THE GEORGICKS OF HESIOD, By GEORGE CHAPMAN; TRANSLATED ELABORATELY out of the Greek: Containing Doctrine of Husbandrie, Moralitie, and Pietie; with a perpetuall Calendar of Good and Bad Daies; Not superstitious, but necessarie (as farre as naturall Causes compell) for all Men to obserue, and difference in fol­lowing their affaires.

Nec caret vmbra Deo.

LONDON, Printed by H. L. for Miles Partrich, and are to be solde at his Shop neare Saint Dunstans Church in Fleetstreet. 1618.


ANtient wisedome, being so worthi­ly eternis'd; by the now-renew'd Instance of it in your Lordship; And this ancient Authour, one of the most Authentique, for all wise­dome, crown'd with Iustice and Pie­tie: To what Sea owe these poore Streames their Tribute, but to your Lordships Ocean? The rather, since others of the like Antiquity, in my Trāslation of Homer, teach These their way, and adde comfort to their Courses; by ha­uing receiued right cheerfull countenance and approbation from your Lordships most graue and honourd predecessor.

All Iudgements of this Season (sauouring any thing the truth) preferring, to the wisedome of all other Nations, these most wise, learned, and circularly-spoken Grecians. Ac­cording to that of the Poet:

Graijs Ingenium; Graijs dedit ore rotund [...]
Musa loqui.

[Page]And why may not this Romane Elogie of the Graians, ex­tend in praisefull Intention (by waie of Prophetick Poesie) To Graies-Inne wits, and Orators? Or if the allusion (or pe­tition of the Principle) begge with too broad a Licence in the Generall: yet serious Truth, for the Particular, may most worthily apply it to your Lop•. truely-Greek Inspirati­on, and absolutely Attick Elocution. Whose all-acknowledg'd facultie, hath banisht Flattery therein, euen from the Court; much more from my countrie, and more-then-vpland sim­plicitie. Nor were those Greeks so circular in their elegant vt­terance, but their inward Iudgements and learnings, were as round and solid. Their solidity prov'd in their eternity; and their eternity propagated, by Loue of all vertue, and integri­tie: That Loue being the onely Parent, and argument, of all Truth, in any wisedome or learning; without which, all is sophisticate, and adulterate; howsoeuer painted & splinted with Degrees and Languages. Your Lordships aduance­ment of Learning, then, well showing your loue to it; and in it, being true, to all true Goodnes; your Learning streng­thening that loue, must needs bee solide and eternall. This Vir verè (seu clarè) sciens: aut illustris Iu­dex, vel pro­cul videns Arbiter; quia eos acu­tos visu, seu gnaros esse oporteat r [...]i de qua agi­tur. [...] therefore, exprest in this Author, is vsed here, as if prophecied by him then, now to take life in your Lop. whose life is chiefe soule, and essence, to all knowledge, and vertue: So few there are that liue now, combining Ho­nour and Learning. This Time, resembling the terrible Time whereof this Poet prophecied; to which hee de­sired he might not liue: since not a Grace would then smile, on any pious, or worthie; All Greatnesse, much more gra­cing Impostors, then Men truely desertfull; The worse de­prauing the better; and that so frontlesly, that Shame and Iu­stice, should flie the earth for them. To shame wch ignorant Barbarisme now emboldned; Let your Lordships learned hu­manitie, proue nothing the lesse gracious to Vertue, for the cōmunity of Vices graces; but shine much the more cleere on [Page] her, for those clouds that eclipse her; no Lustre being so Sun like, as that which passeth aboue al clouds vnseen, ouer Fields, Turrets, & Temples; and breaks out, in free beams, on some humblest Cotage. In whose like, Ioue him selfe hath been fea­sted; And wherein your Lordship may finde more honour, than in the fretted Roofes of the Mighty. To which honor, oftentimes, nothing more conduceth, then Noble accep­tance of most humble Presentments. On this Noblitie in your Lordshippe, my prostrate humility relying; I rest euer submitted in all simple and hearty vowes,

Your Honours most truly, and freely deuoted, GEORGE CHAPMAN.

Of Hesiodus.

Hesiodus, surnam'd Ascraeus, was one, as of the most anti­ent Greeke Poets; so one of the purest and pressest writers. He liu'd in the later time of Homer; & was sur­named Ascraeus; of Ascra, a Towne in Helicon; in which was built a tēple sacred to the Muses; whose Priest, Hesiodus was consecrate: whom Virg. among so many writers of Georgicks, only imitated; professing it in this;

Ascraeum (que) cano Romana per oppida carmen, [...]. Nor is there any doubt, (saith Mel:) quin idē Virg: initio Georgicorū, hanc inscriptionem expresserit hoc versu: Quid faciat laetas segetes; quo sidere terram &c. His autoritie was such amongst the Antients; that his verses were commonly learned, as Axioms or Oracles; All tea­ching good life, and humanitie: which though neuer so profita­ble for mens now readings; yet had they rather (saith Isocrates) consume their times still in their owne follies, than bee any time conuersant in these precepts of wisedome; Of which (with Ho­mer) he was first Father, whose Interpreters were al the succeeding Philosophers; Not Aristotle himselfe excepted: who before Thales, Solon, Pittacus, Socrates, Plato, &c. writ of Life, of Manners, of God, of Nature, of the Starres, and generall state of the vniuerse. Not are his writings the lesse worthy; that Poesie informde them, but of so much the more Dignitie, and Eternitie: Not Thales, nor Anaxa­goras, (as Aristotle ingenuously confesseth) hauing profited the world so much with all their writings; as Homers one Vlisses, or Nestor. And sooner shall all the Atomes of Epicurus sustaine diuisi­on; the fire of Heraclitus be vtterly quencht; the water that Thales extolls so much, bee exhausted; the spirit of Anaxamines vanish; the discord of Empedocles be reconciled; & all dissolu'd to nothing; before by their most celebrated faculties, they doe the world so­much profit for all humane instruction, as this one Work of Hesi­odus: Here beeing no dwelling on any one subiect; but of all hu­mane affaires instructiuely concluded.

To my worthy friend Mr. George Chapman, and his translated Hesiod.

CHapman; We finde by thy past-prized fraught,
What wealth thou dost vpon this Land conferre;
Th'olde Graecian Prophets hither that hast brought,
Of their full words the true Interpreter:
And by thy trauell, strongly hast exprest
The large dimensions of the English tongue;
Deliuering them so well, the first and best,
That to the world in Numbers euer sung.
Thou hast vnlock'd the treasury, wherein
All Art; and knowledge haue so long been hidden:
Which, till the gracefull Muses did begin
Here to inhabite, was to vs forbidden.
In blest Elizium, (in a place most fit)
Vnder that tree due to the Delphian God,
Musaeus, and that Iliad Singer sit,
And neare to them that noble Hesiod,
Smoothing their rugged foreheads; and do smile,
After so many hundred yeares to see
Their Poems read in this farre westerne Ile,
Translated from their ancient Greeke, by thee;
Each his good Genius whispering in his eare,
That with so lucky, and a [...]spicious fate
Did still attend them, whilst they liuing were,
And gaue their Verses such a lasting date.
Where slightly passing by the Thespian spring,
Many long after did but onely sup;
Nature, then fruitfull, forth these men did bring,
To fetch deepe Rowses from Ioues plentious cup.
In thy free labours (friend) then rest content.
[Page]Feare not Detraction, neither fawne on Praise:
When idle Censure all her force hath spent,
Knowledge can crowne her self with her owne Baies.
Their Lines, that haue so many liues outworne,
Cleerely expounded, shall base Enuy scorne.
Michael Drayton.

To my worthy and honour'd Friend, Mr George Chapman, on his Tran­slation of Hesiods Works, & Dayes.

WHose worke could this be▪ Chapman, to refine
Olde Hesiods Ore, and giue it vs; but thine,
Who hadst before wrought in rich Homers Mine?
What treasure hast thou brought vs! and what store
Still, still, dost thou arriue with, at our shore,
To make thy honour, and our wealth the more!
If all the vulgar Tongues, that speake this day,
Were askt of thy Discoueries; They must say,
To the Greeke coast thine onely knew the way.
Such Passage hast thou found [...] such Returnes made,
As, now of all men, it is call'd thy Trade:
And who make thither else, rob, or inuade.
Ben: Ionson.

THE GEORGICKS,Annotations. To approue my difference from the vulgar and verball ex­position; and other amplifi­cations, fitt and necessarie for the true ren­dring, and Il­lustration of my Author; I am enforst to annexe some words of the Originall to my other An­notations: OF HESIOD. By GEORGE CHAPMAN. The First Booke.

MVses! That out of your Pierean state,
All worth, in sacred Numbers celebrate;
[...], huc agite.
here your faculties so much renownd,
To sing
your sire; And him in
[...], Hy [...]nu decan. tanses.
hymns resoūd;
By whom, All humanes, that to death are boūd,
Are bound together: Both the Great in
[...], de quo magna famae est;
And Men, whose Poore Fates fitt them, with no
[...], non di [...]endus; incelebris.
[...], honoratus, No­bilis.
Noble, and
[...]; ignobilis; ad nullam [...]unctio­nem seu digni­tatem essum [...]tus.
Base; Great Ioues will, orders All;
For He with ease extolls; with ease, lets fall;
Easely diminisheth the most in grace,
And lifts the most obscure to loftiest place:
Easely sets
[...], r [...]ctus, e­r [...]ctu [...]; non tor [...]u­osus. Metaph
straight the quite
[...], tortuosus; incuru [...]s.
shrunke vp together;
And makes the mostelated
[...], superbum, seu florentem facit vt defloresc [...]t.
Beautie, wither:
And this is Ioue, that breakes his voice so hie,
In horrid sounds; nd dwels aboue the skie:
Heare then, O Ioue, that dost both see and heare;
And, for thy Iustice sake, Be Orderer,
To these iust
[...], Iudicia vel vera praecepta de moribus, seu pict [...]te.
Praecepts; that in
[...], rati [...]inor.
I vse; to teach my Brother Pietie:
Not one contention, on the Earth there Raignes,
To raise Mens fortunes, and peculiar gaines;
[Page 2]But Two. The One; the knowing Man approues:
The Other,
[...], reprehensione, et derisione dignu [...],
Hate should force from humane loues;
Since it derides our reasonable kinde;
In two
[...]. in duas partes.
parts, parting, Mans vnited Minde;
And is so harmefull: for pernicious Warre,
It feedes; and bites, at euery Ciuile Iarre:
Which no
[...], He saies no man loues this war per se, but per accidens; because men cannot discerne [...]ō things truly worthy of their loues; Those that falsly pretēd worth, & retain none, which he ascribes to som secret counsaile of loue; That for plague to their impieties strikes blinde their vnderstan­dings.
man loues; But strong Necessitie,
Doth this Contention, as his plague implie,
By Heauens hid Counsailes. Th'other strife, Black Night,
Beg at before: which Ioue, that in the light
Of all the starres dwels; And though Thron'd aloft;
Of each Man, weighs yet, both the worke, and thought;
Put in the Roots of Earth; from whose wombe, growe
Mens needfull Meanes, to pay the debt they owe
To Life, and liuing: And this strife is far,
More fit for Men; And much the sprightlier:
For He, in whose
[...], cuius manibus nulla Ars, nulla sedulitas inest.
hands, liues no loue of Art,
Nor vertuous Industry; yet plucks vp heart,
And falls to worke for liuing. Any One,
Neuer so stupid, and so base a Drone;
Seeing a Rich Man haste, to sowe, and plant,
And guide his House well; feeles, with shame, his want,
And labours like him: And this strife is good.
When strife for riches, warmes, and fires the bloud;
[...], He showes Ar­tizans aemulati­ons for riches, and approues that kinde of contention. Notwithstan­ding Plato in Lysyas; Aristot. in the 5. of his Pol. & 2. of his Rhetor. and Ga­len; refer this strife to the first harmefull dis­cord. yet Plu­tarch takes our Authors part; and ascribes it to the vertuous Contention.
Neighbour, doth the Neighbour, aemulate:
The Potter, doth the Potters profit hate;
The Smith, the Smith, with spleene
[...], aestu [...] ira, quam diu press [...] in pectore.
Begger, maligns the Begger, for good done;
And the Musition, the Musition.
This strife, O Perses, see remembred still:
But flie Contention, that insults on
[...], alieni [...] insultans calamitatibus, Contentio. which hee calles their going to lawe.
Of other Men; And from thy worke doth drawe,
To be a well-seene Man, in works of Lawe.
Nor to those Courts, afford affected eare:
For he that hath not, for the entire yeare,
Enough laid vp before hand; little need,
Hath to take Care, those factious Courts to feed,
[Page 3]With what Earth beares; And Ceres doth bestowe;
With which, when thou art satiate; Nor dost know,
What to do with it: Then, to those wars go,
For others Goods: But see no more spent so
Of thine hereafter. Let our selues decide,
With Doomes direct; All diff'rences implide,
In our Affaires; And what is ratifide,
By Ioues will, to be ours; Account our owne;
For that thriues euer best. Our discord growne;
For what did from our Fathers Bounty fall,
We ended lately; And shar'd freely All.
When Thou much more than thine hadst rauisht home;
With which,
[...], valde gloriosos reddens. [...]. Reges doniuoros.
thou mad'st proud▪ and didst ouercome
With partiall affection to thy Cause;
Those gift-deuouring kings, that sway our lawes.
Who would haue still retaind vs in their powers;
And giuen by their Doomes; what was freely ours.
O Fooles, that all things into Iudgement call;
Yet know not how much
[...], dimidium plus Toto. He com­mēds the Mean And reprooues those kings, or Iudges, That are too indul­gent, to their couetous, and glorious appe­tites; from the frugall, & com­petent life de­clining; ad [...], i. ad plus haben­di auiditatem inexhaustam▪ Shewing how ignorant they are; that the virtue of Iustice and Medioc [...]i­ty; is to be pre­ferred, to in­iustice, and in­satiate Auarice. By [...], he vnderstands Medium inter Lucrū et Dānū; which Meane is more profi­table, and No­ble, than [...], i. Toto. quo et sua pars retinetur, et alterius ad se pertrahitur.
Halfe is more than All.
Nor how the Meane life, is the firmest still.
Nor of the Mallow, and the Daffodill,
How great a Good the little Meales containe.
But God hath hid from Men the healthfull Meane;
For otherwise, A Man might heap (and play)
Enough to serue the whole yeare, in a Day;
And strait, his Draught-Tree hang vp in the smoke,
Nor more, his labouring Mules, nor Oxen yoke.
But Ioue; Mans knowledge of his Best, bereau'd;
Conceiuing Anger, since he was deceau'd,
By that same
[...], he calles Prome­theus; i. qui obliqua agitat consilia; who wrests that wisdome which God hath giuen him to vse to his glorie; To his owne ends: which is cause to all the miseries Men suffer, and of all their im­pious actions that deserue them. Ioues fire, signifies truth; which Prometheus stealing; figures learned Mens ouer-subtile abuse of diuine knowledge; wresting it in false expositions to their own obiects. Thereby to inspire, and puffe vp their owne prophane earth. Intending, their corpo­reall Parts; And the Irreligious delights of them. But for the Muthologie of this; reade my Lord Chauncelours Booke de sapientia veterum Cap. 26. being infinitly better.
wisdome-wresting, Iaphets sonne;
For which, All ill All earth did ouer-run.
For Ioue, close keeping in a hollow Cane,
His holy fire: To serue the vse of Man,
[Page 4]Prometheus stole it, by his humane sleight
From him that hath of all heauens wit, the height.
For which, He angrie; Thus to him began
The Cloud-Assembler: Thou most crafty Man,
That ioy'st to steale my fire, deceiuing Me;
Shalt feele that Ioy, the greater griefe to thee;
And therein plague thy vniuersall Race:
To whom, Ile giue a pleasing ill, in place
Of that good fire: And all shall be so vaine,
To place their pleasure in embracing paine.
Thus spake, and laught, of Gods and Men the sire:
And straight enioynd the famous God of Fire,
To mingle instantly, with Water, Earth;
The voyce, and vigor, of a
Ioues crea­tion of a wo­man.
humane Birth,
Imposing in it; And so faire a face,
As matcht th'Immortall Goddesses, in grace.
Her forme presenting a most louely Maid;
Then on Minerua, his Command he laid,
To make her worke, and wield the wittie loome:
And (for her Beauty) such as might become
The Golden Venus; He commanded Her,
Vpon her Browes, and Countenance to conferre
Her owne Bewitchings; stuffing all her Breast,
With wilde

[...] An vnwearied, and wanton de­sire to exceed others; or an in­satiate longing to be lou'd of all.

[...] membra ad sati [...]tatem vsque depascens. [...] cares, or medi­tations of vo­luptuous satisfactions.

Desires, incapable of Rest;
And Cares, that feed to all satiety,
All humane Lineaments. The Crafty spy,
And Messenger of Godheads, Mercury,
He charg'd t' informe her, with a
[...], [...]an [...]nam ment [...], vel impudentem. [...], furaces m [...]res.
dogged Minde,
And theeuish Manners. All as he design'd,
Was put in act. A Creature straight had frame,
Like to a Virgine; Milde and full of shame;
Which Ioues suggestion, made the both-foot lame,
Forme so deceitfully; And all of Earth,
To forge the liuing Matter of her Birth.
Gray-eyd Minerua, Put her Girdle on;
And show'd how loose parts, wel-composed, shone
The deified Graces; And the
[...] o [...] Sua­da, Goddesse of perswasion, or eloquence.
Dame that sets
Sweet words, in chiefe forme; Golden Carquenets,
Embrac't her Neck withall; The faire-haird Howers,
Her gracious Temples crownd, with fresh-spring flowers;
[Page 5]But, of all these, imployd in seuerall place;
Pallas gaue
[...], impetu inspira­bat; gaue speciall force, to al her attractions, which he saies Pallas did. To, show that to all Beauty; wise­dome, and discreet behaui­our, giues the chief excite­ment.
Order, the impulsiue grace.
Her bosome, Hermes, the great God of spies,
Which subtle fashions fill'd, faire words and lies;
Ioue prompting still. But all the
[...] Her voyce. The vocall, or high-spoken Herald of the Gods imposde; All faire wo­men, affecting, to be fur­thest heard, as well as most seen.
voyce she vs'd,
The vocall Herald of the Gods infus'd;
And call'd her Name, Pandora; since on Her,
The Gods did all their seuerall gifts confer:
Who made her such, in euery moouing straine,
To be the Bane of curious Minded Men.
Her harmefull, and ineuitable Frame,
At all parts perfect; Ioue dismist the Dame
To Epimetheus, In his Heralds guide;
With all the Gods plagues, in a Box, beside.
Nor Epimetheus, kept one word in store
Of what Prometheus, had aduis'd before;
Which was; That Ioue should fasten on his hand,
No gift at all; But he, his wile withstand,
And back returne it; Lest with instant ill,
To mortall Men; He all the world did fill.
But he first tooke the gift; and after
[...] when he had receiu'd & tried the ills he knew twas ill, & grieu'd: But then was so infected with affection to it, that He could not reforme, nor refine it. For Mans corporeall part; which i [...] figur'd in Epimetheus; signifying the inconside­rate and headlong force of affection; not obeying his reasonable part, or soule; nor vsing foresight fit for the preuention of ills which is figur'd in Pro­metheus; He is deceiued with a false shadow of pleasure; for the substan­tiall, and true delight, he to be embrac't. Which found by Euent (the Schoolemaster of fooles.) He repents too late. And therefore, Horace true­ly; nocet empta dolore voluptas.
For first, the Families of Mortals, liu'd
Without, and free from Ill; Harsh Labour, then,
Nor sicknesse, hasting timelesse Age on Men;
Their hard, and wretched Tasks impos'd on them,
For many yeares; But now, a violent stream,
Of all Afflictions; In an instant came,
And quencht Lifes light; that shin'd before in flame.
For when the
[...], of this came the prouerbe, [...], The plague of women. And by the woman is vnderstood, Appetite, or effeminate affection; and custo­marie, or fashionable Indulgence to the blood; not onely in womanish [...]ffectations; but in the generall fashions of Mens Iudgements and action [...]; Both [...], id est, popularitor; or gratia & authoritate, quo quisvalet apud populom. And [...], id est, viducendi & floctendi animum. Intending illusiuely; by this same docta ignorantia; of which, many learned leaders of the Minde, are guilty: And [...] [...] id est, The common source or sinke of the vulgar; preuailing past the Nobility, and pietie, of humanity and Religion. By which, All sincere disci­pline, is dissolu'd, or corrupted; And so, that Discipline taken away (tanquam operculo Pandor [...]) both the humane bodies, and Mindes dissolution; instantly, (as out of the Caue of A [...]olu [...]) [...]et the windes or forces of corruption, violently breake: qua data porta, t [...]unt, & terra [...] turbine po [...] ­stant. All which notwithstan­ding; no course or custome is so desperate in infection; but some hope is left to scape their punish­ment in euery Man; accor­ding to Ouid; viuere spe vi­di, qui moritu­rus erat.
women; The vnwieldy lid,
Had once discouerd: All the miseries hid,
[Page 6]In that curst Cabinet; disperst, and flew
About the world; Ioyes pin'd; And Sorrowes grew.
Hope onely rested, in the Boxes Brim;
And tooke not wing from thence: Ioue prompted him,
That ow'd the Cabinet; to clap it close,
Before she parted; But vnnumbred woes,
Besides, encountred Men, in all their waies.
Full were all shores of them; And full all seas.
Diseas [...]s; Day, and Night; with naturall wings,
And silent Entries stole on men their stings;
The great in counsailes, Ioue, Their voyces re [...]t;
That not the truest, might auoide their Theft;
Nor any scape the Ill, in any kinde,
Resolu'd at first, in his almighty Minde.
And, wert thou willing; I would adde to this,
A second Cause of mens calamities:
Sing all before; And since; Nor will be long,
But short, and knowing; And t'obserue my song,
By thy conceit, And Mind's retention strong.
When first, Both Gods, and Men, had one Times Birth;
The Gods, of diuerse languag'd Men, on Earth;
A golden
[...], Not onely this description of Ages (as the Critiques ob­serue) is imita­ted by all the Latine Poets, but all the rest of this Author; And chiefly by Virgil himselfe. His sentence & inuention; made so com­mon; that their Communitie will darken the raritie of them in their Origi­nall. And this was called the golden Age; (according to Plato) for the vertuous excel­lency, of Mens naturall dispo­sitions, and manners.
world produc't; That did sustaine,
Old Saturnes Rule; when He in heauen did raigne;
And then liu'd Men, like Gods, in pleasure here;
Indu'd with Mindes secure; from Toyles, Griefs, cleer;
Nor noysom Age, made any crooked, There.
Their feet went euer naked as their hands;
Their Cates were blessed, seruing their Commands,
With ceaselesse Plenties; All Daies, sacred made
To Feasts, that surfets neuer could inuade.
Thus liu'd they long; and died, as seisd with sleep;
All Good things seru'd them; Fruits did euer keep,
Their free fields crownd; That all abundance bore;
All which; All, equall, shar'd; And none wisht more.
And when the Earth had hid them; Ioues will was,
The Good should into heauenly Natures passe;
Yet still held state, on Earth; And
[...], sed vt dij vtue­bant homines. The Poet (sales Melancthon) could not, but haue some light of our Parents liues in Paradise.
[...], cusiodes hominum: from hence the opinion springeth, that euery man hath his good An­gel; which sort of spirits (how­euer discredited now to attend, & direct men) Flutat [...] in his Commentaries de oraculorum defectu, de­fends to retaine assured Being. In this sort: As if a Man should take a­way the inter­iected Aire; betwixt the Earth and the Moone: That Man must like­wise dissolue, all the coherence and actuall vni­tie of the vni­uerse; leauing vacuum in Me­dio; and ne­cessary Bond of it all; so they that admit no Genij; leaue be­twixt God, and Men, no reaso­nable Meane for Commerce; The Interpretatiue, and Administring facultie; (as Plato cals it) betwixt them; vtterly destroying; And withdrawing consequently; All their reciprocall, and necessarie vses. As the witches of Thessalie; are said to pluck the Moone out of her Spheare. But these men be­ing Good; turn'd onely Good Genij; The next Age (Men being bad) turn'd in their next Be­ing; bad Genij. Of which, after was held; A mans good, and bad Genius.
Guardians were,
Of all best Mortals, still suruiuing there;
[Page 7]Obseru'd works iust, and vniust; clad in Aire;
And gliding vndiscouerd, euery where;
Gaue Riches where they pleas'd; And so were reft,
Nothing, of All the Royall Rule they left.
The second Age; That next succeeded This;
Was farre the worse; which Heauen-hous'd Deities,
Of Siluer, fashiond; Not like that of Gould,
In disposition; Nor so wisely Soul'd.
For Children then liu'd, in their mothers Cares,
(All that time growing still) A Hundred yeares:
And were such great fooles, at that Age; That They,
Could not, themselues, dispose a Family.
And when they Youths grew; hauing reacht the Date,
That rear'd their forces vp, to Mans estate;
They liu'd small space; And spent it all in paine;
Caus'd by their follies: Not of powre t'abstaine,
From doing one another Iniurie.
Nor would They worship any Deity;
Nor on the holy Altars of the Blest,
Any appropriate sacrifice addrest,
As fits the fashion of all humane Birth.
For which, Ioue angry; hid them straight in Earth;
Since to the blessed Deities of Heauen,
They gaue not those Respects, They should haue giuen.
But when the Earth had hid these, like the rest;
They then were calld, the subterrestriall blest;
And in Blisse second; hauing honours then;
Fit, for th'Infernall spirits, of powrefull Men.
[...]. Subterranei beati, mortales vocantur. Out of their long liues and little knowledges; These Men are supposed by our Poet; to suruiue dull and earthly spirits; For their impieties, in neglect of Religion, subiect to painefull, and bitter Death; where the former good Men, sweetly slept him out. But for the the Powers of their bodies; being fashioned of the worlds yet fresh, and vigorous matter; Their spirits that informed their bodies; are supposed secondly powerfull. And that is intended; in their recourse to earthly men; such as themselues were; furthering their affecti­ons and ambitions to ill; for which they had honour of those Men: And, of them, were ac­counted blest; As the former Good Genij, wereso, indeed; for Exciting Men to goodnes.
[Page 8]Then formd, our Father Ioue, a third Descent;
Whose Age was brazen; clearely different
From that of Siluer. All the Mortalls there,
Of wilde Ashe fashiond; stubborne and austere;
Whose Mindes, the harmefull facts of Mars affected;
And Petulant Iniurie. All Meates reiected,
Of Naturall fruits, and Hearbs. And these were They,
That first began, that Table Cruelty,
Of slaughtering Beasts; And therefore grew they fierce;
And not to be indur'd, in their Commerce.
Their ruthlesse Mindes, in Adamant were cut;
Their strengths were dismall; And their shoulders put,
In accessible hands out; ouer all
Their brawny limbs, armd with a brazen wall.
Their Houses all were brazen; All of Brasse,
Their working Instruments; for blacke Iron was
As yet vnknowne: And, these (their owne liues ending;
The vast, and cold-sad house of hell-descending)
[...], These he [...]o­tendes were such rude, and powrefull men, as not onely re­fused, (like the second sort) to do honour to the Deities; But directly re­beld against them: And af­fected here in Earth, celestiall Emperit. For which the Ce­lestials let them see, that they needed none but them selues to take downe their affectati­ons; And for their so huge conceipt of themselues▪ had neuer any least honor of others, which many great men of this I­ron Age, need not be ignorant therefore; is the euent of such great ones. And how­soeuer they laugh in their sleeues, at any other Being than this; they may take notice by their wisers: That e­uen according to reason, both, there are other Beings; And differences of those Beings; Both in honours, and Miseries.
grace had in their ends: But though they were
Neuer so powrefull; and enforcing feare;
Blacke Death, reduc't their Greatnes in their spight,
[...], in arctumcogo: s [...]u in a [...]gustum redig [...].
little Roome; And stopt their chearefull light.
When these left life; A fourth kinde, Ioue gaue birth;
Vpon the many-a-creature, nourishing Earth;
More iust, and better than this Race before;
Diuine Her [...]es; That the surnames bore,
[...]semidei, In­tending Hercules, lason and others of the Argonants; whose ship was [...] naula omnibus cura ▪ because it held the care of all men, in those that were in her. Intending of all the ver­tuous Men, that were then of Name, who were called semigods, for their god-like vertues▪
Semigods; yet These; Impetuous Fight,
And bloody War, bereft of life, and light.
Some, in Cadmaean Earth; contentious;
To prise the infinite wealth of Oedipus;
[...] He cals this seauen-ported Thebes; to distinguish it from that of Aegypt, that had a 100 Ports; besides that Hyppoplace in Cilicia.
seauen-ported Theb's; some shipt vpon,
The ruthles waues; and led to Ilion,
[Page 9]For faire-hair'd Hellens loue; where, likewise They;
In bounds of Death; confind the beames of Daie.
To these yet; loue gaue second life, and seat,
At ends, of all the Earth; In a Retreate,
From humane feete; where soules secure they beare
[...]. In beatrum Insulis. Of which fortu­nate Ilands, Vide Hom: Odys: 8.
Amids the blessed Ilands; situate nere,
The gulfie-whirle-pit-eating Ocean floud.
Happy Her [...]es liuing; For whose food,
The plentie-bearing Tellus; thrice a yeare,
Delicious fruits, and fragrant Hearbes doth beare.
O that, I might not liue now; To partake,
The Age, that must, the fift succession make;
But either Dy before; Or else were borne,
When all that Age, is into ashes worne.
For, that which next springs, in supply of this,


Cuius Genus est ferraum. This fift Age he onely pro­phecied of: almost three thousand years since; which falling out in this age especial­ly true, showes how diuine a Truth inspired him: And whe­ther it be lawful or not, with Plato and all the formerly learned; to giue these worthiest Poets the com­mendation of diuine.

Will all of Iron, produce his families;
Whose bloods, shall be so banefully Corrupt,
They shall not let them sleepe; But interrupt,
With Toiles, and Miseries, All their Rests, And fares.
The Gods, such graue, and soule-dissecting cares,
Shall steepe their Bosomes in; And yet, some Good,
Will God mixe with their bad; for when the blood,
Faints in their nourishment; And leaues their haire,
A little gray; Ioues hand, will stop the Aire,
Twixt them, and life; And take them straight away.
Twixt Men, and women, shall be such foule play,
In their begetting pleasures; And their Race,
Spring from such false seed; That the sonnes stolne face;
Shall nought be like the sires; The sire, no more,
Seene in his Issue. No friend as before
Shall like his friend be: Nor no Brother, rest
Kinde, like his Brother: No Guest, like a Guest
Of former times; No Childe, vse like a Childe,
His aged Parents; But with manners wilde,
Reuile, and shame them; Their Impietie,
Shall neuer feare, that Gods all-seeing eye,
Is fixt vpon them; But shall quite despise,
Repaiment of their educations prise;
[...] quibus ius est in manibus. All this Ouid translates; Nec hospes [...]b hospite tutus, Non socer à genero; fratrū quoque gratia [...]ara est.
Beare their law, in their hands; And when they get,
Their fathers free-giuen goods; Account them debt.
[Page 10] Citie shall Citie ransack; Not a Grace,
To any pious Man shall shew her face;
Nor to a iust, or good Man. All, much more,
Shall grace a Beastly, and iniurious Bore;
No Right shall seise on any hand of theirs;
Nor any shame make blush, their black affaires;
The worse shall worse the better, with bad words;
And sweare him out, of all his Right affords.

[...], malè seu graui­ter so [...]ans; [...], Ma [...] gaudens; vel quo mali gaudent, & de­lectantur. Vel alienis in­sultans calami­tatibus.

[...], inuiso aspectu; & t [...]ruis oculis cernens: All Epithets of [...].

Ill-liuerd, Ill-complexion'd Spight,
Shall consort all the Miserable plight,
Of Men then liuing. Iustice then, and Shame,
Clad in pure white (as if they neuer came,
In touch of those societies) shall flie,
Vp to the Gods Immortall familie,
From broad-way'd Earth: And leave graue griefs to Men;
That (desp'rate of Amends) must beare all Then.
But now to Kings, A Fable Ile obtrude,
Though cleere, they sauor all it can include.

[...], Accipiter, The manners of the Mighty towards the Meane, are fi­gured in this fiction.

By the Nigh­tingale; vnder­standing, lear­ned, and vertu­ous Men.

The following verse; [...], imprudens &c. followes the most sacred let­ter, no [...]esse re­luctandum po­tentioribus.

Hauke once, hauing trust vp in his Seres,
The sweet-tun'd Nightingale; and to the Spheres,
His prey transferring: with his Tallons, she
Pincht too extreamely; and incessantly,
Crying, for Anguish; This imperious speech,
He gaue the poore Bird; Why complainst thou wretch?
One holdes thee now, that is thy Mightier far;
Goe, as he guides; Though ne're so singular
Thou art a Singer; It lies now in me,
To make thee sup me; Or to set thee free.
Foole that thou art; who euer will contend,
With one, whose faculties, his owne transcend;
Both failes of Conquest; And is likewise sure,
Besides his wrong, He shall bad words endure.
Thus spake the swift, and broad-wing'd Bird of Prey;
But heare
O [...], He speakes to his brother, and returnes to his first Proposition; of the fit contention, to which hee perswaded him before. And though shame and iustice are fled in others; yet he wisheth him to loue and embrace them. The elegant description immediately before; being truely Philosophicall, and is handled at large, by Plato, in Protagoras.
thou Iustice; And hate Iniury.
Wrong touches neer a miserable Man;
For (though most patient) yet he hardly can
[Page 11]Forbeare iust words; and feele iniurious deeds;
Vniust loads, vex; He hardly beares that bleeds.
And yet hath Wrong, to Right; a better way:
For, in the end, will Iustice winne the Day.
Till which, who beares, sees then, Amends arise:
[...]. Passus vero stultus sapit, which was since vsurpt prouerbially: signifying that wisdome to be follie, that we learne but of our owne first suffered afflicti­ons: which yet, I think farre exceeds any wisdom that was neuer taught, nor con­firmed by first feeling infor­tunes, and calamities.
foole first suffers, and is after wise.

[...], properly signifies Curuis, v [...]l tortuosis indicijs; which (he saies) rauish together with them, Preiurie;

Alluding to croo­ked things; or things wrapt together like bram­bles; that catch and keep with them whatsoeuer touches them. Our pro­uerbe; to ouertake with a crooked Measure; not ridiculously applied to this graue Metaphor; [...], not signifying, in this place, what our Criticks teach; vid. lites iniquas; but Iudicia iniqua seutortuosa.

crooked Iustice; ioyntly hookes with it,
Iniurious Periury; And that vnfit
Outrage, brib'd Iudges vse; that makes them drawe,
The way their gifts goe; euer cuts out Lawe,
By crooked Measures. Equall iustice then,
All clad in Aire; th'ill Mindes of bribed Men,
Comes after mourning: Mourns the Cities ill;
Which where she is expell'd, shee brings in still.
But those that with impartiall Doomes extend,
As well to strangers, as their houshould friend
The Law's pure Truth; And will in no point stray,
From forth the straight Tract, of the equall way:
With such, the Citie; all things Noble nourish:
With such, the People, in their Profits flourish.
Sweet Peace, along the Land goes; Nor to them
All seeing Ioue, will destinate th'extreame
Of banefull Warre. No Hunger euer comes;
No ill, where Iudges vse impartiall Doomes.
But Goods well got maintaine still neighbour feasts;
The Fields flowe there, with lawfull Interests.
On Hils, the high Oke, Acorns beares; In Dales,
Th'industrious Bee her Hony sweet exhales:
And ful-feld Sheep, are shorne with Festiuales;
There, women bring forth children like their Sire;
And all, in all kindes, finde their owne entire.
Nor euer plow they vp the barren Seas,
Their owne fat Fields yeeld store enough to please.
But whom rude Iniurie delights, and Acts
That Misery, and Tyranny contracts;
Sharp-sighted Ioue, for such predestines paine;
[...], oftentimes, for one ill Man a whole Citie suffers; which sentence, in neare the same words, is vsed in Ecclesiastes. Saepe vni­uersa Ciuitas, mali viri pae­nam luit. And as before he recounts the blessings that accompany good Kings or Iudges; [...]o here he remembers the plagues, that pursue the bad; enforcing in both (as I may say) the ebbing, or flowing of euery Common-wealth by them. For Law being soule to euery such politicke Bodie; And Iudges; as if Essence to that soule, in giuing it forme and Beeing, according to their sentences & expositions of it; The bodie politick, of force must fare well or ill, as it is gouerned, well or ill. No otherwise then, as the body of [...] Man, suffers good or ill; by his soules good or bad information, and discipline. These threats vsed here (saith Melancthon) as in diuerse other places of this diuine Poet; He questionless gathered out of the doctrine of Moses and the Prophets, with whom the like comminations are euery where frequent.
oftentimes; The whole Land doth sustain
[Page 12]For one Mans wickednes; that thriuing in
Inequall Doomes; still makes his sentence him.
For where such Men beare priuileg'd office still;
There Ioue poures downe whole deluges of ill.
Famine and Pestilence together goe;
The people perish; women baraine growe;
Whole Houses vanish there, sometimes in peace;
And sometimes Armies rais'd to shield th'increase,
The Gods late gaue them: euen those Gods destroy
Their Rampires ruine; and let Rapine ioy
The Goods Iniustice gatherd: Or, elsewhere
Ioue sinks their ships, and leaues their ventures there.
[...], He would haue Iudges enter into considera­tion thēselues, of the dangers in iniustice; which presently after, he redu­ces into three arguments. The first, [...], sibi ipsi, which sentence, to admiration agrees to that of the Script. Incidit in fo [...]ā quante fecit. The second for feire of further pu­nishment from God. The third, he makes out of the naturall indignity, and absurdity of the thing.
Weigh then your selues, this Iustice Oye Kings;
For howsoeuer oft, vnequall things
Obtatine their passe; they passe not so the eyes,
Of all the all-discerning Deities;
For close and conuersant their virtues be
With Men; and how they grate each other, see,
With wrested Iudgements; yeelding no cares due,
To those sure wreakes, with which the Gods pursue
Vnequall Iudges; Though on Earth there are,
Innumerable Gods that minister,
Beneath great Ioue; That keep Men clad in Aire;
Corrupt Doomes noting, and each false affaire;
And gliding through the Earth, are euery where;
Iustice is seed to Ioue; in all fame deare,
And reuerend to the Gods, inhabiting Heauen;
And still a Virgin; whom when Men ill giuen,
Hurt, and abhorring from the right, shall wrong;
She for redresse; to Ioue her sire complaines,
Of the vniust minde, euery man sustaines;
And prayes the people may repay the paines
Their Kings haue forfaited, in their offences;
Deprauing Iustice, and the genuine senses,
Of lawes corrupted, in their sentences.
Obseruing this, ye Gift-deuouring Kings;
Correct your sentences; and to their springs,
Remember euer to reduce those streames,
Whose crooked courses euery Man condemnes.
[Page 13]Whoeuer forgeth, for another, ill;
With it, himselfe is ouertaken still;
In ill, Men runne on that they most abhor;
Ill counsell, worst is to the Councelor.
For Ioues eye, all things seeing, and knowing all;
Euen these things, if he will; of force must fall
Within his sight, and knowledge; Nor to him:
Can these brib'd Domes, in Cities shine so dim,
But he discernes them; and will pay them paine:
Else would not I liue iustly amongst Men;
Nor to my Iustice frame my children;
If to be iust, is euer to be ill;
And that the vniust findes most iustice still;
And Ioue gaue each Man in the end his will.
But he that loues the lightning (I conceiue)
To these things thus, will no conclusion giue.
[...], He perswades his brother to the loue of Iustice, by ar­gument taken from the true nature of Man. That by vertue of his diuine soule, naturally loues it. Be­cause God in­fused into that diuine Beam of his, being im­mortall; a loue to that, that preseru'd im­mortalities; without that immortall de­struction af­fected in ini [...] ­stice. Fishes, Beasts, and Foules, indued naturally with no such loue to Iustice; but allowed by God, to doe like themselues and deuo [...]re one ano­ther, which that men should doe, as well as they; is most inhumane, and full of confusion; as well in their deformed mixture, as in the Ruine that inseparably followes it. But his confidence here, that whosoeuer will doe Iustice freely, and without respect of riches; God will enrich him; And that the worse enclined, will feele it in the Hell of his conscience; The others [...]eed prospe­ring beyond himselfe; Is truly, religious and right Christian,
Howeuer Perses, put these in thy heart;
And to the equity of things conuert
Thy Mindes whole forces; all thought striking dead;
To that foule Rapine, that hath now such heade.
For in our Manhoods, Ioue hath Iustice clos'd;
And as a law, vpon our soules impos'd:
Fish, Foule, and sauage Beasts; whose (Law is power)
Ioue lets each other mutually deuoure;
Because they lack the equity he giues
To gouerne Men; as, farre best for their liues;
And therefore Men should follow it with striues.
For he that knowes the iustice of a Cause;
And will in publike Ministrie of Lawes,
Giue sentence to his knowledge; Be he sure,
God will enrich him. But who dares abiure
His conscious knowledge; and belie the lawe;
Past cure, will that wound in his Conscience drawe.
And for his radiance now, his Race shall be
The deeper plung'd in all obscurity.
[Page 14]The iust mans state, shall in his seed exceed;
And, after him, breed honours as they breed.
But, why mens ills preuaile so much with them;
I, that the Good know, will vnclowd the Beame,
In whose light lies the reason; with much ease,
To vice, and her loue, Men may make accesse;
Such crewes in Rout, Herd to her, and her Court
So passing neare lies; Their way sweet and short;
[...], Ante virtutem. His argument to perswade to vertue, here is taken both from her owne naturall Fate; and the diuine disposition of God. For as she hath a body (being sup­posed the ver­tue of Man) and through the worthily exercised and instructed or­ganes of that bodie; Her soule receiues her excitation to all her ex­pressible know­ledge; (for dati sunt sensus, ad excitandum intellectum) so to the loue and habite of knowledge, and vertue, there is first necessarily required, a laborious and painefull conflict; fought through the know­ledge, and ha [...]e of the miseries and beastlinesse of vice. And this paineful passage to Vertue Vir­gil imitated in his translation of the Pythagorean letter, Y. [...], or sud [...]r, is to be vnderstood of sweat, ex labore & fatigatione [...]rt [...].
But before Vertue, doe the Gods raine sweat,
Through which, with Toile, and halfe-dissolued feet,
You must wade to her; her path long and steep;
And at your entry, tis so sharp and deep.
But scaling once her height, the ioy is more,
Than all the paine she put you to before.
The paine at first then, both to loue and knowe
Iustice and Vertue; and those few that goe
Their rugged way; is cause tis followed lest.
[...]. Hee tels he [...]e. who is at all parts the best and happiest Man; which Virgil. euen to a word almost recites; and therefore more than imitates, in this; Felix qui potuit verum cognoscere cansas &c. wherein our diuine and all-teaching Poet, since, describes three sorts of Men; One that loues vertue out of knowledge acquired and elaborate; which the Philosopher calls scientiam acquisitam; The second, th [...] loues her out of ad­monition; which he calls infu [...]am scientiam; The third, is hee, that hath neither of those two knowledges; no [...] is capable of either; hauing both these ignorances in him; viz. Ignorantiam pranae disposition [...], and purae negationis. Li [...]ie, as well as Virgil, recites this place almost ad verbum, in Fabio & Minuti [...]; In these words, Saepe ego audini, milites, eum primum ess [...] virum, qui ipse consulat, quid in remsit: secundum eum, qui bene mone [...]i obediat: Qui nec ipse consolere, nec alt riparere scit, eum extromi ingenij esse.
Of all Men therefore, he is alwaies best,
That not depending on the mightiest,
Nor on the most; hath of him selfe descried,
All things becomming; and goes fortified,
In his owne knowledge, so farre, as t' intend
What now is best; and will be best at th'end.
Yet hee is good too, and enough doth know,
That onely followes, being admonisht how:
But hee that neither of himselfe can tell,
What fits a man; nor being admonisht well,
Will giue his minde to learne; but flat refuse;
That man, cast out from euery humane vse.
[Page 15]Doe thou then, euer in thy Memory place
My precepts Perses, sprung of sacred Race;
And worke out what thou knowst not: that with hate
Famine may prosecute thy full estate;
And rich-wreath'd Ceres (reuerenc't of all,)
Loue thee as much; and make her festiuall,
Amids thy Granaries: Famine euermore
Is naturall consort of the idle Boore.
Whoeuer idly liues, both Gods, and Men
Pursue with hatefull and still-punishing spleene.
The slothfull man is like the sting-lesse Drone,
That all his powre, and disposition,
Emploies to rob the labours of the Bee;
And with his sloth, deuoure her Industrie.
Doe thou repose thy speciall pleasure then,
In still being conuersant, with temperate paine;
That to thee still, the Seasons may send home
Their vtmost store. With Labour Men become
Herd-full, and rich; with labour thou shalt proue
Great, both in humane, and the Deities loue.
One, with another, all combin'd in one,
Hate with infernall horror, th'idle Drone.
Labour▪ and thriue; and th' idle 'twill inflame.
No shame to labor; sloth is yok't with shame.
Glorie and vertue into consort fall
With wealth; wealth God-like winnes the grace of all.
Since which, yet, springs out of the root of paine;

[...], laborare aut [...]m melius.

Notwithstan­ding he hath no other way to perswade his vnwise brother to follow his busines, and leaue his strife in law for other Mens goods▪ but to propose wealth, and ho­nour for the fruits of it: yet he prefers labor alone, ioind with loue of vertue and Iu­stice, and the good expence of a mans time; before wealth, and honour with Couetous­nes and Conten­tion.

Paine hath praecedence; so thou dost maintaine
The temper fitting; and that foolish vaine
Of striuing for the wealth of other Men,
Thou giu'st no vent; but on thine owne affaires
Conuert'st thy Minde; and thereon laiest thy cares.
And then put on, with all the spirit, you can.
Shame is not good in any needy Man.
Shame much obscures, and makes as much to fame.
Wealth loues Audacity; Want fauours Shame.
Riches, not rauisht, but diuinely sent
For virtuous labour, are most permanent.
If any stand on force, and get wealth so;
Or with the tongue, spoile, as a number doe;
[Page 16]When Gaine, or Craft doth ouergoe the soule;
And Impudence doth honest shame contoule;
God easely can the so-made-great disgrace;
And his House, raisd so, can as easely race.
Riches beare Date, but of a little space.
[...], Par est delictū. He ia [...]e [...] it is as great a sinne; to wrong a poor suppliant, as to wrong a man: best friend or Guest. Which was then held one of the greatest impieties. And to deceiue an Orphane of his dead parents gift, he affirmes to be nothing lesse an offence than to ascend to the bed of his brother. Not that hee makes all sins alike; but shews how horrible those sins are, with which wee are most fami­liar.
Who wrongs an humble suppliant, doth offend▪
As much as he, that wrongs a Guest, or friend.
Who, for his brothers wifes loue, doth ascend
His brothers bed; and hath his vicious end;
Offends no more than he, that doth deceiue
An Orphane, of the goods his Parents leaue;
Or he that in the wretched bounds of Age,
Reuiles his Father. All these Ioue enrage;
And shall receiue of Him reuenge at last,
Inflicting all paines, that till then they past.
From all these therefore, turne thy striuing Minde,
And to thy vtmost, see the Gods assign'd
Chastly, and purely; all their holy dues.
Burne fattest thighes to them; and sometimes vse
Off'rings of wine. Sometimes, serue their delights,
With burning incense: both, when bed-time cites;
And when from bed, the sacred Morning cals.
That thou maist render the Celestialls,
All waies propitious: And so, none else gather,
Thy fortunes strow'd; but thou reape others rather.
Suffer thy foe thy table; call thy friend.
In chiefe, one neere; for if Occasion send
Thy householde vse of Neighbours; they vndrest
Will hast to thee; where thy Allies will rest,
Till they be ready. An ill Neighbour is
A curse: a good one is as great a blisse.
He hath a treasure, by his fortune sign'd;
That hath a Neighbour of an honest minde.
No losse of Oxe, or Horse, a Man shall beare;
Vnlesse a wicked Neighbour dwell too neare.
Iust Measure take of Neighbours, iust repay;
The same receiu'd and more; If more thou may.
That after, needing; thou maiest after, finde
Thy wants supplier, of as free a minde.
[...], mala lucra ae­qualiai [...] damnis. According to this of the Scripture; Male portum male disperit; Et, de male que­sitis non gaudit tertius haeres.
Take no ill gaine, ill gaine brings losse as ill.
[Page 17]Aid quit with aid: goodwill pay with goodwill;
Giue him that hath giuen; him that hath not, giue not▪
Giuers, Men giue; Gifts to no giuers thriue not.
Giuing is good: Rapine is deadly ill.
Who freely giues, though much, reioyceth still;
Who rauines, is so wretched, that though small
His forst gift be; he grieues, as if twere all.
Little to little added, it oft done,
In small time makes a great possession.
Who addes to what is got; needs neuer feare,
[...] [...]tram famem. Black or swar [...]h he cals Famine, or Hung [...]r; ab effectu, quod nigrum, aut lu­cidum colorem inducat.
That swarth-che [...]k't Hunger will deuoure his cheare.
Nor will it hurt a Man; though something more,
[...] Hee la [...]s it will not hurt a man, to haue a little more than needs meerely, laid vp at home; A [...] we say; it will eat a man no mea [...]. And prefers keeping a mans store at home; to put­ting it forth; for it may go lesse so, as often it doth.
Than serues meere need; he laies at home in store.
And, best at home: it may go lesse abroad.
If cause call forth; at home prouide thy Rode,
Enough for all needs, for free spirits dy,
To want, being absent from their owne supplie.
[...] incipiente dolio. At the beginning, or height of a mans store, hee aduiseth liberality; And at the bottome. In the midst frugality. Admonishing therein not to be prodigall nor sordid; or wretched: But as at the top of the Cask, wi [...]e is the weakest, and thinnest; because it is most neer the aire; and therefore may there be best spent; at the bottome full of lees; and so may there be best spared; In the midst nearest and briskest, and should bee then most made of, or busb [...]nded; so in the midst of a Mans purse, he aduiseth parsimo [...]y.
Which note, I charge thee. At thy purses height,
And when it fights lowe; giue thy vse his freight;
When in the midst thou art, then checke the blood;
Frugalitie at bottome is not good.
[...] testem adhil [...]to. The Criticks expound it; as if a man talking priuatly and liberally with his brother, should confesse so securely; that he must euer bring a witnesse with him, of what words past him, and the Criticks intend it personally; where the word [...] signifies heere onely, sup [...]uta, cogita, hypothetically, or by way of supposition; [...] comming of [...], i [...], et [...], faci [...], esto vt ita sit, suppose there were a witnesse by; and be as circumspect in speeches with your brother, euen in your most priuate and free discourse, as if you supposed a third Man heard you. The other exposition is to be exploded.
Euen with thy brother, thinke a witnesse by;
When thou wouldst laugh, or conuerse liberally;
Despaire hurts none, beyond Credulitie.
[...], qui vel quae [...] ex [...]rnat.
Let neuer neate-girt Dame, that all her wealth
Laies on her waste; make profit of her stealth,
On thy true iudgement; nor be heard to faine
With her forkt tongue; so far forth as to gaine
[Page 18]Thy candle rent (she calls it). He that giues
A woman trust, doth trust a Den of theeues.
One onely son preserues a familie;
As feeding it with onely fit supplie.
And that house to all height his riches reares,
Whose sire dies ould, and leaues a son of yeares.
To many children too, God easely spares
Wealth store; but still, more children the more cares.
And to the house, the more accesse is made.
If then, the hearty loue of wealth inuade
[...], vnigenitus. He saies one onely Son, pre­serues his Fa­thers house; & addes most in­geniously, [...], i. pascendo, se [...] nutriendo. Intending, that he addes onely necessarie vitall fewell (as 'twere) to his fathers decaying fire. Where many sons oftentimes, rather famish, or extinguish a familie, than nourish, or fewell it. And yet hee addes most grauely and pi­ously, that God can easiely giue store of Goods, fit for the greatest store of children; but yet, the more children the more care; and speaking to the happiest state of a familie; he prefers one sup­plier to many. [...], sic facito. A generall Conclusion, and Transition to his doctrine of the next booke.
Thy thrifty Minde; performe what followes here;
And, one worke done; with others serue the yeare.
The end of the First Booke.


WHen Atlas Birth,
He begins his workes, to which, imme­diately before, he prepares his Brother. This whole Booke, contai­ning Precepts of Husbandry; both for field & familie. By the Ascent and Set of the Pleiades; is showne the Haruest, and seed season; as well for ground neare the Seas, as the farre di­stant. The Pleiades (cald the Daughters of A [...]las) are the seuen Stars, in the back of the Bull, which the Latines call'd Vergilias; when which are seene, neare the Sunne [...]ising; which is in June; Hee appoints entrie on Haruest affaires; when, in the Morning they leaue this Hemispheere (which is in Nouember) he designes seed Tyme.
the Pleiades, arise;
Haruest begin; Plow when they leaue the Skies.
Twice twēty daies, & nights, these hide their heads;
The yeare then turning, leaue againe their Beds;
And show when first to whet the Haruest steele.
This likewise is the Law, the fields must feele;
Both with Sea-dwellers; neare, and high, and those,
[...] P [...]lustrem Terram significat.
Whose winding Vallies, Neptune ouerflowes:
That Fenny grounds, and Marshes dwell vpon,
Along the fat, and fruitfull Region.
But wheresouer thou inhabit'st; ply
The Fields, before fierce winters cruelty
Oppresse thy paines; when thou maiest naked Plow;
Naked cast in thy seed, and naked Mow;
If timely thou wilt beare into thy Barne,
The works of Ceres; and to that end learne,
As timely to prepare thy whole encrease;
Lest, in the meane time, thy Necessities
Importune thee at others Doores to stand,
And begge supplies to thy vnthriftle hand:
As now thou com'st to me, But I, no more
Will giue, or lend thee, what thou maiest restore,
[Page 20]By equall measure; Nor will trust thee so;
Labour (vaine Perses) and those labours do,
[...]. per signum de­monstr [...], ita vt coniectare sit facile.
That by the certaine signe of Beggerie,
Demonstrated in Idle Drones, thine eye
May learne the work, that equall Deitie,
Imposeth, of Necessitie, on Men:
Lest, with thy wife, and wanting childeren;
(Thy Minde much grieu'd) Thou seek'st of Neighbours food;
Thine owne meanes failing. Men grow cold in Good.
Some twice, or thrice perhaps, thy Neighbour will
Supply thy wants; whom if thou troubl'st still;
Thou com'st off empty; and to aire dost straine
A world of words; words store, make wanting Men.
I charge thee therefore, see thy thoughts imploid
To pay thy Debts; and how thou maist auoid,
Deserued Famine. To which end, first see,
Thy Wife well orderd; and thy Familie▪
[...], famulā conside­rat [...] acq [...]isitam. He would haue her likewise vn­maried▪ [...], [...]on nuptam, his reason he showes after.
Thy Plough-drawne Oxe; thy Maid, without her spouse,
And wisely hir'd; that businesse in thy house,
May first worke off; and then to Tillage come:
To both which Offices; make fit at Home,
Euery thing needfull; lest abroad thou send
To aske another, and he will not lend;
Meane time thou want'st them; Time flies fast away,
Thy work vndone; which not from Day to Day,
Thou shouldst deferre; the worke Deferrer, neuer
[...], non assidum in opere.
Sees full his Barne; nor he that leaues worke euer,
[...], cura cum indu­stria, & exerci­tatione.
And still is gadding out. Care flying Ease,
Giues Labour euer, competent encrease.
[...], Iui opus de die in diem dubi­tat, & pro­crastina [...].
He that with doubt, his needfull businesse crosses,
Is euer wrastling, with his certaine Losses.
[...], Metaphori [...]è ac­cipitur, pro [...]cu­mine, & visus selevitate.
When therefore of the swift-sharp-sighted Sunne,
[...], I [...] dorificus: humidus calor, does not expres [...]e the word; being so turned in the verball translation.
The chiefe force faints; and sweating heat is done;
[...], qui extremi & senescentis A [...]tumniest.
Autumne growne olde; and opening his last veine;
And great Ioue steeping all things in his Raine;
Mans body chang'd, and made more lightsome farre;
For then, but small time shines the Syrian star,
[Page 21]
[...] qui [...] cum L [...]thifero fato a [...]itur, vel qui educatar inte [...] multas dur [...] fortis iriseri [...], The most fit Epithe [...]e of Man.
Aboue the heads of hard fate forsterd Man;
Rising neare Day; and his beames Austrian,
Enioy'd in Night most: when (I say) all this
Followes the Season; and the Forrest is
Sound, being feld; his leaues vpon the ground
Before, let fall; and leauing what they crown'd:
Then constantly take time to fell thy wood;
Of Husbandrie, the time kept, is the blood.
[...], A kinde of Mortar to bray corne in, which the Ancient vsed for a little Mill, or Que [...]n.
Cut then your three-foot Querne; whose Pestle, cut
Three Cubits long; your Axeltree seuen foot.
If it be eight foot, cut your Mallet thence:
The Felfs, that make your Carts circumference,
Cut three spans long. Many crookt peeces more,
Ten Palmes in length; fell for your Wagons store.
All which poore Rules, a rich conuenience yeeld.
If thou shalt finde a Culter in the Field,
Or on the Mountaine: either Elme, or Oke;
Conuay it home; since for thy Beasts of yoke,
To plow withall, twill most his strength maintaine;
[...], Attic [...] Cerecis ser [...]s A Peri­phrasis of a Plow-man, she being call'd Attick Ceres; quod ipsa Athe­nienses, adeoque omnes homines de frugibus d [...]cuerit.
And chiefly, If Athenian Ceres swaine,
It fixing to the Draught-tree (lest it failes)
Shall fit it, to the handles s [...]aie with Nailes.
Two Ploughs compose, to finde thee worke at home;
One with a Shar; that of it selfe doth come
From forth the Ploughs whole Peece; and one set on:
Since so tis better much; for, either gon;
With th' other, thou maist instantly impose
Worke on thy Oxen. On the Lawrell growes,
And on the Elme. your best Plow-handles euer.
Of Oke, your Draught-tree: From the Maple, neuer
Goe for your Culter: For your Oxen chuse
Two males, of nine yeares olde; for then, their vse
Is most auailable; since their strengths are then,
Not of the weakest; and the youthfull Meane,
Stickes in their Neru's still: Nor will these contend
With skittish tricks, when they their stitch should end,
To breake their plough, and leaue their worke vndon;
These, let a youth of forty waite vpon;
[Page 22]
[...]Quadrisidum octo morsu [...]m, He commends a Man of forty for a most fit seruant. And therefore pre­sc [...]be [...] allow­ance of bread to his meales, something ex­traordinarie: saying, hee would haue allowed foure shiues of bread at a meale to his meat; euery shiue contai­ning eight bits or morsels; Not that the whole foure shiues should containe but eight morsels, as the Criti [...]ks expound it. For how absurd is it to imagine, a shiue of bread but two bits? And how pin­ching a diet it were for an able Plow-man?
Whose bread at Meales, in foure good shiuers cut;
Eight bits in euery shiue; for that Man, put
To his fit taske; will see it done past talke,
With any fellowe; Nor will euer Balke
In any stitch he makes; but giue his Minde,
Whith care t' his labour. And this Man, no Hinde,
(Though much his younger) shall his better be,
At sowing Seed; and shunning skilfullie,
[...], Qui quidem opus curans, &c▪ aetatis quam in serus requirit (saies Melan­cthon) rationes addit adm [...]dum graues, sentitque mu [...]tum situm esse, in maturitate [...]tatis. Forty yeares then, being but a youths a [...]e
Need to go ouer his whole worke againe.
Your younger Man, feeds still a flying vaine,
From his set taske; to holde his equalls chat;
And trifles workes, he should be serious at.
Take notice then, when thou the Crane shalt heare
Aloft, out of the Clowds her changes reare;
That then he giues thee signall when to sowe,
And winters wrathfull Season doth foreshowe.
And then the Man, that can no Oxen get;
Or wants the Seasons worke; his heart doth eat.
Then feed thy Oxen, in the house with Hay;
Which he that wants; with ease enough will say,
Let me, alike, thy Waine and Oxen vse▪
Which tis as easie for thee to refuse;
And say, thy Oxeworke then importunes much.
He that is rich in Braine, will answer such;
Worke vp thy selfe, a Waggon of thine owne;
For to the foolish borrower, is not knowne,
That each Waine askes a hundred ioynts of wood;
These things aske forecast; and thou shouldest make good
At home, before thy need so instant stood.
When therefore, first, fit plow time doth disclose;
Put on with spirit; All, as one, dispose
Thy seruants, and thy selfe: plow wet and drie;
And when Aurora first affords her eye,
In Spring-time turne the earth vp; which see done,
Againe, past all faile, by the Summers Sunne.
Hasten thy labours, that thy crowned fields,
May load themselues to thee; and rack their yeelds.
[Page 23]
[...], No [...]alu impr [...] ­cationum expul­trix. The Tilth-field, hee c [...]l [...]es banisher of execrations, and pleaser of sons & daugh­ters; first, be­cause rude [...]us­bandmen vse to curse, when their crops an­swere not their expectations; and next, it pleases sonnes and daughters, since it helps adde to their portions.
The Tilth-field sowe, on Earths most light foundations;
The Tilth-field, banisher of execrations;
Pleaser of Sonnes, and Daughters: which t'improue,
With all wisht profits; pray to earthly Ioue,
And vertuous Ceres; that on all such suits,
Her sacred gift bestowes, in blessing fruits.
When first thou enterst foot to plow thy land,
And on thy plow-staffes top hast laid thy hand;
Thy Oxens backs, that next thee, by a Chaine
Thy Oken-draught Tree drawe; put to the paine
Thy Goad imposes. And thy Boy behinde,
That with his Iron Rake thou hast design'd,
To hide thy seed; Let from his labour driue,
The Birds, that offer on thy sweat to liue.
The best thing, that in humane Needs doth fall,
Is Industry; and Sloath the worst of all.
With one, thy Corne eares, shall with fruit abound;
And bow their thankfull forheads to the ground;
With th' other; scarce thy seed againe redound.
When Ioue then giues this good end to thy paine;
Amids the Vessels that preserue thy Graine,
No Spiders then, shall need t'vsurp their roome,
But thou (I thinke) reioyce, and rest at Home;
Prouision Inn'd enough of euery thing,
To giue thee glad heart, till the neighbour Spring;
Not goe to others to supply thy store,
But others, need to come to thee for more.
If at the sunnes conuersion thou shalt sowe,
[...], Sedens. He dis­prooues sow­ing at the win­ter Solstice; and saies, he that doth sow then, may sit & reap, for any labour his crop will require; a Reap, they call as much, as at once the Rea­per grasps in his hand.
The sacred Earth; Thou then, maist sit and mowe,
Or reape in Haruest; such a little paine
Will serue thy vse, to sell thy thin-growne Graine;
And Reaps so scanty, will take vp thy hand;
Thou hid in dust; Not comforted a sand,
But gather gainst the graine. Thou shouldst be then,
Coop't in a Basket vp; for worldly Men,
Admire no vnthrifts: Honour goes by gaine.
As times still change, so changeth Ioue his Minde,
Whose Seasons, mortall Men can hardly finde.
But if thou shouldst sowe late, this well may be,
In all thy slacknesse, an excuse for thee.
[Page 24]When, in the Oakes greene armes the Cuckoe sings,
And first delights Men in the louely springs;
If much raine fall, 'tis fit then to defer
Thy sowing worke. But how much raine to beare,
And let no labour to that Much, giue eare,
Past intermission, let Ioue steepe the grasse
Three daies to gether, so he do not passe
An Oxes hoofe in depth; and neuer stay,
To strowe thy seed in: but if deeper way
Ioue, with his raine makes; then forbeare the field:
For late sowne then, will past the formost yield.
Minde well all this, nor let it fly thy powrs,
To knowe what fits, the white springs earely flowrs;
Nor when raines timely fall; Nor when sharp colde
In winters wrath, doth men from worke withholde
[...] By which he vn­derstands smiths forge [...]; where the poo­rer sor [...] of Greece vsed to sit, as they do still in the win­ter amongst vs, and a [...] amongst the Romanes in tensiriuis, or barbars shops.
Sit by smiths forges, nor warme
[...], calidam taber [...] These [...] were of olde said to bolde the meetings of Philosophers. And after, be­cause amongst them mixt idle talkers ouer cups; they were called [...], nugae, [...], loq [...]acitas, or garrulitas [...], Ma [...]ileu [...]a vers crassum pedem manu pre [...]as Aristo [...]le in his problems, as out of this place, [...]ffirmes that da [...]ly and continuall hun­ger makes mens feet, and ankles swell. And by the same reason, superiores partes exte [...]u [...] [...]ur et ma­crescunt, for which He [...] vses this ingenious a [...]usion to his [...]rother; aduising him to take heed ne pedem tumefactum tenni mau [...] demulcere oporteat, [...], signifying here demul [...]eo, not stringend [...] cr [...] ­cio, [...]t premo, as it is vsually rendered. But (for the paine) stroke o [...] [...]ouch it softly; for some ease to it: though it doth little good to it, but onely makes good the prouerbe. Vbidolor ibi digitus.
tauernes hant;
Nor let the bitterest of the season dant
Thy thrift-arm'd paines, like idle Pouertie;
For then the time is when th'industrious Thie
Vpholdes, with all increase, his Familie.
With whose rich hardnes spirited, do thou,
Poore Delicacie flie; lest frost and snowe,
Fled for her loue; Hunger sit both them out,
And make thee, with the beggers lazie gout,
Sit stooping to the paine, still pointing too't,
[...] Mala intra animum v [...]rsat. A [...]d therefore saies Melancthon out of Columel: homines [...] ­hil agendo male agere dis [...]u [...]t. But [...], signifies not onely versat, but iustar v [...]darum f [...]u [...]i [...] [...] v [...]raginis versat.
And with a leane hand, stroke a foggie foot.
The slothfull man, expecting many things,
With his vaine hope, that cannot stretch her wings
Past need of necessaries for his kinde,
Turnes like a whirle-pit ouer, in his minde
All meanes that Rapine prompts to th'idle Hinde;
Sits in the tauerne; and findes meanes to spend
Ill got; and euer, doth to worse contend.
[Page 25]When Summer therefore in her Tropicke sits;
Make thou thy seruants weare their winter wits,
And tell them this, ere that warme season wast,
Make nests; for Summer will not euer last.
[...]. Mensis in quo sestam in hono­rem Le [...]ei cele­bratur. Bacchus being called [...], q [...]oniam torcu­laeribus et vini expressione prae­est. And because his feast vsed to be solemnised in Ianuarie; [...] is called Ianu [...] ­rium.
The month of Ianuaries all-ill daies,
For Oxens good; shun now by Iulies raies.
[...], flante borea. [...]y [...]mis tempus, et mensem Bore­ali frigore gra­uissimum copios [...] et eleganter de­scripsit. saies Melancthon.
When aires chill North his noisome frosts shall blowe
All ouer earth, and all the wide sea throwe
At Heauen in hills; from colde horse-breeding Thrace;
The beaten earth, and all her Syluane race
Roring and bellowing with his bitter strokes;
Plumps of thick firre-trees, and high-crested Okes;
Torne vp in vallies, all Aires floud let flie
In him, at Earth; sad nurse of all that die▪
Wilde beasts abhor him; and run clapping close
Their stern's betwixt their thighes; and euen all those,
Whose hides, their fleeces line, with highest proofe;
Euen Oxe-hides also want expulsiue stuffe;
And bristled goates, against his bitter gale:
He blowes so colde, he beates quite through them all.
Onely with silly sheepe it fares not so;
For they, each Summer fleec't, their fells so growe,
They shield all winter, crusht into his winde.
He makes the olde Man trudge for life, to finde
Shelter against him, but he cannot blast
The tender, and the delicately-grac't
Flesh of the virgin; she is kept within,
Close by her mother, carefull of her skin;
Since yet she neuer knew, how to enfolde
The force of Venus swimming all in golde.
Whose snowie bosome choicely washt and balm'd,
With wealthy oiles; she keepes the house becalm'd,
All winters spight; when in his fire-lesse shed,
And miserable roofe still hiding head;
[...]. exof [...], he in­tends the Poly­pus; that hath no bones, but a gristle for his back-bone.
The bonelesse fish doth eat his feet for colde.
To whom the sunne doth neuer food vnfolde;
But turnes aboue the blacke Mens populous towrs,
On whom he more bestowes his radiant howres,
[...], Hellen was son to Deucalion; of whom as being author of that Nation, [...] [...]icitur Graecus vt testatur Pli­nis, Lib. 4. cap. 7. The sun being in Sagittar [...]iu [...] is longer with the Aethiops, which are Me­ridionall: [...] with the Grae­cians.
Then on th'Hellenians; then all Beasts of horne;
And smooth brow'd, that in beds of wood are borne,
[Page 26]About the Oken dales; that North-winde flie,
Gnashing their teeth, with restlesse miserie;
And euery where, that Care solicits all,
That (out of shelter) to their Couerts fall,
And Cauerns eaten into Rocks; and then,
[...], Trip [...]di homini similes. He cals olde Men helpt with slaues in their gate; three-footed.
Those wilde Beasts shrink, like tame three footed Men,
Whose backs, are broke with Age, and forheads driuen
To stoope to Earth; though borne to looke on Heauen.
Euen like to these; Those tough-bred rude ones, goe,
Flying the white drifts of the Northerne Snowe.
Then put thy Bodies best munition on;
Soft wastecotes, vveeds that th'Ankles traile vpon;
And, with a little linnen, vveaue much wull,
In fore-wouen webs; and make thy Garments full:
And these put on thee; lest thy harsh-growne haire
Tremble vpon thee, and into the Aire
Start, as affrighted; all that brest of thine,
[...], p [...]n [...]arum in me­re in altum erigere.
Pointed with Bristles like a Porcupine.
About thy feet, see fitted Shooes be tied,
Made of a strongly-dying Oxes Hide;
[...], not Pil [...], as it is vsually tran­slated, but soculis la [...]eis.
Lin'd with wool socks: Besides, when those winds blow,
Thy first fallen Kid-skinnes; sure together sowe,
With Oxes sinewes, and about thee throwe,
To be thy refuge, gainst the soking Raine.
Vpon thy head, a quilted Hat sustaine,
[...], aer igniser, o [...] frugifer, though fruits are the chiefe effects of it; but Aire that brings a comfortable fire with it; and he saies, [...], à coelo stoilifero.
That from thy eares, may all Aires spight expell.
When North-windes blowe, the Aire is sharp and fell;
30. But Morning Aire, that brings a warmth withall,
Downe from the Stars, and on the earth doth fall;
Expires a breath, that (all things chearing then)
Is fit to crowne the works of blessed Men.
Which drawing out of floods, that euer flow;
Winde-stormes are rais'd on Earth, that roughly blow;
And then, sometimes, a shower falls toward Euen;
And sometime Aire, in empty blasts is driuen.
Which, from the North-winde rising out of Thrace,
And gloomy clowds rais'd; haste thee home apace;
Thy worke for that day done; th'euent foreseen,
Lest, out of Heauen, a darke clowd hide thee cleane,
[Page 27]Thy weeds wet through, and steep thee to the skin;
But shun it; for vvhen this colde Moneth comes-in;
Extreame it is for sheep, extreame for men;
Take from thy Oxen halfe their Commons then,
[...], Tum &c Then sharpen thy Oxens sto­macks, with taking away halfe their al­lowance; but giue more to thy seruants; his reason is▪ because the Daies being shorter by halfe, then; then in Sūmer; and so take a­way halfe the worke of the Oxe; therefore halfe their fo­ther should be in equall husbandry aba­ted. But since seruants must worke in Night as well, and that the Nights are much longer; he would haue their commons encreast; Allowing euen those bodily laborers, in a kinde of proportion, the same that is fit for Mentall painetakers▪ Stu­den [...]s &c. for the word [...], taken here for Nights; is vsurpt for the eff [...]cts of Night. [...] signifying prudentia va'eus, and [...] is called Night; quod putaretur multum conferre, ad inuentionem eorum quae quaruntur, intending in studies and labours of the soule, especially the E­pithete, [...], signifying auxilium, seu inspirationem serentes; magna cum alacritate & contenti­on [...]. All that since therefore, the words containing, a man may obserue, how verball E [...]p [...]si [...]ors [...]ubber vp these diuine expressions; with their contractions, and going the next way.
But mend thy seruants; for ingenious Night,
Then, great in length, affects the Appetite,
With all contention, and alacritie,
To all Inuention, and the scrutinie
Of all our obiects; and must therefore feast,
To make the spirits runne high in their Inquest.
These well obseruing, all the yeares Remaine,
The Daies and Nights grow equall; till, againe,
Earth, that of all things is the Mother Queen;
All fruits, promiscuously, brings forth for Men.
When, after sixtie turnings of the Sun,
By Ioues Decrees; all vvinters houres are run;
[...], Arcturus [...] is a Starre sub Zona [...]oota; oritur vespere, initio veris
Then does the Euening-starre, Arcturus, rise,
And leaue th'vnmeasur'd Ocean; all Mens eyes,
Frst, noting then his Beames; and, after him,
Before the cleere Morns light, hath chast the Dim;
[...], ante-lucano tempore quiritam. The construction should be; not Prorumpit, ad lucem; but [...]ugens ad lucem; since it came not soone enough to preuent the Nights Tyranny in Tereus. The fiction of which is too common to be repeated.
Pandions Swallow, breakes out with her Mone;
Made to the Light; the Spring but new put on.
Preuenting vvhich; cut Vines, for then tis best.
But vvhen the horn'd house-bearer leaues his rest,
And climes the Plants; the seuen Starres then in flight;
No where digge Vines; but Sithes vvhet, and excite
Seruants to vvorke: flie shadie Tauerne boures;
And Beds, as soone as light salutes the floures.
[Page 28]In Haruest, when the Sunne the bodie dries;
Then haste, and fetch the Fields home; earely rise,
That Plentie may, thy House-hould wants suffice:
The Morne, the third part of thy worke doth gaine;
The Morne, makes short thy way, makes short thy paine;
The Morne, being once vp, fils the waies with all,
And yokes the Oxe, her selfe vp, in his stall.
When once the Thistle doth his flower prefer;
And on the Tree, the garrulous Grashopper,
Beneath her wings; all Day, and all Night long,
Sits pouring out, her derisorie song;
When Labour drinks, his boyling sweat to thriue:
Then Gotes grow fat; then best wine chuse; then striue
Women for worke most; and Men least can do;
For then, the Dog-starre, burns his drouth into,
Their braines, and knees, and all the Bodie dries;
But then, betake thee, to the shade that lies,
[...], Biblinum vi [...]ū ▪ dicitur a Biblia R [...]gione T [...]r [...]ciae vbi nobilis [...]ima [...]ina sunt.
In shield of Rocks; drinke Biblian wine, and eate,
The creamie wafer; Gotes milke that the Teate,
Giues newly free; and nurses Kids no more.
Flesh of Bow-browsing Beeues, that neuer bore;
And tender Kids. And to these, taste black wine,
[...], tertiam aquae pa [...]tem insunde ▪ The Greeks neuer drunk Merum, but dilutum vinum; wine alaid with water. Athenaeus saies, that to two cups of wine, some­time they put fiue cups of water; and sometimes, to [...]oure of wine, but two of wa­ter; which they order ac­cording to the strength, or weaknes of their wine.
The third part water, of the Crystaline,
Still flowing fount, that feeds a streame beneath;
And sit in shades, where temperate gales may breath
On thy oppos'd cheeks; when Orions raies,
His influence, in first Ascent assaies.
Then to thy labouring seruants giue command,
To dight the sacred gift of Ceres hand;
In some place windie, on a well-plan'd floore;
Which, all by measure, into Vessels poure;
Make then, thy Man-swaine, one that hath no House;
Thy hand-maid, one, that hath nor child, nor Spouse;
Hand-maids, that children haue, are rauenous.
[...]den [...]es in [...]rse pectinatim coe­untes habens.
A Mastiffe likewise, nourish still at home;
Whose teeth are sharp, and close as any Combe;
And meat him well, to keep with stronger guard,
[...], d [...]e dormi­ [...]ns, nocte vigi­lance vir, a Pe­riphrasis of a Theefe.
The Day-sleep-wake [...] Night Man, from forth thy yard;
That else thy Goods into his Caues will beare.
Inne Hay, and Chaffe enough, for all the yeare,
[Page 29]To serue thy Oxen, and thy Mules; and then,
Lose them; and ease the deare knees of thy Men.
When Syrius, and Orions aspire
To Heauens steep height; and bright Arcturus fire,
The rosie-fingerd Morning sees arise;
O Perses, then, thy Vineyard faculties
See gather'd, and got home. Which twice fiue Daies,
And Nights no lesse, expose to Phoebus Raies;
Then fiue Daies, Inne them, and in Vessels close,
The gift, the gladnes-causing God bestowes.
But after, that the Seuen-stars, and the Fiue,
That twixt the Bulls hornes, at their set arriue;
Together with the great Orions force;
Then plie thy Plough, as fits the Seasons course.
[...], qui de sorte sua quaeritur.
If, of a Chance-complaining Man, at Seas,
The humor take thee; when the Pleiades,
Hide head, and flie the fierce Orions, chace;
And the darke-deep Oceanus embrace;
Then diuerse Gusts of violent windes arise;
And then attempt, no Nauall enterprise.
But ply thy Land affaires; and draw ashore,
Thy Ship; and fence her round, with stonage store,
To shield her Ribs, against the humorous Gales;
Her Pump exhausted, lest Ioues rainie falls,
Breed putrefaction. All tooles fit for her;
And all her tacklings, to thy House confer;
Contracting orderly, all needfull things,
That Imp a water-treading Vessels wings.
Her well-wrought Sterne, hang in the smoke at home,
Attending time, till fit Sea Seasons come.
And then thy swift Saile lanch, conueying in,
Burthen, that richly way that Trade begin;
As did our Father; who a voiage went,
For want of an Estate so competent,
As free life askt; and long since landed here;
When he had measur'd the vnmeasur'd Spheere,
Of all the Sea; Aeoliam Cumas leauing;
[...], non red­ditus, s [...] diui­tias fugiens. Hee blames those that ha­uing richly e­nough of their owne; which they freely and safely possesse [...] ashore; will yet with insati­ate desire of more, venture the losse of all; which his father (he saies) was not to be blamed for; in going to Sea; who one­ly tooke that course to auoid Pouertie; his meanes by Land not enough, to liue withall, freely.
Not flying wealth (Reuenews great receiuing;
[Page 30]And Blisse it selfe possest, in all fit store;
If wisely vsde; yet selling that t'explore
Strange Countries, madly couetous of more;
But onely shunning lothsome Pouertie;
Which yet Ioue sends, and Men should neuer flie.
The seat that he was left to dwell vpon,
Was set in Ascra, neare to Helicon;
Amids a miserable Village there;
In winter vile, in summer noisomer;
And profitable neuer. Note thou then,
To doe all workes; the proper Season, when;
In Sea-workes chiefly. For whose vse allow
A little Ship; but in her bulke bestow,
A great bigge Burthen; the more Ships sustaine,
The surer saile they; and heap Gaine on Gaine:
If Seas run smooth, and rugged Gusts abstaine.
When thy vaine Minde then, would Sea-ventures try;
In loue, the Land-Rocks of loath'd Debt to fly;
[...], famem auditu insua [...]em.
And Hunger's-euer harsh-to-heare of cry:
Ile set before thee all the Trim, and Dresse,
Of those still-roaring-noise-resounding Seas;
[...], etsi neque naui­gand peritus: Melancthon in this free con­fession of his vnskilfulnesse in what he in­tended to teach, giues this Note; Rem [...] ­net à se repre­hensionem ob imperitiam Hic videmu [...], Primo vsurpa tum fuisse, cum laude, pro docere & tradere ali­quid eruditius pre alij.
Though neither skild, in either Ship, or Saile,
Nor euer was at Sea; Or, lest I faile,
But for Euboea once; from Aulis where
The Greeks, with Tempest driuen, for shore did stere
Their mighty Nauie, gatherd to employ,
For sacred Greece; gainst faire-dame-breeding Troy;
To Chalcis there, I made by Sea my Passe;
[...], King of Euboea, was shine in Battell, against the Erythreans. At whose Funerals, his soones instituted Games. And from hence Melancton gathers; by that time in which the King died; Hesiod then liuing; that Homer liued a hundred yeares before him: And so could not be the Man, from whom our Author is affirmed by some Historians to winne the prise, hee now speakes of.
And to the Games of great Amphidamas;
Where many afore-studied Exercise,
Was instituted, with excitefull prise,
For great-and-good, and able-minded Men:
And where I wonne, at the Pierean Pen,
A three-ear'd Tripod, which I offerd on,
The Altars of the Maids of Helicon.
[Page 31]Where first their loues initiated me,
In skill of their vnworldly Harmony.
But no more practise haue my trauailes swet,
In many-a-naile-composed ships; and yet,
Ile sing what Ioues Minde will suggest in mine,
Whose daughters taught my verse the rage diuine.
Fifty daies after Heauens conuerted heate,
When Summers land-works are dissolu'd with sweat;
Then growes the nauigable season fit:
For then no stormes rise, that thy saile may split,
Nor spoile thy sailers. If the God that swaies
Th'earth-shaking Trident, doe not ouerpaise,
With any counsaile, before hand decreed,
The seasons naturall grace, to thy good speed;
Nor Ioue consent with his reuengefull will;
In whom are fixt the bounds of good and ill.
But in the vsuall temper of the yeare,
Easie to iudge of, and distinguish cleare,
Are both the windes▪ and seas; none rude, none crosse,
Nor mis-affected with the loue of losse.
And therefore put to sea; trust euen the winde
Then, with thy swift ship; but when thou shalt finde
Fit freight for her; as fitly stowe it strait;
And all haste home make. For no new wine waite,
Nor aged Autumnes showres; nor winters falls,
Then fast approaching; Nor the noisome gales,
The humorous South breathes, that incense the seas,
[...], Coelestem imbr [...] secutus; inten­ding a follow­ing of those things quae se­rie quadam con­tinuase sequun­tur.
And raise together in one series
Ioues Autumne dashes, that come smoking downe,
And with his roughest brows make th'Ocean frowne.
But there's another season for the seas,
That in the first spring others choices please;
When, looke how much the Crowe takes at a stride,
So much, put forth, the yong leafe is descride
On Fig-tree tops. But then the gusts so fall,
That oft the sea becomes imperviall.
And yet this vernall season many vse,
For sea affaires; which yet, I would not chuse;
Nor giues it my minde any gratefull taste,
Since then steales out so many a rauenous blast;
[Page 32]Nor, but with much skath thou canst scape thy bane,
Which yet, Mens greedy follies dare maintaine;
Mony is soule to miserable Men:
And to it many Men their soules bequeath.
To dy in darke-seas is a dreadfull death.
All this I charge thee, need to note no more;
Nor in one vessell venture all thy store;
But most part leaue out, and impose the lesse;
For tis a wretched thing t'indure distresse
Incurr'd at sea. And, tis as ill, ashore
To vse aduentures, couetous of more
Than safety warrants; As, vpon thy Waine
To lay on more load than it can sustaine.
For then, thy Axle breakes, thy goods diminish,
And Thrifts meane meanes in violent Au'rice vanish.
The Meane obseru'd, makes an exceeding slare.
Occasion tooke at all times, equalls Fate.
Thy selfe, if well in yeares; thy wife take home,
Not much past thirtie; nor haue much to come:
But being yong thy selfe; Nuptialls that sease,
The times best season in their acts are these.
[...], Pollux ex­pounds this word, which is vsually taken for foure; fourteen. Plato and Aristotle appoint the best time of womens marri­ages at eight­teene.
At fourteene yeeres a woman growes mature,
At fifteene, wed her; and best meanes inure,
To marry her a Maid; to teach her then,
Respect to thee, and chastnes t'other men.
[...], qua prope [...] ha­bitat. His coun­sell is, to marry a maid bred neere a man, whose bree­ding and beha­uiour he hath still taken into note. Counsell of gold, but not respected in this borne age
In chiefe chuse one, whose life is neere thee bred,
That her condition circularly weighd,
(And that with care too) in thy neighbours eies,
Thou wedd'st not, for a Maide, their mockeries.
No purchase passes a good wife, no losse
Is, than a bad wife, a more cursed crosse,
45. That must a gossip be at euery feast;
And priuate cates prouide too for her guest;
And beare her husband ne're so bolde a breast,
[...], Torres sine fac [...] et cr [...]da senecta tradit. [...], senecta ante temp [...]s adueniens, which place Boaetius imitates in his booke de consolatione in this distich: Intempestiui funduntur vertice cani, et dolor aetatemiussit-inesse suam.
Without a fire, burnes in him euen to rage,
And in his youth poures griefe on him in age.
[Page 33]The Gods forewarnings,
[...], In God signi­fies insight, and gouernment in all things, and his iust indig­nation against the impious; In man, respect to the feare of God, and his reuerence. Mel.
and pursuits of Men,
Of impious liues, with vnauoided paine;
Their sight, their rule of all, their loue, their feare,
[...]. vigilus et excu­bi [...]s positu.
Watching, and sitting vp, giue all thy care.
Giue neuer to thy friend an euen respect,
[...]. This precept of preferring a mans owne brother to his friend, is full of humanitie, and sauours the true tast of a true-borne Man. The neglect of which in these daies, showes children either vtterly mist e­go [...]e [...], or got by vnnaturall fathers; of whō children must tast, in disposi­tion, as a poi­son of degene­racie, poured into thē both, & a iust plague for both.
With thy borne brother; for, in his neglect,
Thy selfe thou touchest first, with that defect.
If thou shalt take thy friend with an offence,
By word, or deed; twice onely, try what sense
He hath of thy abuse, by making plaine
The wrong he did thee: and if then againe
He will turne friend, confesse, and pay all paine
Due for his forfaite; take him into grace:
The shamelesse Man shifts friends still with his place.
But keepe thou friends, forgiue, and so conuert,
That not thy looke may reprehend thy heart.
Be not a common host for guests, nor one
That can abide the kinde receipt of none.
Consort none ill, though rais'd to any state;
Nor leaue one good; though n'ere so ruinate.
Abhor all taking pleasure to vpbraid
A forlorne Pouertie, which God hath laid
On any Man, in so seuere a kinde,
As quite disheartens, and dissolues his Minde.
Amongst Men on the earth there neuer sprung
An ampler treasure than a sparing tongue.
Which yet, most grace gaines, when it sings the Meane.
Ill-speakers euer heare as ill againe.
Make not thy selfe at any publique feast,
A troublesome or ouercurious guest.
Tis common cheare, nor touches thee at all;
Besides, thy grace is much, thy cost is small.
Doe not thy tongues grace the disgrace to lie,
Nor mend a true-spoke Minde with policie;
But all things vse with first simplicitie.
To Ioue, nor no God poure out morning wine,
With vnwasht hands: for, knowe, the powres diuine
Auer [...] their eares, and praiers impure reiect.
Put not they vrine out, with face erect
Against the sun, but sitting let it fall,
[Page 34]Or turne thee to some vndiscouering wall.
[...]. utque contra so­lem versus e­rectus m [...]ito. He would haue no contempt a­gainst the sun; either directly, or allegorically intending by the sun, great & reuerend men: against whom, nihil proteruè, et irreuerenter a­gendum, If in the plain sense; which he makes serious, he would not haue a Man make water turning pur­posely against the sun, nor standing, but sitting, as at this day euen a­mongst the rude Turkes it is abhorred, Quibus religio­sum est vt se­dentes mingant, et ingens flagiti­um designari credunt siquis in publico cacaret aut mingeret.
And after the great Sunne is in descent,
Remember, till he greet the Orient,
That, in way, or without, thou still forbeare.
Nor ope thy nakednes while thou art there.
The nights the Gods are, and the Godly Man,
And wise will shun by all meanes to prophane
[...], Melancthon ex­pounds this place a congressu vxoris ne sacra accedas ▪ whom I haue followed▪ [...], signifies here inf [...]stut, & [...] funebre epulum.
The Gods appropriates. Make no accesse
(Thy wife new left) to sacred mysteries;
Or coming from an ominous funerall feast;
But from a banquet that the Gods haue blest
In Men whose spirits are frolikely inclinde;
Performe those rights that propagate thy kinde.
Neuer, the faire waues of eternall flouds,
Passe with thy feet, but first inuoke the Gods;
Thine eies cast on their streames; Which those that wade,
(Their hands vnwasht) those Deities inuade
With future plagues: and euen then angrie are.
[...], hee saies a man must not pare his nailes at the Table, in which our reuerend Author is so respectfull and morall in his setting downe, that hee nameth not nailes, but calls what is to be pared away [...] siccum, or aridum, and the naile it selfe [...] because it is still growing, he cals likewise the hand [...] or quae in quinos ramo [...] dispergitur, because it puts out fiue fingers, like branches.
Of thy fiue branches, see thou neuer pare
The dry from off the greene, at solemne feasts:
Nor on the quaffing Mazers of thy guests
Bestow the boawle vowd, to the powres diuine;
For harmefull fate is swallow'd with the wine.
When thou hast once begun to build a house,
Leau't not vnfinisht, lest the Ominous,
Ill-spoken Crowe, encounter thee abroad,
And from her bow, thy meanes outgone, explode.
From three-foot pots of meat, set on the fire
To serue thy house; serue not thy tasts desire
With rauine of the Meate, till on the borde
Thou seest it set and sacrifice afforde.
Not if thou wash first, and the Gods wouldst please
With that respect to them: for euen for these,
Paines are imposde, being all Impieties.
[Page 35]On tombe-stones, or fixt seats no boy permit,
(That's growne to twelue yeares ould) to idlie sit;
For tis not good, but makes a slothfull man.
In bath's whose waters women first began
To wash their bodies in, should bathe no Men.
For, in their time, euen these parts haue their paine
Grieuous enough. If any homely place,
Syluane, or other, thou seest vowd to grace
Of any God, by fire made for the weale
Of any poore soule, mou'd with simplest zeale;
Mock not the mysteries: for God disdaines
Those impious parts, and paies them certaine paines.
Neuer in channels of those streames that pay
The Ocean tribute, giue thy vrine way;
Nor into
Hirectè in fon [...]es imminge­re dicuntnr qui sacram doctr. nā commaculant.
fountaines: but past all neglect,
See thou auoid it: for the graue respect
Giuen to these secrets, meetes with blest effect.
[...], grauem or terri­bilem famam he aduiseth a man to auoid. Intending with deseruing a good and ho­nest fame a­mongst men, which knowne to himselfe im­partially, and betwixt God & him; euery worthy man should despise the contrary conceit of the world. Accor­ding to that of Qu [...]ntilian writing to Se­neca affirming he cared no more what the misiudging world vented a­gainst him, quā de vent [...] redditi crepitus.
Do this, and flie the peoples bitter fame,
For Fame is ill: tis light and rais'd like flame;
The burthen heauie yet, and hard to cast.
No fame doth wholly perish, when her blast
Eccho resounds in all the peoples cries,
For she her selfe, is of the Deities.
The end of the second Booke of works.


THe Daies, that for thy workes, are Good, or Ill,
According to the Influence, they instill;
Of Ioue with all care, learne, and giue them then,
(For their discharge) in precept to thy Men.
The thirtith Day of euery Moneth, is best
[...], diligèti inspecti­one digero, seu seceru [...] & [...]ligo. He beginnes with the last day of the Moneth, which he names not a day of any good, or bad influence; but being (as twere) their Terme Day; in which their businesse in Lawe was attended: And that, not lasting all the Day; He aduiseth to spend the rest of it, in dis­posing the next Moneths labours. Of the rest, hee makes difference; shewing which are infor­tunate, and which auspicious; and are so farre to be obserued, as naturall cause is to be giuen for them; for it were madnesse, not to ascribe Reason to Nature; or to make that Reason so farre a­boue vs, that we cannot know by it, what is daily in vse with vs; all beeing for our cause created of God: And therefore the differences of D [...]ies, arise in some part from the Aspects; quibus Lu­na intuetur solem Nam quadrati asp [...]ctus cient pugnam Naturae cum morb [...].
With diligent inspection, to digest
The next Moneths workes; and part thy house-hould foods:
That being the Day, when all litigious Goods,
Are iustly sentenc't, by the peoples voyces.
And till that Daie, next Moneth, giue these Daies choyces;
For they are markt out, by most-knowing Ioue.
[...], primum Nouilunium; which he calls sacred; nam omnia initia sacra. The fourth likewise, hee calls sacred, quia eo die prodit a cui [...] Luna, primumque tum conspicitur.
First, the first Day, in which the Moone doth mooue,
With radiance renu'd. And then, the fourth,
The seuenth Day, next; being first in sacred worth:
For that Day, did Latona bring to light,
[...], The second, and fift day, let p [...]sse, and sixt; vt medijs; he comes to the eighth, & ninth, which in their encreasing he tearms truely profitable; Nam humores alit crescentia Luna.
The gould-sword-wearing Sun. Next then the eightth,
[Page 37]And ninth, are Good; being both, Daies that retaine
The Moones prime strength, t'instruct the works of Men.
[...], The tenth let passe; the ele­uenth, and twelfth, he prai­ses diuersely; because the Moone be­holdes the Sunne then in a triangulare aspect; which is euer called beneuolent.
The leauenth, and twelfth, are likewise both Good Daies;
The twelfth yet, farre exceeds, the 'leuenths repaire;
For that Day hangs the Spinner in the Aire;
And weaues her web vp. So the Spinster, all
Her Rock then ends, exposing it to sale.
So Earth's third Huswife, the ingenious Ant,
On that Day ends her Mole-hils cure of want.
The Day her selfe, in their example then,
Tasking her fire, and bounds her length to Men.
The thirteenth Day, take care thou sowe no seed;
To plant yet, tis a Day of speciall speed.
The sixteenth Day, Plants set, prooue fruitlesse still;
To get a Sonne tis good, a Daughter ill.
[...], [...]eque [...]uptijs trudendis The sixteenth Day, he saies, is nei­ther good to get a Daugh­ter, nor to wed her; quia à plenilunio coepit iam humor defi­cere. He saies, tis good to get a Sonne in, nam ex humido semi­ne s [...] nellae: [...] sictiore, puelli na [...]cuntur.
Nor good to get, nor giue in Nuptials;
Nor in the sixt Day, any Influence falls,
To fashion her begetting Confluence.
But to geld Kids, and Lambs, and Sheep-coats fence;
It is a Day of much beneuolence:
To get a Sonne, it good effects affords;
[...], eor al [...]cui scin­deus.
And loues to cut ones heart, with bitter words.
And yet it likes faire speeches too, and lies;
And whispering out detractiue obloquies.
The eight, the bellowing Bullock lib, and Gote;
The twelfth, the labouring Mule; but if of note,
[...], prudentem ver [...] [...]ud cem, seu Arbitr [...]m quod eoigna [...]os esse oporteat rei de qua agitur; He calls [...]t the great [...] w [...]th, be­cause it is the last, [...], which is of the middle De [...]d of the Moneth; diebus [...], or daies of the dying moone immediatly following.
For wisedome, and to make a Iudge of Lawes;
To estimate, and arbitrate a Cause,
Thou wouldst a Sonne get, the great twentith Day,
Consort thy wife, when full the Morns broad Ray,
Shines through thy windowes: for that Day is fit,
To forme a great, and honourable wit.
The tenth is likewise good, to get a Son;
[...]. The fourteenth is good to get a Daughter; because the Moone then abounds in humours; and her light is more gel [...]d & cold; her heat more temperate. And therefore he saies, tis good likewise, to tame Beast [...] in, since then, by the abundance of humous, they are made more gentle, & consequently, easier tamed.
Fourteenth a Daughter; then lay hand vpon
The Colt, the Mule, and horne-retorted Stere;
And sore-bit Mastiffe; and their forces rere,
[Page 38]To vsefull seruices. Be carefull then,
[...], He calls this day so banefull; because of the opposition of Sunne and the Moone; and the time then being, that is, between the old and new Moone; are hurtfull for bodies, such as labour with cholerick disea­ses; most lan­guish then: Those with Phlegmatick contrary.
The foure and twentith Day, (the bane of Men,
Hurling amongst them) to make safe thy State;
For tis a Day, of Death insatiate.
The fourth Day, celebrate thy Nuptiall feast,
All Birds obseru'd, that fit a Bridall best.
[...], He warnes Men to flie all fif [...] Daies; that is, the fift, the the fifteenth, and the fiue & twentith; be­cause all venge­full spirits he affirmes then to be most bu­sie with Men.
All fift Daies, to effect affaires in, flie;
Being all of harsh and horrid qualitie.
For then, all vengefull spirits walke their Round,
And haunt Men like their hand-maids; to confound
Their faithles peace; whose plague Contention got.
The seuenteenth Day, what Ceres did allot
Thy Barnes in Haruest (since then view'd with care)
The seuen­teenth day, he thinketh best to vi [...]now, or dight Corne à pleniluni [...] ▪ be­cause about that time, winds are stirred vp, and the Aire is drier.
Vpon a smooth floore; let the vinnoware,
Dight, and expose, to the opposed Gale.
Then, let thy Forrest-feller, cut thee all
Thy Chamber fuell; and the numerous parts
Of Nauall timber, apt for Ship-wrights Arts.
The foure and twentith Day, begin to close
[...], prima no [...]a. That is, from the beginning of the Moneth; he cals harmelesse; proptergeminum aspectum, cum sol abest a signis.
Thy Ships of leake. The ninth Day neuer blowes
Least ill at all on Men. The ninteenth Day,
Yeelds (after Noone yet) a more gentle Ray;
Auspicious, both to plant, and generate
Prouerb n [...]ll [...] dies omni [...] mal [...].
Both Sonnes and Daughters; ill to no estate.
But the thrice ninth Daies Goodnes, few Men know▪
Being best Day of the whole Moneth, to make flow
Both wine, and Corne-tuns; and to curb the force
Of Mules and Oxen and the swift-hoou'd Horse.
[...], Hee saies, few obserue these differences of daies; and as few know, or make any dif­ference betwixt one day and another.
And then, the well-built Ship lanch. But few men,
Know truth in any thing. Or where, or when
To doe, or order, what they must doe, needs:
Daies differencing, with no more care than deeds.
The twice seuenth Day (for sacred worth) exceeds.
But few Men, when the twentith Day is past,
Which is the best Day (while the Morne doth last
[Page 39]In her increasing power; though after Noone,
He saies, few approue those daies, be­cause these cause most change of tempests, and Mens bodies, in the beginning of the last quar­ter.
Her grace growes faint) approue, or end that Moone,
All this, and the liues of Foules, is cited out of this Au­thor by Plu­tarch; not be­ing extant in the common Copie.
With any Care; Mans life, most pris'd, is least:
Though lengthlesse; spent as endless. Fowle and Beast
Farre passing it, for Date. For all the store
Of yeares, Man boasts; the prating Crowe hath more,
By thrice three liues. The long-liu'd Stagge, foure parts,
Exceeds the Crowes Time; the Rauens Age; the Harts,
Triples in durance; all the Rauens long Date,
The Phoenix, ninefolde doth reduplicate.
Yet Nymphs (the blest seed of the Thunderer)
Ten liues out-last the Phoenix. But preferre
Good life, to long life; and obserue these Daies,
That must direct it; being to all Mens waies

[...], Et hae quidem d [...]es hominibus sunt magno commodo.

The Epilogue of the Teacher; in all Daies is to be considerd what Religion commands, & then what ri­seth out of na­turall Causes.

Of excellent conduct. All the rest but sound's,
That follow falls; meere vaine and haue no grounds:
But, one doth one Day praise; another, other;
Few knowing the truth. This Day becomes a Mother;
The next, a Step-dame. But, be Man still one;
That Man a happy Angell waites vpon;
Makes rich, and blessed, that through all these Daies
Is knowingly emploid. In all his waies,
(Betwixt him and the Gods) goes still vnblam'd.
All their forewarnings, and suggestions fram'd,
To their obedience; being directly view'd:
All Good endeauour'd, and all Ill eschew'd.
The end of Hesiods Works, and Daies.

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