoid it? if I had not reſolv'd to take part in the tragick banquet of the body of her childe, my feebleneſs had ſubdued mee, to the neceſſity of ſeeing her devoure mine; but there is nothing in the world but the preſervation of the life of a Son, could ever have induc'd me, to have participated in that cruelty, which this Tygreſs calls a favour; the ſame action which was her crime, hath been my puniſhment; was it not thou thy ſelfe that with thine owne hands, tore in pieces thy innocent Babe? did not I turne away mine eyes? had not I horror in eating it? did not I mingle my tears with its bloud? yet that, which I could ſcarcely endure to doe with thy childe, thou wouldſt have me ſuffer with mine owne.
Oh! neither the juſtice of the King of Heaven, nor Earth will allow this; I ſhould deſerve that my child ſhould be devoured, if I had a ſoule ſo much an Enemy to my Countrey, to give conſent, even with mine owne bloud, to the nouriſhment of a Fury who hath eaten her owne child; I have ſinned, if I may ſay ſo without ſinne, becauſe I ſinned without election, for the ſoule ſinnes not without the will, but I am not excuſable by the ſame reaſon, which ſhe believes capable to excuſe a Paricide; I have a thouſand Reaſons beſides, to juſtifie my innocency.
Imagine Sir, (if your piety will give you leave to hearken to mee) you ſaw her with a knife in her hand, with a Savage, and bloudy looke, ſnatching unmercifully the weeping innocent (whoſe deſtiny was that his very teares haſtened his death) and giving him twenty ſtabs with a poniard, and then to cut his throat, and afterwards tearing out his bowels, breathing, and panting, and at laſt cutting them in pieces, and all this with ſuch dexterity, and quickneſs, that it aſtoniſht me more, then the paricide it ſelfe, and made me thinke ſhee had ſerved an apprenticeſhip in practiſing upon other children, the barbariſme ſhe now exerciſed upon her owne: but alas! how ſhall I make an end? ſhe ſpitted it, ſhe blew the fire, and baſted the little body, ſhe complaind of nothing, but that the fire was too ſlow to roſt her ſon: O Tygreſs! O Fury! O wicked Demon!
But Sir, I perceive this horrible Relation doth ſo much aſtoniſh you, that it takes away your power, not onely of judging, but of hearing me, and85 indeed who would not have the ſame reſentment? Now Sir, if you tremble, without having ſeen this cruell ſpectacle, but in my deſcription, you that are a Man, a Souldier, and a King, you that are out of danger, judge then of my condition in the midſt of that horror? I who am a Woman, weakened with famine, and danger of my childe between life, and death; in this extaſie, I had nor time, nor meanes, nor ſtrength to know what I did, I eate I know not what, for my ſoule wholly intentive, to ſave my owne Infant, had no leaſure to think of that of anothers.
Behold that ſhe Caniball, who devours the ſubjects of her Prince, the Souldiers of the Kingdome, and the Defenders of our Countrey; puniſh, O puniſh this ravenous devourer of our Citizens, who hath taught to others, that the fleſh of her owne is nouriſhing, and who hath incenſed the Heavens when they have moſt need of appeaſing: it troubleth me, there ſhould be no other way to puniſh her but by that death that I ſhould have thought a happineſs before ſhe made me ſinne, if I could have been aſſured her rage would have ſpared my childe; I ſay well in ſaying her rage, for I ſhould lie, if I ſhould ſay; it was onely her hunger, for, a woman, who had ſtrength to fright a Mother, and to engage her to the neceſſity, of defending the life of her childe, was not reduc'd to the laſt extremity of hunger, ſhe was too quick, too fierce, and too menacing; for a woman, whom famine had extreamly enfeebled, and if ſhe deny her fury and her force, the great blows ſhe gave to her owne ſon will evidence it, they could not proceed from an arme decayed, from an arme of a Woman, and from an arme of a Mother enfeebled by long famine.
Chaſtiſe this malefactor, ſtifle this pernicious example, revenge the injury done to the Hebrew name, in puniſhing her crime, that we may ſhew to after Ages, wee abhorr'd it: our Nation will bee more deteſted for her paricide, then it was glorious for the victories of Sampſon, and David, nothing, but ſhe alone, ſhall darken the honour of ſo memorable a Siege, and ſo nobly maintained.
On then brave Prince! on then Father! on then Sir, cut off this corrupted member, for feare it corrupts the whole body; teare up, by the roots, this contagious branch, whoſe very ſhaddow is dangerous: what doe you ſtay for? you already know her inclinations, her owne ſon being devoured, ſhee intends to devoure thoſe of others; and that ſhee is yet more dangerous, ſhe pretends to doe it by juſtice, ſo ill an opinion hath ſhe of the equity of her Judge; it is againſt thy intereſt (O great King) to permit this poore Innocent to the rage of this inſatiable Woolfe, it will bee quickly devoured, it is too little to laſt long, and ſhe too ravenous to make86 more, then one meale of it; with what ſhall we aſſwage the hunger of this monſter accuſtomed to eat the fleſh of children? as for thoſe that have none, they are not concern'd in my intereſt, but they that have, let them conſider that the enemy threatneth to make them ſlaves, and ſhe to devour them, if the juſtice of him, who is above juſtice, doth not protect them; let us goe and offer our Children to the ſword of our Enemies, I ſay our Children, becauſe the Children, of our Enemies, pleaſe not this impious wretch, will you then expect another proofe then this very inſtance of her wickedneſs, if neceſſity conſtraine her, ought ſhe not rather to eat the Enemies Children then ours? doe not your valiant ſwords kill enough by ſo many brave ſallies to ſatisfie the hunger of this ravenous devourer of fleſh?
Goe on then mercifull Prince! goe on then Protector of Innocents! preſerve thy Kingdome from the greateſt infection it can have, beſides the wrath of the Almighty, for canſt thou believe that God will deliver from ſo dangerous a ſiege, a City, wherein Paricide paſſeth unpuniſhed? I would ſpeake more, but I dare not for feare leſt in the mean time the abſolute, and laſt neceſſities of hunger ſeizing upon this unnaturall, it ſhould not lie in the power of the King to ſave my Childe from her ravenous fury; and beſides I feele already feebleneſs oppreſs me, which is an infallible ſigne of my innocence, I have eaten ſo little of the Child of another, that my weakneſs conſtrains me ſo ſuddenly to leave the defence of mine owne, from whence you may judge whether I did it by force, or inclination: but I die, and yet there is left too much to ſay; the death of this unfortunate is not the cauſe of my teares; for it brought mortality with it into the world, the Warre, Fortune and Famine have reduc'd me to ſuch a degree of calamity, that I weep it rather as dead, then about to die, neither are theſe agitations new to me, I grieve that my ſon, my ſoule, my bowels ſhould be forc'd to ſerve for nouriſhment to a Monſter, who hath diſhonoured my Countrey, and would make it deſolate.
Griefe ſtifles me, and takes away my voice, I can ſay no more, I dye, behold this miſerable poore unfortunate Babe! what crime hath it committed? Behold Sir, this innocent which knowes not the danger that threatneth it; if the unjuſt conditions ſhe pleads, bee far more powerfull then the King, offer it thy ſelfe, to this hunger ſlarved Creature, offer it thy ſelfe if thou haſt the heart, for it is thine, it was borne for thy ſervice, and if it die, devoured by this Samaritan Tygreſs, it dies in ſerving thee, I will not be againſt his honour.
87On the contrary, I ſhall eſteeme him happy, for who ought to bee more contented to dye, then he who dyes in the ſervice of ſo juſt a Prince, that the leaſt of his glorious titles is the Protector of Orphans? but on the other ſide, in expoſing this Infant to the phangs of this wilde beaſt, who foames at mouth with greedineſs to teare it in pieces, it is to render mee the moſt deplorable creature that ever was.
Alas! Father of thy people, Protector of the diſtreſſed, bee concern'd, rouſe up compaſſion towards this little one, who never deſerved this miſerable fate: Sir, ſave thy ſlave, it is an act ſuitable to thy honour, and the quality of thy charge; it is a favour which his poore Mother deſerves, who would not ſave the life of her ſon, for any other end, but that he may dye in ſerving his King, his Benefactor, and his Preſerver.
The Effect of this Oration.
IT is eaſie to know by the words of Scripture, that this Oration, which Manzine hath much enlarged, touch'd very ſenſibly a King, who was not abſolutely unjuſt; but my Authour ſuppoſeth, that an impartiall Iudge, ought to heare both parties, before he give ſentence, doe you ſuſpend your judgement untill you have read the next following Oration.
Hunger hath no Law.
If motherly love were eloquent, ſelfe love was not ſilent; the firſt of theſe women ſpoke for the life of her ſon, the ſecond for her owne; the one would reſerve her ſelfe, the other her childe, and both deſtroy88 one another. Love pretends to the Empire over all whereſoever he is, hunger diſputes this power; you have heard the reaſons of the one, hearken to thoſe of the other.
SIR, It is a Woman which ſpeaks, it may be it ſeems ſtrange that I tell thee I am a Woman, for by the ſtate of body, in which I appear, I may feare thou believeſt me a ſhaddow, and I know they have deſcrib'd me to thee, as a wild Beaſt, but I give thanks to Heaven, which hath brought me before a King, whoſe profound Judgement cannot be deceived; behold then here a Woman ſo miſerable that ſhe hath been forc'd, even to the eating of her owne Children, and yet ſo perſecuted, that ſhe is accus'd of monſirous impiety; when ſhe comes to demand juſtice, ſhe whoſe life I have preſerv'd with mine owne bowels, ſtrives to procure my death, I find my ſelfe accus'd by one, from whom I expected not only thanks, but recompence.
The neceſſity which hath forc'd me to eate mine owne Child, begins to be the leaſt of my evils; Alas! who will pity me? or rather who will not pity me? I demand Juſtice (pardon me great Sir, if I am not upon my knees, weakneſs, and not irreverence is the cauſe, I ſhall fall if I ſtoop) and ſince I ought not endeavour, by a feigned humility, to ſurprize a Judge, whoſe wiſe, and apprehenſive ſoule cannot be deluded by outward ſemblances; you will therefore pardon the omiſſion of Ceremony.
Unhappy I! if amongſt my other infelicities, I had met with a Judge of a common capacity, or a Prince of a vulgar ſoule, one that would have been captivated, and charmed with flattery, and one that the very appearance of crime is able to diſcompoſe, unhappy were I! I ſay, if I had met with ſuch a one, an ordinary apprehenſion had at the very name of Paricide, condemned this unfortunate, without conſidering the quality of the fact, or the cauſe that compell'd me to commit it; but thoſe are ſlight, ſhallow, or effeminate men, without bottome, without courage, and not onely unworthy to command Kingdomes, and pretend to triumphs; but of ſoules ſo undiſcerning, that the bare names, without circumſtances of crimes, fright them: we ought to conſider reallities, and not appearances.
And now to have met with a Prince, of ſo magnanimous courage, who with onely one City, and that hunger-ſtarv'd, dares yet promiſe himſelfe the Victory over a great Kingdome, that bandies it ſelfe againſt him; is not this, is not this a bleſſing over-ballancing all my other infelicities? but I89 eſteem my cauſe ſuch, that I believe it needs no other eloquence, then its owne equity; expect not Sir, that I dreſſe up my diſtreſſes, nor that I aggravate my ſufferings, I invoke not the Heavens, I envy not againſt my accuſer, innocent cauſes have no need of ſuch gilding artifice; for my part, in recounting to thee nakedly my buſines by the teſtimony of my very Enemy, I wil make it evident to thee, that I am ſo innocent, that ſhe her ſelf ſhal confeſs that all, that ſhe had patch'd up together, when ſhe complain'd againſt me, amounted to nothing, becauſe ſhe hath proved nothing, and becauſe an equall Judge takes impreſſion of nothing, but the fact only, when he perceives that the paſſion and intereſt of thoſe whoſe ſubtilty would diſguiſe truth, and ſeduce his judgement by deceitfull inductions, which often hurry Judges into a precipice of errour, and unjuſt ſentence.
And thou my fierce, and ingratefull Enemy, who accuſeſt me with ſo much injuſtice, art thou contented to appeale to thy ſelfe? for though thy conſent be not materiall, and thou being accuſtomed ſo little, to obſerve actions done by thy ſelfe, wilt thou that thy owne depoſitions ſhall be valid? I feele my ſelfe ſo caſt downe with hunger, that if they permit thee to reply, and that they oblige me to tedious formalities, it is certaine that the ſentence will be on thy ſide, if the judge will not, Famine will caſt me into my grave, before the end of this ſad proceſs.
What? doſt thou deſire that I confeſs my fault? if that be it, thou haſt ſaid nothing that I am not ready to affirme: in fine, what doſt thou reſolve? ſhe is ſilent, that is to ſay, without ſpeaking, ſhe acknowledgeth her fault, and is undoubtedly ready to diſcharge her conſcience, and it may be my unhappy childe (dead as it is) in the boſome of this cruell woman, fights in favour of his Mother.
Sir, ſhe ſaith, that conſtrained by hunger ſhee aſcended my ſtaires with her Infant: ſhe ſaith, that I received her with I know not what of horrible in my countenance, and with a motion too ſtrong for the weakeneſſe I was in, and that praiſing the good plight of her childe, I gave her cauſe to tremble at the unſafety of that innocent, is it not true Sir? I ſubſcribe to all ſhe hath ſaid; in fine, God protects innocence? our Enemies themſelves witneſſe in favour of mine: See Sir, what I was! I was ſo hunger-ſtarv'd, that the extremity of Famine, had transform'd me, to be as a wild beaſt; I was become ſo horrible, that I was even ſuch to my friend, ſhe here found me in ſuch a condition, that ſhe believ'd me capable of eating her childe, and yet, in this dreadfull eſtate I ſtayed at home, and expected peaceably my death every moment.
88Deare Auditors, are you not touch'd with pity? I received her with a motion too precipitate, ungrate and barbarous as ſhe is! in this condition which was ſo horrible. I loſt not curteſie for this Wretch, yet ſhe hath loſt humanity for me, even when I ſav'd her life with my owne bowels; if I prais'd the good plight of her childe, you may imagine to what extreamity I was reduced by Famine, that I was forc'd with envy to behold the fleſh upon the bones of the living; I took her childe out of her armes: heere you ſee, though I was halfe dead, I eas'd her of her burthen, ſhe grew jealous, and tooke it from me; but if she aſſures you, she tooke it from me by force, she injures the pretended juſtice of her cauſe, for if she were not brought to the extremity of feebleneſs by hunger, how could she reſolve to eat a man childe?
In that she will lie, you ought not to marvell if she waver in her words, and if she ſay I render'd it unto her willingly, my innocence appears, ſeeing in my laſt extremity, I was juſt in returning back a thing more valuable to me, then all the treaſure of the Univerſe, ſince it might have ſaved my life; but amongſt theſe diſputes violences, and feares, my ſoule, agitated with a thouſand various paſſions began to feele evils yet more horrid, and my hunger was ſo ſtrongly augmented by that object, that to give back a child, and a child which was none of mine owne, and a child in ſo good plight, was to haſten my death, and yet I did it; but Nature having loſt the remembrance of all other obligations, ſave that of preſerving it ſelfe, began to ſuggeſt the means as ſtrange, as profitable; let them eat what they may, ſaid I, ſince neceſſity hinders from eating what they ought.
What do we do? in vain we offer vowes to Fortune, to ſend us Rats or Dogs, for of all Victuall heretofore horrible (but now worthy of Envy) there is no more in my houſe unleſs in my intrals digeſted; I do not ſay in my flesh, for if I had found one ounce in any part of my body & God he knows whether I ſought with care, or not, my heart had never been capable of giving conſent to that paricidall thought, of feeding upon the flesh of my child, that is to ſay, my heart, my life, and my ſoule, no not in this point, where neceſſity is pronounced invincible, and all things are permitted but delay, if I had found but one morſell of my owne fleſh left, I had never thought (I ſay) of feeding upon my owne child.
What ſhall I do? (ſaid I) and, being deſperate, I turned towards this woman, and ſpake to her thus; but great Prince recall into your memory the words that she hath uttered to you, which are theſe, for I would not, in ſpeaking in my defence, alter, ſweeten, or forget the leaſt thing: be you your ſelfe therefore pleaſed to repeat the words of my accuſer, the laſt thing91 we are to doe is to die, we are to think of all before we loſe all, thus Nature hath taught us, reaſon hath dictated, and our Predeceſſors have learnt us by their examples, what ought we to do? or what can we doe my friend? for, although I was forc'd to be led by neceſſity, I would take her counſell for feare of failing; ought wee to die at the feet of our children without doing them any good? will they eſcape their death by ours? even in killing them, I thought of doing good, ſeeing they cannot ſave their owne lives, let them ſave their Mothers, and ſave their Mothers, not for themſelves, but for their Countrey; and what think you Sir, did then this mercifull, this tender hearted, vertuous Mother, to whom my crime hath been ſo horrid? ſhe hath told you her ſelfe, therefore you may believe it, ſhe alone, even without a pauſe, ſhee conſented, ſhee came without all queſtion, not onely to conſent to the fact, but to invite me to commit it, for if ſhe had come for any other intent, ſhe wanted not the means to hinder mee, when I made the proffer, why did ſhe not refuſe it? why did ſhe not cry out? but excuſe her if you will, by ſaying ſhe durſt not, ſhe was in an affright, she ſwounded, but why did she ever revive? I know that she will ſay, that whatever her crime is, she never intended the death of her child, but being reſolved to deceive me, and only conſpiring againſt the life of mine, she pretends her affrightment for her excuſe, and perceives not that little pollicy, which yet abſolves her not from paricide, adds the crime to her, of being deceitfull to her friend, and impious to Heaven; for in agreeing to our conditions, she invok'd the name of God, which, in this caſe as it is conſpicuous before you, muſt needs be judg'd a crying ſin, barely to mingle the ſacred name of the moſt high.
Yet had she the boldneſs to call, to countenance her wicked deceit, that Almighty power which she invok'd without either believing in him, or trembling to offend him, if it be true she believes in God? Conſider by the truth of her intention, you heere preſent who have heard what her faith was; if this woman who was not inforc'd by the extremity of her hunger, to the neceſſity of ſuch an action, had oppos'd me, and repreſented unto me the horror of the fact, I ſhou'd undoubtedly have abſtained, and after the knowledge of it, should have dyed a thouſand times, rather then have kild a ſon; indeed why should I have asked counſel if I had not fear'd the neceſſities of the body, might have extinguished the light of the underſtanding?
If the onely deſigne of nourishing me, had carried me to that reſolution, what need had I of her? had not I a childe as well as she? and in what have I bettered my condition in dividing with her? did she not receive the ſame92 thing from me, which I was afterward to have from her; and in that fatall participation no advantage could accrue to me, but that hazard to which I am now expos'd, that this diſloyall doth not obſerve conditions, after the death of my childe, might be my lot; it may be, out of a juſt feare I should have urg'd her to begin with hers, you have heard her, herſelfe repeat my words.
Let us begin (ſaid I) with mine, I am content, provided thine may have the ſame fate, for I would not have it enter into thy thoughts, that I have any intention to deceive thee: Behold my Lords! that to ſave the life of a childe, I would not deceive, and that I knew how to bee juſt even in killing; I should never have thought of ſo horrible a ſuſtenance, whileſt I had ſtrength or hope to finde any reliefe any other way, but when neceſſity, which is alwaies invincible, had reduc'd me to the laſt extremity, and that the conſtraint of ſo long a ſiege had left nothing for man, but man, and that the famine having overcome all other things, had at laſt overcome Nature, and conſtancy, it was abſolutely unavoydable for me to reſolve, yet I did it not without conſulting of the thing, and finding it inevitable, to what should I have addreſs'd me? it may be you will ſay rather to the children of others; no Sir, I addreſs'd me to mine owne.
But tell me in pitty Sir, in an exigent ſo important, in mine owne houſe, and having in mine armes the fat child of another, was not I very juſt, in that I began not with the death of hers? O God! is there a heart ſo hard, not to have compaſſion on mine affliction? that being enforc'd to eate a child, or famish, when I had in my armes the child of another, I began with mine owne; all Fathers are oblig'd to this Example for the lives of theirs.
Ah! If there be a heart to be found capable of wishing me ill, it deſerves to feele a griefe ſuitable to mine, that to ſtaine Nature, they be conſtrained to act againſt Nature: I know that this frightfull name of paricide, dazles weake ſoules, and raiſes me many Enemies, but I know withall, that this weakneſs is not a weakneſs of Kings, but of vulgar, and unknowing men; thoſe Lawes which have permitted Fathers to kill their children, for punishment, would they forbid them to kill them for neceſſity, to which all things ſubmit?
If I had kill'd my ſon for ſome unnaturall outrage, done againſt his Mother, they would have eſteemed me innocent, now having kill'd him by irreſiſtable conſtraint, they believe me guilty; but great Prince, who was he at the beginning of the Siege, made us pull downe, and burn ſo many magnificent Pallaces, contiguous to the very walls of our City, and ſuch Pallaces93 as were worth halfe a Kingdome, and tooke up little leſſe roome? was it not thou mighty Prince? and why that cruelty, common Father of the Countrey, to thy ſubjects, and to thy children? what could they feare worſe from the Enemy? me thinkes I heare every one anſwer mee, that it was to aſſure the City, and to prevent harborage to the Enemy, he was compelled to perpetrate this mercileſs cruelty; it is then true, that the deſigne and end propos'd, is that which juſtifies, or condemnes the action; how many Provinces, and how many Armies by the command of their Kings, and of their Generals have willingly expos'd themſelves to extreame loſſes, to prevent eminent evils? then if it be a remedy ancient, and approved, that in extreame neceſſities, men devoure men? what ſtar, or what fatall deſtiny excludes me from the common priviledges of humane kinde? peradventure it may be for that I am a woman, my reſolution did not ſuit with my ſex; it may be, becauſe I am a Mother: why? is the deſire of living leſs naturall to the Mother, then to the Son?
We never condemne that inſtinct, which, for the neceſſity of life, makes the Infant draw every day the moſt pure bloud from the boſome of his Mother; and may not the poore Mother, incited for preſervation of her life, and by compulſion of Nature lawfully by the right ſhe hath over her Childe, make uſe of her owne bloud, and of her owne bowels?
I know as well as another, that there is none ſo cruell, but hath compaſſion for the murther of a yong Infant, whoſe innocence is ſo capable of pity, but who might be killed with ſo little loſs to the Commonwealth as this yong child? and by what other Reaſon ſhould a Mother that hath loſt her Son, have been ever comforted, if there had not remained that feeble conſolation of ſeeing it die at the leaſt innocent? me thinks all heere preſent ſay, that ſhe who accuſeth me would have endeavoured to have had a child of the Enemies, O abominable wickedneſs! O execrable thought! God deliver me from an attaint ſo impious, no not to redeem my ſelfe from my grave, I could not goe, and ſearch for the Infants of others, unleſs I had had a deſigne to eat children, before I was conſtrained by the extreame neceſſity of the ſiege; O God deliver me from purpoſes ſo impious, ſuch as could never be hatch'd in the thoughts of her who is ſo humane, that ſhee never thought of eating humane fleſh, before ſhe found it abſolutely impoſſible, to defer one moment the eating of her owne ſon!
Thus from the very ſame things of which thou accuſeſt me; I pretend to derive my honour; expect not great Prince, that I ſhould intreat thee, or conjure thee to exterminate this ungratefull Creature, who inſtead of obſerving religiouſly conditions with her that preſerved her life at ſo deare a rate,94 endeavouts by an impudence without example, to take that from me, which I value more then my life, my reputation, ſhe would make an impreſſion in thy judgement, O King, that I am wicked, and that I am unjuſt: No, no Sir, I thinke not of it, for not having committed a crime to preſerve my life, I will not to purſue my revenge.
Be thou then judge what is to be done, thou whoſe prudence in all times, and in all places, and in all things knowes ſo clearly to diſtinguiſh equity from iniquity, and innocence from guilt, whether ſhe did eat of my ſonnes fleſh for cruelty or neceſſity? ask her, herſelfe, whether a woman ſo enfeebled by famine, could go rambling abroad to ſeek for reliefe, and then conſider whether it be likely ſhe was in that extremity that being in an affright for the danger of her ſon, ſhe had yet ſtrength enough to teare it from the boſome of that Fury who devour'd it with her eyes; yes, demand of her, herſelfe, if ſhe be impudent enough to maintaine that hunger had rendred her feeble, and languiſhing?
After ſhe hath confeſs'd her ſon to be fat, and thriving, demand of her (I ſay) whether a Woman in the condition ſhe hath depainted her ſelfe, could have milke enough to preſerve him in ſuch well-liking; this pretended foundation being demoliſhed, where was that neceſſity? ſuch a neceſſity as in my caſe hath beene evinced by the teſtimony of my fierceſt Enemy, I know not, but I believe you ſee the Rampiers, whereby ſhe believed her impiety aſſured, to faile and fall; what wilt thou doe Sir? wilt thou ſuffer a woman ſo impious, ſo barbarous, ſo deteſtable, to live under thy protection?
Great Prince, what doſt thou reſolve? for my part. I make no ſupplications to be revenged, though this Monſter ſhames not onely her Countrey, but the whole Age; if ſhe fall, I would rather have it to be meerly by thy juſtice, then by my ſolicitation; yes, let her outrage to me be pardoned, provided it wound not thy Juſtice, neither doe I demand the murther of her child, but I demand ſomething, even any thing, to ſuſtaine my life, which is even now expiring, if I have not preſently ſome food to relieve me; if ſhe hath any other thing for my nourishment, and to diſ-ingage her from the conditions to which she is obliged, it shall ſatisfie, whatever i•be, but if she cannot performe it otherwiſe, then Sir, I demand Juſtice, that child is none of hers, ſince I have bought it with mine owne bowels, she hath ſold it, and ſworne to obſerve conditions, she hath not only received, but eaten the price agreed of between us.
That every one have what belongs to him, is a Rule thought to bee moſt juſt in all Kingdomes, and eſpecially heere where the King is95 ſo juſt, that rather then to abandon him, his ſubjects reſolve to eat their owne children.
Well, what is there more expected? the Examination is had, ſhe hath confeſs'd, and I demand immediate ſentence; for by this little delay thou O King! wilt be guilty of my death: the moſt cruell hangman that the wickedneſs of this woman can feare, is that which I feele in my intrals; Sir, Hunger tears me, if thou forbeare to do me juſtice, becauſe this kinde of juſtice carrieth with it I know not what, of prodigious, it is to do an injury to thy Kingly Office, which ordaines thee to doe as thou oughtſt, though it overthrow the whole World.
That which I demand is a life; but it is true, a life unprofitable, a life full of miſery, alife that I have purchaſed with mine owne childes life; to be mercifull to a childe, wilt thou be cruell to a Mother, who deſires to ſurvive her child onely for thy ſervice, and that doth not finde life ſupportable for love of it, but that it may bee uſefull for thy ſervice? indeed for whom could I have prolonged a life, which Widdow-hood, and the loſſe of a childe, old Age and Famine, makes a living Hell, if it had not beene to ſerve thee with that little ſtrength which remaines to carry earth to fill the Bulworkes, and Hot-water to the Souldiers to defend the liberty; the Scepter, and the life of my King?
Reſolve then wiſe Prince, reſolve (I ſay) then deare Maſter; what doſt thou expect, that I alſo periſh to become food for this wicked Woman, whom I could not oblige by giving her, her life? it is leſs dangerous to doe her injury, then favours, I have preſerved her, and ſhe would deſtroy me, if thou doſt preſerve her; ſhe will certainly be miſchievous alſo to thee; of this truth I am a ſad example, ſeeing I have torne out mine owne bowels to feed her, ſhe brings it to a queſtion, whether that which I have bought, and payd for, be mine owne; r•ſolve then Noble P•ince, according to thy generoſity reſolve, I am ſo withered with Famine, that my very eyes will aff•rd me no more tears, to move thee to pity, for theſe few moments that thou delayeſt me I dare tell thee, yes I dare tell thee, thou ſhalt be no more my K•ng, but my H•ng-man.
I confeſs this diſcourſe is bold, but it imports little, whether I die by a Halter, or Hunger, if I muſt loſe my life; I perceive my end, famine tears my intralls, languiſhment overwhelms me, and my owne ſupplications aſſiſt time, and famine to conſume me; either relieve me living, or thou ſhalt bee obliged to defend mee dead, for ſhee who hath eaten the childe, will not be nice to devoure the Mother alſo? Ah Sir! I can no more, I faint, I fall, I die.
The effect of this Oration.
NEither**That is, the ſecond of Chronicles. the fourth Booke of Kings, nor Ioſephus tells us what King Ioram ordained upon this diſpute, but it is eaſie to be conjectured, that he order'd nothing unjuſt, ſince the Scripture notes, that hee was ſo extreamly afflicted, that they ſaw a garment of humiliation under the•oyall Mantle, and that the next day the City was miraraculouſly delivered by a Pannick feare which ſeiz'd the Army of the Aſsyrians; and made them raiſe the ſiege; therefore wee ought to believe, that the Prince gave that Innocent to the teares of his Mother: as for the other, that would not have killed hers, but to prevent her owne death threatned by famine, ſhee had no need of a repaſt ſo deteſtable; for the day after, there was abundance in Samatia, by the plenty of Proviſion, which was found in the Enemies Campe.
The Sports of the Carnivall.
The Cardinall propoſed the Argument of this Diſcourſe to the Acadedemy of the night, for in a faire and large Aſſembly of Knights97 and Ladies, ſome having maintain'd, that a Maſque was onely fit for ill-favoured faces; others as confidently affirming, that Beauty, as the more dangerous thing, was onely fit to be maſqu'd: in this diverſity of opinions, Manzine declares his, after this manner.
I Have not ſo advantagious an opinion of my ſelfe (moſt illuſtrious Auditors) as to believe I have a liberty allowed me to hold an opinion contrary to your judgement; that judgement I meane, which was pleas'd to think me capable of an enterpriſe, which I thought far above my ſtrength; 'tis a thing nevertheleſs not a little ſtrange, that a perſon bred under the ſhade of night, ſhould be put to diſcourſe of beauty, that is a bright Sun; and that thoſe eyes ſhould be choſen to judge of deformity, which have been accuſtom'd to abide the moſt lively, and penetrating beames of this beauty.
And thence it comes to paſs, that in ſpite of my endeavours, my ſenſe gets the Maſtry of my underſtanding, offering to my imagination what traverſes a miſerable weak Cock-boat may juſtly apprehend, that undertakes to ſtruggle againſt the large waves of the vaſt Ocean. But hap what will, by his authority, who hath commanded me, I am ingag'd in the main Sea; & thoſe ſtars (which upon another occaſion I ſhould cal ſuns) make me hope for a ſafe harbour, and give me aſſurance, that their favourable beams ſeconding the Art of the Pilot, will bring me ſafe to ſhore.
And although that lively Alabaſter, which ſparkles round about me, like the beating of the Sea threatens me with quick-ſands, I ſhall nevertheleſs eſteem that ſhiprack happy where the waves are of milke, and the field is ſo faire, as 'twould prove an honour to procure a grove in it.
But to loſe no time, which of it ſelfe runs ſo faſt, away, with which part of the diſpute ought I to begin my diſcourſe? The queſtion propoſed is, whether a Maſque do more properly belong to a handſom, or an ill-favour'd face?
I know that thoſe who conſider things but ſlightly by the outward appearance, will conclude, that a Maſque infallibly belongs to the worſt face; that they will believe, 'twas invented only to ſecure ill faces from the injuries mens eyes might doe them; ſo that they will be ready to ſay, that no ſhape in the world can derive ſo much advantage by being hid as deformity, which, buried under a Maſque, is not onely protected from injuries, and contempt, but which is more, under that favourable ſhadow ſhe marches upon ſuch equall tearms with Beauty, that the viſage of Hocuba and Helen98 are the ſame thing, whilſt they both continue ſo covered. This happy Miſque addes ſo much to an ill-favour'd face, that it not onely hides an object that diſpleaſes the eye, corrects a default in Nature, and rectifies a ſin of the Times, but beſides, places it in the ſame condition with Beauties, and makes it equall with that which hath beene ador'd even by the Heathen gods.
All this is well, (may ſome one ſay) but if we hide our uglineſs, what ſhall put us in minde, that the defects of the body ought to be repair'd by the excellency of the ſoule. Socrates exhorted youth to view their faces in a glaſs, that thoſe that were ill-favour'd might endeavour to mend themſelves, and thoſe that had beauty might take care not to deforme it by the imperfections of Vice.
And indeed when a noble ſoule ſhall perceive it ſelfe impriſon'd in an unhandſome and contemptible body, the more will it endeavour to make it ſelfe viſible to become worthy of eſteem: For my part I have alwayes look'd upon unhandſomneſs as a very conſiderable gift of Heaven, and a deep deſigne of the Divinity; for having reſolve to impart to the world one beame of its owne brightneſs in humane beauty, made uſe of deformity as her oppoſite, that the eye by comparing contraries, might fully, and entirely diſcover the excellence of beauty.
And is't not evident, that if all Women were handſome, beauty would grow ſo common, that no man would admire it; and that 'twould be impoſſible to have any ſtrong deſires for ſo ordinary a thing? Amongſt the greateſt advantages which belong to Beauty, one of the moſt conſiderable is, that it ſerves the minde as a light, to guide and help it to aſcend to the knowledge of the intelligible world.
But to demonſtrate how much more deformity contributes to that then beauty; it will ſuffice to compare them together: What Lover is there, whoſe judgment is not diſtracted, and that, in his Idolatry does not believe, that nothing but what he adores can juſtly pretend to the title of beauty? what Lover can be found, which calls not that his Sun, which is his fire; which invocates not her, as his tutelary Angel, who in concluſion proves his evill ſpirit? and looks not upon that houſe as a Heaven, or a Temple, which preſerves his Goddeſs from the injuries of men, and weather? O miſerable Deity! whoſe divinity hath need of humane help? that were indeed to tie the ſoule to earth, and not to lift it up to heaven. But as the ſhaddow makes the light appeare the clearer, and cold weather makes the Sun-beames the more welcome: even ſo deformity not at all furniſhed with any thing that might delight the ſoule, does put the minde into ſuch a99 loathing of all theſe fraile and tranſitory vanities of the world, that raiſing it to the contemplation and knowledge of the onely true happineſs, it is forc'd to reſolve to quit theſe periſhable beauties, and wholly to fix it ſelfe upon him, who onely is perfect and deſirable: ſo then uglineſs is a gift of Heaven, and by ſo much more precious then beauty, as 'tis leſs obnoxious to the injuries of time, from whoſe ſeverity it apprehends not the leaſt danger of being made worſe.
Unhandſomneſs, the ſure and infallible guide of the minde; the certaine marke of Divinity, ſhall that be covered under a darke Vaile, or impriſon'd, and buried under a troubleſome cloud? and what ſhall then become of that unchaſte veſtall beauty, that does ſo much miſchiefe, if ſhe that is the very quinteſſence of chaſtity muſt be buried amongſt the living? ſhe that is a Virgin ſo pure, and unſpotted? 'twill be as great an injury to Vertue, as ill-favour'dneſs, if ſhe be contemn'd, for thereby we declare that even Vertue her ſelfe is not every where amiable: as if the Sun were onely operative upon the pureſt matter, and Jewels deriv'd their value from the Caſquet, wherein they are inclos'd.
Olympia the Wife of Philip was much in the right, when ſhe told a Courtier, who had made choice of a handſome, but unchaſte Miſtris, that 'twas not fit to chooſe a Wife, onely, by the outſide; and indeed, what more is beauty (for whoſe ſake we would bury the precious treaſure of deformity) but a ſingle ſtroake of Natures Penſill? a Cheat of the times, a good thing that flies away, a glorious Sunne that ſoone ſets, a poſſeſſion that's alwayes troubleſome, becauſe ever envied, kept with too great ſubjection, and ador'd with too much Idolatry? If ſhe be pitifull, ſhe's diſhoneſt, cruell, if ſhe reſiſt.
To conclude, an ingenious ſoule muſt needs ſay of outward handſomneſs, as Liſander ſpake of certaine fine gowns, that were ſent him for his daughters; I will not have theſe fine cloathes make my daughters ſeem leſs handſome: From theſe Reaſons oppos'd to the former, the reſult will be, that this Tomb of the face (if you will give me leave to give a Maſque that name) is more proper for nothing, then Beauty; and I very well perceive by ſome languiſhing eyes, that I ſee about me, that more then one in this company could wiſh, that this dangerous thing call'd Beauty had never walk'd but in her Maſque.
I am of opinion, that the famous Painter Thimantes, had done ſacrifice to the god of Counſell, when having made a Picture of Venus excellently handſome in all the parts of her body, he drew a Veile over her face; not as the weaker ſort believ'd, becauſe he deſpair'd of finiſhing what he had100 begun, with the like perfection; but that this diſcreet Painter knew, that her beauty was ſo great, that had he given it the laſt degree of perfection, ſhe muſt have prov'd as dangerous, to the ſoule, as pleaſing to the Eye; and thereby taught us, that 'tis no leſs prudence to hide beauty, then to ſuppreſs a great fire.
And this was Alexanders opinion, when, having taken the Wife and Daughters of Darius priſoners, he declar'd that the Perſian Beauties were very hurtfull to the Eye-ſight. Lucian, who deteſted beauty, call'd it the Enemy of Nature, by whom man being created free and couragious, was (like a poore ſlave) reduc'd to ſerve that Idoll with more ſatisfaction, then he was capable of receiving by the command of the whole world. Let us then cover this Inchantreſs, which ſeduces our Reaſon, and ſo blindes the eyes of our underſtanding, that 'tis not able to diſtinguiſh thoſe objects, which deſerve to be contemn'd, from ſuch as merit adoration.
Phidias, who painted Venus upon a Torteys, (to teach the Grecian people 'twas fit to ſhut up Beauty in a houſe) would never have put himſelfe to that trouble, had he knowne the uſe of a Maſque; which is onely ſufficient to preſerve chaſtity, to keep mens hearts at liberty; to defend beauty from violence, and ſecure the eyes from treachery, and deceit.
I confeſs 'tis true, ſhould we maſque Beauty, we ſhould be depriv'd of ſome kinde of ſweetneſs, which this pleaſing Witch ſuffers us to taſte: But whilſt we receive this wound, 'tis like that Enemy of Prometheus the Theſſalian, who cur'd him with a wound: happy Prometheus, whoſe very wounds prove his good Fortune.
Hide then, O hide this Beauty which is ſo criminall, that having more of Heaven in it then any other thing, is by ſo much the more guilty for having ſo ungratefully abus'd thoſe great advantages: Hide that thing which imperfect, that it can never give a man intire ſatisfaction, whoſe poyſon is very like that of the Serpent, which the Naturalliſts mention, which when a man hath once taken, the more hee drinkes, the more hee ſhall thirſt.
But if the effects of this Beauty bee ſuch as theſe, let every one conſult with his owne heart, and not truſt his eyes, which are but like fooliſh Gnats dazeled with the leaſt glimmering; who to enjoy the brightneſs of the light, feare not to periſh in the heat of the flame. Hide that inchanting Syrene, which never ſhews her ſelfe, but to ruine us; who Syren-like deſtroyed Orpheus, the ornament of his age, the ſoule of Muſick, and ſonne of harmony.
101Hide, O hide this perfidious flattereſs, this proud vanity, which triumphs over the world, this unſeperable companion of pride, this impudent Mother of unchaſte deſires; whoſe triumph is the aſhes of thoſe that run after her, whoſe Trophees are diſtracted ſoules; in whoſe Temples we onely ſacrifice to vanity, and her oracles are onely given to make us. Let us bury this ruine of the Univerſe, and at length revenge ſo many Provinces made deſolate, and quite brought to nothing for her, or rather by her: Let the famous City of Troy tell you, what ſhe can doe, that Troy, whereof there are not now the leaſt footſteps extant, but in mens memories; though 'twas formerly the wonder of all the Earth.
But if any too paſſionate Lover ſhould perſiſt, and tell me, it cannot bee fit to cloud Beauty under a Maſque, ſince it is the delight of the eyes, and the choiſeſt piece of Natures worman-ſhip; I ſhall bee forc'd to anſwer him, that for that very reaſon, it ought to be hid, becauſe ſo precious a Jewell cannot bee too carefully preſerv'd.
How often hath the lovely Roſe growing upon its owne ſtock (or rather upon its Throne of beauty) forc'd the hand of the Beholder to doe it a mortall outrage? how often hath the falling Lilly in perfum'd tears bewailed her beauty, which periſh'd onely by being too much ſhowne? In fine, a Maſque is ſo proper for beauty, that, no doubt, ſhe her ſelfe found out the invention: She found ſhe was a fire dangerous to the heart; a treaſure too much expos'd to the deſires of ſuch as endeavour'd to enjoy her; ſo that at length wearied with ſo many ſighes, and complaints; and reſolv'd to free her ſelfe from the importunity of her Lovers; reſolv'd to be deliver'd from the ſlavery of a Looking-glaſs, that mercinary Councellour, which, as a reward of her flatteries, takes away from the Ladies above halfe the time of their lives; reſolv'd to ſet her ſelfe at liberty from the troubleſome ſubjection to pride, and vanity, the inſeperable companions of her Majeſty; ſhe devis'd this covering for her face, or rather this Buckler for her chaſtity, that, hiding her beauty, which is the ſeed of Love, ſhe might ſecure her honeſty, the chiefe ornament of a vertuous and well-born ſoule.
Who ſhall then for ever hereafter diſpute Beauties title to the Maſque? No, no! it muſt be yielded her, and if we will not have her hid, becauſe ſhe is innocent, let her be cover'd becauſe ſhe deſerves it, as being divine. Sacred things are cover'd to ſtir up our reverence; Majeſty, leſt it ſhould grow common; Beauty to prevent ſatiety; all to make themſelves deſirable.
But, me thinks I heare ſome impatient man complaining, that I am celebrating the funeralls of Beauty; and, that, burying her under a Maſque, I102 leave the world in ſuch a miſerable condition, that their eyes are of no farther uſe: for to what purpoſe ſhould wee open thoſe uſeleſs doores of the underſtanding, if beauty be hid, which is the rare, and onely object of the heart, the delight of the ſoule, the light of the minde, and the greateſt grace that ever was ſent from Heaven to the Earth?
But this angry man is miſtaken, who without knowing my meaning, reproves me too ſharply, whoſe whole ſtudy, and all the actions both of my body, and ſoule, have never had other object then beauty, of which I am and ever ſhall be an Adorer: My eyes ſerve me to no other purpoſe, but to behold her; my mouth opens not, but to praiſe her; I walk not, but to do her ſervice; nor ſtand ſtill, but to admire her; I ſleep not, but to dreame of her; nor wake, but to ſee her againe; and in a word, I kneele not, but to adore her, as the pureſt beam of the Divinity, which gently conducting the minde to its originall, forces it, in the midſt of earthly things to reverence the heavenly.
Shall I, that hold from this Beauty the ſmall merit my ſoule can pretend to, which guided, and enlightned by her hath often attempted, if not with great ſucceſs, at leaſt with great deſire to attaine to the higheſt degrees of Vertue? Shall I bury mine owne glory, and frame that darkneſs, and deprive my eyes of the ſight of that brightneſs, which they ſo highly delight in? And can you believe I ſhould have been made choice of amongſt ſo many eminent wits, to ſpeak out of this Chair, or rather this Capitol, where ſo many great men have triumph'd, if I had not within me inclination proportionable to the matter I am to treat of?
We reſolv'd to treat (as you have heard) of the high perfections of beauty; and becauſe he beſt deſerves to ſpeake of beauty (not that hath moſt eloquence, but) that hath moſt affection for her, I was advanc'd to the honour of being heard in ſuch a place, where 'tis a favour to be admitted as an Auditor.
Then judge if I, who am indebted to Beauty for ſo many favours, and have ſo many ſeverall wayes had experience of her power, can ever indeavour to obſcure this Sunne-ſhine, or indeavour to impriſon her, which, like fire, burnes with the more violence, when 'tis reſtrain'd. I am not ſo ignorant, like Aeſops Cock to undervalue jewels; nor ſo ill advis'd to attempt the death of that beauty, who, being heretofore injured in words only, deſerv'd ſo well, that Jupiter himſelfe reveng'd her quarrel: Steſicores is a ſufficient teſtimony of this, who having by his ill-language endeavour'd to obſcure Helens beauty, was ſtricken blinde; 'tis true, that when he had ſhewne his repentance, by advancing her praiſes, whom before103 he had injur'd, the gods reſtor'd him to his ſight, thereby leaving us an aſſurance, that Nature hath nothing more worthy of reſpect, nothing more precious, nothing more divine in all her ſtores, then beauty; that beauty which is the ſalt and light of all things; the Theatre of the infinite power, the object of all our deſires; the Epitome of all perfection; the chiefe ray of the uncreated Sunne; and the Image of the onely God of the whole World.
Is not Beauty (according to the Platoniſts) the onely thing which the ſoule ownes to be divine in this lower World? So that whoſoever ſhall veile her, may it not be juſtly ſaid of him, that he envies the ſoule its felicity, and God the honour of the favours hee has done us? Is hee not a rebell to Nature, who hath decreed us beauty for our chiefe object? and is he not an Enemy to Reaſon, which hath ſo fix'd it ſelfe upon the conſideration of that delight, which pleaſeth the heart, informes the underſtanding, and elevates the ſoule?
Whence ſhould we finde Arguments to condemn the impiety of Diagoras, if this beauty ſhould no more appeare, which carries with her ſo great a ſplendor, that 'tis impoſſible her originall can be deriv'd from any thing, but ſuch a Sunne, whoſe light is eternall? In fine, what would become of all the ſtars of Heaven, and all the faire flowers of the Earth, if all their beauties muſt be hid? and what kinde of Oration muſt mine bee, if nothing of Beauty dare appeare in it?
But if any of this Auditory deſire to know exactly, what this beauty is? let him heare the witty Lucians opinion thereupon: Beauty (ſaith he) is the intrinſick value of all things, which are onely eſteem'd precious ſo far forth as they are adorn'd with beauty; and Iſocrates addes, that Vertue her ſelfe is therefore more valuable, then all other things, becauſe more beautifull.
'Twas a pretty Queſtion in Plutarke, why the Ancients gave order, that the Temple of the Goddeſs Horta ſhould alwayes ſtand open? Labeon anſwers, that 'twas for no other Reaſon, but that this Goddeſs had her very name from the word, to exhort and encourage men to handſome actions: But what is ſo likely to doe that worke, as beauty, being her ſelfe, not only the Theatre, but object of vertuous actions? Shall then the Temples of this Divinity be ſhut up, which not onely exhorts to noble actions, but repreſents them before our eyes? Shall her Images be cover'd with Vailes? I am not able to endure it.
I am not ignorant that Beauty doth ſo powerfully captivate the heart, that ſome have thought her an Inchantreſs: But Olympias, the Wife of104 Philip King of Macedon, hath made her Apology: For her Husband being ſo ſtrangely in love with a Theſſaliau Lady, that all the World ſwore he was bewitch'd; this Queen never left, till ſhe had procur'd the ſight of her; and ſeeing her ſo admirable beautifull, ſhe cri'd out, let no man accuſe her any longer of Witchcraft, ſince ſhe hath ſo many charmes in her eyes.
What ſhall I ſay more? Beauty was cal'd by Bias a good thing, which belongs not to the perſon, that hath it, but to him that beholds it, as indeed none injoy it, but thoſe that ſee it. So that if this be true by concealing this admirable Scene, we deprive our ſelves of a glorious ſpectacle of a moſt pleaſing object, of a benefit which of right belongs to us.
To conclude, (Gentlemen) Beauty hath ſo many advantages over all other things, that Hell it ſelfe doth reverence, and adore it; but what did I ſay reverence, and adore? thoſe are effects, which may ſpring from feare in a poore ſpirit; but Hell it ſelfe doth cheriſh, and deſire beauty: The Divels themſelves have often been in love with beauty; whereof the Heathen Stories will furniſh us with plenty of Examples.
Envy, the moſt miſchievous Monſter in Hell, from which nothing is free under the Sun, humbles her ſelfe before Beauty, which ſhee feares and reſpects: So that Melancomes had reaſon for what hee ſaid, that all things are envi'd but Beauty, which is ador'd. And 'tis an infallible marke, that 'tis a divine quality, to which Nature acknowledging her ſelfe inferiour, hath not the boldneſs to envy it.
Shall we then be more rigorous then Hell? and would we willingly eclipſe that light, which the faire Ladies extract from the Starres; in the brightneſs of her eyes, the whiteneſs of her boſome, the beames of their haire, and the warmth they bring to Lovers? Let beauty live, let her live uncover'd, ſince not juſt to be too ſparing of the favours of Heaven: let Beauty be viſible to the eyes of ſuch as delight in't; but if any be of a contrary opinion, let it be for ever conceal'd from him; for 'tis not juſt he ſhould injoy the light of the Stars, who deſires to ſee the sky alwayes clouded; let him then rejoice in the unpleaſant rarity of deform'd objects, that deſires to be depriv'd of the pleaſing ſight of beauty.
For my part, I have little reaſon to condemne it to a Maſque, who ſhould thereby pluck a Thunder-bolt upon my head, that would deſtroy me in an inſtant, in obedience to thoſe that had power to command me: I could doe no leſs then diſcourſe the matter they had appointed me; but 'tis none of my part to decide the queſtion.
105They that wiſh I ſhould give ſentence againſt beauty, are ignorant of my apprehenſions; and he that would have me pronounce againſt deformity, knoweth as little of my Intereſt; how much of my ſelfe muſt I (upon that account) keep for ever from the view of the World, and particularly this Diſcourſe, which hath nothing beautifull in it, but the matter? But if nevertheleſs (moſt illuſtrious Auditors) you deſire to receive the ſentence of an Oracle in the point, to come to Delphos, 'twill not be neceſſary to ſacrifice to Neptune, nor to implore mercy of that god, that commands in Aetolia; for that ſevere Apollo, who did not heretofore afford his Oracles, but with much adoe, to the devouteſt of men, is now become prodigall of them, and by an extraordinary miracle makes his beames ſhine in the Academy of the night.
Behold! view theſe faire Ladies, and judge whether wee need ſeek after any other Sun-ſhine; and whether our night can ever expect more glorious ſtars: you will gueſs by conſidering them, if it be juſt to conceale beauty: whether love can poſſibly permit it, ſince 'twill prove deſtructive to his Kingdome; whether Nature will indure it, ſince it injures her workmanſhip; whether 'twill not provoke God to rank his Image amongſt ſuch things, as are either hurtfull, or unprofitable; for indeed Beauty masqu'd is but as a Sunne eclips'd, or a treaſure bury'd under ground.
But to what purpoſe are ſo many uncertaine words? I have done, and have no more left, but to turn my ſelfe to you, faire Ladies, whom I would call the Graces, if 'twere not an injury to your Beauty to allow a Venus above you.
I have no more to ſay (faire Ladies) but to beg your pardon for our Academie, that was ſo blinde to make a queſtion in your bright preſence, whether it might be fit to hide beauty; for when ſhe propos'd this Queſtion amidſt the darkneſs of her night, ſhe had never ſeen the ſplendor of ſo many Suns; nor hath ſhe compar'd beauty, and deformity to injure your faire eyes, but, as a mark of her affection, weighed the one, and the other, to the end, that having exalted that Beauty, wee might lift up our eyes to admire it, and bend our knees to give it reverence.
The Effect of this Oration.
EXcept thoſe Ladies, that thought of preſerving their complexions, the Maſque had not one of its party; every one wiſh'd it might be ſent back to the other ſide of the mountaines, and that the French cuſtom might gain no footing in Italy. They ſayd that the Beauties of Greece and Rome would not have beene inferiour to thoſe of France, though they had had no Maſques to preſerve them. In concluſion, the firſt part of this ſpeech was utterly cry'd downe, and the latter had all the Votes; and it was the generall wiſh, that no faire Ladies might ever make uſe of any covering, but againſt the Sun, or the Winde.
Steſicrates the Raſh.
Apelles, and Lyſippus were onely permitted to paint, or make a Statue of Alexander, becauſe this generous Prince was unwilling to be put in condition to be undervalued, even in a Picture. Steſicrates as much beyond the other Statuaries, as a Mountaine is above a Statue, propoſes a deſigne of higher conſideration; 'twas of Mountaines contiguous to Heaven. He will make an Alexander of the Mount Athos to the glory of Alexander: who ever ſaw an107 Alexander mounted higher? He will place him a City in one hand, and a River in the other, and yet ſtill reſerve in this prodigious Coloſſus the reſemblance of Alexander. This is the ſubject of this Diſcourſe.
ALexander, the time is now come, that thou muſt perceive, that either Alexander needs no Statue to eternize him in the memories of men, ſince he is ſo deeply graven in their hearts, or that Steſicrates alone is worthy to leave to poſterity the Image of that generous Prince, which can no way reſemble him, unleſs it be fancied of greater things, then the underſtanding is able to conceive.
What? can it be poſſible, that, that Alexander, whom I have heard bewaile, that he was too ſtreightly confin'd within the vaſt compaſs of the Univerſe, ſhould eſteem a little cloth, or a few plates of Braſs a Theatre worthy his Majeſty? And how? can I leave Alexander in ſo pitifull a condition? he whoſe onely ſmiles or frowns create the felicity, or terrour of a hundred Kingdomes?
But what did I ſay? pardon me Great Prince, if I ſpake (before I was aware) of a hundred diſtinct Kingdomes, ſince we now ſee no body reign in the World, but Jupiter and Alexander. To paint Alexander to make his memory live the longer, were a raſh errour: If Alexander be borne mortall, and periſhable, as other men (which I will not undertake to prove) that were to increaſe not his glory, and eternity, but his ſhame, and frailty: He makes thee laſt but for a ſhort time, that wiſhes no more, and ſuch a thing as thy Apelles fram'd thee.
That very thing wherein he hath eſtabliſh'd to future ages the greateſt glory of ours is no ſtronger, then a poore cloth; and what can leſſe reſemble our Alexander, then one compos'd of ſo much weakneſs? If hee have fram'd thee of ſo feeble materials to take away the violence of that Thunder-bolt hee hath plac'd in thy hand, I excuſe the kindneſſe hee ſhewes to the world; but if he did it out of a beliefe to anſwer the qualities of the originall, hee is a Liar, a Traytor, a Blaſpheamer, even with his Penſill.
Alexander the delight of Mankinde, ſhall he put in a capacity to laſt but one age? Alexander borne for the good of the World, ought he to be truſted with a Thunder-bolt, but one hundred of years? What? ſhall thoſe that carry thunder be not onely ſubject to the injuries of time, but worms? Doe we multiply Alexanders to the end more then one may be deſtroy'd?108 and who can ſecure us, that the leaſt winde ſhall not carry away our Jupiter, as well as his Engle? but how comes it to paſs, that Lyſippus hath not been aſham'd to make thee of braſs? thee, who deſerveſt Statues more precious then that of Artaxcrxes?
Braſs is too hard and rude to repreſent an Alexander ſo clement; who is never braſs, but when hee fights againſt an Enemy. When thy hand (that hath been ever liberall) ſhall be implor'd to relieve all other mens neceſſities, wilt thou not complaine, though inſenſible, that thy hands are of braſſe? Alas! he that makes not thy hands alwayes doing good, knowes thee not.
By imitating the features and proportions of the body, we may well copy a Darius, but not an Alexander: Alexander was never buried in the ſuperficies of his Motherswomb; he hath a ſoule which reaches farther then himſelfe; and he muſt have ſomething in him larger, then the greateſt of things, who will picture that Alexander for whom the world was too little.
'Tis I. Great Prince, who will frame an Alexander which ſhall borrow ſome of the Vertues of the Originall: Heare, conſider, and by the nature of my deſigne judge, what an eſteem I have of thy worth. The large extent of the high and lofty Mount Athos, appears in the confines of Thrace, whoſe top mounts up even to the very ſtars, and the foot reaches very far into the Sea.
This is the onely matter I finde worthy to receive from Art the forme of that Alexander, who even in Effigies is fit to command the whole Earth: Yes Alexander, thy courage hath made thee head of all the Earth, and I am reſolv'd to eſtabliſh thee ſo. This is that Athos, whoſe foot was divided from the Continent by Xerxes his raſhneſs, who to leave a monument of his power would make it poſſible to ſaile over Mountaines, and to march on foot in the midſt of the Sea.
What higher thoughts did ever enter into the heart of man? and yet I will bring it to paſs, that the World ſhall ſee the higheſt Fancy of this ambitious Monark, ſhall for ever lie proſtrate at the feet of my Alexander. This Image ſhall have a City in the right hand; for even in a Statue the hand of Alexander ought not to be without command.
From the left a River ſhall powre down; for, what can better reſemble Alexanders liberality, then a River? My intention is, that even in Statue Alexanders hand ſhould be a Fountaine of goodneſſe. This is the Alexander Steſicrates hath deſign'd: The worth of my Heros will not agree with a traile Statue.
109'Tis to doe Alexander an in jury to imploy any thing leſs then the Mount Athos to repreſent ſuch a Greatneſs, under whoſe ſhadow ſo many Nations flye for ſhelter. Wouldſt not thou complaine of an Artiſt, who thinking of Alexander, could fancy any thing lower, then a high Mountaine? Every Apelles, every Lyſippus can counterfet an Alexander; 'tis Steſicrates onely can draw his true Copy, Every Apelles, every Lyſippus can make an Alexander; bu•'tis Steſitrates onely can frame an Alexander the Great. For indeed who can looke upon my Alexander without admiration? who will not preſently know it to be Alexander, that hath alwayes a City in his hands? Is't any new glory to this hand to give away Cities, even for Almes?
Pictures ought, if it be poſſible, to have not onely the are of thoſe Heroes they repreſent; but ſomething to denote their principall inclinations, to the end they leave as well their glory as their Countenance to poſterity. Now 'tis impoſſible better to repreſent Alexander, or more lively to expreſs his liberall inclination, then by placing a City in his hand, as if he were giving it away.
'Tis in this manner we ought to make Copies of Alexander, and not with a Penſill, which draws nothing but the ſhadow of the Body it pretends to imitate, and that but imperfectly. In that manner, which I deſigne thy Statue, if to the misfortune of the world, it should ever fall out, that thou shouldſt finde thy ſelfe mortall, I dare promiſe, it shall never come to paſs, that Alexander shall be left without a ſoule: if thou loſe the reaſonable, thou shalt not part with the vegetative ſoule; and ſo long as the Earth brings forth Trees, shall Alexander flourish.
The World cannot containe an Alexander greater then mine: He that deſires a greater muſt finde a World, that hath more ſpace betwixt Earth and Heaven: He that would fancy him more liberall, muſt finde out a Liberality more profuſe, then ſuch a one as overflowes, more profitable; then that which nourishes mankinde, more conſtant and durable, then that which belongs to my Alexander, whoſe ſpring ſhall never dry up.
To make Alexander an ordinary thing, though 'twere but onely in an Image, is a crime in that underſtanding, that can ſtoop to ſuch a thought: Wee muſt either finde out ſome place where 'tis impoſſible to erect any other Statue, but thine, or finde out ſome matter capable of no other forme: otherwiſe how ſhould we diſtinguiſh thy worth from ſome ambitious rich perſon, that had a minde to be equall with, and perhaps greater, then Alexander?
110That Hercules, which liv'd before thee, knowing that without a rough draught 'twas impoſſible to deſigne an Alexander, fixt the bounds which he preſcrib'd to his courage, in the middle of the vaſt extent of the Ocean, to put thee in minde that Hercules and Alexander ought not to erect Trophies to their memories in ſuch a place, where the meaneſt Citizen may lay the foundation of his.
Wilt thou ſuffer the Image of ſo great a King, promiſcuouſly to be made an ornament to every Houſe? Divine Alexander, canſt thou (though but in Effigies) indure to have a Maſter? Pardon what I have ſaid; though I am ſo much concern'd in the honour of thy name, I could yet approve of the outrage done to thee, if for the generall good of the Univerſe, they could finde out a man worthy, that Alexander ſhould ſerve for an ornament to his Pallace.
But who ſhall that man be? If I were to adorne a houſe with Alexanders Picture, Jupiter forbid! it ſhould honour any other, but his owne. I will frame an Alexander which ſhall be an Ornament to the World, a Burthen to Hell, and profitable to all men; I will make an Alexander, who ſhall have the center of the Earth for his foundation, the Sea for his Looking-glaſs, the Earth for his Theatre, and Heaven for his Pavillion: Steſicrates his Alexander ſhall be ſubject to no miſadventure but the fall of Heaven, which is ſo neare him.
If nevertheleſs it be poſſible for him to periſh under thoſe Ruines, who hath ſhoulders ſtrong enough to prop up Heaven, which is the onely part of Nature, which hath not yet been partaker of the good thou haſt done to the Univerſe.
To conclude Alexander, I did intend my boldneſſe ſhould imagine things for thy honour, which even timerity her ſelfe durſt not have thought on. The Gyants, to lift themſelves up to Heaven, Fanci'd not a higher Ladder, then I have made for Alexander; and yet I feare not Thunder bolts, unleſs Heaven ſhall prove envious of thy Vertues.
Thou ſeeſt, moſt generous Prince, what kinde of Statue I am preparing for thee; God onely can make a greater: I know not whether 'twill pleaſe thee, but I ſhould be very unfortunate, if Alexander (the King of all that are magnanimous, as well as of the Macedonians) ſhould undervalue a Statue, which Steſicrates to the wonder of the World intends to ſet up to the eternity of his Maſter. The Heavens, the Sea, and the Earth have all ſworn their aſſiſtance to the compleating of ſo marvellous a worke.
The Sea, as his Tributary will be ever at his feet; the Earth will embroyder his garments with Trees, Hearbs, and Flowers; and the Heaven will111 crowne the fore-head of Steſicrates his Alexander with Starres eternally.
What more legitimate Prince can the Earth obey, then him that ſhall be crown'd by Heaven? In briefe, nothing ought to be above my Alexander, but that which can make an Alexander greater then mine. That raſh perſon who ſhould dare to attempt to overtop my Alexander, cannot poſſibly riſe higher without knocking his head againſt the Region of Thunder-bolts, which would ſoon puniſh his ambition.
Hercules, had no Steſicrates, had he had one, he would never have contented himſelfe with two poore Pillars, which were (to ſay truth) too low a thought for ſo high a Spirit.
I will let all the World ſee, that Jupiter and Alexander are two neighbouring Monarches, and that the bounds of their Empires are very neare one another.
In effect, if it come not neare Heaven, wat Kingdome is left in the World, to which Alexanders extreame courage may further aſpire?
Thus probably Steſicrates ſpake to Alexander, but his Rhetorique could make no uſe of Hyperboles, ſince the Heavens and Mountaines were his moſt ordinary conceptions.
The effect of this Oration.
ALexander was about to anſwer Steſicrates, when hee was hindred by Apelles, who ſpake to him as you ſhall heare in the next.
Apelles Revengefull.
Becauſe Steſicrates boaſts, he is able to frame the Effigies of a man, out of a Mountaine, we ought not from thence conclude him, worthy to triumph over Apelles that had deified a mortall Man. Apelles was willing to revenge himſelfe upon Steſicrates, and I finde Steſicrates had reaſon to tremble before a Man, that could not only repreſent the Thunder-bolts, but him that made them. The Reader is onely deſired (as Alexander did) to heare the Anſwer to this Raſh Perſon.
BEhold at thy feet, O great King, Apolles, whom they accuſe upon pretence, that he hath offended Alexander; canſt thou believe it? thou who knoweſt that I have alwayes had my ſoule, mine eye, and my hand imploy'd neare an Alexander, who holds the Thunder in his hand; thou, I ſay, muſt not expect that I will now imploy my hands to petition thee, to be favourable in my cauſe; for thoſe hands which know how to make an Alexander, cannot put themſelves into the poſture of petitioning, neither ought I to doe it, for if I have erred, that I have it either by intention, or action; my action hath deified thee, and for my intention I need not diſcover that to a Jupiter, he knows the heart; in a word, the ſame I have made thee, the ſame I implore thee.
O how unfortunate ſhould Apelles be, if to be clear'd he were forc'd to offer his vowes in any other place but at thy feet? indeed whither ſhould he go elſe? ſhould hee goe to the feet of that Jupiter, from whoſe hand hee hath taken the Thunder, to give it to his Alexander? it is not very likely for him to finde protection there?
My Accuſer is Steſicrates, that raſh Steſicrates, who envying thy valour, and not knowing how to oblige all the Divinity of Heaven to conſpire againſt113 Alexander, would oblige Alexander to remove Mountaines that he might be taken for a Gyant, and have the ſame puniſhment. I will defend my ſelfe, not that I think this accuſation can leſſen me in the opinion of that Alexander whom I have made a Jupiter, but that they may ſee that none can be near Alexander without being enobled with frankneſs of ſpirit, being unjuſtly debaſed to return due reproach to an inſolent depraver: I have made a Picture of Alexander in matter facile, and gentle, to make it reſemble Alexander, even in facility, and gentleneſs to comply with the love of his ſubjects, who each of them burne, with ardent deſire, to have him their Alexander, and to offer their oblations of vows to him; Alexander is not only the head, but the heart of all his Subjects.
If I had framed an ALEXANDER of a ſtupendious fierceneſs, I ſhould have defaced that ſweetneſs, which of an ALEXANDER hath made him eſteemed a God, through all his Dominions: I have made him common, but not vulgar, and if by chance the meanneſs of the matter render him leſs valuable, he hath his weapon of terrour in his hand, the Thunder-bolt will ever procure him reverence; in very being ALEXANDER hee is valuable; and being depainted in cloth, he is the more communicable, hereby he ſhall reigne in every houſe, as he doth in every Kingdome, it will be my glory to have multiplied ſo many ALEXANDERS in the world; I might have provided a figure of gold, leſs precious, for all that, then this my object, if I had deſigned to have my ALEXANDER eſteemed for the matter; but in this, ALEXANDER is the ornament of ALEXANDER.
Let him covet glory from without, who hath none eſſentiall within him: but the Beauty and Majeſty of ALEXANDER hath luſtre enough of themſelves; I will have all the world bow their knees before this poore piece of cloth, that meane and contemptible thing, which thou ſtriveſt to trample on, O Steſicrates, ſhall reigne over all the Mountaines thou deſigneſt!
The wiſe Lycurgus, thinking it not fit to diſtinguish the poore from the rich, at leaſt in the ſervice of the gods, ordained by a decree that they ſhould offer no ſacrifice but of things of low price; even ſo, have I facilitated the meanes for all perſons to be owners of an ALEXANDER, to whom they may pay their dayly reverence; the gods accept the will, and not the Expence; let the windes carry my ALEXANDER whither they can, they ſhall never carry him beyond his Empire; whereſoever he ſhall come, he ſhall finde Subjects and Altars.
I have made him of Linnen, to make known to the World, the merit of a man who knowes how to make himſelfe adored even in a Picture drawne114 upon a piece of Canvas: but the envy of this inſolent man, ſtopt not there, he would have me guilty of treaſon becauſe I have placed a Thunder-bolt in the hand of that ALEXANDER, which he would have made of Earth: I have placed a Thunder bolt in his hand, that the world might know that ALEXANDER is my Jupiter, that my Jupiter ſhoots no Thunderbolts, and thereby may learne that ALEXANDER deſerves Incenſe.
If I had intended to make him as terrible as amiable, I would have plac'd his ſword in his hand, which is a Thunder bolt which never falls in vaine; what? doſt thou wiſh his Thunderbolt had beene throwne? and doſt not perceive, impertinent fool, that if ever it go out of his hand, it will hurt no other ALEXANDER but thine? it will rend Mountains: it was an effect of my gratitude, not my invention, O great Prince, to place a Thunderbolt in thy hand; for who hath given me Campaſbe, the faire Venus that reignes in my heart, but ALEXANDER? why ſhould not he, that hath receiv'd a Venus from him, furniſh his Jupiter with Thunderbolts? and why? can any but Jupiter give a Venus? but I wonder not at this mans extravagant undertaking, his wit is perverted, hee is an enemy to Nature, and to ſhame her would in ſpite of her teeth, transforme Men into Mountaines, and Mountaines into Men.
O ALEXANDER! he doth not complaine, that I have made thee a Thunderer, but that I have made thee a Jupiter; if it were for the worlds ſafety that made him complaine, to ſee the number of the Thunderers increaſe, he would not frame an ALEXANDER that ſhould with his owne hands carry Cities to ruine: this monſtrous Gyant deſerves a more ſevere puniſhment then thoſe of Phlegra; for if they raſhly endeavour'd to climb up to Heaven, they were content to leave the Cities at leaſt quiet upon Earth; but I hope there will be no need of Thunder-bolts to ruine this Coloſſus, ſince he carries a River in his hand, ſufficient to overwhelme his pride, and to drowne himſelfe, as a juſt puniſhment of his crime that undertooke to overturn-Mountaines, and to precipitate Rivers; behold what a kinde of ALEXANDER this Steſicrates fancies, who is a greater Enemy, and more injurious to the fame of ALEXANDER then to that of Apelles.
Behold, but not without vengeance, how he leſſens thine honour, to advance thy•tatua, he would make an ALEXANDER as heavy as the Earth, an ALEXANDER that inhabits the Ayre, and troubles the Sea; his ALEXANDER ſhall have his forehead crown'd with Tempeſts, and his ſides with Precipices, ſo that it ſhall be impoſſible to approach his feet, waſh'd with the Sea, without Shipwrack.
115Who ever ſaw a leſs conſiderable, a more pernitious contemptible ALEXANDER, then that which Steſicrates hath formed? Sir, he expoſes you to the Thunderbolts, and reproaches me for putting one in your hand; I humbly ſubmit the cauſe to your judgement.
Thus Apelles oppoſeth Steſicrates and theſe two flatterers, would make this Prince believe, that the one could make a Mountaine to be ALEXANDER, and the other make him a Jupiter.
The Effect of this Oration.
THE Painter got the better of the Carver, and Apelles Penſill triumph'd over Steſicrates Chiſsell: Alexander was content to bee thought the wonder of all Ages, without being a Monſter; in concluſion be heap'd honours upon Apelles, and put not Steſicrates to deſpaire, for he found good reaſon to be ſatisfied with the magnificence of a Prince, who knew how to recompence a good inclination, as if it had been a deſert.
The Apologie for Mariage
A Queſtion was propoſed by one in the Academy of Sleepers to be debated, which of the two, either a Wife or a Suite in Law, was the greateſt diverſion from ſtudy: One, who having a Law-ſuit, and no Wife, and ſo by conſequence, better knew the payne of pleading, the the pleaſure of Love; ſeemed to diſclaime againſt Mariage, Manzinie ſtopped himon this manner.
I Have alwayes heard with ſubmiſſion, and reſpect (O noble Academicks) •ll the diſcourſes you have raiſed, and I never had the leaſt inclination to condradict the opinions of thoſe exalted ſpirits, who, with ſuch facility (as one may ſay even in their ſlumberings) accompliſh all their undertakings with honour, and applauſe; none of my opinions have been inconcurrent with yours, and I have never had but a high value for you, I have made it my honour, and eſteemed my ſelfe happy in the conformity I have had with ſo many excellent men.
But if I have followed your tenents hitherto by reaſon, I muſt abandon them at this t•me by duty, finding I am too ſenſibly provok'd by a Problem, which by treating women ill, gives mee occaſion to manifeſt to her (the Loadſtone of my heart) that in what place ſoever I am in, I will alwayes enter the Liſts, not onely for the Intereſt of her perſon in perticular, but to defend the honour of the Sex in generall: I am demanded (if I rightly underſtand the Queſtion) which is the greateſt hinderance to ſtudy, a Wife, or a Suit in Law? but can there be a heart, inſenſible enough, to doubt the advantages which men receive from Wives, and compare them to a thing ſo con•rary?
What! (my Lords) Mariage, which we may cal the only love Lawful, the bond which unites the Univerſe, and the laſt felicity of unreaſonable man, ſhall that be reckoned amongſt the greateſt misfortunes of humane tranquility? I pretend not (my Lords) to prove to you that a Law-ſuit is a greater hinderance to ſtudy, then a Wife, not ſeeing how I can doe it, without ſacriledge; for if I ſay, that a Wife is a leſſe obſtacle to ſtudy then a Proceſs in Law, I ſhould yield that a Wife is a hinderance to ſtudy, which I will never doe, I muſt not be ſo unjuſt or ungratefull to admit of a blame in that eſſence, from whence I have mine, and by whom I expect the felicity of my dayes.
What obſtacle can ſhee bee to ſtudy, who brings to our houſes wealth, beauty, modeſty, and Vertue, who comforts us in all the miſadventures of our life, who partakes our happineſs, and who becomming an inſeperable companion of our fortunes, diminiſheth our diſpleaſures, and increaſeth our ſatisfaction, by the ſhare ſhe hath in it? no, it is impoſſible that ſhe ſhould be a hinderance to ſtudy.
On the contrary we may ſay, that ſhe is not onely a meanes to make us ſtudy, but an eaſe, and conſolation of the wearineſs which followeth it; and to ſay in a word, a ſubject, her ſelfe fit to be ſtudied; and to evidence the truth of what I ſay, wee muſt have recourſe to experience, all the117 world knowes that there is no perſon exempt from the care of buſineſs, but thoſe onely who have Wives, their wiſdome and induſtry ſupplies the mens places, and gives them leaſure to imploy, in ſtudy, that time, which otherwiſe they would owe to the neceſſities of domeſtick affaires, and this being true, why ſhould we call that our hinderance to ſtudy, which furniſheth us with meanes to give our ſelves abſolutely to it? and why ſhould wee not owne to bee indebted, for this good, to ſo perfect a Sex? that a Wife is a conſolation of the Labours, and travels of ſtudy, is not to bee doubted.
A Husband, in comming out of his Cloſet, meets with a Perſon, whoſe complacency cheers him after his ſolitude, whoſe converſation gives new lights to his underſtanding, and who, by the ſweetneſs of her Eyes, makes him forget the paines, which the tediouſneſs of ſtudy gave him, and prevents the irkſomneſs, and laſſitude of ſpirit, cauſed by long reading; but if ſhe be a help for ſtudy, and an eaſe to the anxieties which it leaves? ſhe is alſo (as I have ſaid) a ſubject proper for us to ſtudy, and, I thinke, it will not be hard to prove to you, if a Wife be good and vertuous, ſhe produceth in our ſoules an emulation, which inclining us to imitate her, is more profitable to us, and draws us nearer to the way of Vertue, then Philoſophy it ſelfe.
If on the contrary ſhe hath wicked inclinations, inſtead of being an obſlacle to ſtudy, ſhe conſtrains us to ſtudy, with care, the way to change and mend her, or to indure her evill cuſtomes with patience; no, no! a Wife is not a hinderance to temperate ſtudy, but ſhe is a hinderance to the debauch of ſtudy, that is to ſay, to the exceſſive labour, ſince ſhe rules and moderates it.
Thoſe, who ſeek for true knowledge, learne it, and not onely in Bookes, but finde it in all things which come in their way; ſtudy it ſelf hath need of moderation, for he which ſtudies, as if he had nothing elſe to doe in all his life, but to turne over the leaves of Books, and to load the Memory with the doctrine of all Ages, cannot ſay he ſtudies reaſonably, but wee can aſſure him he loſes the occaſion to ſhew in eff•ct, by ſome great, and generous actions, the fruits which he learnt from Philoſophy, with ſo much paines, ſtudy, and time.
He that ſuppoſeth his Wife a hinderance to ſtudy, hath without doubt, his ſpirits dep•aved; he ſearches not for knowledge, but ſatisfies his curioſity; hee ſtudies not to become either more able, or more vertuous, but onely for his divertiſement: it is no wonder (my Lords) if he that is intemperate, even in good things, and loves not Vertue it ſelfe, but, by the118 voluptuouſneſs of his ſpirit, maintaines that a Wife is a hinderance to ſtudy the firſt diſorder of the ſoule cauſes the ſecond, and (I think) I ought to ſay that he, that ſindes a Wife an obſtacle to learning, and would baniſh her from the ſociety of reaſonable men, is himſelfe a hinderance to Vertue, and to the felicity of mankinde.
Socrates, the wiſeſt of all antiquity, and ſo acknowled'd by the Oracles themſelves, lived a long time maried unto Xantippe, whoſe humour was ſo unquiet and diveliſh, that we may ſay ſhe was poſſeſs'd with a Divell rather then a ſoule; and yet to ſhew that Socrates believ'd not that a Wife was an enemy to Philoſophy, though ſhe whom he had was very troubleſome, and that ſhee made his life unto him ſuch, as all the world call'd a continuall Hell, yet ſhe was no ſooner dead, but he eſpouſed Mirro, ſiſter to Ariſtides, and, by this ſecond Mariage, gave an illuſtrious example to approve my Tenent; not onely a Philoſopher, a Socrates to take a Wife after Xantippe, but a Philoſopher that knew by experience what belong'd to a wicked Wife; yet for all that he tooke one, and ſo much for the advantage of my Argument, that he was a Philoſopher, and a Philoſopher, whom other Philoſophers acknowledg'd for their Maſter.
A vertuous Wife invites thee to Vertue, and a wicked one makes thee exerciſe it, ſaid that Maſter of knowledge, who ſuffered, with a marvellous tranquility, all the outrages his Wife did him; if I were not afraid to anger thoſe of a contrary opinion to mine, I ſhould ſay, that a Wife is not onely, not an obſtacle to ſtudy, but ſhe is more advantagious then ſtudy it ſelf, if we will conſider the utility of domeſtick affaires; how much labour and time might we expend in ſtudy, before we ſhould gaine ſo much as our Mariage ordinarily affords us?
We are borne in an age wherein we may ſay, the Muſes field is the barreneſt ground we could undertake to manure; if we value profit by the ſatisfaction of the minde, what ſublunary bleſſing can raiſe us to more felicity, then the affection of a lovely perſon, who in giving us children, gives us the pleaſure of being fear'd, obey'd, and lov'd? if wee will conſider the conſolation in point of Vertue, we ſhall find it ſublime; by the ſweetneſs of her eyes, we may obſerve a Ray of the Divinity, and lift up our thoughts by beholding the marvels in his creature, to the contemplation, and admiration of the Creator; what Bookes, what Philoſophy can teach us ſo perfectly temperance, moderation, piety, devotion, and continence, as the example of a vertuous Wife?
But if any, in reproving me, ſay that all Women are not faire, and that all Women are not good, I ſhould anſwer him, that there is no Woman ſo119 ugly, but cuſtome and converſation rendreth faire; nor none ſo wicked, but his Vertue may make good.
If I would maintaine my tenent by a multitude of Reaſons, the juſtice of my cauſe would furniſh mee with enough; but ſhunning tediouſneſs, what I have ſaid is ſufficient to clear to you, that this Queſtion is a Problem, without Problem, not doubting but you perfectly know, manger the eloquent diſcourſe of my Adverſary, that it is impoſſible for a Wife to be a hinderance to ſtudy, but that I may intirely deſtroy a problem, which ſo uncivilly endeavours to diſparage a Sex, for whoſe ſakes I declare my ſelfe partiall, and of whom I am an Adorer, if not an Idolater.
It will be neceſſary to adde ſomething, and to maintain alſo, that a Proceſs in Law is no hinderance to ſtudy; for on the contrary, it may advance it: but if any oppoſe my opinion, I will give him for example the diſpute now agitated between us, for the judging whereof, this noble Aſſembly are met.
I have obſerved in the ſoules of every one in particular, a redoubling of light, and knowledge, which makes me confident, that it is impoſſible, but that a Law-ſuit it ſelfe helps ſtudy.
Alas! what do I do? little judicious that I am! whilſt I enter to diſcourſe of troubles in Law, I hinder you from going home to give thankes to thoſe amiable Creatures your Wives, whom I have proved to be ſo great an advantage to the ſtudy of knowledge.
The Effect of this Oration.
EVery one agreed that a Suit in Law, and Study could not dwell together; but in reſpect the Academy was compoſed of Men that were maried, and of others that were not, this reply for Mariage did not paſſe without diſpute; in the end, the plurality of voyces carried it, and they intreated Manzinie to remember, that Apollo was never maried, nor was Minerva, and that the Muſes are Virgins, Antiquity having a minde to teach us, that Study,120 and the cares of Mariage are almoſt incompatible, and that we may ſay this without offending the beauty of Ladies, that the Muſes often dwell with love, and the Graces very rarely with Hymen, but never with Diſcord, who cauſes all Law Suits; ſo that without determining which was moſt contrary to men of Learning, Mariage, or a Suit in Law, they concluded that Men, that addicted themſelves to ſtudy, ought not to have the one, or the other.
The Philoſophy of Love.
All Ages have made a Diſpute, whether the Body were the Priſon of the Soule? and Manzinie was forc'd to revive this Philoſophicall queſtion, at Gennes in the Academy of Sleepers. This ſerves for the Argument of the following diſcourſe.
THE greater the Queſtion is, (moſt illuſtrious Auditors) the leſs proportionable is it to my abilities: It is to be inquir'd, whether the ſoule be Pris'ner in the body, but which is fit to determine it, the ſoule or the body?
The body cannot diſcourſe it, without being inform'd by the ſoule, and then it followes, that the body is govern'd by the ſoule; but, if the ſoule be to diſcourſe the matter, 'tis neceſſary that the body afford it not only the liberty, but the means, in repreſenting the ſpecies of thoſe objects, which it conceives not onely to helpe the underſtanding, but to direct her in point of election; and from thence it may ſeem that the ſoule is rul'd by the body.
121For my part, whatſoever others may ſay, who have more knowledge, I eſteem it a very hard queſtion to reſolve: And as I finde my ſelfe unable to determine it, ſo I think 'twill be ſuperfluous to diſcourſe of it, ſince I ſhall be able to do nothing but multiply difficulties, and contradictions. Nevertheleſs, to the end my obedience may ſupply the place of merit, and my will amend the defects of my judgement, I am reſolv'd to acquaint you with an adventure which hath happen'd to me; which though it may ſeem a ſtory too farr diſtant from the ſtile of an Oration, it will not be impertinent to the buſineſs propos'd by the Academy.
Doe me the favour to heare; for ſince I ſpeak only to obey, I may boldly ſay, I deſerve to be heard: I was laſt night in my ſtudy drawing ſome few lines to demonſtrate (according to your orders) that the Body is the Priſon of the Soule; when a friend of mine came in, and ask'd me what I was doing, and whether I had nothing to read? I told him I was tranſcribing ſomething which I had compos'd to ſpeak to the Academy, and that I would be glad to ſhew it him, and to be govern'd by his judgement: He expreſs'd a great deſire to heare it, ſo that (as if I had been before this Aſſembly) I began in this manner.
That the Body (moſt excellent Auditors) is the Priſon of the Soule, the ancient Philoſophers have born Witneſſe; the Divine Prophers have prov'd it, and our owne ſoules make it evident every day; which, being oppreſs'd with the burthen of the mortality of the body, (which is worſe) ſo fettred in this Earthly abode, that they have wholly loſt the uſe of their liberty, which would ſoone conduct them (could they act freely) to that place to which they aſpire, as to their Centre.
Bring my ſoule out of Priſon, ſaith David, wearied, and diſguſted with the unfortunate, painfull, and miſerable condition of our life, into which no man enters, but weeping, nor leaves it ▪ but he is reduc'd to nothing.
Seneca wrote, that his Body was the burthen of his minde, which was ready to ſinke under the weight, and was kept in continuall chaines. And Proclus under the name of confinement ſeem•s to inlarge (not mend) this Priſon; for he alwayes declar'd, that God had confin'd the ſoule to the body, as to a peſtilentiall and miſerable place.
This body is a Priſon in which the ſoule is oblig'd to anſwer before the ſupreame Judge, with what gratitude ſhee hath reſented her creation; and from thence muſt ſhe expect the ſentence, which declaring her innocent, muſt diſ-ingage her from thoſe bonds, which hinder her from mounting up to Heaven.
122It ſeem'd ſtrange to ſome of the Ancients, who were ignorant of this truth, that God ſhould make the Planets and the Stars of Fire, (for ſo they believ'd) the Winds of Aire, Fiſhes and Birds of Water, and Man of Earth, an Element inferiour to all the reſt, and that Man was thereby oblig'd (at leaſt in the worthineſs of his matter) to give place to the leaſt Bird that flies, and the meaneſt Fiſh that ſwims.
But they conſider'd not, that 'twas not probable God would have rather made choice of the Earth, then any other Element to frame a Body to the Soule, if he had deſign'd to build her a Pallace.
He made the body of Earth, becauſe he meant it for a Priſon: when hee reſolv'd afterwards to build them a Royal Pallace, he made uſe of the light, and not of the Earth, and allow'd them the Sun for a cloth of eſtate, and a Throne imbroyder'd with Stars.
Plato affirmes in his Timens, that after God had created Soules, hee lodg'd them in the Stars, as in their proper Sphere; as in a place proportionate to their naturall qualities; and that there was their abode before man was created; but that afterwards (by a ſtrange madneſs) they grew ſo ingratefully in love with Earthly things, and ſo weary of Heavenly, that the Divinity, being infinitely diſpleas'd at their errour, and ingratitude, threw them headlong, from Heaven, and confin'd them to the Body, which is the Priſon where they are tortur'd, and doe penance for their crime: But if any man will reject other mens Authorities, and deſire a clearer demonſtration to aſſure him, that the ſoule is indeed a Pris'ner to the Body, the Argument may be fram'd in this manner.
In relation to its place, the ſoule hath no liberty, for although it be a ſpirit, like an Angel, nevertheleſs it cannot, like an Angel, remove it ſelfe from place to place, ſo much is it tied to the body. It hath no liberty in relation to its objects, becauſe being a Pris'ner ſhe abſolutely depends upon the will of her Jaylor.
She can think nothing without thoſe Idea's the Body repreſents, nor doth any thing enter into the underſtanding, which paſſeth not through the ſenſes: Nor hath this poor P•is'ner any more light to her minde, nor liberty to her will, but what it pleaſeth her Keeper to grant.
If this ſevere Guardian ſleep, it is then, that, contrary to the Nature of other Pris'ners, ſhe is ſo cloſely lock'd up, and ſo totally depriv'd of liberty, that although it bee moſt certaine, that the Soule wakes, whilſt the Body ſleeps, yet is it as undoubted an Axiom (which cannot be queſtion'd in our Church without a crime) that what operation ſoever the Soule may have during ſleep, it can neither merit nor offend.
123Judge then, whether the ſoule be free, when it hath not ſo much as the liberty to ſin: The Soul hath no liberty to operate, unles the Body give it; nor hath it leave to refuſe thoſe imployments, which that commands. In what then can the Soul be free in the Body? And truly (to paſſe from intellectuals to manners) if the Soule were not faſten'd to the Body, how is it probable it could be pleas'd in ſo unlucky a Manſion, which all Ages have confeſs'd to bee onely a place of complaint, and miſery?
O miſerable man! one cannot ſo much as name thee, without treading thee under foot; thy Body being compos'd of Earth, thou art throwne to the ground, as ſoone as thou art nam'd; thou art impriſon'd in a Body made of Earth, conceiv'd in ſin, borne in paine, and expos'd to all the tyranny of fortune, to whom all ſeaſons are troubleſome, all the Elements dangerous: Thy Soule is plac'd in a body, which derives its diſeaſes from its proper nouriſhment, and perils from its owne wealth, which loves not without griefe, hates not without trouble, and poſſeſſeth nothing without torment: in a body to which the influence of Heaven deſignes diſaſters, the Earth brings forth death, and hell prepares torments.
Judge then whether a ſoule created to bee partaker of eternall felicity can willingly make that her habitation? But why doe I ſpeake of Heaven and Hell? thoſe are things too great to be nam'd in a diſcourſe of ſo meane a ſubject.
This unfortunate man is obnoxious (both dead and alive) to ſuch things as ſcarce have a being, which may (almoſt) be call'd nothing. An atome animated, a flea devours his bloud; a Worme of the Earth will gnaw him, if he be a Giant: and after all this cannot be thought, that the Soule (which is but little inferour to the Angels, which may and ought to aſpire to eternall glory) ſhould willingly and without conſtraint, dwell in a body ſubject to theſe conditions? ſure 'tis impoſſible.
The ancient Philoſophers, who were men of great wiſdome, did very rightly ſay, that a dying man was ſet at liberty, and layd to reſt, when hee was dead.
But if ſome men ſhould doubt this truth, by ſeeing with what an affection the ſoule is tied to the body, and when 'tis forc'd to leave it, with what extraordinary expreſſions of ſorrow it ſighs, to part with a place, which it would never grieve at, had it not been pleaſed with it: let them remember, that it ſighs and laments, not for love of the place ſhe is to leave, but feare of that, to which ſhe is going: for, who can aſſure her ſhe is not to dye with the body, ſaid Themiſtius, who had not learn'd a better Doctrine from the Schoole of the Goſpel?
124The life the gods have given is a hidden thing, ſaith Heſiod. If the Soule then feares not to die, as to its being, it may, as to its well being. No man knows whether he be worthy of love or hate, and therefore the Soule of a juſt perſon will part with leſſe griefe, and more aſſurance, then a wicked man, becauſe the goodneſs of a mans life makes him reaſonably hope for happineſſe at his death.
Moſt noble Auditors, I was ſcarce advanc'd thus far in my diſcourſe, or to ſpeake truth, I had ſcarcely begun to read him my Reaſons, when my friend (who had before expreſs'd by his wry-mouths and gaping at me, how little ſatisfaction hee receiv'd by my Arguments) interupted me in an inſtant; hold your peace, ſaid he: for (by the faire Eyes that I adore) I am no longer able to indure this impertinence.
I ſpeak with that ſincerity which a Soule ought to have, that loves truly: and how is it poſſible, that ſuch a man as you, who have alwayes delighted in the beauty of Learning, ſhould ſuffer himſelfe to bee throwne downe headlong into ſuch low conceptions? In what condition are you? what? the Body the Priſon of the Soule? he ſpake this in ſuch a manner, with ſuch a kinde of ſcorne in his Eyes, that inſtead of angring me, he made me laugh; and preſently drawing a golden Caſe out of his pocket, hee drew neare the Lights, and ſhew'd mee the Picture of a Lady extreamly beautifull: I confeſſe the ſight ſurpriz'd me, and that my ſoule was fixt upon't with delight, and that I turn'd not mine eyes off from it, but to have the content to returne.
I had continued longer in this extaſie, had not my friend catch'd his Picture out of my hands: And now (ſaid he) what do you reſolve? can you ſtill continue in your falſe opinion? I, who by this admirable Viſion was not onely diſturb'd in the courſe of my bloud, but of my reaſon; aſſur'd him, that I knew not, what he meant to inferre upon his Propoſition: Hee anſwer'd me on a ſudden; If thou be not ſtarke blinde, Judge whether ſuch Bodies as this repreſents, are fitter to be call'd horrid priſons, or objects of felicity?
I preſently apprehended the ſubtilty of his amorous Philoſophy, and made him anſwer, that I acknowledg'd my ſelfe vanquiſh'd, and would preſently teare my papers, that they might not remaine as teſtimonies againſt mee of my former errour: But hee would not ſuffer mee to doe it, but ſpake to mee in this manner: That thou mayeſt not believe, that the blindneſſe of love rather then the ſtrength of Reaſon invites mee to oppoſe thy Arguments, doe mee the favour to heare me a little.
125'Tis the property of the forme to containe, of the matter to bee containned: If then thou wilt not ſay the forme is contain'd by the matter, thou canſt not more affirme, that the Body is the Priſon of the Soule, ſince the Soule is the true eſſentiall forme of the Body.
Nothing can bee belov'd but what is good, and beautifull: The Soule, which is all ſpirit•, and light, loves the Body; Therefore the Body is the good, and not the Priſon of the Soule. Aristotle hath prov'd the major, and the Soule proves the minor (as thou thy ſelfe haſt confeſt) when being forc'd to part with the Body it complaines and afflicts it ſelfe at this ſeperation.
Now, that the Body is the good of the Soule, and that conſequently it loves the Body out of its owne intereſt, and affection (and not for feare of being buried with it, as Themistius ſaid; nor by the violence of a forc'd neceſſity, as Seneca did almoſt believe) I thinke I ſhall have no hard taske to prove, having Reaſon and Thomas Aquimas on my ſide: What difference (ſayd this Angelicall Doctor, who had a greater priviledge then any other to treat of Angels) what difference can be found betwixt an Angel and the reaſonable ſoule? The difference is, (ſaith he) that although both the one, and the other are ſpirituall ſubſtances, which may exiſt without a Body, the Angel nevertheleſs is perfect without the Body, but the Soule without the Body is imperfect.
The reaſon of this imperfection is, becauſe the Soule (being the very eſſentiall forme of the Body, and ſo eſſentially but a part) when it is deſtitute of that part which concurs with it in the conſtitution of the whole, muſt needs remaine imperfect.
From hence is riſen that opinion of ſome Divines, who it is poſſible in ſome meaſure to prove the reſurrection of the Body, even from the naturall ſight of Reaſon: becauſe the Soule, being naturally imperfect without the Body (as the form without the matter) & having a continued deſire of being re-united; it is a thing which appeares not conformable to Nature (which cannot indure perpetuall violence) that the Soule ſhould be for ever imperfect, and be continually agitated with an unceſſant deſire, and longing after accompliſhment of its naturall inclination: And therefore many believe that the happineſs of the Soule in Heaven ſhall not bee in its full perfection, untill the Body be likewiſe glorified.
So wonderfully are we made, (ſaith Gregory) that Reaſon poſſeſſeth the Soule, and the Soule poſſeſſeth the Body: and Aristotle gave this ſentence, that the Soule might governe the Body, as the Maſter commands the Soule.
126But not to trouble you with ſo much Philoſophy, behold (and then to my great content he opened the Box again) behold this face, that proves it better then all the Arguments in the World: I know thou look'ſt upon it with joy, and I very willing to contribute any thing to thy delight: Behold it, take it, and draw your Arguments.
I reply'd, I was ſatisfied, and wiſh'd him all content, who had ſhew'd me a face, that pleas'd me ſo much. In concluſion, I ſee that Love is a Muſitian, a Philoſopher, a Poet, a Divine, and what you will, and he that is not in Love is nothing; ſo that, my deare friend, it is not without Reaſon, that thou admirſt a face, which hath taught thee ſo many ſciences.
I have reaſon indeed (anſwer'd he) ſo to doe, for ſhould I doe otherwiſe, I muſt acknowledge my ſelfe both ungratefull, and ſtupid; for, to conclude (and then he tooke up his Poetick Vaine) who would not adore a Face, whoſe Eyes are Stars, or rather Suns; whoſe haire are threads of pureſt gold, & her complexion fairer then Aurora in her brighteſt luſtre? who would not adore a perſon, whoſe lips were of Corall, her teeth of pure Ivory, and her voice equall to that Goddeſs, which the ancient Poets call'd HARMONY?
Who would not adore ſuch a face as appears ſo beautifull, that 'twould doe the Sun an honour to be compar'd to it? To this ſparkling Beauty only I can compare the Stars, when I would flatter them: But let neither the Sun nor Stars grow proud of this compariſon; for certainly they muſt both yield, as well in power, as beauty to this incomparable. If the Sun can boaſt of being the Authour of life; this face hath the power of life, and death.
If the Stars glory of the power of their influence, thoſe Eyes determine our deſtinies at their owne pleaſure; I will not ſay as it pleaſeth their tyranny; for I will not place tyranny in Heaven. How then? ſhall this Body, which is ſo accompliſh'd, be believ'd to be a Priſon, and not a Paradiſe to the ſoule, that inhabits it? Oh Heavens! for what reaſon can that be? 'Tis I confeſs, a Priſon of the Soule, but 'tis of mine.
Well then in theſe dayes, either ſuch places as reſemble Paradiſe are Priſons; or the boſome of a faire Lady is no Priſon; or at leaſt ſuch Priſons are deſirable, as Paradiſe. So concluded this Poet in propoſe (ſighing and going from me) who had fram'd his Paradiſe in a Picture. My Noble Auditors, you have heard him, and me; be you the Judges. I have ſaid.
127The effect of this Oration.
THE Academy tooke the Lovers pa•t; every one believ'd the Soule was too perfect, and too innocent to be condemn'd to Priſon as ſoone as 'twas created. One amongst the Throng cry'd out, that if the Body were a Priſon, there were ſome bodies (at leaſt) which falſified the old Proverb, that no Priſon is beautifull: This Carahine recoyl'd as ſoone as 'twas ſhort, and Manzinie was forc'd to yield to the generall opinion.
The Puſillanimity of Seleucus.
I did never wonder much, that a Man compos'd of ambitious deſires, after the goods of fortune might bring himſelfe to complaine, that a ſingle World was not ſufficient to ſatisfie his deſire of glory: but I have not a little marvel'd that any heart could poſſibly grieve at that power, which all others ſo vehemently deſire. Seleucus ſigh'd at his being borne a King, and eſteem'd himſelfe buried under (not adorn'd with) that Diadem, which others account a Character of Divinity. I have often thought to have ſacrific'd to Fame to incline her to ſilence this fact; but finding it impoſſible to ſtop her mouth, I am reſolv'd to oppoſe this Diſcourſe, which cannot be heard without indignation, nor ought to bee paſſed by without puniſhment. 128Thus Manzinie deſign'd the Argument of the inſuing Oration.
THE deſire of Command hath alwaies beene the ſtrongeſt paſſionamongſt men; ſo that conſidering often the extreame impetuoſity of this generous affection, which hath ſo often overturn'd the World, I could not chuſe but ſearch into the Cauſe which hath produc'd this painfull longing in Mankinde.
But reading in Geneſis, where the Creator conſidering his owne excellence in that of his laſt piece of Workman-ſhip: I obſerv'd, that hee no ſooner ſaw that this work was good (as the Scripture ſaith) but by a Divine impatience, (if it bee lawfull ſo to ſpeak) he inſtantly began to bleſſe him, call'd him to the government of all things upon Earth, & gave him the command over all living Creatures; as if God had ſaid that power was the accompliſhment of all bleſſings, and that whoſoever had obtain'd it, might, and ought to eſteem himſelfe happy.
I proteſt to you (my Noble Auditors) I was ſomething exalted with this conceit, whereof I thought my ſelfe the Author: But I happen'd on a paſſage, which made me know that, in truth, it was a Divine Conception, lively expreſs'd by God himſelfe; ſince that Eſau complaining that Jacob had ſtolen away the bleſſing from him, (that is to ſay, the government of his Fathers Inheritance) ſeems likewiſe to infer, that the bleſſing is no other thing, but onely the right to command.
Who will hee then bee, that conſidering thoſe eminent prerogatives of dominion, will not (as I doe) pity thoſe famous unhappy perſons, who have unfortunately, rather then wickedly, loſt their lives in purſuit of their deſire of advancing themſelves to government? I ſhall wonder no more that ſome men have had ſo high thoughts of themſelves, that they have indeavour'd to have Altars, and Incenſe devoted to them, as if they were gods indeed.
This excellent condition of Ruling is ſo great, and accompanied with a traine of ſo many eminent additions, that 'tis no ſtrange thing, that a man (proud in his owne Nature) ſhould ſtraggle out of the way, and ſuffer himſelfe to be cozen'd by this honour, which certainly hath ſomething of Divine in it, if the matter in which it reſides, corrupt it not. This man conſidering himſelfe adorn'd with a ſoule, whoſe noble and divine qualities have brought forth ſo much admiration, that many (with Plato) have perſwaded themſelves, that 'twas coeternall with God, and others (as Lactantius)129 that 'twas of the ſame ſubſtance with God: This man (I ſay) ſeeing himſelfe in ſo eminent a degree, if he cannot ſay with Job (when he went about to conteſt with God) Now that mine Eyes have ſeene thee, I abhor my ſelfe in duſt and aſhes, may eaſily be brought to ſuch a degree of preſumption, as was repreſented by Ovid in the Fable of the Giants; and indeed if thoſe favours be rightly weighed, by which God hath exalted the excellency of Humane Nature; they will appeare ſo admirable, that not onely the Saracene Abdala (who had nothing of the knowledge of God) call'd it the Miracle of Miracles.
But David himſelfe (not able to ſuppreſs his aſtoniſhment of ſuch a multitude of mercies) cry'd out, What is Man, that thou haſt ſo exalted him? thou haſt made him little leſſe then the Angels, with glory and honour haſt thou crown'd him.
So then if unto Man, who is by Nature ſo great, and in his owne eſteeme much greater, there be the addition of a Kingdome, whoſe power renders him formidable and omnipotent, there is no cauſe to wonder, if he pretend to Altars, and Incenſe, ſince he may then ſay, that the deſtiny of the People depend upon his will, and the good or ill of all his Subjects; which may pull downe or erect Cities, as he pleaſe, who is above Laws and diſpenſes Fortune at his pleaſure; on whom depend both war, and peace; death, and life; and in concluſion, then whom nothing appears higher, but Heaven it ſelfe.
Alexander, that great Prince, who made one Kingdome of the whole World, after having view'd the vaſt extent of his Dominion, that it even border'd with Heaven, ſeeing himſelfe plac'd ſo near Divinity, reſolv'd to believe himſelfe a God.
And truly power is a thing too great, and too Divine not to be deſir'd; and he muſt be a mad man, that knowes not the value of ſuch a thing, as is ſo vehemently purſued by all Mankinde. When then I found a man, and him a King that not onely deſpis'd Royalty, but complain'd of it, and affirm'd, that whoſoever did truly know the weight of a crown, would not ſo much as ſtoop to the ground to take it up, I could not but bee infinitely aſtoniſh'd.
For how is it poſſible a mans heart ſhould be capable of ſo much weakneſs, to eſteem Command a Servitude, and a Kingdome a miſery? I have choſen this poore apprehenſion of Seleucus for the ſubject of my Diſcourſe, to the end, that, examining the lowneſſe of his Spirit, wee might likewiſe finde out (moſt Noble Auditors) the unhappineſſe of Tyranny, which affords nothing but bitterneſſe amidſt the ſweetneſs of a Kingdome.
130This King-like Act of Ruling is nothing elſe but the government of a lawfull King, as the onely object of a vertuous Prince is the publique good; ſo that, I muſt confeſſe, if to labour for the good of the Common-wealth be a thing to make Royalty be thought odious; it is moſt certaine a man may loath it upon that ſcore, ſince 'tis impoſſible it ſhould be free from troubles, and cares; and which do ſo neceſſarily take up a Kings time, that hee can never be idle, but the Common-wealth is the looſer.
But who perceives not, that to complaine of being oblig'd to watch for the Publick ſafety, to looke after the integrity of his Miniſters; to provide for the neceſſities of the poore, and to prevent the extortions of the Rich, and the deſignes of Neighbour Princes, is to grieve at a continuill neceſſity, impos'd upon him of exerciſing his Prudence, Juſtice, Charity, Magnanimity, and all other the moſt perfect acts of Vertue; or rather 'tis to be ſorry to be obliged to tend to his owne center, which is nothing elſe, but to complaine of being tyed to his owne happineſs?
Royalty is without doubt accompanied with ſome trouble; but whoſoever wil like Moſes have the Tables of the Law in his power, muſt (no more then he did) ſhun the pains of getting up to the top of the Mountain. He that will appeare upon the throne, with the ſword of Juſtice in his right hand, muſt not be unwilling to lift the Billance of Equity in his left: Labour, and a Kingdome are Relatives, but that which we call labour, is a duty, an operation, not a diſquiet, a calamity: that motion which tends to its owne center is never painfull; the fire mounts to its owne ſphere without any paine, and the water which runs towards the Sea, ſuffers no violence.
If all things, which are inſeparable from humanity, were painfull, it would be ſo not onely to be a King, but to be a Man; nay, our very being would be a trouble to us, there being nothing in Nature, which is not liable to theſe conditions.
A Pellican parts willingly with her life to preſerve her young ones, and ſhall we thinke it painfull and irkſome to be oblig'd to thinke, to watch, and take paines for the good of our People? but why doe I call it taking pains? the body is out of temper, when tis a paine to it to performe its naturall operations.
He that findes difficulty in a Kingdome, betrayes the weakneſs of his conſtitution, and that his inclination is not Royall: but whether it proceed from the ignorance, lazineſs, or malice of thoſe poore ſpirits; many there bee, who change the true names of things, who take the Maske for the Face, who eſteem care, ſimple thoughts, and buſineſs, fooliſh operations,131 and after that rate 'tis no ſtrange thing, that to him (who accounts the actions of Soveraignty a paine, and the thoughts troubles) Royalty it ſelfe ſhould appeare a ſlavery.
He that calls the leaſt motions of care and buſineſs, labour and trouble, is not to be thought to be of a Nature that's quiet, and peaceable, but feeble and uſeleſs: and how? ſhall wee account thoſe imployments burthen, ſome, which are our duties, as Fathers, and as Chriſtians? No, no, he that complains of buſineſs, and action, is griev'd, that he cannot bee idle, negligent, and lazie.
Was it not (O illuſtrious Auditors) an unjuſt complaint of that Prince, who not finding forrage ready in a quarter for the Horſe of his Army, much bewayled the unhappineſs of Kings, that were bound to take care even of the very Beaſts: And who cannot eaſily diſcerne, that to be the miſery of men, but the meer condition of Humanity?
Nature who hath linck'd all things together, as with a chaine, hath well ordered, that one thing ſhould be neceſſary to another, but not inſupportable: To complaine of being obliged to take care of Horſes, is to repine, that we are not able to walk without feet, that we were not created Angels, which can operate with the intellect alone.
Tis the duty, not the miſery of a Generall to take care of his Baggadge Horſes, if he expects ſervice from them, that they ſhould remove him from Aegypt into Lybia, & give him the Water of Nilus to drink upon the moſt inacceſſible heights of Caucaſus, and the Pirenean Mountaines. The ſailes of a Veſſell are made to conduct it, and not to burthen, or overſet it; and yet thoſe are they, which theſe lazy perſons call burthens or intollerable weight.
But theſe things which thou complaineſt of, are but the exerciſes of life, and not the troubles of a Kingdome: where wilt thou finde the eaſe which thou deſireſt, if every thing have the power to diſquiet thee? A poore flie did more diſturb Domitian in his Chamber, then an Army of an hundred thouſand Men could trouble Alexander, when he was in the field ready to aſſault them.
But what thing will theſe poore ſpirits finde out to wiſh for, that is wholly free from trouble? The Garden requires ſweating with a Mattock: Reſt and Labour are the entertainments of Nature, not the deſtruction. One man ſcorches under the heat of the African Sun to catch a few Birds; another freezes upon the Ice of Scythia to kill Veniſon: This labour and pains they thinke well imployd for ſo ſmall a matter, and wilt thou thinke much to take a little care for the publicke good, and that in the view of the132 whole world? Me thinks thou ſhouldſt be aſham'd of the thought; as I am to ſpeake it.
If Labour were an ill thing, whereof had man greater cauſe to complain, then of Vertue? whoſe actions for the moſt part conſiſt in the incounter of difficulties, which to overcome the means, is by taking pains, as the end is procur'd by conſtancy, and magnanimity.
Behold a ſpectacle worthy of the ſight of God himſelfe, Jacob wreſtling with an Angel. Amongſt all the Vertues which have their faculties, either act ve or paſſive, thoſe actions are alwayes the moſt excellent, which labour after matters of greateſt difficulty: and conſequently they are moſt proportionable to a Prince, by reaſon of the greatneſſe of his power. A great ſoul cannot deſire but great things, and cannot but emulate thoſe, that have done great actions; which made Themistocles ſay, that the Victories of Milciades would never let him ſleep.
What a difference was there betwixt two ſoules? Seleucus complains of the paine of commanding, and Alexander is griev'd, that his Fathers Victories had not left him worke enough. Nothing is ſweeter, then glory, nor is there any ſtraighter way to it, then Vertue, and the way to Vertue is not without paine.
Aske Hercules, whether he was deified for any thing, but his Labours? Alexander ſaid, that buſineſs was the nouriſhment of generous ſpirits: A noble courage cannot indure, that operative Vertue ſhould conſume in idleneſs, as a Sword is ſpoyl'd with ruſt. In the end, I ſhould conclude labour a gift from Heaven, did I not incline to their opinion, that eſteeme it no paine to a Noble ſoule.
He is onely in paine, that is inferiour to the worke he undertakes, which a generous perſon cannot be. Corolianus, being invited to reſt after a Battle, anſwered, that the Conqueror was never weary: And Canus that plaid upon the Flute, told thoſe that heard him, that if they knew how great a pleaſure hee tooke in his owne Muſicke, they might juſtly pretend to a reward for hearkening to him: ſo true is it, that Nature facilitates, and ſweetens all things, to which the will inclines.
Thou ſayeſt, this Scepter weighs heavy; I tell thee thou wanteſt as Royall ſtrength: Poyſon can doe no hurt, when it meets with a temper hot enough to reſiſts its cold, whereof Mithridates was a teſtimony. He that groans under a burthen, ought not to accuſe the weight, but his own weakneſs: an Oxe is not too heavy for a man that dares compare his ſtrength with Mile.
133But perhaps, you will ſay, that to Reigne is a word that implies Tyranny, a troubleſome and dangerous thing, and I muſt anſwer that no man is afraid, but he that has an ill conſcience; hee that feares confeſſes, hee has cauſe ſo to doe; and that which we call Evils in things, are rather Vices in men.
That Prince (who, out of love to his pleaſures, neglects the care he ows to his People,) cannot be ignorant of his crime, even whilſt he is in the act, and in that ſenſe may truly ſay, he feels the weight of a crowne. In truth, he that hath cauſe to feare, in his Kingdome, is no King, but a Tyrant; and he that complains of Conſtancy, Fortitude, Juſtice, and Prudence, is griev'd to ſee himſelfe bound to act conſtantly, valiantly, juſtly, and wiſely; what can be more juſt and pleaſing then the performance of good, honourable and vertuous actions? and where can they be acted with more honour and advantage, then upon the Royall throne? Is it poſſible for us to believe that thing deteſtable, which is alwayes accompanied with juſtice, and power? which alwayes propoſeth the publique good for its end, and whoſe principall imployment is, to exalt Vertue, and ſuppreſs Vice?
Tis true, a Kingdome is a matter of great conſequence, and requires the whole Man: But the greatneſs of this Engine ought to provoke his care, that is to move it, not his feare.
How many times have we ſeen Maſſes of ſione of a vaſt bigneſs lifted up into the aire by a ſmall Vice, which giving motion to a wheele, and that communicating it to other leſſer wheeles have beene able (if I may ſo ſay) to remove mountains.
Seleucus might have ſaid with much more juſtice, that he was unworthy of a crowne, then that a Kingdome was of no value. The King is the head of the State, and it ought not to be troubleſome to him to act for ſuch a Body, whereof all the Members combine to doe him ſervice.
The King is the tye by which the Common-wealth is united, and that very breath of life which is ſuck'd in by ſo many perſons: The Throne is the Theatre of glory, and thoſe Vertues, which in a private man were but ſimply Vertues, when they are in a King, they are a light and ſplendour, by whoſe beams other men are warm'd, inlightned, and guided. Who would have known the vertues of Cyrus, and Alexander, if they had been buried under a private fortune?
As a Kingdome is a large field, where Vertue hath roome enough to exerciſe her ſelfe: ſo doth the Throne by its Eminence, render all good qualities the more viſible, and makes Kings appeare like mortall gods, incompaſſed with magnificence, juſtice, and power, attributes ſit for adoration134 and only proper to Divinity. I obſerve (with great admiration) that God having reſolv'd the Creation of the World from all eternity, and fram'd the Idea thereof in that moſt pure intellect, which hath onely it ſelfe for intelligence, and it ſelfe for intelligible: I (obſerve I ſay) in the ſacred Writ, that God having reſolv'd the Creation of man, and deſiring to let all things take notice of his great inclination, to make that Creature wholly like himſelfe, he cries out, Let us make Man after our owne image: and as if that expreſſion had been ſhort of that ſo much deſired reſemblance, hee addes, and after our likeneſſe.
I muſt confeſs the vehemence and earneſtneſs, wherewith God was pleaſed to publiſh his deſire, aſtoniſh'd mee: ſo that inquiring further, to finde out how thoſe words were put into actions, I diſcovered, that, after that the Divine Majeſty had created this man, and given him a reaſonable ſoule, worthy this noble reſemblance, immediatly thereupon he made him Maſter of all things, ſaying unto him, Have dominion over the Fiſh of the Sea, and over the Fowle of the Ayre, and over every living thing that moveth upon the Earth: as if he ſhould ſay, the underſtanding as reaſonable ſhall be the Image of God in operation: But becauſe I thinke that too little for my Creature, I will hove him likewiſe reſemble mee in power, and therefore bids him, have dominion, &c. that I may truly ſay, ye are gods, and the ſons of the moſt high.
Who then ſees not (moſt noble Auditors) that Royalty and Soveraigne power are acknowledg'd by God himſelfe for the laſt, and moſt excellent ſtrokes of his Penſill, by which the all powerfull hand of the Creator did intend to marke Mankinde with a moſt eminent, and indelible Character of Divinity.
And for this we finde a man, who repines at this excellent condition, which in truth is rather worthy of that deſire, with which the Angels burn inceſſantly in love to God, then of this earthly man, who hath ſo little generoſity, that he had rather injoy his ſolitude in a Wood, like wild Beaſts, then the ſplendid throne of a King to operate like a God: For indeed to be a King, what is it elſe, but to be the object of all men, the rule of all deſires, the Looking-glaſs for all eyes, and the example for all inferiour perſons?
He is the ſoule of the Republique, the living Law of the People, the light of his Kingdome, and the Image of God upon his Throne. He that accounts this condition unhappy, eſteems it a misfortune to have the honour to partake of divinity, and thinketh it a miſery to bee able to make his people proſperous: He's a Monſter, borne onely for himſelfe, and unuſefull to135 all Mankinde, unleſs it be to ſuch, as, conſidering his errours, reſolve not to be like him.
Alexander though himſelfe poore, becauſe hee was maſter but of one World; and this Coward repmes at one Kingdome onely, as if Atlas had plac'd all his burthen upon his ſhoulders.
All earthly things are ſo imperfect, that the ſoule which aſpires to infinity, not being content with any thing that is corruptible, is as eaſily cloy'd with every particular, as it can deſire all.
Tis very true, there is a vaſt difference betwixt one mans heart, and anothers; for to Alexanders (which was great in all things) a Crowne ſeem'd not ſo burthenſome, as to Seleucus; becauſe the Magnanimity of Alexander rejoyced in ſo ample a field to exerciſe his Vertue, whereas the other was ſo weake, that the leaſt weight ſuppreſt it. And upon this Reaſon that famous Conquerour was angry at Senocrates, becauſe when he offered him fifty talents, he refuſed it, as not needing ſo much.
This generous Prince cryed out (all amazed) why then Senocrates has no need of a friend; to Senocates fifty Talents are a ſuperſluity, and to mee all the wealth of Darius was too little? But the true reaſon was, not, that this Treaſure was too great for Senocrates, or Seleucus, but that Senocrates, and Seleucus were of ſuch poore ſpirits, that wanting magnanimity, friendſhip, magnificence, and liberality, they thought thoſe riches burthenſome, which they had not the hearts either to ſpend or give away. How is it poſſible this Crowne ſhould ſeem a burthen to thee, which furniſheth thee with oportunity to doe good to the people, which gives thee power to relieve the oppreſſed, to puniſh wickedneſs, and uphold Vertue, and to make thy ſelfe reverenced as a divine Power?
For indeed were it not for death, which as a tribute upon all Mankinde, makes no diſtinction, by what Argument could we prove, that a King were not a God, and the Throne Heaven?
But if a wicked Prince perceive a ſword hanging by a ſlender thread over his head, ready to fall, and puniſh him for his crimes, let him finde fault with himſelfe, and not his Kingdome, with himſelfe (I ſay) who making Royalty degenerate into Tyranny, expoſeth himſelfe to the dangers that follow it.
But to ſpeake the truth, I am not ſo much delighted with the occaſion of exclaiming againſt the baſeneſſe of Seleucus, who could not bee pleas'd with being a King, as I am ſatisfied with the opportunity of ſpeaking of Alexander, whoſe very memory fills mee with joy: That Alexander, whoſe liberality emptied all the Treaſures of Aſia, and tir'd out the fertility136 of the Erythraean Sea, by the abundance of precious things, which he gave away: of that generous Alexander, for whom the whole world was too little: of that brave courage, whoſe greateſt labours were his chiefeſt pleaſures: of that brave, Lion I would call him, but that I remember, Lions are to derive honour from him by the Compariſon, ſince hee ſhew'd himſelfe braver then a Lion by killing one hand to hand.
But what conſequence can we poſſibly draw from the opinion of Seleucus? If we conſider Alexander, complaining that hee was not able to bee confin'd within the limits of one World from a parallel of their different conceptions, wee might give judgement and determine, which of them is moſt to be eſteem'd.
But 'twill bee ſufficient to ſay onely, that Seleucus had ſo much gallantry, as to contemne a Crowne, as ſuppoſing himſelfe burthen'd, and buried under it; but that Alexander was ſo weake, and unſatisfied, that he endeavoured to fancy new Worlds, believing himſelfe too ſtraitly impriſon'd within the compaſs of the whole Earth.
But ſhould they heare Seleucus, what would Caſar, Anthony, and Pompey ſay, and ſo many others, who have ventur'd to ruine the World, to obtaine what he deſpiſeth? I will conclude, and leave you to judge, being willing to ſpare you the remiander of this day, that you may imploy it in the praiſe of Alexanders generoſity, whoſe glorious memory will cleanſe your ſoules from all thoſe baſe Idea's, which your converſation, with the Puſillanimity of Seleucus might have imprinted in them.
The effect of this Oration.
ALL the Academy inclin'd to Manzinies judgement: they thought it a great weakneſs to repine at ſo glorious a trouble; and the miſerable Seleucus mov'd ſo much compaſsion, that there was not one man amongst the Auditory, who would not have been content to have taken his heavy burthen, and layd it upon his owne ſhoulders.
The Funeralls of Beauty.
All the Swans of Liguria wept for the death of Emilia Adorne, who was the Venus of Lyguria, but! what doe I ſay the Venus? pardon me chaſte ſoule, if I have injured thee by this compariſon. Reader, this faire one died becauſe ſhe would not be like Venus, no not in immortality; the dolefull Oraſons which followed were, the Torch, the diſmall Bough, and the Crown, which you ſeeme here carry to the Funerall of Beauty, this is the Argument that Manzinie hath plac'd before his Diſcourſe.
IS it then true (O illuſtrious Auditors) that you are reſolv'd I ſhall ſpeake to you of Emilia? O god! of Emilia? that faire Emilia, for whom heretofore this place (alas! my teares already begin to hinder my Speech) ſerved as a pompous Theatre; the wound is too great, and too ſenſible to be touch'd without extream pain; a regular Diſccurſe, and paſſions irregular are not conſiſtent.
What? muſt I ſpeake of Emilia? of faire Emilia? but who can deny any thing to thoſe to whom they are ſo much oblig'd as I to you? be it ſo then, ſince you will have it ſo; yet you muſt not expect an Oration in her praiſe from a man, who is fit for nothing but weeping; there is nothing more ha•d•hen to finde words proportionall to an extreame paſſion, and what paſſion is it? O god! an unbridled, an irregular, and an imperious paſſion, but withall a reaſonable one; but I imagine that your ſelves, being infinitly afficted, for ſo great a loſſe, ha•made your Election of me, for no other reaſon, but to eaſe your owne griefes by ſeeing mine; for if you had intended only the praiſes of Emilia, you would have thought of ſome other perſon, then me, who am altogether uncabable of ſo high an undertaking;138 yes, yes! this Diſcourſe ought to bee all griefe, the ſubject requires it; is it not a Panegerick above all Panegericks for this faire ſoule, to ſee in ſo honourable an Aſſembly a thouſand Catoes melt into tears at the only remembrance of her rare beauty? but what doe I ſay of her Beauty? no, it is thus (me thinks you interrupt me) for I know, my Lords, that if you that were Aſſociates, Admirers, and, I dare ſay, Adorers of the Vertues of Emilia, ſhould heare me declare, that I intend onely to be waile the loſſe of Emilia, for regard to her Beauty, you would be very ill ſatisfied, or to ſay better, ſcandalized.
But what would you have me doe? dare I undertake to ſpeake of that piety, which render'd her an Example of Devotion? of that Modeſty which was never equaliz'd? of that Chaſtity which not onely exceeded Lucretia's, but would have frighted Tarquin from attempting her? of ſuch a ſweetneſs as charmed her inferiors? of ſuch an obedience as ſatisfied her ſuperiors? of ſuch a curteſie as gained the hearts of her equals?
Would you have my Exordium to be of the ſublimity of her ſpirit, which rendred her knowing in all ſtudies, made her ſpeake al, and rais'd her above all, in quickneſs of apprehenſion, ſolidity of Judgement, and eloquence? would you have me call to your remembrance, how excellent ſhe was at giving life to her Deſignes with her Needle, and in ſorting her colours? with what a grace ſhee danced? and when ſhe ſung, how ſhee raviſh'd the ſoules of the hearers, with the harmony of her Voyce? when ſhall I make an end? or how can I? and who already knows not theſe things?
No! no, my Lords, it muſt be tears, it muſt be tears onely, I am capable of no other thing, and no other thing but tears can ſuit with your griefe; yes, it muſt be only tears, and tears for her beauty, which being the leaſt of the perfections of this excellent perſon, will make knowne to poſterity, what that exalted creature Emilia was, ſince ſo tranſcendant a Beauty was the leaſt accompliſhment which rendred her conſiderable.
If I am not worthy to put the Crowne upon her head, it ſufficeth me, that I have power to lay it at her feet; if I ſpeake poorely, the violence of my griefe muſt excuſe mee; for hee that grieves indeed, is not obliged to grieve by Rule; the more weake and languiſhing my Eloquence is, the more ſtrong will my affection appeare; if I ſpeake like an Oratour, it muſt be attributed to my ſubject.
Thoſe Nightingals, that made their Neſts neareſt the Tombe of Orpheus ſung ſweeteſt, as Panſonius ſaith, and what (my Lords) doe you thinke it eaſie for a perſon of my mean faculties to ſpeak of a Sun? never believe (I beſeech you) the compariſon which I make with the Sunne, and this faire139 Creature to be a vulgar one, I uſe it becauſe certain Platonicks held, that the Sun was the ſoule of the World, and in that manner naming her Sun, I have found the way to deſcribe to you, that Beauty which was truly the ſoule of the World, I meane the reaſonable World, and how can I better oblige you to bewail her departure, then in ſtiling her the Sun? the Sun is no ſooner ſet, but the earth is bedew'd all over with tears: lament then! lament, the Rocks themſelves lament, yea, and the Statua's of Memnon; it is no new thing to ſee Marble weep for the departure of the Sun; Ah Sun! Ah departure! Ah Emilia! Ah deare Auditors! in what place, juſt Heaven! in what place ſhall wee ever behold this Beauty which elevated our ſpirits, and which left in us impreſſions of light? that Beauty, whoſe Idea ſerved as a Rule to our ſoules, which reigned without Tyranny, which charmed the eyes and the ſoule, and which never rais'd rebellion in the ſenſes, that Beauty which produc'd Reverence, and not Love, becauſe not having in it any other proportion, then that which is betwen Inferiours, and ſuperiours; it could not be beloved upon Earth, where we love not good, as good, if we did, all that is good would be beloved; but every one loves as good, that which he believes ſuitable to himſelfe.
If that which we call Beauty be not a Deity, it is at leaſt adored as ſuch, as the Pythagoreans ſaid Wealth, Strength, Wiſdome, Greatneſs of Courage, and all other adornments which may render a perſon remarkable, are objects of the ambition and Envy of men; but Beauty alone, the Divels themſelves have not onely reverence, but affection for: The Hiſtories and Traditions of our Fathers have often told us, the veneration they had for beauty.
And what ſtronger Argument have you, that Beauty is Divine, then to ſay, the Divel who is nothing but a Spirit, and a Spirit, that hath injoy'd the ſight of all the eternall Beauties, is for all that capable of being pleas'd and aſtoniſh'd at that Beauty which we call mortall?
For my part, I am forc'd to believe, that this precious advantage, is a mark of predeſtination to thoſe who poſſeſs it; and to what other place then Heaven can that perſon bee deſtin'd, who carries ſo much light and ſplendor in her eyes, that ſome one (as I have already ſaid) hath call'd them Suns?
Sure if it be then true that God hath diſpenced that celeſtiall light to a mortall, can it be then believed, that he will deny it admittance into Heaven?
You know (my Lords) in what degree of perfection our incomparable Emilia was heightned with this Beauty, and not onely you, but the very140 ſtreets (if I may be allowed to ſpeake thus) are not ignorant, ſeeing they were more filled by the confluence of People, who thronged to ſee Emilia, then of theſe, whom their neceſſary affaires enfore'd abroad, there was never found a heart ſo rebellious, which was not proud to be conſtrained by the force of her Eyes to render themſelves Vaſſalls to thoſe though Tyrants (yet worthy of adoration) their power was too great to be reſiſted, we muſt ſubmit to the mercy of ſuch Conquerors, and yield when there is no poſſibility of longer diſpute; the Zenocratii, and the Ariſtarchi, the moſt ſevere, celebrated her Beauty, and by the univerſall homage, which all men yielded unto her, it was eaſie to know, that it appertained to none, but the Emilia's to triumph.
Her Eyes were not ſuch cruell Tyrants, that we drew from thence feare, and ſervitude onely, and not love: on the contrary, all their Slaves were their Adorers, and all their Captives became their Captives willingly, and the cauſe of their thraldome was the object of their veneration.
O faire eyes eternally to bee deſired! O tyrants to bee adored! Into what place are you retired? and why have you ſo ſoone left us? and yet for all that wee ought not to wonder, for ſince they were tyrants, they could not bee long endured in a Common-wealth; but what doe wee ſay of that fayre mouth, where all graces were aſſembled, her ſmiles and our raviſhments were inſeperable, ſhee was the delight of our eyes, and the charme to all our ſences, and that which is not common the pleaſingneſſe of her diſcourſe was, in the length of it, ſhee ſpoke alwayes with a grace and in ſuch a manner, that we apprehended nothing like her ſilence, eloquence and perſwaſions were alwayes in that ſayre mouth, inſomuch as wee may ſtile it the Temple of the God of the Lydians, where wee ever found conſolation for all our griefs, and to borrow a little from the liberty of Poeſy, ſince the ſincerity of proſe, is not full enough to expreſſe it, I can aſſure you that the graces were the leaſt Deity, that reſyded in that cave of pearls, this lovely Emilia had a certaine way of expreſſion, that made ſo powerfull an impreſſion upon the ſoule, that it could never be razed out; her diſcourſe imprinted it ſelfe in the memory, without deſigne to Emilia's converſation could not be loſt, though no care were uſed to preſerve it, there remayned alwayes ſomething in our ſoules, and by that marvelous effect, we may collect, ſhee was a creature all divine: Cicero ſayd that the mouth of Ariſtotle was a ſtreame of Gold, I will not ſay ſo of Emilia, for it would too poorly expreſſe her excellence; O God! what charmes? what allurements? What aſtoniſhments are left mee to deſcribe? call to remembrance that angelicall voyce which raviſhed all the hearers; no, no! divine voyce I remember thee not, retyre from my memory, goe! come no more neere mee,141 for if thou doeſt I ſhall never arive to the end, which I propoſe to my ſelfe in this Oration.
The Corinthian Demeratus weeping, exclaymed out of an excuſſe of affection, what pleaſure have they miſt who are dead and never ſaw Alexander; But O my Lords! I may well ſay how unhappy are thoſe who never ſaw nor heard of the incomparable Emilia, I can aſſure them they never knew perfect felicity, ſhee dyed too ſoone: not that the Heavens thought her deſerving a prec•p•tated death, but becauſe they eſteem'd her too deerly, to let her continew any long time mortall; let mee be condemned after this for bewayling her departure and loſſe, but what have I to doe but to make her Elegie? ought I to deſcribe her as ſhee was? that will but increaſe your teares the more, if't preſent her perfect, and accompliſhed, the more ſubject wee have of affliction, to bee for ever deprived of ſo unparalleld a creature, and ſince the leaſt of her rare endowments enforceth me to confeſſe I am not able to deſcribe it, how doe you thinke ſo numerous a ſtocke of Marvayles, which ſurmount not onely all I can ſay, but all I can comprehend, can according to their dignity bee treated of by mee? If I were to give you but a ſlight Idea of Emilia, or preſent you with a firſt draught onely of a picture, I might peradventure undertake it, but you muſt exp•ct no more; for an houre is not an age, and**a Kind of Ballad Poet. Cherillus is not Homer, the Cradell, and the Seru'cher of Emilia, were even upon the Verge of the Sea, that ſhee might h•ve the nearer**in this I underſtād not his meaning. conformity with the Sun, and enjoy the ſame prerogativs; & as Genova for many ages ha•h had precedence, & ſtitled the treaſure of the world, it was it Genova that the Heavens dipoſited this ineſtimable treaſure; hee that can doubt that Emilia ſhould not be call'd a treaſure, ſhews he never had the honour to ſee that invaluable perſon, whoſe beauty, wit, and vertue, were more worth then all the Treaſures of the Univerſe, and who knowes not that cur Poets have ſo celebrated her? they have given her a boſome of Alablaſter, lips of Corrall, teeth of Pearle, and for haire, a deluge of animated Gold; but to turn to my diſcou•ſe Emilia was borne, not onely in that City, which is the miracle of the world, but in that ſtreet, which is the miracle of that City, to the intent that even the place, wherein ſhe firſt ſaw the Light, ſhould not be unworthy of her; ſhe liv'd as one that was to be reſponſable for the obligations ſhe receiv'd from Heaven, for giving her ſo many glorious advantages: ſhe was borne in the houſe of the Adornes, whoſe leaſt ornaments & ſmalleſt honours was the command of kingdoms; ſhe was alſo born in the Houſe of an Anthony, who hath inlarg'd the limits of his Countrey, who hath receiv'd humble ſupplications from the chiefe of Chriſtendome, and not without the ſucceſs of an Anthony, whoſe Vertue and courage being ſeconded by England, and France, have142 fore'd the Saracenes to yield us Victory, together with their Kingdomes: ſhe was borne in the houſe, where ſometimes lived one Raphiel, who after the triumph over the whole Nation, triumph'd over himſelfe; and in what other houſe then in that of Adornes, was there ever found a man who willingly reſigned the ſupream power, and with as much joy as others received it? but theſe are not all the illuſtrious perſons that this houſe hath furniſhed us with.
Who is there that remembreth not the Eloquence of Dominique? the Prudence of Gabriel? the Valour of Proſpere? Renown ſpeaks of nothing more then of their Vertue, and our Hiſtories are full of their generous actions.
And thus now, ye ſee (my Lords) where our faire Emilia had her birth, and lived untill her nineteenth yeare, beloved of her kindred, upon ſo juſt ground, that the name of Daughter, Wife, and Siſter, was the leaſt motive that induc'd their affection to her: but (my Lords) ſhe was no ſooner of the age, that by cuſtome yee marry your Daughters, but they thought of chooſing her a Husband, worthy to be the Son in Law of John Baptiſta Adorne, of Baptiſta, I ſay, whoſe wiſdome is uncontrolable in Counſel, whoſe courage is undefatigable in execution, whoſe magnificence is ſupreame, who ſacrific'd to the publique good, as if he were the Son of his Countrey, and treated private perſons, as if he were their Father, who is regarded by all the World, as if hee were the ſplendor of the Common-Wealth, and as a man, whoſe honour effaced all the glory of his Predeceſſors.
I dare ſay no more, as not being ignorant, that this illuſtrious perſon is living, if he may be ſaid to live, who hath loſt the moſt deare part of himſelfe, however I believ'd it no indecorum to ſpeak ſomething of him; for I thought, if I ſhould be altogether ſilent in expreſſing the excellent indowments of the Father of Emilia, I ſhould deprive her of one of the remarkable Cauſes, which rendred her conſiderable (if I may be permitted to ſpeak thus) even before ſhe was borne.
In fine, Emilia was married, more by the publique vowes, then by the diligence of her parents, but who ever ſaw the like diſaſter? her Mariage was but as a flaſh of happineſſe, it was ſoon extinguiſh'd: Alas! who could believe it? Emilia paſs'd, from her Nuptials, to her Funerall, from her Bridall bed, to her grave; yes (my Lords) that faire perſon, whoſe youth, health, and beauty, ſeemed to be immortal, is ſhut up in a Tomb, and with her all the glories of her time.
143What rigour of deſtinies, or what malignant influence of the ſtarres have caus'd this loſs? I know not I vow, but I thinke it pertinent to ſay, that this was a beauty too Celeſtial to remaine upon the Earth, our Age is too depraved to enioy any long time ſuch a donative from Heaven: for to ſpeak truth, the Age wherein we live, is full of too much enoimity, to deſerve the fruition of the incomparable Emilia.
Who amongſt you hath not obſerv'd the diſcompoſure of theſe times, by the tranſverſion which we ſee in all parts of the World? at this day, Spaine, is in Flanders, Almaine, is found in Mount Ferrat, and the North, in Germany: We live in dayes, where there is nothing ſpoken but inſurrections of the people, an innundation of Barbarians, and the deſtruction of Kingdomes, which are made infamous by the ruine of ſo many Kings: And no, no, Emilia could not live long, in a place, where the affl•ct•d found no compaſſion, where none oppoſeth impiety, where the ſole deſire of men is to ſubdue one another, where gains and crime are inſeperable; ſhe was too religious, too wiſe, too juſt, too modeſt, and too accompliſh'd to ſtay in a place where Vertue was ſo little reverenc'd.
Who can loſe the remembrance of that ſweeping plague, which making one ſepulchre of a hundred. Provinces, hath ſacrific'd to death (if I may ſay ſo) one Hecatombe inure of Kingdomes? and who is there amongſt you that yet remains with a Soule〈◊〉unaff•ighted at the apprehenſion of thoſe prodigious flames of Veſuvia, which no long agoe threatned to come and burne us, though on this ſide that great extent of Sea that parts us; peradventure it was never heard before this time, that the Earth angry with her ſelfe, did ever undertake to burne the whole World, beginning with the Sea; and yet (Sirs) it is true, that it is our Fortune to be borne in ſuch an Age.
Can we ſay after this, that it was an abode ſit for that Perſon, in whom ſweetneſs, goodneſs, humility, and Majeſty of ſoule equally reſided? what Province can boaſt to be exempted from the effects, that the malignant ſtars have ſo univerſally diſperſed? onely Liguria ſeem'd to bee priviledg'd, when unexpectedly the death of Emilia hath rendred us more miſerable then all others; that faire, chaſte, and wiſe Emilia dying, carried with her a treaſure which cannot be ſufficiently expreſs'd, but by thoſe that conſider we have ſuffer'd this loſſe in the ſame time, when all the world receives chaſtiſements from an Almighty, and an incenſed power, to ſhew to us that of Emilia, being our onely misfortune, the loſſe of whom is more conſiderable then either plague, war, or flames which we have ſeen devour our Neighbours territories; O unhappineſs! O calamity worthy to have been144 preſaged by the revolution of half the Univerſe; if all our lives are ſomtimes compared but to one day? we may ſay of the faire Emilia, that the world ſaw but the firſt dawning of her morning, perhaps the Heavens (foreſeeing that if ſhe arriv'd but to her Noone, the Rayes of her bright beauty might have burned all the Earth) had pitty of the World.
No, no! I miſtake, I rather belive the Heaven's jealous of the Honours, which were rendred to the faire Emilia, took from men the object of the Veneration due to themſelves: for what ought not thoſe Eyes expect, carrying more ſplendor then imagination can comprehend? thoſe Eyes of a luſtre which certainly was not deemed mortall? wonder not (my Lords) if after we have ſeen the marvellous Emilia die, contrary to our expectation, or deſires, I dare aſſure you, ſhe was not mortall; pardon this bold expreſſion and impute it to my griefe, and permit me to ſpeake to you what, that ſuggeſts to me.
We have loſt Emilia, but what Armes hath death made uſe of, to conquer her? of all the violent Diſeaſes, moſt mortall to mankinde, none ever attatch'd her; for the time ſhe l•v'd in the world, ſhe injoy'd a perfect health, her temper was never altred, and death, accuſtomed to overcome all things, could not with that ſubtilty that gives him entrance into all places, give him means to aſſault Emilia, ſhe is raviſh'd from us by a ſickneſs which never kill'd before, by a ſickneſſe, ſo without ſymptoms, that the Phyſitians never ſearch'd for a remedy, and in ſuch a manner, that it viſibly appeares that the loſſe of Emilia is not arriv'd to us by the hand of death; ſhe hath been taken hence, but for all that ſhee is not dead; we have loſt her but by that ſupreame power from whom death borrows his.
Let us then conclude, that this beauty hath not yielded to the power of ſickneſs, but ſhe was lifted up to Heaven, and yet for all this wee muſt confeſs, that it is a misfortune to us that ever we had a ſight of this Lady, if b•th living and dead ſhee was appointed for a diſturbance to the quiet of our ſoules.
The eleventh of May was the day deſtined for this ſad Cataſtrophe, and as if the Heavens would not inforce Aurora to aſſiſt at the death of this new borne Sun, before ſhe had blancht the Cloudes in the Eaſt, Emilia, the faire Emilia departed, yet though ſhe hath not been the booty of death, as I have already expreſs'd, her laſt minutes had for all that, all the marks of mortality, deformity tooke place of her Graces and beauties: and ſure the Heavens ordained it thus, for the honour and merit of Emilia, to ſhew to the world, that Emilia without Graces, and without Beauty, was yet deſirable, and deſired.
145O ſtrange revolution of things upon earth! O vaine hopes of the world! unhappy to thoſe who truſt in you; who would ever have thought, that this day whereon heertofore Manna (incomparable for ſweetneſſe) fell from Heaven in the wilderneſſe, that this very ſame day, wee ſhould caſt a bitterneſſe able to make us deteſt the Sun, and curſe his returne? who ever ſaw a rigour, and cruelty more dierful? Emilia in the moſt ſerene ſeaſon of her dayes, and in the ſweeteſt ſeaſon of the yeare is vaniſhed from our eyes, let us then for conſolation ſay with theſe Poets that the Sun was in the ſign of Taurus, fatall in raviſhing from us the beauty of Europe.
I ſee my Lords, you alſo ſupport your ſelves with much impatience, for the loſſe of ſo pretious a Treaſure, and certainly it is not without reaſon, wee have need to live many ages, ere wee ſhall ſee Heaven give to the Earth a perſon ſo accompliſhed, wee have loſt more then wee can bewaile, but the inſtabilitie of earthly things will have it ſo; this accident juſtifies, but too well, the diſcourſes of thoſe who preach to us dayly the continuall viciſſitude of all ſublunary things, for who would have thought that one ſo faire, ſo adored, who received the vowes, and the acclamations of all the world, ſhould have beene ſo quickly, and ſo equally unhappy, as wee to loſe her light, and leave us in ſo great an obſcurity? yes my Lords, thoſe eyes are extinct, thoſe eyes ſo radient, that, but one of their regards, diſſipated the clouds of ſadneſſe, and conſolated the moſt ſharpe griefs; thoſe eyes, which wee may call the glory of their age, and the miracles of nature; but without aggravating their beauty.
You my Lords, know what they were; in the meane time they are extinguiſhed, in the midſt of their triumphs, but I feele my heart rebell againſt my judgement, and ſay that it betrayes its affections, it deſires that I not onely lament Emilia, but that I make imprecations, againſt the rigour of the ſtars, whoſe mallignant influences have ſo haſtily raviſht from us Emilia; what ſay you my Lords, doe you conſent to this motion of my griefe? will you that I follow it? if you will permit it? I will begin, but I ſee your prudence corrects this ſentiment, and certainely not without reaſon, wee muſt not permit paſſion, which meaſures all things by it ſelfe, to hurry us out of the bounds of reaſon, to change the name of things, and to envy the felicity of another; for indeede to ſpeake truly, it is not an unhappineſſe, but a high beatitude to Emilia, that ſhe finiſhed her dayes in the ſupreame degree of her felicities, ſhe hath ceaſed to live without knowing eyther griefe, misfortune, or old age; and Nature would not, that the marvellous Emilia, (whom ſhe might allow to be her moſt exquiſi•e workmanſhip) ſhould herſelfe bee conſtrayned if ſhee had lived, to be wayle the change that tim•146might have wrought upon her perſon.
Indeede my Lords, I ſuppoſe the death of Emilia, to bee the accompliſhment of Emilias felicity. I repeat this once more to accuſtome your griefes to heare truths ſhe could not die more advantageouſly, then in the midſt of her flouriſhing proſperity, and conqueſts, what was there left for her to expect further? when things are arrived to their higheſt, they muſt of neceſſity, eyther be eſtabliſhed for ever there, or deſcend, and fall, if it may be ſayd of him who hath liv'd long and glorious that hee lived but a ſhort time who can be ſayd to have liv'd long enough.
No no! my Lords, death hath not terminated the glories of Emilia, but confirmed them, ſhe hath been 19 yeares the delight of our eyes, for her ſupreame beauty, and the object of admiration, to all men, for the vivacity of her ſpirit; when ſhee ſung, ſhee charm'd not onely our eares, but our hearts alſo, all tongues ſpoake to the advantage of Emilia, all pens cellebrated her large endowments; if workes in ſilke, and Gold (at which ſhee was unimitable) retayned her in her houſe, being deſired in all aſſemblies, ſhee was ſearcht for through the ſtreets, and her abſence complaind of by the whole world; wee may ſay that Vertue placed her above the ordinary rules of nature, and cuſtome; for ſhee was reverenced by her Parents, ſhe raigned over our Citizens, and that which is more ſtrange, all our women yeilded to her without murmur, and without envy, what was there left to deſire more, but a husband? which, Fortune gave her yonge, ſprightly, couragious, rich, and by his family illuſtrious; what could ſhe pretend too, or wiſh beyond this? certainly nothing, who can then doubt that ſince ſhee could bee exalted no higher ſhe muſt (as I have already ſayd) either returne the ſame way, or fall? there was nothing more, left for her, of glory, there might bee of vexation, which being begun by the loſſe of her liberty (by matrimony) would quickly have been followed, with the loſſe of her beauty, and then acclamations, and applauſes ceaſing, ſadneſſe, ſorrow, and melancholly muſt have ſucceeded; theſe changes were not far off; the cares of marriage began to buſy her minde, the incommodities of child bearing would perhaps have made her penſive, and amongſt what ſort of inquietudes of ſoule (deere Auditors) doe you account the inſtability of Fortune, and the inclination of children? are theſe incidents new? have I invented them? where can we live without feeling thē? but if there were no other diſcompoſures in this life then the whole term of it, exc•pt only that part (which in conſiderations of youth covers us, as t'were with flowers, and ſeemes to us what indeed it is not) would it not be a felicity to be freed early frō this priſon of life? and when did a Pilot complaine for arriving ſooner into his Port147 then hee expected.
Saith Menander, and Saint Baſil holds that it is a marke of the perfection of the ſoule, to goe out betimes from the body which ſhee animates, for (to uſe his owne words) if men proportion the durance of the priſon, to the greatneſſe of the crimes of the guilty, and that according to the valew, and merit of the operations of the ſoule, it is more, or leſſe ſhut up in that corporall priſon to enjoy a life which wee would never ſo much eſteeme, if we perfectly knew it in the effects; what thing is that life whoſe infancy is almoſt without reaſon, whoſe youth is nothing but folly; old age but infirmity, Riches but perturbation, Poverty but anxiety, and whoſe whole buſineſſe is but paine, and travaile? and yet for all this, man who is borne for heaven, enclines himſelfe to this life, as to his ſoveraigne good; and if by chance wee finde ſome one, that knowes how to imploy his time in acting noble, and glorious things, he is then the Butt for all the darts of envy, fallhood, and wickedneſſe; and if wee ſee another, who ſpends his dayes in idleneſſe, without doing eyther good, or hurt, he fils up the roome of a brave man, and is but an unprofitable burthen to the earth, and no other thing (as I may ſay) but onely a name; let us examine a little, what are the Conſolations of this life, which can get a deſire in the ſoule (th•t can feare nothing after this life, if it hath done well) to continue in this priſon, and complain of being ſet free, it may be they are thoſe ſouls that inhabit in thoſe perſons, who can betray in the ſame moment, when they make moſt proteſtations of faith, who value not Friendſhips, but for their profits, who regard nothing but their owne ends, who leave us with our fortunes, and who, many times, hate us for having too much obliged them; behold (my Lords) the bleſſings which Emilia is depriv'd of; wheras now (he injoys the happineſs ſhe deſervs, being gone betimes to the enjoyment of the ſupream felicity: No, no! I neither care, nor wiſh for the honour of her ſociety, with the condition that ſhould ſuſpend her from the joyes of Heaven, and the light of a Sun which never ſets, and which never was eclipſed, and of an abode in a place where death never enters, there are no complaints heard, where there are no griefs, where pains, and cares afflict no body, where hunger and thirſt, and the rigour of the ſeaſons have no power, and where bleſſed Rhaptures are ſo incomprehenſible, that eyes cannot ſee, nor ears heare, nor have ever entred into the ſoule of Man.
Let us therefore endeavour (O deare Auditors) to raiſe ou•thoughts to conſider our Emilia in a felicity, which can never end, in the injoyment of a good, which hath eternity for bound, infinity for meaſure, and God448 himſelfe for the end; thoſe, who are partakers of the happineſs with Emilia, are Seraphins, burning with Love, and Charity, and Angels, thoſe very Angels, whom ſhe ſo much heretofore reſembled; thoſe, who now make a harmonious Conſort, chanting together inceſſantly the praiſes of the very ſacred, the very high, and the very powerfull divinity, which by an exceſs of infinite charity, being all at a time Lovers, and beloved, compleats the fullneſs of joy, and of felicity, aſſiſted by the eternall Love, which he beats to them, and which they have for him, and this makes this eternity ſo deſirable, that if it were true, that they could hope to poſſeſs it but one houre onely, ſcules would rather expoſe themſelves to all the torments of Hell, then not injoy it.
After this, would you that I lament the happineſs of Emilia, as the greateſt misfortune that could betide her? if I ſhould, the Heavens would bee angry, and that faire Soule it ſelfe, which drawes ſo many advantages from ſo haſty a death, would complaine of my complaints, why then do you ſhed tears? I will tell you, at leaſt I imagine I can! but indeed, who knowes not? have not I ſaid to you in the beginning of this diſcourſe, that you prepare to follow one deſperate, who preſs'd with the violence of his paſſion, runs blindly whither an unbridled griefe conducts him? It is certain, that it is a happineſs for Emilia to goe ſo quickly out of ſo troubleſome an abode, as this Life, as this Age, as this World, but it is an infelicity for our Eyes, no more to ſee Emilia: Alas! that Emilia, of whom all that I have yet ſaid, is but a ſmall R•ver to a bottomleſs Ocean.
Alas! when ſhall we ſee againe that Beauty worthy our adoration, of whom we may ſay, that ſhe was a Sun too ſoon eclipſed?
When ſhall wee heare againe that charming tongue, whoſe eloquence reign'd over our hearts? Alas! in depriving us of her, death hath raviſh'd from us the ſweeteſt harmony that ever charm'd the Senſes; and were it poſſible for my voice to ſpeake over againe the words of her that I admire, I ſhould inflame not onely the hearts of men alone, but of very Tygres and Bears with her ſweet diſcourſe.
But wee ſhall never more ſee that faire and deſirable Emilia; all ſupply that is left us in this caſe, is to ſay, happy thoſe Eyes that ſaw her living.
To conclude, it is juſt, we bewaile our leſſe in laſting ſighes, we ſhould be too ungratefull if wee could forget her; what will that Academy doe now, it is deprived of her, where ſhe ſo often hath beene rather an agreeable ſpectacle to the eyes of the Aſſembly, then a Spectatrix, though ſhe came to be a Hearer, can it ever forget the light it hath receiv'd from her enlightning Eyes?
149O ſad adventure! able to make the very ſtones melt with griefe; goe my Lords! go, if affliction will give you leave, ſearch for that converſation whereof Emilia was the whole delight, Emilia which we may ſay was either the cauſe or object of all pleaſure.
But what do you heere languiſhing and ſad, deprived not onely of contentments, but of ſouls; you ſhall confeſs your loſs, when what you have loſt, makes you ſee it was a thing, which a whole Empire cannot redeeme, nor all the Gold and Pearle of the Eaſt.
Could it be poſſible not to lament this loſs? if at the death of Caeſar the Sun was darkened for ſome Months; as to teſtifie his griefe? why not at the death of Emilia, who hath triumph'd over more Caeſars, then Caeſar overcame Enemies? is it not then juſt to ſhed teares? aſſiſt me (deare Auditors) to bewaile this misfortune, and remember you have loſt the richeſt treaſure of your Countrey, and that not onely you weare mourning garments, but the very walls are yet hung with black; it being juſt, that the eclipſe of a Sun ſhould cauſe a Univerſall darkneſs.
What? my Lords ▪ we are depriv•d of a Sun which enlightned our ſouls, inflam'd our hearts with the love of honour, and may be ſaid to be the cauſe of all the learned works, ſince it appear'd: Who ſhall be any more the ſubject of our prayſes? who ſhall entry us to noble Actions? who ſhall bee from henceforth the occaſion and the recompence of our Studies?
Ah Death! thou haſt deſtroyed all the World with this unparalled loſs; depriv'd of its Sun, the whole Univerſe is in darkneſs, and by this raviſhment of her from the World, thou haſt totally diſarm'd the Quiver of Love: when this faire one died, Beauty and Vertue died with her.
Let us weep then, (my Lords) let us weep, and never be comforted, and to continue our griefs, I will ſay no new thing, but onely repeat theſe ſad words, Emilia is dead: do you expect (my dear Auditors) that I give you any conſolation? I vow for my part, I am not capable of giving you any other conſolation, then that, which is to be found in perſons, who bemoan as much as your ſelves the loſs which we ſuſtaine hereby; and what loſſe is it, but that of the marvellous Emilia? but as none can weep and ſpeak any long time together, ſo I muſt ſtop my words, and let my tears flow.
150THE effect of this ſad Oration was Sighs and Tears; and as an Orator being himſelfe perſwaded, eaſily perſwades others ▪ ſo the Griefe, and Eloquence of Manzinie mov'd them all to weep with him: there was never ſeen ſo many Teares ſhed, and if to Ʋrnes and ancient Veſſels which the ancient Romans call'd Lacrimines had been yet in uſe, it had beene no hard matter to have fill'd them; In fine, everyone that look'd on the Grave of Emilia, look'd upon it as the Grave of Vertue and Beauty, all unanimouſs aggravated the unimitable perfections of Emilia; every tongue ſpoke of Emilia, the name of Emilia founded in all Eares; and to follow the Sentiments of that illuſtrious Aſſembly, and thoſe of Manzinie, I will finiſh this Volume with the faire name of Emilia.