The
Glass of Government. A tragical comedy
so entitled, because therein are handled as well the rewards for
virtues,
as also the punishment for vices.
Done
by George Gascoigne Esquire.
1575. “Blessed are they that fear the Lord, their children shall be
as the branches of Olive trees round about their table.” Seen and
allowed, according to the order appointed in the Queen’s majesty’s
Injunctions. Imprinted at London for C[hristopher] Barker.
The Names of the Actors.
Phylopaes
and
Phylocalus Two
parents being nigh neighbours.
Gnomaticus a
schoolmaster.
Phylautus
Phylomusus Sons
to Phylopaes.
Phylosarchus
Phylotimus Sons
to Phylocalus.
Severus
the
Margrave.
Eccho the
parasite.
Lamia the
harlot.
Pandarina aunt
to Lamia.
Dick
Drum the
roister.
Nuntii two
messengers.
Onaticus servant
to the schoolmaster.
Fidus servant
to Phylopaes.
Ambidexter servant
to Phylocalus.
Chorus four
grave burghers.
The
comedy to be presented as it were in Antwerp.
The Argument.
Two
rich citizens of Antwerp (being nigh neighbours, and having each of
them two sons of like age) do place them together with one godly
teacher. The schoolmaster doth briefly instruct them their duty
towards God, their prince, their parents, their country, and all
magistrates in the same. The eldest, being young men of quick
capacity, do (parrot-like) very quickly learn the rules without book;
the younger, being somewhat more dull of understanding, do yet
engrave the same within their memories. The elder, by allurement of
parasites and lewd company, begin to incline themselves to
concupiscence. The parents (to prevent it) send them all together to
the University of Douai, whereas the younger in short space be (by
painful study) preferred, that one to be secretary unto the
Palsgrave,
that
other becometh a famous preacher in Geneva. The eldest (turning to
their vomit) take their carriage with them, and travel the world.
That one is apprehended and executed for a robbery (even in sight of
his brother) in the Palsgrave’s court; that other whipped and
banished Geneva
for
fornication, notwithstanding the earnest suit of his brother for his
pardon.
The
whole comedy a figure of the rewards and punishments of virtues and
vices.
The Prologue.
What
man hath mind to hear a worthy
jest,
Or seeks to feed his eye with vain delight:
That man
is much unmeet to be a guest
At such a feast as I prepare this
night.
Who list lay out some pence in such a mart,
Bellsavage
fare were fittest for his purse,
I list not so to misbestow mine
art,
I have best wares, what need I then show worse?
An
interlude may make you laugh your fill,
Italian toys are
full of pleasant sport:
Plain speech to use, if wanton be your
will,
You may be gone, wide open stands the port.
But if
you can contented be to hear
In true discourse how high the
virtuous climb,
How low they fall which live withouten fear
Of
God or man, and much misspend their time:
What right rewards a
trusty servant earns,
What subtle snares these sycophants can
use,
How soon the wise such crooked guiles discerns,
Then
stay a while: give ear unto my Muse.
A comedy I mean for to
present,
No Terence’ phrase
– his time and mine are twain –
The verse that pleased
a Roman rash intent
Might well offend the godly
preacher’s vein.
Deformed shows were then esteemed
much,
Reformed speech doth now become us best,
Men’s
words must weigh and tried be by touch
Of God’s own word,
wherein the truth doth rest.
Content you then, my lords, with
good intent,
Grave citizens, you people great and small,
To
see yourselves in glass of government:
Behold rash youth, which
dangerously doth fall
On craggy rocks of sorrows nothing
soft,
When sober wits by virtue climbs aloft.
This
work is compiled upon these sentences following, set down by me
C[hristopher B[arker].
Fear
God, for he is just.
Love
God, for he is merciful.
Trust
in God, for he is faithful.
Obey
the King, for his authority is from above.
Honor
the King, for he is in earth the lieutenant of the most high
God.
Love the King, for he is thy protector.
Adventure
thy life in defence and honour of thy country, for the quarrel is
good.
Be
not unthankful to the soil that hath nourished thee, for it is a
damnable thing.
Study to profit the commonwealth, for it is
commendable with God and man.
Reverence
the minister of God, for his office’ sake.
Love the minister
that preacheth the Gospel, for it is the power of God to save
thee.
Speak good of the minister, for the Gospel’s
sake.
Think
well of the magistrates, for it pleaseth God well.
Be not
disobedient to the magistrates, for they are the eyes of the
King.
Love the magistrates, for they are the bones and sinews of
the commonwealth.
Honor
thy parents, for God hath commanded it.
Love thy parents, for
they have care over thee.
Be assisting unto thy parents with any
benefit that God hath indued thee, for it is thy duty.
Give
place to thine elder, for it is thy praise.
Let not a gray head
pass by thee without a salutation.
Take counsel of an elder, for
his experience’ sake.
Be
holy, for thou art the Temple of God.
It is an horrible sin to
pollute God’s Temple.
The buyers and sellers were driven out
of the Temple with violence.
In Comoediam Gascoigni, carmen
B. C.
Haec
nova, non vetus est, Angli comoedia Vatis,
Christus adest,
sanctos nil nisi sancta decent.
Graecia vaniloquos genuit,
turpesque
Poetas,
Vix qui sincere scriberet unus erat.
Id
vereor nostro ne possit dicier aevo,
Vana precor valeant,
vera precor placeant.
The Glass of Government.
[1.1]
Actus
primi, Scaena prima.
Phylopaes
and
Phylocalus,
parents;
Fidus
servant
to
Phylopaes. They
come
in
talking.
Phylopaes
Surely, Phylocalus, I think myself indebted unto you for this
friendly discourse, and I do not only agree with you in opinion, but
I most earnestly desire that we may with one assent devise which way
the same may be put in execution, for I delight in your loving
neighbourhood,
and I take singular comfort in your grave advice.
Phylocalus
It
were not reason, Phylopaes, that having so many years continued so
near neighbours, having trafficked (in manner) one self-same trade,
having sustained like adventures, and being blessed with like
successes, we should now in the end of our time become any less than
entire friends: and as it is the nature and property of friendship to
seek always for perpetuity, so let us seek to bring up our children
in such mutual society in their youth, that in age they may no less
delight in their former fellowship, than we their parents have taken
comfort in our continual cohabitation. It hath pleased Almighty God
to bless us both with competent wealth, and though we have attained
thereunto by continual pains and travail, rising (as it were) from
mean estate, unto dignity, yet do I think that it were not amiss to
bring up our children with such education as they may excel in
knowledge of liberal sciences, for if we being unlearned have by
industry heaped up sufficient store, not only to serve our own use,
but further to provide for our posterity, then may they by learning
aspire unto greater promotion, and build greater matters upon a
better foundation. Neither yet would I have you conceive hereby that
I am ambitious. But if I be not deceived, All
desire of promotion (by virtue)
is
godly and lawful, whereas ambition is commonly nestled in the breasts
of the envious.
Phylopaes
I
am of your opinion Phylocalus, and since we have each of us two sons
of equal age and stature, I would we could be so happy as to find
some honest and careful schoolmaster,
who might instruct them together. I say honest, because in the house
of the virtuous there is seldom any vice permitted, and careful,
because the care of the teacher is of no less consideration than his
skill: then do I wish him both honest and careful, because the
conjunction of two such qualities may both cause the accomplishment
of his duty, and the contentations
of
our desires. Our eldest sons are near the age of twenty-one years,
and our younger sons not much more than one year behind them. So that
as they have hitherto been thought toward enough at such common
schools
as they have frequented, and therefore will shortly be ready for the
university, yet would I think convenient that they spent some time
together, with some such honest and careful schoolmaster,
who might before their departure lay a sure foundation to their
understanding.
Fidus
Although
it becometh not a servant to come unto his master’s counsel before
he be called, yet for that I am no way ignorant of your tender cares,
which both of you have always had over your children, and also for
that I do now perceive the continuance of the same by this your
fatherly conference, I presume to put myself forward upon a dutiful
desire to further so godly an enterprise. I am a servant, and shall
sometimes hear of things before my master; the which I speak, because
I can presently inform you of such a schoolmaster as you both do
desire to find.
Phylocalus
And
who is that, gentle fellow Fidus?
Fidus
Sir,
his name is Gnomaticus, he dwelleth in
Saint
Antlines,
a man famous for his learning, of wonderful
temperance, and highly esteemed for the diligence
and
careful pain which he taketh with his scholars.
Phylopaes
Then
can he not be long without entertainment, since nowadays the good
wine needeth none ivy garland,
and more parents there are that lack such schoolmasters for their
children, than there are to be
found
such schoolmasters
which seek and lack entertainment.
Fidus
Sir
you have reason, and therefore (if I were worthy to counsel you), I
would entertain him with speed, since he came but this other day from
the Lord of Barlemont’s
house,
whose children he hath in small time made excellent scholars, and now
hath dispatched them to the University of Douai.
Phylocalus
Dost
thou know him, Fidus? Or canst thou
tell
where to find him?
Fidus
Yea
sir, and if it so please my master and you, I doubt not but to bring
him hither immediately.
Phylocalus
Surely,
Phylopaes,
you
shall do well to send
for
him.
Phylopaes
There is no man more desirous than I, and
since
it so liketh you I am ready to dispatch it; go thy ways Fidus, and
tell Master Gnomaticus that my neighbour Phylocalus
and
I desire to speak with him, and make as much
hast
as thou canst.
Fidus
It
shall be done, sir.
Fidus
departeth.
Phylopaes
I
am not the worst furnished of a servant with this good
fellow, for though his capacity be not great, yet do I find him
trusty, and towards my children he is both loving and careful.
Phylocalus
Then have you a jewel of him, for I have one in whom I find contrary
conditions; I am seldom out of the doors but at my return I find him
playing with my sons at some vain pastimes.
Phylopaes
Beware
of him then, for such a servant were better paid double wages in your
traffic abroad than allowed barley bread in your shop at home, since
nothing is more perilous to seduce children or young men than the
consort and counsel of a lewd servant. But is not this my Fidus which
returneth so quickly? It is, and he bringeth with him a grave
personage; I hope he hath found Gnomaticus by the way.
Fidus
cometh in with Gnomaticus
and [Onaticus]
his servant.
[1.2]
Actus primi, Scena secunda.
Fidus,
Phylopaes,
Phylocalus,
Gnomaticus, and
Onaticus
his
servant.
Fidus
Sir, it is to be thought that Almighty God doth love you, and meaneth
to help your holy desire in the good
education of your children, for it was my chance to meet Master
Gnomaticus
by
the way, who was going towards the Bourse
to
harken of entertainment, and it is not like that he should have
returned from thence unplaced, wherefore I would wish that you let
not slip this happy occasion.
They
address their talk to [Gnomaticus,]
the Schoolmaster.
Phylopaes
Sir, we have been so bold as to send this bearer for you; the cause
hath proceeded of an earnest desire which this worthy man my
neighbour and I have to see our children placed with a virtuous
instructor, and hearing great fame as well of your integrity, as also
of the diligence you have used with the Lord of Barlemont’s
children, we are desirous to entreat you that you will take the like
pains with ours, all which shall be recompensed according to your
own
demand. For as there is no jewel so dear unto man as the offspring
wherewith it pleaseth God to bless him, so is there no money so well
spent as that which is given to a good
schoolmaster.
Phylocalus
You
shall understand, sir, that my neighbour here and I have four sons,
of equal age and stature, the eldest exceedeth not twenty years, and
the youngest is about nineteen years old; they have been already
entered in grammar at such schools
as we have here in the city, and if we be not abused by reports they
have showed themselves forward enough to take instructions: so that
we are partly persuaded to send them unto some university, and mine
opinion is (as I lately declared unto my neighbour here) that we
should do very well yet to retain them a while longer, until they may
be perfectly instructed by some godly teacher, the sum of their duty
first towards God, then to their prince, next to their parents, and
consequently as well towards the benefit of their country, as also
how to behave themselves to all magistrates, and officers in the
same. In conclusion whereof they may also learn what they are of
themselves, and how they may be most acceptable both to God and man,
and for that we have heard very good
report of your skill and also of your zeal, we thought good
to require that (if you be not otherwise already entertained) you
would take some pains to instruct them in these points, and the same
shall be recompensed and deserved by measure of your own
contentation, as my neighbour Phylopaes hath before proffered.
Gnomaticus
Worthy
gentlemen, I yield you most humble thanks for your courteous
proffers, and I render infinite thanks unto almighty God that my name
hath been so reported unto you; truly I would be loath to deserve any
less, than the name of a faithful and diligent teacher, so far forth
as it hath pleased God to endue me with knowledge. Touching your
proffer and request, I do most willingly embrace the same, confessing
even simply that it was mine errand to seek such entertainment,
having of late dispatched out of my hands the sons of the Lord of
Barlemont towards the University of Douai,
and
if the touch of your zeal be not contrary to the fame which is spread
of your estates, I shall think myself well occupied, in teaching or
reading to the children of such worthy men as you are.
Phylopaes
Well
then sir, we will be bold to send for the young men, to the end that
no time be lost or deferred in bestowing of them. Fidus, go your ways
to our houses, and bring hither our sons.
Fidus
Most
willingly sir, I shall accomplish your commandment.
Gnomaticus
If it please you sir, my servant shall assist him.
Phylocalus
It will not be amiss to acquaint him with them.
Gnomaticus
Sirrah,
go with this gentleman’s servant, and help him to conduct their
children hither.
Onaticus
Well
sir, it shall be done.
[Exeunt
Fidus
and
Onaticus.]
[1.3]
Actus
primi, Scaena
tertia.
Phylopaes,
Phylocalus,
Gnomaticus, Phylautus, Phylomusus, Phylosarchus, Phylotimus,
Fidus,
and
Onaticus.
Phylopaes
It
shall now be our parts to understand what stipend may content you for
your pains.
Gnomaticus
Sir, in that respect take you no care, but let me pray unto almighty
God that he give me grace so to instruct your children as you may
hereafter take comfort in my travail; that done, I can no ways doubt
of your benevolence, sithens your inward desire doth already
manifestly appear: and furthermore, I would be loath to make bargains
in this respect, as men do at the market or in other places, for
grazing of oxen or feeding of cattle, especially since I have to deal
with such worthy personages as you seem and are reported to be.
Phylocalus
Well, yet sir we would be glad to recompense you according to your
own demand, but in token of our ready will to please you, we shall
desire you to take at my hands these twenty angels
as an earnest or pledge of our further meaning, and as I am the first
that presume to open my purse in this occasion, so I beseech the
Father of Heaven that I may not be the last which may rejoice to see
his children prosper; thou knowest (O Lord) I mean not hereby my
neighbour’s detriment, but alas, the shadow of a man’s self is
ever nearest to him, and as I desire to be the first that may hear of
their well doing, so yet if they hearken not diligently unto your
instruction, but obstinately reject your precepts, then I desire you,
and on God’s behalf I charge you, that I may yet be the first that
shall thereof be advertised. But behold where they come: these two (I
thank the Father of Heaven) are the tokens of his merciful blessing
towards me, the eldest is named Phylosarchus, and this younger
Phylotimus.
Phylopaes
And these too
sir are mine only children, and God for his mercy grant that they may
be mine only comfort; the eldest is called Phylautus, and the younger
Phylomusus.
Phylautus
Sir, according to your commandment expressed by Fidus I am come
hither to know your pleasure, and have by warrant of the same
commission brought with me my brother Phylomusus.
Phylosarchus
And I in like manner sir have brought with me my brother Phylotimus
desiring to know your pleasure, and being ready to obey your
commandment.
Gnomaticus
Surely these young men give none evil hope of their towardness, and
declare by their seemly gesture and modest boldness to be both of
good
capacity, and to have been well-instructed hitherto in humanity.
The
fathers address
their talk to their children.
Phylocalus
The cause that we have sent for you is to commit you unto the
government of this godly man, whom we have entreated to take pains
with you and to instruct you in some principal points of necessary
doctrine, to the end that after you have ripely disgested
the same, you may be the more able to go boldly into some university,
and I for my part do here commit you unto him, charging you in God’s
name (and by the authority which he hath given me over you) to
hearken unto him with all attentiveness, and to obey him with all
humility.
Phylopaes
The same charge that my neighbour Phylocalus hath here given to his
children, the same I do pronounce unto you, and furthermore do charge
you that you become gentle and courteous to each other, humble to
your betters, and affable to your inferiors in all respects.
Phylautus
Sir,
I trust we shall deserve your fatherly favour.
Phylosarchus
And I trust to deserve the continuance of your goodness.
Phylotimus
and Phylomusus
We
hope also to imitate the good
in all moral examples of virtuous behaviour.
Phylopaes
The
Father of Heaven bless you with the blessing which it pleased him to
pronounce unto Abraham,
Isaac,
and Jacob.
Phylocalus
Amen,
and now let us depart, leaving here in your custody the choice lambs
of our flock; defend them then (for God’s love) from the ravening
and raging lusts of the flesh, and vanities of the world.
Gnomaticus
Sir,
by God’s power I shall do my best diligence.
Fidus
My
lovely gentlemen, God guide you by his grace, and though I be
somewhat removed from your daily company, yet spare not to command my
service, if at any time it may stand you in stead to use it.
Phylautus
Gramercy,
gentle Fidus.
[Exeunt
Phylopaes,
Phylocalus, and
Fidus.]
[1.4]
Actus primi, Scena quarta.
Gnomaticus,
Phylautus, Phylosarchus, Phylomusus, Phylotimus, and
Onaticus.
Gnomaticus
My
dearly beloved scholars, since it hath pleased your parents (as you
have heard) to put me in trust with you for a time, it shall not be
amiss before I enter further in instruction, to know how far you have
already proceeded in learning, that thereupon I may the better
determine what trade or method shall be most convenient to use in
teaching of you: tell me therefore what you have read, and in what
manner the same hath been delivered unto you?
Phylautus
Sir,
my brother here and I have been taught first the rules of the
grammar; after that we had read unto us the familiar communications
called the Colloquia
of
Erasmus,
and
next to that the Offices
of Cicero,
that was our last exercise.
Gnomaticus
It
hath been well done; and have you not also been taught to versify?
Phylautus
Yes,
truly sir, we have therein been (in manner) daily instructed.
Gnomaticus
And you, Phylosarchus:
how
have you passed your time?
Phylosarchus
Sir, my brother and I have also been taught our grammar and to make a
verse, we have read certain comedies of Terence,
certain epistles of Tully,
and some part of Virgil;
we were also entered into our Greek grammar.
Gnomaticus
Surely
it seemeth you have not hitherto lost your time, and the order of
your instruction hath been such, that you might presently be able to
take further proceedings in an university, so that it should be (unto
me) but labour lost to stand still upon those points, since it
seemeth that you have been therein perfectly grounded: nevertheless
we will continue the exercise of the same, and we will thereunto join
such wholesome precepts, as may become a rule and squire, whereby the
rest of your life and actions may be guided. For although Tully
in
his book
of duties doth teach sundry virtuous precepts, and out of Terence
may
also be gathered many moral instructions amongst the rest of his
wanton discourses, yet the true Christian must direct his steps by
the infallible rule of God’s word,
from whence, as from the head spring, he is to draw the whole course
of his life. I would not have you think hereby that I do hold in
contempt the books
which you have read heretofore, but we will (by God’s grace) take
in assistance such and so many of them as may seem consonant to the
holy scriptures, and so joining the one with the other, we shall be
the better able to bring our work unto perfection.
He
speaketh to his servant [Onaticus].
Sirrah,
go you to my lodging, and cause (in the meantime) both bedding and
diet to be provided for these young men, that I may see them used
according to my charge in every respect.
Onaticus
Well
sir, it shall be done with diligence.
[Exit
Onaticus.]
Gnomaticus
Now let us in the holy name of God begin, and he for his mercy give
me grace to utter, and you to disgest such wholesome lessons as may
be for the salvation of your souls, the comfort of your life, and the
profit of your country.
You
shall well understand, my well-beloved scholars, that as God is the
author of all goodness,
so is it requisite that in all traditions and moral precepts we begin
first to consider of him, to regard his majesty, and search the
sovereign points of his Godhead. The heathen philosophers (although
they had not the light to understand perfect truth) were yet all of
them astonied at the incomprehensible majesty and power of God; some
of them thought the air to be God, some other the earth, some the
infiniteness of things, some one thing, some another, whose opinions
I shall pass over as things unmeet to be much thought of, but by the
way, the opinion of Plato
is
not unworthy here to be recited unto you, who taught plainly that god
was omnipotent, by whom the world was made, and all things therein
created and brought unto such perfection as they be in. Xenophon
affirmed
that the true God was invisible, and that therefore we ought not
enquire what or what manner of thing God is. Aristo
the
Stoic
affirmed likewise that God was incomprehensible. To conclude,
Simonides,
being
demanded what God was, required one day’s respite to answer, and
then being again demanded the same question, he required two days’
respite; at the third appointment of his answer, he came and required
three days, and being demanded wherefore he did so break his
appointments, and require always further time, he answered that the
more deeply that he did consider the matter, the more infinite he
found it, and therefore remained always astonied what to answer, and
always craved further time. Truly to leave the heathen opinions and
to come unto the very touchstone I think it not amiss if we content
ourselves to think that God is omnipotent, and yet his power
unsearchable, and his goodness
unspeakable. And to be brief, I will deliver unto you the sum of your
duties in four chapters; the first chapter shall be of God and his
ministers, the second of the King and his officers, the third shall
contain the duties that you owe unto your country and the elders
thereof, and lastly you shall be put in remembrance of your duties
towards your parents, and what you ought to be of yourselves. In
these four chapters I trust (by God’s help) to include as much as
shall be necessary for the perfect government of a true Christian.
Phylomusus
Sir,
we beseech you that for as much as this order of teaching is both
very compendious, and also much different from the lectures which
have been read unto us, you will therefore vouchsafe to stand
somewhat the more upon every point, to the end, that as well your
meaning may be perspicuous, as also that we may the better bear away
the same, and not only learn it without the book,
but also engrave it in our minds.
Gnomaticus
Your request is reasonable, and it shall be by me as readily granted
as it hath been by you necessarily required. Your first chapter and
lesson shall then be, that in all your actions you have an especial
eye and regard to almighty God, and in that consideration I commend
unto your memory first God himself, and secondarily his ministers. As
touching your duties unto God himself, although they be infinite, yet
shall we sufficiently contain them in three especial points to be
performed: that is to say, Fear,
Love, and Trust.
And first to begin with fear, it shall be necessary and above all
things your bounden duty to fear God and his omnipotent power.
Linus,
that
ancient poet, writeth that with God all things are easy to be
accomplished, and nothing is unpossible. Tully
in
his oration Pro
Roscio
Amerino
sayeth, that the commodities which we use, the light which we enjoy,
and the breath which we have and draw, are given and bestowed upon us
by God: then if with God all things be possible (according to Linus)
he is to be feared, sithens the least part of his displeasure being
provoked, the greatest part of his will is to him right easy to
accomplish: and if we have our light, our life, and all commodities
of his gift (as Cicero affirmeth) then is he to be feared, lest
with the facility of his omnipotency he take away as fast as he gave,
or turn light into darkness, life into death, and commodities into
discommodities. I might recite you many heathen authorities, but it
is most needless, since the very word of God himself is most plain in
this behalf, and yet I have here set down these few, because they are
not repugnant to holy Scriptures. We find written in the twentieth
chapter of Exodus that God is a jealous God, and doth visit the sins
of the fathers upon the children unto the third and fourth
generation.
Fear
him then for he is most mighty.
Again:
who shall defend me (sayeth the Psalmist) until thine anger be past?
Fear
God
then,
since against his power no defence prevaileth. Again, both the
heavens and the earth obey the voice of his mouth. Fear
him then for all things are subject unto his mighty power.
And
yet with this fear you must also join love, for it is not with God as
it is with princes of the world, which to make themselves feared do
become tyrants, but the
goodness
of almighty God is such, that he desireth no less to be loved, than
he deserveth to be feared, and though his might and power be
universal, and therewithal his jealousy great, and his displeasure
soon
provoked, yet delighteth he not in the destruction of mankind, but
rather that a sinner should turn from his wickedness and live. Tully
in
his second book
De
Legibus
sayeth, that God being lord of all things doth deserve best of
mankind, because he beholdeth what every man is, and with what
devotion he worshippeth the gods, and keepeth an accompt as well of
the good
as the bad: whereby appeareth that the heathen confessed yet that the
gods were to be loved, because they cared for mankind, and truly that
opinion is neither contrary to God’s word, nor dissonant to natural
reason. For we see by common experience that we love them best of
whom we are most favoured, and have received greatest benefits. I
mean hereby those that rule their doings by reason, for otherwise we
see daily wicked men, which (forgetting their duty) do least love
where they have most cause. When I myself was a scholar in the
university, I remember that I did often times defend in Schools
this proposition. Ingratitudo
(tam versus Deos immortales quam apud homines) peccatum maximum.
Ingratitude
is the greatest fault that may be either towards God or man. Let us
consider the goodness
of almighty God, who first created us to his own image and
similitude, indued us with reason and knowledge, preserved us from
innumerable perils, and provided things necessary for our
sustentation, and to consider more inwardly the exceeding love which
he bare towards mankind, he spared not his only begotten Son, but
gave him (even unto the death of the cross) for our redemption. Oh,
what mind were able to conceive, or what tongue able to utter the
love and goodness
of almighty God towards mankind? And since his love towards us hath
been and yet doth continue infinite, our love should also be
infinite, to render him thanks for his goodness.
But though the causes be infinite which might bind us to love God,
yet is there no cause greater than the manifold mercies which he hath
showed ways to mankind. In the first age when iniquity kindled his
wrath to destroy the whole world, he yet vouchsafed to preserve Noah
and his family; Love
him then
since he preserveth the good,
though it be but for his mercy’s sake. When the people of Israel
provoked him at sundry times, he did yet at every submission stay his
hand from punishment, Love
God then
since he is ready to forgive, and though he pronounceth his jealousy
in the twentieth of Exodus, saying that he visiteth the sins of the
fathers upon the children, unto the third and fourth generation, yet
therewithal he addeth, that he showeth mercy unto thousands in them
that love him and keep his commandments.
Love
him then
since
his mercy is over all his works. To conclude, when his unsearchable
majesty by his divine foresight did perceive, that by the very
sentence of the law we stood
all in state of condemnation, he sent down his own and only Son, to
be slandered, buffeted, and crucified for our sins, to the end that
all which believe in him should not perish but have life everlasting.
Love
God then
since
mercy is abundant with him, and he shall redeem Israel from all his
iniquities.
And
hereunto this fear and love you must join a sure trust and
confidence.
The promises of mortal men are oftentimes uncertain, and do fail, but
the promises of the Almighty are unfallible. For
the words of his mouth return not void and without effect.
Tully in his Offices
doth
use great art in declaration what sorts of promises are to be
observed, and which may be broken. But the divine providence and
foresight doth promise nothing but that which
he
will most assuredly perform. When
he promised unto Abraham
that
Sara
his
wife should bear him a child, Sara
laughed
because she was then four score and ten years old, but the almighty
remembered his covenant. Trust
in him then
for
his words
shall never fail. When he promised Moses to conduct his people
through the deserts, they began to doubt and murmur, saying: “Would
God that we had
died in the land of Egypt or in this wilderness”, etc.,
and
the lord was angry, but yet remembering his promise, at the humble
petition of Moses he performed it. Trust
in
God
therefore,
since no displeasure can make him alter his determination, he
performed his holy promise in Ismael,
although
we read not that he prayed unto God therefore. I would not have you
think hereby that I condemn or contemn prayer, since it is the very
mean to talk with God, but I mean thereby to prove that God is most
just and faithful in all his promises, and by repetition I say, Fear
God for he is mighty, love God for he is merciful, and trust in God
for he is faithful and just.
Herewithal
you must also learn to perform duty towards the servants and
ministers
of God.
For as you shall only be saved by him, and by cleaving to him in all
your actions, so yet are his ministers the mean and instruments of
your salvation, and do (as it were) lead you by the hand through the
waves of this world unto eternal felicity, unto whom you shall owe
three several duties, that is to say, Audience,
Reverence, and
Love.
The Children of Israel by harkening to Moses, and Aaron, were not
only instructed and taught their duties, but were (as it were) made
at one with God when they had at any time purchased his heavy
displeasure. By
harkening
unto Phillip
the
Apostle, the Eunuch
was
converted. By harkening unto Peter, Cornelius
the
captain was confirmed and strengthened in the faith. By harkening
unto Paul
and
Sylas,
Lidia,
and the gaoler of Philippos
were
baptised;
the
holy scriptures are full of examples to prove this proposition.
Harken
you therefore unto the ministers of God,
for
they are sent to instruct you, so shall it also become you to do them
reverence in all places, remembering that as he which sent them is in
all things to be honoured, so are they to be had in reverence for
their office’ sake. Such was the zeal of Cornelius the Captain,
that he fell down prostrate at Peter’s
feet
when he entered into his house, the which though Peter
refused
saying that he was also mortal, yet did it signify unto us, that the
ministers of God cannot be too much reverenced. The priests in the
Old Testament were exempt from tributes and impositions, they were
not constrained to go into the battle, they were provided for
sustenance and all things convenient, and the people
were
commanded to do them reverence. Do
you likewise reverence unto Gods ministers
in
all places, for it shall become you well. So shall you also love them
because they preach the gospel of him which hath power to save you.
If the sensual appetite of man be such as engendreth affection
towards the handmaid because she is of familiar conversation with the
mistress, or breedeth love towards them which are in office with
princes, because they may also procure us favour: how much more ought
the minds of men to be kindled with love towards the ministers of
God, which instruct us diligently, minister unto us painfully, and
pray for us faithfully? Yea how much are we bound to love them,
which by
their wholesome precepts do make us worthy (through God’s mercy) of
his holy love and favour. To conclude this chapter, you shall fear
God for
his might, love him for his mercies, and trust in him for he is
faithful. You shall also harken unto his ministers because they are
sent of God, you shall do them reverence because it becometh you, and
for their office’ sake, and you shall love them because they feed
you with the bread of life.
And
this I think sufficient for explanation of this first chapter at this
time.
[Enter
Onaticus.]
Onaticus
Sir, I have done as you commanded, and there is meat ready for your
dinner, if it please you that it be set on the table.
Gnomaticus
Well, we will then defer the rest of our labour until dinner be past;
go we together, for I think it time.
Phylosarchus
We follow when it pleaseth you.
They
depart.
[1.5]
Actus
primi, Scaena quinta.
[Enter]
Lamia, Eccho, Pandarina, and
Dick Drum.
Lamia
Come on my good
friends, for were not your friendly help, I could rather content
myself to be buried in my flowing years, than to live in such a
miserable and precise world as this is. Oh what superfinesse
are
we now grown unto? A gentlewoman may not nowadays seem to speak to
her friend at the door passing by, she may not look
at him in the window, she may not kiss him if she meet him as a
stranger, nor receive his letters or presents, but every prattling
minister will record it in the pulpit.
Eccho
Indeed
fair Lady Lamia, they are both too
curious and too
much suspicious, for if they do but see two in bed together, they
will say that it was for to commit some wickedness; fie, fie upon
such tongues.
Lamia
Ha
ha, by my troth, Eccho, well said, but by your leave, let master
minister tattle what he will, for I will take my friend’s present
when it cometh, and shall I tell you? If I could have been contented
to be so shut up from sight and speech of such as like me, I might
have lived gallantly and well-provided with my mother, who (though I
say it) is a good
old lady in Valencia, but when I saw that I must wear my good
apparel always within doors,
and that I must pass over my meals without company, I trussed up my
jewels in a casket, and (being accompanied with my good
aunt here) I bade Valencia
farewell,
for I had rather make hard shift to live at liberty, than enjoy great
riches in such a kind of imprisonment.
Eccho
A
good
aunt indeed; I would I had such an uncle.
Pandarina
Content
yourself niece, it were now but folly to spend time in bootless
complaints, nor to lament the thing which may not be remedied; you
must rather learn the way that may maintain your estate, for beauty
will not always last, and if you provide not in youth, you may be
assured to beg in age, take example at me. I tell you I thought my
halfpenny good
silver within these few years past, and now no man esteemeth me
unless it be for counsel.
Dick
Counsel
quoth you? Marry sir, and good
counsel is much worth nowadays.
Lamia
I
pray you, Aunt, since you are so good
a counsellor, give me some advice how to behave myself.
Pandarina
As
for that another time shall serve between you and me.
Eccho
Why,
and shall I be cast up for a hobbler then? I am sure I was never yet
untrusty to any of you both.
Dick
Well
ladies, and if you look
well upon the matter, I think that I am as worthy as one to be of
counsel; well I wot if any gentleman offer you the least part of
injury, then Dick
must
be sent for to swear out the matter, Dick
must
bide all brunts, and therefore it were not amiss that he were of
counsel in all your conferences.
Lamia
By
mine honesty Aunt, to confess a troth, both these are our very
approved friends, and therefore you may be bold to speak your mind
before them.
Pandarina
Well
content then, I will tell you mine opinion: you take not the way to
live, you are too
much subject to your passion, for if you chance to be acquainted with
a gentleman that is indeed court-like and of good
deserts, you become straightway more desirous of him than he is of
you, and so far you dote upon him, that you do not only sequester
yourself from all other company, but also you become so
frank-hearted, that you suffer him not to bestow upon you any more
than is necessary for present use, yea hassilwood,
I
pray you learn these three points of me to govern your steps by.
First, Trust
no man how
fair so ever he speak, next Reject
no
man
(that hath aught) how evil-favoured soever he be. And
lastly Love
no man longer
than he giveth, since liberal gifts are the glue of ever-during love.
Eccho
O
noble dame, why were not you mother of the maids unto the Queen of
Hungary?
By
the faith of a true Burgundian
you
had wrong, for you well deserved the place.
Dick
I warrant you if the King our master had store of daughters, such a
matron could not live unknown, but was it not therefore (think you)
that ambassadors were sent this other day to the old Duchess?
Lamia
Well,
Aunt, I were worthy of great reprehension if I would reject the good
documents of such a friend, and if I have heretofore done contrary,
impute it to my youth, but be you sure that hereafter I will
endeavour myself to follow your precepts.
Eccho
And
I, fair lady, will stand you in some stead, to drive birds to the
net. If I be not much deceived, I saw a frosty-bearded schoolmaster
instructing of four lusty young men erewhile as we came in, but if my
judgement do not fail me, I may chance to read some of them another
lecture.
Dick
Tush, what needeth such open talk here in the street? Let us go to
the Lady Pandarina’s
house,
and there we may devise at better commodity upon these causes.
Lamia
He speaketh reason, let us go Aunt, for it is not meet that every
dancer hear our music before the maskers be ready.
Pandarina
Well, I said so at the first, but when you will, let us depart.
They
depart to their houses.
[1
Chorus] The first Chorus.
When
God ordained the restless life of man,
And made him thrall to
sundry grievous cares,
The first-born grief or sorrow that
began
To show itself was this: to save from snares
The
pleasant pledge which God for us prepares.
I mean the seed and
offspring that he gives
To any wight which in this world here
lives.
Few
see themselves, but each man seeth his child,
Such care for
them, as care not for themself,
We care for them, in youth when
wit is wild,
We care for them, in age to gather pelf:
We
care for them, to keep them from the shelf
Of such quicksands,
as we ourselves first found,
When heady will did set our ships
on ground.
The
care which Christ did take to save his sheep
Hath been compared
to father’s care on child,
And as the hen her harmless chicks
can keep
From cruel kite: so must the father shield
His
youthful sons, that they be not beguiled
By wicked world, by
fleshly foul desire,
Which serve the devil, with fuel for his
fire.
First
parents care to bring their children forth,
To breed them then,
to bring them up in youth,
To match them eke with wights of
greatest worth,
To see them taught the trusty tracks of
truth:
To bar excess, from whence all sin ensueth.
And yet
to give enough for common need,
Lest loathsome lack make vice
for virtue breed.
Let
shame of sin thy children’s bridle be,
And spur them forth
with bounty wisely used:
That difference, each man may plainly
see,
’Tween parent’s care, and master’s bodes abused:
So
Terence
taught,
whose lore is not refused.
But yet where youth is prone to
follow ill,
There spare the spur, and use the bridle still.
Thus
infinite the cares of parents are.
Some care to save their
children from mishap,
Some care for wealth, and some for
honour’s care,
Whereby their sons may sit in Fortune’s
lap:
Yet they which cram them so with worldly pap,
And
never care to give them Heavenly crumbs,
Shall see them starve,
when hap of hunger comes.
Said
Socrates:
that
man which careth more
To leave his child much good and rich of
rent,
Than he forseeth to furnish him with store
Of
virtue’s wealth, which never can be spent,
Shall make him like
the steed that still is pent
In stable close: which may be fair
in sight,
But seldom serves such horse in field to fight.
So
Xenophon, his friend Dan
Tully
told,
And so do here, Phylopaes and his fere
Phylocalus,
that self-same lesson hold:
They rather love to leave their sons
in fear
Of God above, than wealth to wallow here.
Which
godly care (O God) so deign to bliss,
That men may see how great
thy glory is.
Finis,
Actus primus.
[2.1]
Actus secundi.
Scoena prima.
[Enter]
Gnomaticus, Phylautus, Phylomusus, Phylosarchus, and
Phylotimus.
Gnomaticus
My well beloved, as time is the greatest treasure which man may here
on earth receive, so let us not lose time, but rather seek so to
bestow the same, that profit may thereof be gathered. I will now
return to instruct you what duties you owe unto the King, whose place
is next unto God’s place in consideration of your duty. And as I
have taught you three principal points in service of God almighty, so
will I also convey into three points, as much as shall be necessary
for this tradition – for I fear lest I have been over-long in my
first division, but I was drawn thereunto by the request which you
made of yourselves, and therefore bear with me.
Phylautus
Sir,
our desire is such, to bear away perfectly your instruction, that
your prolixity seemeth unto us very compendious.
Gnomaticus
Well
then, to return unto the matter, you shall perform unto the King
three especial duties, that is to say: Honour,
Obedience, and
Love.
Hippodamus
in
his book
of a commonwealth, sayeth that a kingdom is a thing compared to the
imitation of god’s power. Diotogenes
the
scholar of Pythagoras
in
his book
of government, sayeth that a king representeth the figure of God
amongst men. Likewise he sayeth, that as God excelleth the most
perfect things of nature, so the king excelleth amongst men and
worldly matters: so that he is to be honoured as the lieutenant of
God here upon earth, both because he hath power of commandment, and
chiefly because he representeth that Heavenly King, who is king of
kings, and above all kings to be honoured: even so is he also to be
obeyed in all secular constitutions and politic provisions. This
obedience doth consequently follow honour, as the shadow loves the
body, for whatsoever he be that giveth unto his king that honour
which to him appertaineth, will (no doubt) likewise obey him with all
humility. Erasmus
teacheth
in his Apothegms,
that obedience expelleth all sedition and maintaineth concord:
the which may also appear by natural reason and common experience,
neither shall they ever become able to bear rule themselves, which
cannot be content to obey the authority of others. Wherefore it shall
be most convenient that you obey the King, since his authority is
from God, and as this obedience dependeth upon the honour wherewith
ye shall reverence the King as God’s lieutenant, so must you also
join thereunto an unfeigned love, for as almighty God is to be loved
because he is merciful, so the King being appointed by God must be
loved because he is thy protector here on earth. Solomon
sayeth
that the king’s indignation is the messenger of death, whereby I
would frame mine argument from the contrary, that he is to be loved
lest, his indignation being justly kindled, thou be not able to bear
it. Next unto the king we are to consider the magistrates which are
appointed for administration of justice, and politic government:
these magistrates must also be honoured, obeyed, and loved: honoured
because they are the substitutes of the king unto whom all honour (on
earth) appertaineth, obeyed because their office is appointed by the
King’s authority, and loved because they are the grave and expert
personages, which devise laws and constitutions for continuance of
peace and tranquillity. The apostle Paul in his thirteenth chapter of
his Epistle to the Romans, teacheth plainly, that rulers bear not the
sword in vain, saying: Let
every soul be subject unto the higher powers, for there is no power
but of God. Again, the ruler (sayeth
he)
doth not bear the sword in vain.
Wherefore
you must needs be subject, not only for fear, but also for
conscience. And Saint Peter in his first Epistle and the second
chapter, doth sufficiently teach us this point, saying: Submit
yourself unto all manner ordinance of man for the Lord’s sake,
whether it be unto the king as having the pre-eminence, or unto the
rulers as unto them that are sent of him for the punishment of
evil-doers, but for the laud of them that do well.
Whereby
appeareth that the magistrates are not only to be feared because they
punish offenders, but also to be loved because they cherish the
virtuous: and for conclusion of this point, if you desire to be good
men, then learn to perform duty towards all magistrates. As
Sophocles,
well
said, it
becometh a good man to have due respect unto all magistrates.
I
might now take your parents in hand for the next point of your
instruction, but I will first touch the duty which you owe unto your
country, and that is contained also in three especial points: that is
to say, in Thankfulness,
Defence,
and Profit.
And as ingratitude is the most heinous offence against God, so have I
taught you that it is the greatest fault in human actions, amongst
the which it showeth itself no way more untolerable, than if you
should happen to be unthankful unto your country. Tully
in
his Offices
sayeth, that we are not born only for our own particular cause or
profit, but part (sayeth he) our country challengeth, part our
parents think due unto them, and our friends ought likewise to enjoy
some part of our travails.
There are divers philosophers which maintain in argument that all
countries are free for a noble mind, and I agree thereunto, but yet
thereby they conclude not that a noble mind, by choosing a new
country to inhabit, may lawfully forget the country wherein he was
native. Zopyrus
is
condemned in all histories, for the unthankfulness he used in
betraying his country. The truth of the Troyan history accuseth
Aeneas,
Antenor,
and
certain others, as most unthankful traitors to their country.
Cillicon
for
betraying of Miletus,
Lasthenes
for
delivering of Olinthus,
Nilo
for
selling of Epirus, and Apollonius
for
neglecting of his charge in Samos, are generally noted with the names
of unthankful and untrusty traitors to their countries: so that you
must always remember to become thankful to your country, and mindful
to maintain the honour of the same, lest neglecting your duties in
that behalf, you deserve the opprobrious names of traitors, which are
odious to God and man. You must also spare no peril or travail to
defend the same, for your country challengeth not only that you be
thankful unto the soil which hath bred you, but further also, that
you defend the state, wherein you have been nourished. Tully, in his
Tusculan
Questions
reciteth one Lascaena, who when he received tidings of his son’s
death, whom he had sent into the wars in defence of his country,
answered: “Therefore did I beget him,” quoth he, “that he might
be such an one, as would not doubt to die for his country”.
In his book
entitled The
Dream
of Scipio,
he affirmeth that there is a certain place appointed and ordained in
Heaven, for all such as defend their country.
Euripides warneth that we should never be weary in those travails,
which tend to the restitution or defence of our country.
Plato’s
opinion
was, that we are more bound to defend our country than our own
parents.
Like arguments have been defended by many philosophers, saying that
although thy parents and proper family be overthrown, yet (the
commonwealth of thy country standing) thou mayst flourish and rise
again: but the state of thy country being overthrown, both thou and
thy parents must likewise come to utter subversion. Then as thou
shalt find it thy bounden duty to honor thy country with all
gratitude, and to defend it with all thy power, so must thou likewise
endeavour thyself to be profitable to the same: whereof many notable
examples might be rehearsed. Lycurgus,
when
he had by extreme diligence and travail reduced the Spartans
unto
civility by sundry wholesome laws and politic constitutions, and that
they began to murmur, saying that his laws were untolerable, he
feigned that he would go to Delphos, to consult with the god Apollo,
whether his laws were to be observed or not, promising to abide his
sentence, and requiring no more of the Lacedemonians but to swear
that they would observe those laws until his return: which when they
had solemnly sworn, took
his journey without intent to return home again, and ordained, before
his death, to be enclosed in a great chest of lead, and so to be
thrown into the sea, to the end that he never returning, the
Lacedemonians
might
be bound by their oath to continue the exercise of his profitable
laws, such care he had to become profitable unto his country.
Curtius
the
Roman, when there appeared a great gulf in the market-place, which
could by no means be stopped, and answer was given from the oracle,
that it was only to be stopped by that which was of most worth unto
the city of Rome, he deeming that the city had nothing so precious as
stout and valiant men, armed himself, and leapt into the gulf, which
stopped immediately: declaring thereby, how light men ought to esteem
their life, whenas the same may yield profit or commodity to their
country. Menoecius,
the
son of Creon, refused not voluntary death, when he understood
that the same might redeem the city of Thebes
from
utter subversion. I might trouble you with infinite stories to prove
this proposition, but let these few suffice, and in your country have
always especial respect to the elders, to whom you must also perform
three several duties: that is, Reverence,
Love,
and Defence.
Lycurgus ordained that no young man should pass by an elder without
reverence first done unto him, namely, if he were set, he rose to do
reverence unto the elders, and if they were alone, he was bound to
proffer them the comfort of his company. Plato, in his ninth dialogue
of laws and constitutions doth thus propound: “All men must grant”,
sayeth he, “that age is much to be preferred before youth, as well
in the sight of God, as also in the sight of men which will live
orderly: for it is abominable,” sayeth he, “that an old man
should give place unto an young man, and the gods themselves do hate
it, since youth ought with patient mind to bear even the stripes of
their elders”.
You shall also love them, because of them you may learn good
precepts, and of them you may be bold to ask counsel: for as
Euripides, in his tragedy called Phoenissae,
doth teach, prudence will not be gotten with few days seeking for,
and
the apostles teach us our duty directly in that behalf, who ordained
amongst them elders in every congregation, to decide all matters in
controversy, of whom they were resolved of all doubts in conscience.
It shall also become you to defend the elders from all violence and
outrage, since it is a thing as comely and commendable to defend the
weak, as it is glorious and triumphant to overcome the mighty:
whereof I might recite many famous examples out of the Roman
histories, but I will partly include the same in the duties which you
owe unto your parents, which are also, Honor,
Love,
and Relief.
And of the first part, although I might bring in sundry worthy
examples, yet because the case is of itself familiar, I will be
brief, and use no other persuasion then the express commandment of
God, who biddeth you to honor your father and mother, that your days
may be long in the land which the Lord your God hath given you. And
Saint Paul,
in
the sixth chapter of his Epistle to the Ephesians, sayeth: “Children,
obey your parents in the Lord, for that is right and well-pleasing to
the Lord”.
As he testifieth in the third chapter to the Colossians,
you
shall love them also because you are engendered of their own flesh
and blood, as also you may not forget your mother’s pains in
bearing of you, you must always meditate in your mind, first the
cares which they have had to preserve you from bodily perils in the
cradle, from danger of damnation by godly education, from need and
hunger by administering things necessary, and from utter destruction
by vigilant foresight and godly care: all these with infinite other
things considered, you shall find yourselves bounden by manifold
occasions to love your parents, and to be assistant unto them in the
necessities of their age. For well said that poet, which affirmed
that children were tenderly swaddled in their cradles, to the end
they might sustain their aged parents and supply their wants.
Marvellous is the nature of the stork, which feedeth the dam in age,
of whom itself received nouriture being young in the nest. Tully
in
his book
Of
the Answers
of Soothsayers
sayeth, that nature in the beginning hath made an accord between us
and our parents, so that it were damnable not to cherish them. And to
conclude, there is nothing that can worse become a commonwealth than
to see the youth flourish in prosperity which suffer their parents to
perish for lack of any commodity. Now that I have rehearsed unto you
as much as I think requisite, for the instruction of your duties,
first towards God and his ministers, next to the King and his
magistrates, thirdly to your country and the elders thereof and
lastly towards your parents: it shall not be amiss that you remember
of yourself how you are the Temple of God, keep yourselves holy
therefore in your conversation, and undefiled, for if our saviour
Christ did rigorously rebuke and expel the buyers and sellers out of
the outward Temple, how much more will he punish them which pollute
and defile the inward Temple of their bodies, and give over their
delight to concupiscence and vanities? Thus may you for brevity
remember that you:
1
Fear
God because he is mighty,
2
Love
God because he is merciful,
3
Trust in God because he is just.
1
Hear his ministers because they are sent to instruct you,
2
Do reverence unto them because of their office,
3
Love them because they feed you with heavenly bread,
1
Honor
the King because he is God’s lieutenant,
2
Obey
him because his power is from above,
3
Love
him because he is thy protector.
1
Honor
his magistrates because they represent his person,
2
Obey
them because they have their authority from him,
3
Love
them because they maintain peace.
1
Be
thankful to thy country that hath bred thee,
2
Defend
it because thou art born to that end, and
3
Profit
it because thou shalt thereby gain honour.
1
Reverence
thy elders for their grey hairs,
2
Love
them because they counsel thee and
3
Defend
them because they are feeble.
1
Honor
your parents because God commandeth so,
2
Love
them because they tendred you, and
3
Relieve them because it is your duty.
Lastly forget not yourselves, neither make any less account of
yourselves than to be the Temple of God, which you ought to keep holy
and undefiled. I might stand in dilatation hereof with many mo
examples
and authorities, but I trust these (being well remembered) shall
suffice, and now I will leave you for a time, beseeching almighty God
to guide and keep you now and ever. So be it.
Gnomaticus
goeth out.
[2.2]
Actus secundi, Scaena
secunda.
Phylautus,
Phylomusus, Phylosarchus, Phylotimus [remain].
Phylautus
Ah
sirrah, I see well the old proverb is true, which sayeth: so many men
so many minds;
this order of teaching is far contrary to all other that ever I have
heard, and shall I tell you? It hath in it neither head nor foot.
Phylomusus
Truly
brother it hath in it great reason and virtue, and though it be at
the first unpleasant in comparison to Terence’s
comedies
and such like, yet ought we to have good
regard thereunto, since it teacheth in effect the sum of our duties.
Phylotimus
Yea, and that very compendiously.
Phylosarchus
Surely
I am of Phylautus’
opinion,
for who is ignorant that God is to be feared above all things? Or who
knoweth not that the King is appointed of God to rule here on earth?
Phylautus
Is there any man so dull of understanding, that he knoweth not that
in all countries elders must (or will) be reverenced? And see we not
daily that all parents challenge obedience and love?
Phylosarchus
Yes, and more too, for some parents are never contented what duty
soever the child performeth, they forget what they once were
themselves. But to the purpose, I looked
for some excellent matter at this new schoolmaster’s
hands; if this be all that he can say to us, I would for my part that
we were in some university, for here we shall but lose
our time. I have (in effect) all this gear
without book
already.
Phylautus
And
I lack not much of it.
Onaticus
commeth in.
Onaticus
Well
said young gentlemen, it is a good
hearing when young men are so toward, and much ease is it for the
teacher when he findeth scholars of quick capacity.
Phylotimus
Surely I am not yet so forward, neither can I vaunt that either I
have it without book,
or do sufficiently bear away the same in such order as I would.
Phylomusus
For my part, I beseech God that I may with all my whole understanding
be able to bear away that which our master hath delivered unto us,
and that I may so imprint the same in my memory, that in all my life
I may make it a glass wherein I may behold my duty: wherefore
Phylotimus (if you so think good),
you and I will go apart, and meditate the same to ourselves, to the
end we may be the perfecter therein when our instructor shall examine
us.
Phylotimus
Contented, let us go where you will.
They
[Phylomusus
and Phylotimus]
go apart. [Exit
Onaticus.]
Phylosarchus
Let them go, like a couple of blockheads. I would we two were at some
university, and then let them do what they list.
Phylautus
Even so would I, for at the university we should hear other manner of
teaching. There be lectures daily read of all the liberal sciences,
of all languages, and of all moral discourses. Furthermore, at the
university we should have choice company of gallant young gentlemen,
with whom we might acquaint ourselves, and pass some times in
recreation: yea, shall I tell you? If a man list to play the good
fellow and be merry sometimes, he shall not want there (as I have
heard) that will accompany him.
Phylosarchus
And what university do you suppose we shall be sent unto?
Phylautus
I
think unto Douai, for that is nearest.
Phylosarchus
Have
you been in Douai
at
any time?
Phylautus
No surely, but I have heard it praised for a proper city, and well
replenished with courteous people and fair women.
Phylosarchus
Marry sir, there would I be then. Oh what a pleasure it is to behold
a fair woman! Surely they were created of God for the comfort of man;
but behold, I see a passing fair woman come down the street, and if I
be not much deceived, Eccho
is
her gentleman usher: it is so indeed.
Phylautus
What is that Eccho?
Phylosarchus
Know you not Eccho? Why then you know no man; the best fellow in all
this town, and ready to do for all men: I will bring you acquainted
with him.
[2.3]
Actus secundi,
Scaena
tertia.
Phylautus,
Phylosarchus [remain];
[enter
to them]
Eccho, Lamia, Dick Drum, and
Pandarina.
Eccho
You
shall see, Lady Lamia, how I will work this gear
like wax; but is not this Phylosarchus?
It
is even he, in good
time I have espied him, keep your countenance in any wise.
Pandarina
Eccho
doth
give you good
counsel, keep your countenance.
Lamia
As
though I were to learn that at these years.
Eccho
Master
Phylosarchus, God save you.
Phylosarchus
And
thee also, gentle fellow Eccho. Whither walkest thou?
Eccho
Hereby,
sir, with this gentlewoman.
Phylosarchus
Abide
I pray thee, here is a young gentleman a friend of mine which
desireth to be acquainted with thee.
Eccho
Sir,
I am at your commandment and his also; I will be so bold as to kiss
his hands. Dick,
go
thou on with these gentlewomen before, I will overtake you
immediately.
The
ladies pass by, with a reverence to the gentlemen. [Lamia
and Pandarina
exit,
with Dick
Drum.]
Phylosarchus
And
I pray thee tell me Eccho, what gentlewoman is this?
Eccho
Sir,
she is of Valencia, and hath presently some business in this city
with her aunt which accompanieth her.
Phylosarchus
Ha,
ha, business indeed; tell me Eccho, here are none but God and good
friends, is she of the right stamp?
Eccho
Sir,
believe me I know no such thing by her, I have not been long
acquainted with her, and (to tell you what likelihoods
I have hitherto seen) she is very demure and modest, neither is there
any company resorteth to her lodging, but what for that? All things
have a beginning, she is a woman, and nothing is unpossible.
Phylosarchus
Trust
me, truly she is a gallant wench, and but young, that friar which
would not cast off his cowl to catch such a fowl
shall
never be my confessor, but I pray thee deal plainly with me: might
not a man entreat master Eccho
to
carry her a present if need were?
Eccho
Sir,
there is never a gentleman in this city, shall make Eccho
stretch
a string sooner
than yourself, but of a very truth, hitherto I have seen no such
likelihood;
but sir, you are a gallant young man, methinks you might do well to
walk sometimes by her lodging, and give her the Albade,
or the Bezo
las manos,
and by that mean you may acquaint yourself with her: afterwards if
anything may be furthered by Eccho, command him.
Phylosarchus
Gramercy
gentle Eccho, but whereabouts is she lodged?
Eccho
Not
far from St Michael’s
sir, at a red house; I will take leave of you for this time, lest she
think me very slack in attendance.
[Exit
Eccho.]
Phylosarchus
Farewell,
friend Eccho. Did I not tell you what he was? There is not such a
fellow in a world again, surely it shall go hard but I will have a
sling at this damsel: but let us go in, for our companions are
departed long sithens, and we shall perchance give some cause of
suspect, if we tarry long here.
Phylautus
Go
we.
[Exeunt
Phylosarchus
and
Phylautus.]
[2.4]
Actus
secundi,
Scaena
quarta.
[Enter]
Gnomaticus [and]
Onaticus.
Gnomaticus
Surely
these young men are not hitherto to be misliked, and I trust in God
they will prove toward scholars.
Onaticus
Yea
sir out of doubt, and especially the two elder, but the other two are
nothing so quick-spirited; I came by them erewhile, soon
after ye had done reading unto them, and the two eldest could even
then (in manner) record without book
as much as you had taught them.
Gnomaticus
Yea,
but what is that to the purpose? The quickest wits prove not always
best, for as they are ready to conceive, so do they quickly forget,
and therewithal, the fineness of their capacity doth carry such
oftentimes to delight in vanities, since man’s nature is such, that
with ease it inclineth to pleasure, and unwilling it is to endure
pain or travail, without the which no virtue is obtained.
Eccho
commeth in.
Eccho
This
gear goeth well, for whereas I was casting with myself how to entrap
this younker,
he
is fallen into the net of his own accord, and desireth that of me
which I was careful how to proffer cleanly unto him. But is not this
the old schoolmaster? Even the same, well, we must find some device
to blear his eye for a while: let me alone, I know how to bring it to
pass.
Gnomaticus
Doth this fellow come to me, thinkst thou?
Onaticus
It may be, sir, but I know him not.
Eccho
I
will salute him. God save you, master schoolmaster.
Gnomaticus
Welcome, gentle brother.
Eccho
Sir,
I am sent unto you by the Margrave who, understanding that two of his
kinsmen are lately placed under your government, hath a desire to see
them, and therefore sent me to entreat you that you would give them
liberty this afternoon,
to the end that he may common with them.
Gnomaticus
Surely I did not know that they were the Margrave’s kinsmen, and
they have yet been but very small time with me, but since it so
pleaseth him, I am content to grant them liberty, and I will send
them out unto you presently to go where it liketh him.
[Exeunt
Gnomaticus and
Onaticus.]
Eccho
So,
so, they are as much akin to the Margrave, as Robin Fletcher and the
sweet Rood
of Chester, but yet this was a cleanly shift upon the sudden, for by
this means shall I take occasion to bring this younker and the Lady
Lamia
better
acquainted, and much good
do it him, for out of doubt she shall be his, as long as his purse
may be mine. But behold where they come all together, now let me
bestir me and use my best wits.
[2.5]
Actus secundi,
Scaena quinta.
[Enter]
Phylautus,
Phylosarchus, Phylomusus, Phylotimus, [to]
Eccho.
Phylautus
I
am glad that we have liberty this afternoon
to take recreation, not for that I lacked time to meditate that which
hath been read unto us, but because I take pleasure in walking
abroad.
Phylosarchus
And
I hope by this means to have further communication with my friend
Eccho, and behold where he is.
Phylomusus
Amongst
all that our instructor hath rehearsed unto us, there is nothing
sticketh better in my remembrance than that which he said of time:
for surely as it is the greatest treasure which God hath given unto
man, so ought he to be very curious and wary how he bestoweth the
same, wherefore Phylotimus
I
think we cannot better do than to spend some time by the way in
meditating and rehearsing these wholesome precepts which our
instructor hath to us delivered, for I assure you, although he hath
been therein very compendious and sententious, yet in my judgement
every sentence is such as requireth a ripe deliberation, and weighty
consideration of the same.
Phylotimus
Surely
Phylomusus
I
am of your opinion, and therefore let us bestow the time therein,
although percase our brethren here will use this afternoon
in some other exercise.
Phylosarchus
beckoneth Eccho;
Phylomusus
and Phylotimus
go together.
Eccho
Sir,
it is unto you that I address myself, for although I be not the
readiest man on live to deal in such affairs, yet such is the great
good
liking which I have always had in you, that since I spake with you
erewhile, I have not been unmindful of you, and surely I suppose that
God doth favour your desires, for even now when I departed from you,
and as soon
as I overtook
the gentlewoman, I cast in my brains how to pleasure you, and meaning
to have devised some subtilty whereby the thing might be brought into
communication, the gentlewoman of herself proffered the occasion, for
she demanded of me what young gentlemen those were with whom I
stayed; I told her that ye were sons to two of the wealthiest
burghers in this city, and be you sure I left out no commendation
which might advance you, whereat she seemed to bite on the bridle,
and commended you for your courtesies, in that ye saluted her so
gently as she passed by, but especially she marked you by sundry
things and gestures, and could describe you unto me by your apparel.
Short tale to make, I never saw her show so much likelihood of
affection, since I first saw her, as she bewrayed presently, and
shall I tell you in your ear? If Eccho
be
any better than a fool, she hath a month’s mind unto Phylosarchus,
wherefore play you now the wise man, and strike the iron whiles it is
hot; she returneth this way presently, and thereupon I have
adventured to come unto your schoolmaster,
to crave you a liberty in the name of the Margrave, saying that you
were his kinsmen, and this have I done, to the end that you might
take occasion to salute her eftsoons
as she returneth: and if you use the matter wisely (as I know you
can) you may take opportunity also to talk with her, yea and to
conduct her to her lodging.
Phylosarchus
Surely,
Eccho,
thou
showest plainly what good will thou bearest me, but what shall we do
with the Margrave?
Eccho
Tush,
follow you your business now that you have liberty, and let me alone
with that matter; if ever hereafter the thing come in question, lay
all upon me, and I will say that I mistook
both the schoolmaster
and the scholars unto whom I was sent.
Phylosarchus
Well,
friend Eccho,
I
know not how to deserve thy gentleness, but in token of grateful
mind, hold, receive these twenty guilders until I have greater
ability, and be sure that if ever I live to inherit Phylocalus, then
Eccho
shall
not be unprovided for.
Eccho
What
mean you sir? Stay your purse until another time; well if you will
needs enforce me, I will never refuse the courtesy of a gentleman,
but behold where the Lady Lamia cometh. Sir me
recomandez,
I
will not be seen to talk with you, for I stale from her to pleasure
you privily.
Eccho
departeth.
[2.6]
Actus primi, Scaena sexta.
[To]
Phylautus,
Phylosarchus, [enter]
Eccho,
Lamia, Dick Drum, and
Pandarina.
Phylosarchus
Oh,
my friend Phylautus, behold here a peerless piece; doth it not
delight your eyes to gaze upon such a shining star? On mine honour
she hath a sweet face, and by all likelihood
she is much too young to have been hitherto commonly abused, but
wherefore am I abashed? I will go and salute her. Fair lady, God save
you, and send you that your heart most desireth.
Lamia
Worthy
gentleman, I thank you most heartily for your good
will, and if God hear your prayer, he shall do more than he did for
me a good
while, but it is no matter, when he hath taken his pleasure of
punishing, he will at last have pity on the poor.
Phylosarchus
Surely
mistress, it were great pity that such a one as you, should endure
any punishment without great cause, and hardly can I think that any
heart is so hard as to see you sorrowful, if remedy may be therefore
obtained.
Lamia
Sir,
I could be content that all men were of your mind, but I find
courtesy very cold nowadays, and many there be which would rather
deprive a poor
gentlewoman of her right, than rue upon her piteous plight: the good
king Amadis
is dead long sithens, whose knights undertook
always the defence of dames and damsels.
She
whineth.
Phylautus
Alas,
what aileth the young gentlewoman to complain?
Pandarina
Sir,
and not without cause, since she is by great wrong dispossessed of
rich signories which belong to her by right and inheritance, and
complaining hereunto the magistrates, she receiveth small comfort,
but is rather hindered by malice and detraction.
Phylosarchus
taketh her by the hand to comfort her.
Phylosarchus
Fair
gentlewoman: although I have hitherto had no great acquaintance with
you, yet if I might crave but to know the cause of your grief, be you
sure I would use my best endeavour to redress it, and therefore I
conjure you by your courtesy, that you change your opinion, for all
Amadis’ knights are not yet dead, only bewray your grief, and
praise thereafter as you find.
She
beginneth to tell a tale.
Lamia
Sir,
I have not power to reject your courtesy; you shall understand then,
that being etc.
Pandarina
interrupteth her.
Pandarina
Niece,
it seemeth that you have not your honour in such commendation as I
would wish you should; I pray you let us be gone homewards.
Phylosarchus
Why
mistress, are you offended that she should hearken unto such as seek
to relieve her estate?
Pandarina
Sir,
you are a gentleman well nurtured, and you know this is no place to
talk in, without discredit.
Phylosarchus
Well,
mistress, if it please you we will wait upon you unto your lodging,
and there you shall see what desire I have to comfort this fair lady.
Pandarina
As
for that sir, at your pleasure. I pray God send her good
friends in her right, for God knoweth she hath need of such at this
present.
They
follow the ladies. [Exeunt.]
[2
Chorus] The second Chorus.
Behold,
behold, O mortal men behold,
Behold and see, how soon
deceit is wrought:
How soon
men’s minds of harmful things take hold,
How soon
the good
corrupted is with naught.
Behold the tares
whereof
our saviour spake,
As Matthew
tells,
in thirteenth chapter plain,
Such
wicked means malicious men can make,
The fruitful seed with
worthless weeds to stain.
Behold the devil, whose ministers are
pressed,
To stir an oar, in every forward boat:
Behold
blind youth, which holdeth pleasure best,
And scorns the pain,
which might their state promote.
Great is the care which gravest
men endure
To see their sons brought up in Godly wise:
And
great the pains, which teachers put in ure,
To
trade them
still,
in virtuous qualities:
But oh how great is greedy lust in
youth?
How much mischief it swalloweth up unseen?
With
reckless mind, it casts aside all truth,
And feedeth still, on
that which is unclean.
These parasites and bawds have quickly
caught
The careless birds, who see not their deceits:
With
such vile wares, the world so full is fraught,
As few can scape
their subtleties and sleights:
Yet mighty God, vouchsafe to
guide the rest,
That they may shun the bad, and sew the best.
Finis,
Actus secundi.
[3.1]
Actus tertii, Scaena prima.
[Enter]
Dick
Drum alone.
Dick
There there there, this gear goeth round as it should go, these young
gallants are caught without a net, and shall I tell you one thing? No
man gladder than I, for as long as that chimney smoketh, I am sure I
shall not go hungry to bed. An
inheritrix
quoth you? Marry that she is a
meritrix
I
warrant her, of great burdens, birthrights I would say, no doubt of
it, he that marrieth her shall be sure of great ecclamation, and that
good
old gentlewoman her aunt. Why though the young woman had never a
groat in the world, yet a man might be glad that could match his son
in such an abominable (honourable) stock: these are aunts of Antwerp,
which can make twenty marriages in one week for their kinswomen,
O
noble old girls, I like them yet when they be wise, for it is an old
saying, one shrew is worth two sheep. Well, let me look
about me how I prate, and let me espy what is become of their
brothers according to their commandment – but are not these two
they which come debating of the matter in such earnest? It is even
they, and wot you what? their brethren are otherwise occupied, but
yet surely they argue as fast as they, when God knoweth a small
entreaty might serve; but I will step aside and hearken to these
younkers.
[3.2]
Actus tertij, Scaena secunda.
[Enter]
Phylomusus,
Phylotimus; Dick [hides].
Phylomusus
Surely,
Phylotimus, I wonder what is become of our brethren; I pray God they
be not enticed to some vanity by some lewd company.
Dick
You
might have guessed twice and have guessed worse, I beshrew your
brains for your busy conjecture.
Phylotimus
Truly
it may be, but I trust they will bear in mind the last precept which
our
master
gave us; at the least I would we had their company, that we might
meditate the matter together.
Dick
I
perceive it is time to call them, I will be gone.
[Exit
Dick.]
Phylotimus
If
our instructor should examine us, and find them to seek, it would
grieve me as much for my brother as if the fault were mine own.
Phylomusus
Surely, and I would also be very sorry if my brother should be found
slack in his duty, but in my judgement we need not to cast these
doubts, for our brethren seemed unto me to be very perfect and ready
in the especial points of our instruction, and could (in manner) make
rehearsal thereof immediately after we had received the same.
Phylotimus
Yea
marry, but I will tell you one thing I know by experience in my
brother, he will as soon
conceive or bear away a thing as any that ever I saw, and surely to
confess a truth, he hath an excellent ready wit, but doubtless he
will sometimes forget as fast, as he learneth readily, and yet for
mine own part, I would to God that my memory were as capable as his
is, for then I would not doubt but to retain sufficiently.
Phylomusus
It
may be that his mind is much given to other pleasures and delights,
which do so continually possess his brains, as they suffer not any
other conception to be imprinted in his memory: for my brother
Phylautus doth in a manner meditate nothing else but setting forth of
himself, and in whatsoever he be occupied or conversant, yet shall
you perceive him to have a singular regard to his own praise, the
which doth sometimes carry him as far beyond all reason, as his
deserts might seem to advance him.
Phylotimus
To
be opinionate of himself is vicious, but surely I am of opinion that
it is commendable for a young man in all his actions to regard his
own advancement, and with all to have (reasonably) a good
opinion of himself, in exempting of such things as he undertaketh,
for if he which coveteth in the Latin tongue to be eloquent, should
so far embase his thoughts as to conceive that he spake or wrote like
old Duns
or
Scotus,
surely
(in my judgement) it would be very hard for him to excel or to become
a perfect rhetorician, or if he which employeth his time in the
exercise of riding, should imagine with himself that he sat not
comely on his horseback, it would be long before he should become a
gallant horseman: for in all human actions we delight so much the
more, and sooner attain unto their perfections, whenas we think in
our minds that indeed the exercise thereof doth become us – but
behold now where our brethren do come.
[3.3]
Actus tertii, Scaena tertia.
[Enter]
Phylautus,
Phylosarchus [to]
Phylomusus, Phylotimus.
Phylautus
This
was a proper messenger indeed, he might have mocked others though he
mocked not us.
Phylosarchus
O
sir, you do him wrong, for it seemeth unto me that the poor
fellow is as sorry for it as we are miscontented, and that he rather
faulted through ignorance, than of any set purpose; but look
where our brethren are. Brother, where have you been whilst we were
at the Margrave’s house?
Phylotimus
Truly,
brother, I walked on with my companion here, hoping that we should
have followed you to the Margrave’s house: and we were so earnest
in meditating such matter as our instructor delivered unto us, that
mistaking the way, and not marking which way you went, we were
constrained to return hither, and to attend your return, to the end
we might go all together.
Phylomusus
And
you, brother, where have you been?
Phylautus
Where have we been quoth you? Why we have been with that good
old gentleman the Margrave, unto whom we were as welcome as water
into the ship, the old froward
frowner would scarce vouchsafe to speak unto us, or to look
upon us, but he shall sit until his heels ache before I come at him
again.
Phylomusus
O
brother, use reverent speech of him, principally because he is a
magistrate, and therewithal for his grey hairs, for that is one
especial point of our master’s traditions.
Phylautus
Tush
what tell you me of our master’s traditions? If a magistrate, or an
elder would challenge reverence of a young gentleman, it were good
reason also that they should render affability, and cheerful
countenance to all such as present themselves before them with good
will. When we came to him he knew us not, neither would he know us by
any means, but with a grim countenance turned his back, and desired
us to go ere we drank: a Margrave quoth you?
Phylotimus
That
is strange, that having sent for us, he would seem to use such
entertainment when we came.
Phylosarchus
I
will tell you brother, it seemeth unto me that it was rather the
fault of the messenger,
and yet he did but ignorantly mistake it neither. For he was (as it
should seem) sent by the Margrave, but he did either mistake the
schoolmaster, or the scholars, or both, and thereupon I think that
the Margrave was partly offended.
Phylotimus
Truly
and not without cause, but behold where our master cometh.
Phylautus
Let
us say then that we were together, lest he be offended.
[Enter]
Gnomaticus.
Gnomaticus
Now
my well beloved, and what sayeth the honourable and reverend Margrave
unto you? Or how doth he like the manner of your instruction? Have
you recited or declared any part thereof unto him since your going?
Phylosarchus
Sir
no, for it seemeth that the messenger did mistake his errand, and was
sent to some other scholars, and not unto us.
Gnomaticus
Is
it even so? Well then let us not altogether lose the golden treasure
of the time: but tell me, have you perfectly disgested and committed
unto memory the articles which I delivered unto you, for especial
consideration of your duty?
Phylosarchus
Sir
I think that I can perfectly rehearse them.
Phylautus
And
I sir do hope also that I shall not greatly fail.
Phylomusus
and Phylotimus
Sir,
this young man and I do partly bear them in mind, although not so
perfectly and readily as we desire.
Gnomaticus
Well,
to the end that you shall the better imprint them in your memory,
behold, I have put them briefly in writing as a memorial, and here I
deliver the same unto you, to be put in verse every one by himself
and in sundry device, that you may therein take the greater delight,
for of all other arts poetry
giveth
greatest assistance unto memory, since the very terminations and
caesuras do (as it were) serve for places of memory, and help the
mind with delight to carry burthens, which else would seem more
grievous: and though it might percase seem unto you, that I do in
manner overload you with lessons and enterprises, yet shall you
herein rather find comfort or recreation, than any encumbrance: let
me now see who can show himself the pleasantest poet, in handling
thereof, and yet you must also therein observe decorum,
for trifling allegories or pleasant figures in serious causes are not
most comely. God guide you now and ever.
Gnomaticus
goeth out.
[3.4]
Actus tertii, Scaena quarta.
Phylosarchus,
Phylautus, Phylotimus, Phylomusus [remain].
Phylosarchus
Oh
that I had now the vein which Virgil
had
in writing of a delectable verse.
Phylomusus
God
is good
and bountiful, yielding unto every man that is industrious the open
way to knowledge and science, and though at first it seem difficile,
yet with travail everything is obtained; we see the hardest stones
are pierced with soft drops of water, whereby the mind of man may be
encouraged to trust, that unto a willing heart, nothing is
impossible, but to perform the charge which is given us, we must
withdraw ourselves from each other, since we are enjoined every of us
to devise it in sundry sorts of poems, wherefore I will leave you for
a time.
Phylotimus
And
I will also assay what I can do.
[Exeunt
Phylomusus
and
Phylotimus, separately.]
Phylosarchus
God
be with them; shall I tell you, Phylautus, wherefore I desired the
excellency of Virgil, in compounding of a verse? Not as they think,
God knoweth, to convert our tedious traditions thereinto: for a small
grace in a verse will serve for such unpleasant matter, but it was to
furnish me with eloquence, for the better obtaining of this heavenly
dame, whose remembrance is sweet unto me, neither yet am I able to
express such praises as she doth deserve. Oh how it delighteth me to
behold in mine imagination the counterfeit of her excellent face, me
thinks the glimpsing of her eyes have in it a reflection far more
vehement than the beams of the sun itself, and the sweetness of her
heavenly breath surpasseth the spiceries of Arabia.
Oh
that I had skill to write some worthy matter in commendation of her
rare perfections! Surely I will tell you, Phylautus, I do both
rejoice in your doings, and much wonder at your inclination: I wonder
because I cannot perceive that you are anything moved with affection
of mind towards her, and yet I rejoice therein, lest the same might
have become an hinderance to my desires; oh, how only Love will admit
no companion!
Phylautus
Phylosarchus,
you may haply be deceived in me, and therefore I would not wish you
hereafter to affy
yourself
in any man at the first acquaintance; but indeed to confess a truth
unto you, although this gentlewoman be beautiful, yet have I
refrained hitherto to become affectionate on her, as well because I
would therein give place unto your desire, as also because I have not
perceived that ever she lent any glance or liking look
towards me, and as I can be content to love where I find myself
esteemed, so be you sure that I think my halfpenny as good
silver as another doth, and she that seemeth not with greedy eye to
behold me, it is very likely that I will not be over-hasty to gaze at
her. But to return unto the purpose: as you do now earnestly desire
to get victory over her affection, so do I every day beseech of God,
that our parents may at last determine to send us unto some
university, that there the variety of all delights may yield unto
each of us his contentation.
Phylosarchus
Alas,
and I am of another mind, for though I desire no less than you to be
at some university, yet to lose the sight of my Lamia
seemeth
no less grief unto me, than if my heart were torn out of my body.
[Enter
Ambidexter.]
But
behold where Ambidexter cometh, my mind giveth me that I shall hear
some news by him. How now, Ambidexter?
What news?
Ambidexter
Good
sir, and such as I dare say you will be glad of.
Phylosarchus
And
what are those? Tell me quickly I pray thee.
Ambidexter
Sir
I will tell you, there came a tattling fellow to your father
erewhile, and told him a tale in his ear which seemed to like him but
a little, whatsoever it was, where upon your father mumbled a while
as the cade which cheweth the cud, and in the end with a great sigh
he said: “Well, then,” quoth he, “there is no remedy but send
them with speed to the university”: which words when I overheard, I
smiled to myself and thought, “By God, and so you may dress them,
for I dare well say, they will be the most joyful news that they
heard this half year”, and to gratify you with the same, I came
immediately to seek you out; but where is your brother?
Phylosarchus
He is gone that way walking, I pray thee follow him, and make him
partaker of these news.
Ambidexter
goeth out.
Oh
how much is Ambidexter
deceived
in me at this present? No no, I cannot so content myself to forget
the sweet face of that worthy Lady Lamia, neither can I ever hope to
rejoice, unless I might be so happy, as to enjoy the continual sight
of her heavenly countenance, the university is indeed the place where
I have of long time been desirous to be placed, especially for the
variety of delights and pleasures which there are daily exercised:
but alas, what needeth the rich man to become a thief? Or what need I
to wander unto the university for to seek pastime and pleasures, when
I may even here in Antwerp
without
further travel, enjoy the daily comfort of such consolation? And if I
be not also much deceived, she loveth and liketh me no less than I
desire her; I pray you tell me Phylautus, do you not plainly perceive
that she hath an affection towards me?
Phylautus
Surely
Phylosarchus, I dare not swear it, although indeed the frankness of
her entertainment was much, but when I consider that it was at the
very first sight, it maketh me think that her courtesy is common, and
may be quickly obtained.
Phylosarchus
Why
did she not then make as fair semblant unto you?
Phylautus
Marry,
because she perceived you to address yourself most directly unto her,
and there is no woman so kind, that she can deal with mo than one at
once, but be you sure if I had been there alone, she would have lent
me as favourable regard as she seemed now to give you, it is the
trick of them all, and therefore never set your mind so much thereon.
I warrant you, when we come to the university, we shall have store of
such there, and I am glad to understand that your father determineth
to send you thither, for I am sure that my brother and I shall
accompany you, since our fathers have always bene desirous that we
should spend our youths together. But behold where our fathers come
both together; let us go in, lest they espy us, and think that we
loiter here.
[Exeunt
Phylosarchus
and
Phylautus.]
[3.5]
Actus tertii, Scaena quinta.
[Enter]
Phylopaes, Phylocalus, Fidus.
Phylopaes
Surely,
neighbour Phylocalus, I cannot blame you though you be moved at these
tidings, but in things which come contrary to expectation or desire,
the wisdom of men is best seen, and therefore I would advise you to
forecast in time how you may prevent such a mischief, for greatest
wounds are at the first more easily cured, than if they continue
until some abundance of humour or other accident do hinder the
benefit of nature, and surely it grieveth me in manner as much as if
the like had been found in mine own son.
Phylocalus
So
have you great reason to say, for your son Phylautus
was
there with him also, and though the harlot seemed not to lend liking
unto any but my son, yet be you out of doubt that, being in such
company, he shall hardly escape the snares of temptation.
Phylopaes
Well,
howsoever it be, we shall best do to consult with their teacher
hereupon, and behold where he cometh.
[Enter]
Gnomaticus.
Sir,
we were about to send for you, being advertised that my neighbour’s
son Phylosarchus
doth
haunt a very dishonest house in this town, and my son Phylautus
hath
also been there in company with him, the which giveth us just
occasion to lament, and most glad we would be to devise some comfort
in time since the thing hath (as yet) been of no long continuance.
Wherefore we beseech you to deal faithfully with us, and to declare
if you have seen any such behaviour or likelihood
in them, and furthermore to advise us which way we might best redress
this mishap betimes.
Gnomaticus
Sir,
to declare of your son’s behaviour, truly I have never seen
anything to mislike of them, neither could I ever perceive that they
were slow in apprehending mine instructions, but rather more forward
then their brethren; true it is that here came one to me in name of
the Margrave, saying that he was their kinsman and very desirous to
see them, whereupon I did willingly give them leave, and when they
came there they say that the messenger mistook
the matter, and should have gone to some other scholars. But
doubtless my mind giveth me, that if they have bene allured to any
evil company, it hath been by that same fellow which came to me on
that message.
Phylopaes
Do
you not know him, or what his name is?
Gnomaticus
I do not know him, but he said that his name was Eccho.
Phylocalus
Eccho?
Nay
then you have not judged amiss, for it is one of the lewdest fellows
in this town, a common parasite and a seducer of youth.
Gnomaticus
Surely
my heart did not greatly like him at the first sight, but since
things done cannot be undone, I like well that you should (according
to your own device) provide in time before they wade deeper in such
enterprises, and to speak mine opinion, you may do well to send them
unto some university, before they have further acquaintance or haunt
in such company, for whether it be love, or lust that hath infected
them, there can be no presenter remedy than to absent them from the
things which they desire, and therewithal I promise you (not to
flatter) they are already very sufficiently able for the university,
and the instructions which I have given them may serve rather for
precepts of their perfect duty to God and man, than for any exercise
of the liberal sciences, wherein they are so well entered, and have
been so thoroughly traded, as there lacketh nothing but convenient
place where they might proceed in logic and such like.
Phylopaes
And
methinks we might better do to inform the Margrave, who upon such
means as we shall make may banish the harlot with her train out of
the city, and may also punish the parasite for so enticing the young
men.
Gnomaticus
I grant you that all this may be done very well, but then you are to
consider that the hearts of young men are oftentimes so stout that
they cannot abide publicly to hear of a fault, the which (being
privately and gently admonished) they would peradventure willingly
amend: and great difference there is between children and young men,
for in childhood
all punishment is terrible, but in flourishing youth every punishment
may not be used, but discretion must foresee what kind of punishment
will most prevail and best gain reformation in the mind of the
offender. Wherefore mine advice should be that you send them to some
university, and as near as you can foresee to place them with such a
tutor as may always have an eye to their exercises, and may have
especial care how they shall bestow their vacant times. For idleness
is the cause of many evils in youth, whereas being occupied or
exercised in anything that is virtuous or commendable, they shall not
have so great occasion to think of vanities.
Phylocalus
All
that is true, but what university do you think meetest?
Gnomaticus
For
mine own opinion I like Douai
very
well, both for that it is near, and from thence you may always within
short time be advertised, and also because I do know very learned and
faithful men there, and herewithal it is but a little town, and the
university but lately erected,
whereby the root
of evil hath hitherto had least scope, and exercise hath been (and
is) the more straightly observed.
Phylopaes
And
could you direct us unto any such faithful tutor, that we might be
bold to think ourselves sure of their well doing? And that they
should not be suffered to run at large about wanton toys and
lewdness?
Gnomaticus
Truly
I can tell you of two or three which are both faithful and careful of
their charge, but to assure you in such sort as you require were very
hard to do, sithens no tutor can use such vigilant industry, but that
sometimes he may be deceived; nevertheless I know them to be careful.
Phylocalus
Well,
for my part I can be content to follow your advice; and what think
you neighbour Phylopaes?
Phylopaes
I
do likewise agree to as much as hath been said.
Gnomaticus
Well
then, mark yet a little further mine intent: I would think good that
the young men themselves should not know thereof until the journey
were prepared and they ready to depart, and my meaning is this, in so
doing you shall anticipate all occasions that they might have to
confer with lewd company, who peradventure would not spare to follow
and accompany them wheresoever they go.
Phylocalus
Surely
that is well considered, and therefore neighbour, I pray you give
straight charge unto your servant lest he do bewray our intent
herein.
Phylopaes
Sirrah
do you hear, not one word for your life of that which we have here
communed together.
Fidus
Sir,
I trust you have never hitherto found me slack to do that which I
have been commanded, nor rash to disclose anything which I thought
might displease you.
Phylocalus
Well, I pray you let us go together unto my house, and there let us
more at large debate this matter.
Phylopaes
Go
we where best liketh you.
[Exeunt.]
[3.6]
Actus tertii, Scaena Sexta.
[Enter]
Phylomusus, [and]
Phylotimus.
Phylomusus
Would God now that I could meet with Phylotimus that unto him I might
recount what I have done in the theme which our master gave us
erewhile, for conference is comfortable unto scholars, were it no
more but to use each other’s advice and opinion in such things as
they shall undertake: and though in compiling of verses, all company
is cumbersome, yet when the same are made and finished, then is it a
singular comfort to have a companion with whom (as with thyself) thou
mayst be bold to confer for judgement. And behold where Phylotimus
cometh
in good
time.
Phylotimus
Phylomusus,
I
have finished the charge which our instructor gave us in verse, and I
would be glad to have your opinion therein.
Phylomusus
He
tells the tale that I should have told.
Phylotimus
I
pray you give ear a while, and I will read unto you what I have done
therein.
Phylomusus
With
right good
will Phylotimus, read them I pray you.
Phylotimus
Give
ear then, but first I must thus much declare unto you. I have no more
but conveyed into verse the very brief which our master delivered us
in prose, adding neither dilatations, allegories, nor examples: and
thus it is.
Fear
God always whose might is most, and join thy fear with love
Since
over all his worthy works, his mercy stands above:
In him thou
mayst likewise be bold, to put thy trust alway,
Since he is just
and promise keeps, his truth cannot decay.
Give
ear unto his ministers, which do his word profess;
Disdain them
not due reverence, their place deserves no less.
And love them
eke with hearty love, because they feed thee still
With Heavenly
food,
whereon thy soul his hungry heart may fill.
Then
next to God true honour give to God’s anointed king,
For he is
God’s lieutenant here, in every earthly thing:
His power comes
from Heaven above, the which thou must obey,
And love him since
he doth protect thy life in peace alway.
To
Magistrates in their degrees, thou must like duties bear,
Love,
honour, and obedience, since they betoken here
The majesty, and
represent the king himself in place,
And bear his sword, and
maintain peace, and deem each doubtful case.
Be
thankful to the country soil wherein thou hast been bred,
Defend
it always to the death, therefore thy life is led:
And seek by
all thy skill and power to do such deeds therein,
As may thereto
some profit yield, so shalt thou honour win.
To
elders for their hoary hairs, thou shalt do reverence,
And love
them since they counsel thee in every good
pretence:
Defend them eke because they be as feeble (for their
might)
As stout and strong in good advice, against the flesh to
fight.
Thy
father and thy mother both, with other parents mo,
Thou shalt in
honour still esteem, for God commandeth so:
And love them as
they tendred thee, in cradle and in kind,
Relieve their age (if
it have need) for duty so doth bind.
Thus
shalt thou bear thyself always, if thou wilt prosper well
And
from thyself if thou desire all mischief to expel:
Then
keep
thyself
both
chaste
and
clean,
in
deed
and eke
in
thought,
Embrace
the good,
and leave the bad, for thou art dearly bought.
Thou art the
Temple of the Lord, which must be undefiled,
More dear to him
then Temples are, which mortal men do build.
And since he cast
from Temple once, which was but lime and stone
The buyers and
the sellers both, and bade them thence be gone,
How much more
then will he require, that thou shouldst keep thyself
Both clean
and pure from filthy sin, much worse than worldly pelf.
Be holy
then, and keep these words in mind both night and day
For so be
sure that God himself, thy stagg’ring steps will stay.
Finis
quoth Phylotimus.
Thus
have
you
now
seen
Philomusus,
my simple skill in poetry, and I pray you tell me your opinion
therein.
Phylomusus
Surely
Phylotimus, I like your verses very well, for they are compendious:
and to be plain with you, I have likewise framed a verse or poem upon
the same matter, marry
I
have
somewhat
more
dilated
and
enlarged
every point, but such as it is, I will likewise crave your opinion
therein.
Phylotimus
With
right good
will: I pray you read them.
Phylomusus
The
man that means by grace himself to guide,
And so to live as God
may least offend:
These lessons learn, and let them never
slide
From out his mind, whatever he pretend.
Since
God is great, and so omnipotent
As nothing can withstand his
mighty power,
He must be feared, lest if his wrath be bent:
We
perish all, and wither like a flower.
Yet
with such fear, we must him love likewise,
Since he hath store
of mercies in his hand:
And more delights that sinners should
arise,
Than still to fall, and nevermore to stand.
In
him also we may be bold to trust,
In him we may put all our
confidence:
For he is true, and of his promise just,
He
never fails the pith of his pretence.
His
ministers, and such as preach his word,
Because they be from
him (to teach us) sent:
We
should to them give ear with one accord,
And learn their lore,
which leads us to repent.
All
reverence to them shall be but due,
As well because their
office so requires
As therewithal, because there doth ensue
A
just reward, to humble men’s desires.
And
love them eke with fast and faithful love,
Because they feed
thy soul with Heavenly bread:
Which cannot mould, nor from thy
mouth remove,
Until thou have thy fill there on yfed.
Next
God, the king doth challenge second place,
And him we must both
honour and obey:
Because
he hath (from God above) his grace,
And
is viceroy,
on earth to bear the sway.
Yet
as with heart, we shall him honour yield,
And must obey what he
commands with fear:
So
love him eke, because he is our shield,
And doth protect our
life in quiet here.
Like
duties do to magistrates belong,
Because
they bear the sword, and represent
The
king himself, and righten every wrong,
And
maintain peace, with all their whole intent.
Unto
the soil, wherein we fostered were,
We
must always be thankful children found:
And
in defence thereof we must not fear
To
venture life, as we by birth be bound.
For
to that end our life to us was lent,
And therewithal, we ought
the same t’advance,
And do such deeds as may be pertinent,
To
profit it, and eke ourselves enhance.
The
silver hairs of elders everywhere
Claim
reverence, as due thereto by right:
Their
grave advice, and precepts which we lere,
Doth
challenge love, the same for to requite.
Their
weak estate, when force is gone and past,
Doth
crave defence of such as yet be strong:
Since they defend the
force of fortunes blast
From weakest wits, which harken to their
song.
The
parents, they which brought us up in youth,
Must
honoured be, since God commandeth so:
And
since thereby a gracious gift ensueth,
Even long to live, in
earth whereon we go.
They
ought likewise our hearty loves to have,
As
they loved us, in cradle when we lay:
And brake their sleeps,
our seely
life
to save,
When of ourselves we had no kind of stay.
And
if they need, in age when strength is gone,
We ought relieve
the same with all our power:
We should be grieved, whenas we
hear them groan,
And wail their wants, and help them every hour.
And
he that thus can well direct his ways,
And keep himself in
chaste and holy life,
Shall please the Lord, and shall prolong
his days
In quiet state, protected still from strife.
Be
holy thus, and live in good
accord,
Since
men on earth are Temples to the Lord.
Thus
may you see, Phylotimus, that one self-same thing may be handled
sundry ways; and now I pray you tell me your opinion, as I have told
you mine.
Phylotimus
Surely
Phylomusus
your
verses do please me much better than mine own, and very glad I am
that we have each of us so well accomplished our duties, nothing
doubting but that our instructor will also like the same accordingly:
and now if you think good,
let us go in and present the same, whensoever he shall think good
to demand it.
Phylomusus
With
right good
will, go you on and I will follow.
[3
Chorus]
The
third Chorus.
The
shed is great, and greater than the show
Which seems to be
between the good and bad:
For even as weeds, which fast by
flowers do grow,
Although they be with comely colours clad,
Yet
are they found but seldom sweet of smell,
So vices brag, but
virtue bears the bell.
The
prancing steed can seldom hold his flesh,
The hottest greyhound
leaves the course at length:
The finest silks do seld
continue fresh,
The fattest men may fail sometimes of
strength:
Such deep deceits in fair pretence are found
That
vices lurk, where virtue seems t’abound.
A
Spanish trick it hath been counted oft,
To seem a thing, yet not
desire to be:
Like humble bees, which fly all days aloft,
And
taste the flowers that fairest are to see:
But yet at even, when
all things go to rest,
A foul cow shard,
shall then content them best.
Well
yet such bees, because they make great noise,
And are withal of
sundry pleasant hues:
Be most esteemed, always by common
voice,
And honoured more, than bees of better thews:
So
men likewise which bear the bravest show
Are held for best, and
crouched to full low.
But
virtue, she which dwells in secret thought,
Makes good
the seed, whatever be the smell:
Though outward gloze
sometimes do seem but naught,
Yet inward stuff (of virtue) doth
excel:
For like a stone, most worthy to esteem,
It loves to
be, much better then to seem.
Phylautus
here,
and Phylosarchus
eke,
Did
seem at first more forward then the rest:
But come to proof,
and now they be to seek,
Their brethren now perform their duty
best:
Thus good from bad appears as day from night,
That
one takes pain, that other loves delight.
Finis,
Actus Tertii.
[4.1]
Actus quarti, Scaena prima.
[Enter]
Phylopaes [and]
Phylocalus.
Phylopaes
I have for my part set all things in readiness for my sons’
departure, and if my neighbour have done the like, they shall depart
immediately: but behold where he cometh; how now sir? What have you
done or dispatched?
Phylocalus
All
things necessary for my sons are in readiness; and you, what have you
done?
Phylopaes
Doubt
you not of my diligence; I am ready were it within this hour, but I
would be glad to talk with Master Gnomaticus, as well to use his
advice, as also to have his letters of commendation unto some
faithful tutor at the university: and look where he cometh in haste.
[Enter
Gnomaticus.]
Gnomaticus
Gentlemen,
I have found you both in good
hour, and I would wish you to dispatch the young men your sons with
all convenient speed, for the thing which you suspected is doubtless
too
true.
Phylocalus
And
how know you?
Gnomaticus
I
will tell you sir: erewhile as soon
as I departed from you, I examined them all concerning a task which I
had given them, and that was to put in verse a brief memorial of the
chief points wherein I did instruct them, and I found that Phylomusus
and
Phylotimus
(whom
I thought not so quick of capacity as the other) had done the same
very well; on that other side, I found Phylautus
and
Phylosarchus
to
have done there in nothing of all, and marvelling at their strange
and unaccustomed slackness, I searched them upon such suspicion as I
had conceived, and found that Phylosarchus
had
spent the time in writing of loving sonnets, and Phylautus
had
also made verses in praise of martial feats and policies.
Phylocalus
O
God, and have you not punished them accordingly?
Gnomaticus
As for that, sir, be you contented; there is time for all things, and
presently in my judgement you could devise no punishment which would
so much grieve them as to depart from this city, hereafter I doubt
not but to devise the means that both they shall be rebuked as
appertaineth (though they be out of my hands) and the causers of
these mischiefs may also chance to hear thereof when they think it
quite forgotten, but at this point we will hold no longer discourse
therein, only prepare for your sons departure to the university.
Phylopaes
The
chief thing whereupon we stay hath been both to use your advice, and
to desire you that you will take pains to write your letters unto
some faithful tutor there, who may both rebuke them for that which is
past, and have care to govern them better in time to come.
Gnomaticus
Mine
advice you have heard already, and touching the letters which you
require, they are in manner ready, for I had so determined before you
required me, and now if it please you to walk unto my lodging, we
will from thence dispatch them before they hear any further news of
the matter.
Phylocalus
Go
we with good
will.
[Exeunt.]
[4.2]
Actus quarti, Scaena secunda.
[Enter]
Eccho alone.
Eccho
It is a wonderous matter to see the force of love, saving your
reverence. I dare say the Lady Lamia
since
she saw this young gentleman could never sleep until her eyes were
shut, and there withal she taketh such thought, that as soon as ever
she is laid she falleth on snorting: and God knoweth, her cheeks are
become as lean as a pestle
of
pork, and her face as pale as a carnation gillyflower. Fie fie, what
meaneth she? Will she cast away herself on this fashion for his sake?
She beareth but evil in remembrance the good
documents of that virtuous old lady her aunt. I warrant you it would
be long before that Messalina
would
die for love. Tush tush, shall I tell you? It is folly to stand
meditating of these matters, every man for himself and I for one,
these younkers shall pay for the roast, and Eccho
by
your leave will take part of the cost, but behold where cometh
doughty Dick. How now Richard,
what
news?
Dick
Drum
commeth in.
[4.3]
Actus quarti, Scaena tertia.
Dick
Drum, Eccho.
Dick
What news? Marry, Phylosarchus
hath
sent a fat breast of veal, a capon, a dozen of pigeons, a couple of
rabbits, and a stoup of wine unto the Lady Pandarina’s
house,
and promiseth to be there at supper to talk more of the matter which
you wot of.
Eccho
And
hath he sent no more?
Dick
Why
is not that well for a footman?
By our lady sir, it doth me good
to think what cheer I will make with the leavings, and wot you what?
Be you sure he shall lack no clean trenchers, for as soon as he hath
laid a good
morsel before him, Dick
will
be at an inch with a clean plate to proffer him.
Eccho
Well
said Dick, and I trow that I will skink
in his cups as fast on the other side; but hear me Dick, as for these
matters neither of us both will be to seek, but there are other
things to be remembered which are of more weighty consideration.
Dick
And
what I pray thee?
Eccho
Marry
thou must mark whensoever he casteth a glance at the Lady Lamia, and
round him in the ear, saying: “Beware sir how you look,
lest her aunt espy you”. And again, if he speak a word wherein he
seemeth himself to take pleasure, extoll him straight with praise,
and say that Brabant
hath
too few such bloods
as he. Likewise seem to whet Lamia forward, as though she showed not
courtesy enough. These and a thousand such other knacks must be
devised and practised, to make him come off, and whatsoever he giveth
thee let us share between us, for I promise thee Dick
by
the faith of a true Burgundian, I will be as true to thee as thy coat
is to thy back.
Dick
By
the mass Eccho
and
that is true enough, for it hath cleft so long to my shoulders, that
a louse cannot well clime the cliffs thereof without a pitchfork in
her hand. But I trust master Phylosarchus’ fees will be sufficient
to set both thee and me afloat, and make us as brave as the best.
Eccho
Tush,
as for that matter, if he do not another shall: he were wise enough
that would lean altogether unto one bough in these days; no no Dick,
be ruled by Eccho, and I warrant thee we two will live howsoever the
world wag, hast thou not often heard, that change of pasture maketh
fat calves?
Dick
Ha
ha ha, by God and well said, but who cometh yonder?
Eccho
Ha?
Marry it is the old Phylopaes and his neighbour Phylocalus, what is
the matter trow we? Let us stand aside and hear their talk a while.
Dick
Best
of all stand close.
[Eccho
and
Dick
stand aside.]
[4.4]
Actus quarti, Scaena quarta.
[Enter]
Phylopaes, Phylocalus, Phylautus, Phylomusus, Phylosarchus,
Phylotimus, Gnomaticus, and
Ambidexter.
Phylopaes
Since
time is the greatest treasure which God lendeth us, and yet he doth
but lend us the same to the end that we should well employ it, it
shall be therefore the bounden duty of every man so to bestow the
same, as may return to most commodity and profit. And since your
instructor here doth commend your towardness much more (I fear) than
you deserve, it seemeth that we should have lost time in longer
detaining you from the university, and therefore we have prepared (as
you see) to send you thither, trusting that you will there use such
diligence, as may be to the profit of your country and for your own
advancements. The which to perform, I beseech the Father of Heaven
that he will always give you the spirit of wisdom, and pour his grace
upon you continually.
Phylautus
Sir,
it shall become us to obey whatsoever you command, although in very
deed the sudden of our departure seemeth somewhat strange unto me,
but it becommeth me not to be inquisitive thereof, and indeed for
mine own part, there is nothing which could better content me then to
go unto the university.
Phylocalus
Phylosarchus,
you and your brother shall also accompany my neighbour’s sons here
to Douai, for since you have hitherto been brought up together, I
think not meet now to part you. Wherefore I charge you that you so
behave yourself, as I may always hear that you be diligent and
studious, since that is the mean to bring you unto estimation.
Phylosarchus
As
touching my diligence, I trust that I have
never yet been behind any of my companions, but this sudden of our
departure seemeth to proceed of some alteration in your mind, the
which I have not deserved. It had been a small matter to have had
three or four days’ respite and leisure to prepare ourselves, and
to have bidden our friends farewell; I think no men’s children are
thus set out.
Phylocalus
As
for your preparation, all things are made ready for you, and your
friends shall be gladder to see your return home again learned, than
they would have been pensive to depart with you.
Gnomaticus
My
well beloved, since it pleaseth your parents thus to dispose your
journey, I cannot otherwise do but commend you to the tuition of
almighty God, whom I beseech now and ever to guide you by his grace,
and I exhort you for God’s sake, that you bear well in mind the
precepts which I have given you, assuring myself that ruling your
actions by that measure, you shall be acceptable to God, pleasing to
the world, profitable to your selves, and comfortable to your
parents.
Phylomusus,
and Phylotimus
Sir,
it is no small grief unto us to depart from such a loving instructor,
but since it becometh us to obey our parents, we contend not contrary
to their commandments, hoping by God’s grace so to employ our time,
and so to continue in the track which you have trodden unto us, that
you shall always commend our diligence and good
will.
Phylocalus
Sirrah?
Are the wagons ready? And is their carriage therein placed with all
things convenient?
Ambidexter
Yea
sir, all things are dispatched.
Phylocalus
Then
go your ways with them, and the Father of Heaven be their guide and
yours now and ever.
Gnomaticus
Fellow
mine, you must deliver me this letter when you come to Douai
according
to the superscription thereof.
Ambidexter
It
shall be done sir, God willing.
The
young men kneel down.
Phylopaes
The God of peace vouchsafe to bless you now and ever.
Phylocalus
And give you grace to become his faithful servants. Amen.
Gnomaticus
My well beloved, I beseech the Heavenly Father to grant you a
prosperous journey, and well to bestow your time now and ever.
Phylautus,
Phylomusus,
Phylosarchus,
Phylotimus
and Ambidexter
depart.
Did
you not perceive that only the two elder seemed to grudge and repugn?
It is a marvellous matter; they two are of an excellent capacity, and
able to bear away (in manner) more than can be laid to their charge,
but an old saying hath been Chi
tropo abraccia niente tiene.
Well
now, it shall not be amiss if we consult of our affairs here at home,
for as for them take you no doubt, they shall understand at Douai,
wherefore they were sent so soon from Antwerp, and because in all
things secrecy is a great furtherance, it shall be best that we draw
ourselves apart unto one of your houses, where we may more
commodiously confer upon that which is to be done here.
Phylocalus
I like your counsel well, and when it pleaseth you let us go to my
house.
Phylopaes
With good
will, I will accompany you.
They
depart.
[4.5]
Actus quarti, Scaena quinta.
Eccho
and
Dick
Drum [come
forward].
Eccho
Fellow
Richard, how like you this gear?
Dick
Marry
friend Eccho, I like it but a little.
Eccho
And
why I pray you?
Dick
Why
quoth you? Marry because I am sorry that such a sweet morsel is
plucked out of my mouth.
Eccho
And
I am glad that I shall feed my fill on such a sweet morsel, for since
there is now no remedy, but these younkers must needs be gone, God be
with them. Dick
and
Eccho, with the ladies, will eat and drink as freely for their sake,
as if they were here present, and hear me Dick, if they had been
here, we should have been fain to wait on the table, and to be
contented with their leavings after supper, whereas now we will be so
bold as to sit down with the rest, since we be (as thou well knowest)
of household with that good
gentlewoman, and by our lady, I was never so daintily brought up but
I could eat a hot capon, as well and as savourly
as
a cold mess of porridge, especially where the bread and drink is
good.
Dick
All
this I confess also to be good
and sound doctrine, but yet it grieveth me to think that we have lost
so good
customers which might have continued such banquets often times.
Eccho
Tush
Dick,
hold
thy peace, if we have not them, we shall have others as good
as they, thou mayst be sure that as long as Lamia continueth
beautiful, she shall never be without suitors, and when the crow’s
feet groweth under her eye, why then no more ado but insinuate
thyself with such another. Yea and in the meantime also, it should be
no bad counsel, if a man had four or five such haunts in store, that
evermore when one house is on sweeping, another spit may cry creak at
the fire: store is no sore
as
the proverb sayeth, and nowadays the broker which hath but one
bargain in hand, may chance to wear a thread-bare coat.
Dick
Sayest
thou so Eccho?
And I promise thee I had such a liking to this young man, that I was
partly in mind to have followed him to Douai.
Eccho
To Douai?
Nay get me further from Antwerp, than I may see the smoke of the
chimneys, and they have good
luck. Tush tush, Douai
is
a pelting town packed full of poor scholars, who think a pair of cast
hosen a great reward, but Antwerp
for
my money. I tell ye trueth, there are not many towns in Europe
that
maintain more jollity than Antwerp, but behold where the Margrave and
his officers come. I will be gone, I like not the smell of them.
Dick
By the mass neither I, they are going to cast off some bloodhound
to seek a vagabond or some like chase, and let them hunt till their
hearts ache, so I be once out of their sight first.
They
run aside.
[4.6]
Actus quarti, Scaena sexta.
[Enter]
Severus the
Margrave,
with
the officers.
Severus
Much is the mind of man deceived, which thinketh that rulers and
officers have the merriest lives, for although it seem unto some men
a sweet thing to command, yet whosoever compareth the burden of such
cares as are incident unto his office, unto the lightness of the
pleasure which cometh by commandment, he shall find that much greater
is the pain of that one than the profit of that other. For what
pleasure redoundeth unto an honest mind, to pronounce sentence of
death upon an offender? Or what profit ariseth by punishing of
malefactors? But on that other side, what grief wanteth where a quiet
mind is encumbered with government? What hour of the day is exempt
from toil? In the morning the press of suitors at the chamber door do
break the sweetest sleep; the rest of the forenoon
is little enough for the ordinary hours of courts and deciding of
contentions; at diner you shall hardly disgest your meat without some
sauce of complaints or informations, wherein likewise the rest of the
day must be occupied: and the night sufficeth not to forecast what
politic constitutions are needful to be devised or renewed, for to
meet with the daily practises and inventions of lewd persons: So that
in fine thine office will neither suffer thee to sleep, nor yield
thee contentment when thou art awake, neither give thee leave to eat
in quiet, nor permit thee to follow thine own profit when thou art
fasting. I set aside to declare what trade of other private gains a
man must omit when he is in authority: but well said the
philosopher,
which concluded that we are not born only for ourselves, but part our
country also doth challenge. Well good fellows, one of you shall go
to Saint Michael’s, and there at a house with a red lattice you
shall find an old bawd called Pandarina, and a young damsel called
Lamia; take them both and carry them to the coop, giving charge that
they be safely kept until my further direction be known, and another
of you shall seek out Eccho
the
parasite, all men know him well enough, take him and bring him to me.
He
departeth [as
do the officers],
as [Gnomaticus]
the Schoolmaster cometh in.
[4.7]
Actus quarti, Scaena septima.
Gnomaticus
If
none other thing were required in a faithful instructor but only that
he should teach his scholars grammar or such other sciences, then
with lesser travail might we attain unto perfection, sithens grammar
and
all the liberal sciences are by traditions left unto us in such sort
that without any great difficulty the doubt thereof may be resolved:
but the schoolmaster
which careth for none other thing but only to make his scholars
learned may in some respect be compared to the horse-courser which
only careth to feed his horse fat, and never delighteth to ride him,
manage him, or make him handsome: and when such palfreys come to
journeying, they are commonly so provender proud, that they prance at
the first exceedingly, but being put to a long journey or service,
they melt their own grease and are not able to endure travail. Even
so the minds of young men, being only trained in knowledge of arts,
and never persuaded in points of moral reformation, become often
times so proud and so heady, that they are caried rather away with a
vain imagination of their own excellency, then settled in the
resolutions which might promote
them unto dignity: and wandering so in a vainglorious opinion of
their own wit, they do (as it were) founder and cast themselves in
their own halter. Such have sundry
philosophers
been in time past, who have so far gone on pilgrimage in their own
peevish conceits, that they have not shamed, by a vain show of
learning to defend such propositions, as seem most ridiculous and
estranged from reason. Anaxagoras
defended
that snow was black and yet was accompted a philosopher of great
gravity and judgement. Pherecydes
prognosticated that an earthquake was at hand, because he saw the
water drawn out of a fountain, and yet was he the master of
Pythagoras, and accompted a profound philosopher. Protagoras
also affirmed that men might well affirm all that to be true, which
unto them seemed true. And infinite others might be rehearsed, whose
opinionate judgements did eclipse the rest of their commendable
capacity: wherupon also hath sprung the damnable opinion of atheists.
For the mind of man is so heavenly a thing and of such rare
excellency that it always worketh and cannot be idle. And if with the
quickness of conceit it be tempered by a modest moderation to have
regard unto virtue, and morality, then proveth it both goodly
and godly: whereas if it run on headlong, only led by natural
considerations of causes, it may prove admirable for some passing
quality, but it seldom is seen commendable or allowed for perfection.
The consideration whereof hath often moved me rather to instruct
youth by a prescribed order out of God’s own word, than to nuzzle
them over-deeply in philosophical opinions. And yet is the mind of
young men so prone and prompt to vanity and delight, that all proveth
not as I would have it. For example behold my late scholars, who
forgetting their duty and neglecting my precepts, are fallen into the
snares which I least of all mistrusted: but surely to confess a
truth, I judge that it rather proceeded by the enticements of others
than by their own default. Oh, how perilous is lewd company unto
young men? Well, I have devised yet a mean whereby both the parasites
here may be punished, and the young men may also be rebuked at Douai,
in
such sort that their sudden separation may prevent all means to
escape it, and yet that one being ignorant of that others punishment,
shall never grudge or snuff at the same. And Phylopaes
with
his neighbour Phylocalus
promised
me erewhile to put my device in execution; I long to hear what may be
done therein, for still I fear me least the crafty parasite should
get knowledge thereof, and so both escape himself and further infect
some other with new devices. But who is this that cometh here in such
haste?
[Enter
Nuntius.]
Nuntius
Good
lord what a world is this? Justice quoth he? Marry this is justice
indeed of the new fashion.
Gnomaticus
And
what justice, good fellow, I pray thee?
Nuntius
Nay
none at all sir, but rather open wrong; an honest old gentlewoman
with her kinswoman are commanded to the coop, only because they
suffered an honest young man (and son to a wealthy burgher) to sup
with them yesternight, and a good
fellow which is well known here in the city, and hath dwelt here
these seven years past, is also cast in prison because he served them
at supper. I have seldom heard of such rigor used, especially since
they proffer good
sureties to be always forth coming until their behaviour be tried.
Gnomaticus
Well,
good
fellow, speak reverently of the magistrates, peradventure there was
some further matter therein then thou art aware of; but when was it
done?
Nuntius
Even
now sir, I do but come from thence.
Gnomaticus
This
gear hath been politicly used, and I will go see how it is come to
pass, for these are even those lewd companions which seduced my
scholars. Good
fellow, gramercy for thy tidings.
Exit
[Gnomaticus].
Nuntius
Why? Do they like him so well? I hold a groat the parties are not
half so well pleased therewith, but I will go further until I may
declare them unto some pitiful mind, which moved with compassion, may
speak unto the Margrave in their behalf.
[Exit
Nuntius.]
Finis
Actus Quarti.
[4
Chorus]
The
fourth Chorus.
The
toiling man which tills his ground with greatest pain
Hath not
alway such crops theron, as yield him greatest gain.
Nor he the
fairest house, which lays thereon most cost,
Since many chips of
chance may fall to prove such labours lost.
In vain men build
their forts, with stone, with lime and sand,
Unless the same be
founded first with God’s own mighty hand.
Though Paul
himself
did plant, whose travels did not cease,
And then Apollo
wat’red
eke, yet God did give increase:
The grace of God it is, whereon
good
gifts must grow,
And lack of God his grace it is, which makes
them lie full low.
How often have been seen, both watch and ward
well kept,
And yet into the strongest holds hath treason lightly
leapt?
The heediest hen that is, the puttock
oft beguiles,
Such wolves do walk in wethers fells,
that lambs mistrust no wiles.
The fox can preach sometimes, but
then beware the geese,
For seldom fails a thievish hand, but
that it takes a fleece.
The devil hath many men to gather in his
rents,
And every man hath sundry means to bring us to their
bents.
Some puff us up with pride, and some set men aloft
,
Whereby the most by princely pomp forget themselves full
oft.
Some give us worldly good,
and some give beauty’s grace,
That one breeds care, the other
lust, which train us to their trace.
In fine and to conclude,
what mind of man desires,
That same the devil can set to sale,
which still maintains his fires.
Behold Gnomaticus, which
learnedly had taught
His scholars here such good
precepts, as were with wisdom fraught:
And therewithal did care
to see them spend their time
In exercise that might be good,
and clean devoid of crime.
But then behold self-love, and sparks
of filthy lust,
Which made them straight despise his words, and
cast them down in dust.
And now behold he cares to cure it if
he might,
But all too
late the water comes, when house is burned quite.
Wherefore who
list to learn: Obsta
principiis,
Since
virtue seldom can prevail where vice so rooted
is.
Finis
Chori & Actus quarti.
[5.1]
Actus quinti, Scaena prima.
[Enter]
Dick Drum alone.
Dick
Nay, if you play such play, farewell altogether; of all weapons I
cannot abide these silver daggers. I, with a mace quoth you? I will
not stand one blow with a mace; they have caught my fellow Eccho, but
I promise them they shall have good
luck if they catch me, you will say that I ought not so to leave
Eccho in the briers, indeed we were sworn brethren, but what for
that? I know not now how I was advised when I took that oath, but
surely as I am now advised my brother shall dance alone in prison; it
is no biding here for me, but to be plain I will trudge after these
younkers to Douai, and try how the ale tasteth in those coasts, for I
like not the drink in Antwerp, nowadays it is vengeable
bitter. This was a supper indeed, no marvel though Eccho and I were
so glad of it, but we triumphed before the victory, for whiles we
were preparing the banquet, came in an officer and laid hold of the
women and Eccho all at once: that saw I, and to go. “Whither now
sirrha?” quod one of the sergeants to me. “To buy olives for my
mistress,” quod I. The knave catchpole replied nothing but laughed,
as who should say, the supper might be eaten without sauce well
enough; but how mad am I to stand prating here so long? I will be
gone, to Douai, to Douai, on mine honesty behold where the old men
come, I mean the fathers of these younkers, adieu my masters, and say
you saw not me.
[5.2]
Actus quinti, Scaena secunda.
[Enter]
Phylopaes, Phylocalus [and]
Fidus.
Phylopaes
Even now, neighbour Phylocalus,
I
find what it is to be a father; a father? Nay, a careful father, for
I must confess unto you, that since the departure of my sons I have
found no quiet in my thoughts: one while I seem to doubt least they
have been distressed by the way, another while I seem to doubt least
they be eftsoons
enticed unto vanities by evil company, and how much the more I think
hereon, so much the more I am perplexed with doubt. God for his mercy
send us comfortable news, to recomfort my sorrowful and doubtful
heart.
Phylocalus
Truly
neighbour, and I am not altogether free from such imaginations, but
whiles I recomfort myself by the hope which I have in those letters
that master Gnomaticus
did
write, I am straightways tormented again with another doubt, the
which is such, that I may be ashamed to utter it considering mine own
folly.
Phylopaes
O
neighbour keep nothing from me, for God’s sake.
Phylocalus
I will tell you then, I condemn myself of exceeding folly, in that I
have committed the carriage of those letters to my servant
Ambidexter,
whose
doubleness I have often tried, and therefore my simplicity was the
greater: and because he is not (long sithens) returned, my mind
conceiveth some doubt of his fidelity.
Phylopaes
Truly and not without cause, for he might have returned long sithens.
O what a dolt was I that I sent not Fidus
(here)
with them also? Surely, Phylocalus,
my
mind giveth me that he hath abused us.
[Enter
Nuntius.]
Nuntius
Letters, letters, letters.
Phylocalus
What
cryeth this good
fellow?
Nuntius
Letters
from Douai,
letters
from Douai. Hey!
Phylopaes
Marry,
this seemeth to be some carrier which cometh from Douai. Comest thou
from Douai,
good
fellow?
Nuntius
Yea
sir, doubtless.
Phylopaes
And
what letters hast thou?
Nuntius
Nay that cannot I tell, there are too many strange names for me to
remember, but here is my register, and so may you know better than I
what letters I have in my pack.
Phylopaes
Is
that the fashion to write in a role a note of their names to whom thy
letters are directed?
Nuntius
Yea
sir, that is a custom which I and such ignorant fellows must use, for
I cannot read myself, and to show all my letters were folly, but I do
always bear such a role in my hand, wherein are written the names of
those unto whom my letters (for that time) are directed, and then
when I show it, every man can soon tell whether I be for him or not.
Phylocalus
A good
order surely, and I pray thee let us see thy role of names.
Nuntius
Here it is, sir.
Phylocalus
To
begin with all here is a letter for you neighbour; I trust I shall
also find another for myself.
Phylopaes
Oh,
how this comforteth my heart! This letter cometh from my younger son;
I will break it up.
He
goeth aside with it.
Phylocalus
Lo now I have likewise found one that is directed to me, and it is
also the orthography of my son Phylotimus; let us see what it
containeth in God’s name.
He
readeth also.
Nuntius
Who
shall pay me for the bringing of them?
Fidus
Stay
a while good
fellow, thy pains shall be considered well I warrant thee.
Nuntius
Yea,
but I may not long tarry, for I must go about and deliver the rest of
these letters this night.
Fidus
All
that mayst thou do well enough, they will not be long before they
have done; but I pray thee tell me, dost thou not know my master’s
sons?
Nuntius
What
should I call them by their names?
Fidus
The eldest is named Phylautus, and the younger called Phylomusus.
Nuntius
I think I know master Flautus, a tall young gentleman, small in the
middle, is he not?
Fidus
Yes
surely he is but slender.
Nuntius
Marry,
and I saw him indeed at Douai, brave (by the mass) and lusty; there
was another gay young gentleman in his company, and a serving man,
wot you who? Old Ambidexter,
the
best fellow in all Antwerp. I promise you they are merry and well.
Phylopaes
What news, neighbour?
Phylocalus
Good
and bad.
Phylopaes
Even
so have I in my letter; hold good
fellow, there is a reward for bringing of these letters, and
gramercy.
Nuntius
I
thank you sir. I return to Douai
within
these two days, and if it please you to command me anything thither I
will repair to your house.
Phylopaes
I pray thee do, for peradventure I will write by thee.
Nuntius
exit.
O
God neighbour, how unhappy were we to send your lewd servant
Ambidexter
with
our sons! My son writeth unto me that his brother Phylautus
and
your son Phylosarchus
are
seldom from the bordels or taverns, and that Ambidexter
is
their companion, and meaneth to tarry there with them and to return
no more.
Phylocalus
My son writeth so in effect, but he seemeth to doubt lest they
prepare themselves to abandon the university, and to go gadding about
the world a little, for he writeth that they stay on hope that Eccho
and
certain other of his companions will shortly be with them, otherwise
they had been gone long sithens. Of himself I have good
news,
for he writeth unto me that the Palsgrave hath written unto the
chancellor of the university for a secretary, and that he standeth in
election.
Phylopaes
And
my son Phylomusus
is
entered into the ministry, and hath preached in the university, and
meaneth shortly to go unto Geneva; such comfort we have yet unto our
calamity. But as every mischief is most easily cured and redressed in
the beginning, so if you will follow my counsel, we will immediately
dispatch Fidus
unto
them, who shall both apprehend Ambidexter
and
cause him to be punished, and shall also stay our two wandering sons
and bring them home unto us.
Phylocalus
I
like your counsel well, and for the love of God let it be put in
execution immediately, for in such cases nothing is so requisite as
expedition.
Phylopaes
Hold
Fidus,
take
these twenty crowns, and get thee away with all speed possible; take
post horses from place to place, and if they should chance to be gone
from Douai
before
thou come, yet follow them, and never cease until thou have found
them, and bring them home unto us.
Phylocalus
Fidus
spare
for no cost; and hold thee, there are twenty crowns more if need
require.
Fidus
Well
sir, you shall see that no diligence shall want in me to recover
them. Will it please you to command me any other service?
Phylopaes
No,
but God send thee good
success.
Fidus
departeth.
In
the meantime, neighbour, let us go see what is done for the staying
of Eccho, that we may yet prevent all mischief as much as in us
lieth.
Phylocalus
I like you well, your wit is very good
upon a sudden; but behold where master Gnomaticus
cometh,
by him we shall partly understand what is done.
[5.3]
Actus quinti, Scaena tertia.
[Enter]
Gnomaticus [to]
Phylopaes [and]
Phylocalus.
Gnomaticus
Gentlemen, I have sought you round about the town; this gear is in
manner dispatched. Eccho
is
apprehended with his train and all.
Phylopaes
Well, that is some comfort yet to our heavy hearts.
Gnomaticus
Why
have you any cause of heaviness? Tell me, I pray you sir, what mean
you to stand thus amazed?
Phylocalus
My
neighbour and I have received news which are both sorrowful and
comfortable. Our two elder sons (by the lewd assistance of my servant
whom I sent with them) do bestow their time very wantonly in Douai,
and do determine (as seemeth) to be gone from thence very shortly.
Gnomaticus
To be gone? Whither, in God’s name?
Phylocalus
Nay that he knoweth: to seek adventures abroad in the world, by all
likelihood,
and they stay but for the coming of Eccho
and
his companions.
Gnomaticus
Well,
as for their coming thanked be God it is prevented well enough; but I
pray you sir, tell me how know you this to be certainly so?
Phylocalus
Why, we have received letters from our other two sons; hold you, here
is mine, you may read it.
He
delivereth him the letter.
How
now neighbour? What muse you? Your wits were good
(erewhile) upon the sudden; pluck up your spirits, you shall see by
God’s grace Fidus
will
bring us good news.
Phylopaes
Oh neighbour, I am not able to express the sorrows which my heart
conceiveth, alas the goods
of the world (although they be gotten with great travail, and kept
with great care) yet the loss of them doth never torment a wise man,
since the same device or brain that could contrive the gathering of
them is able again to renew the like: but the misgovernment of a
man’s children, or to see them cast away by lack of grace or for
lack of vigilant foresight, that only is unto the wisest mind an
unmedicinable wound. Oh, that my heart is not able to bear nor to
abide the furious assaults of this misfortune.
He
sowneth.
Phylocalus
What, man, stand up and take a man’s heart unto you.
Gnomaticus
What, sir, for the love of God do not take the matter thus heavily,
by his grace you shall have no such cause; your neighbour here hath
cause of comfort: for I perceive that his son hath so well spent his
time, and so well profited at his book, that he standeth in election
to be secretary unto the
Palsgrave.
Phylocalus
Yea,
and his son Phylomusus
is
also become a famous preacher, and meaneth shortly to go unto Geneva.
Gnomaticus
Well
then each of you hath some cause of comfort yet, and by the grace of
God you shall see that the rest will fall out better than you look
for, but if it should not, you must yet arm yourself with patience,
and give God thanks in all things, since he can send tribulations and
vexations when pleaseth him, and can also send comfort when seemeth
meet to his divine majesty; but what have you done for the preventing
hereof?
Phylocalus
Marry,
we have dispatched my neighbour’s servant Fidus
to
stay both them and Ambidexter, that the one may be punished in
example of all others, and that the other may also be bridled from
their headstrong race which they mean to run.
Gnomaticus
Ambidexter?
Why,
what hath he done?
Phylocalus
Do you not mark the letter? It seemeth that his only lewdness hath
ministered matter unto their misbehaviour, for he is their
lodes-mate
and
companion in all places, and hath settled himself with them, meaning
never more to turn unto me.
Gnomaticus
Surely Phylocalus
you
were not well advised to send such a fellow with your sons; I pray
God he have delivered my letters faithfully, for I did yet never
receive answer of them. By whom received you these letters?
Phylocalus
By a carrier which travelleth weekly to Douai.
Gnomaticus
And had he no letters for me?
Phylocalus
Surely
I cannot tell, for I was so glad when I found in his roll letters to
me and my neighbour, that I sought no further for any other; but you
shall soon find him out if you ask for the carrier of Douai.
Gnomaticus
Well, by your leave then I will go seek him, for I long sore to have
answer of my letters.
Phylocalus
You
shall do well, and in meantime my neighbour and I will go unto his
house, for I perceive he is not well.
[Exeunt.]
[5.4]
Actus quinti, Scaena quarta.
[Enter]
Severus the
Margrave
with
his officers, and
Eccho.
Severus
Come
on sirrah, what acquaintance have you with these ladies?
Eccho
Sir, I have but small acquaintance with them.
Severus
No?
What did you there, then?
Eccho
Sir, I had waited upon them into the town that day (as I do upon
divers other for my living) and they prayed me to sup with them in
part of recompense for my travail.
Severus
Marry sir, your fare was good
as I understand, and meet for much better personages then either of
you. Tell me, who provided it? And who paid for it?
Eccho
I know not, sir, it was enough for me that I knew where it was, I
never asked from whence it came for conscience’ sake.
Severus
Well jested, fellow Eccho, but I must make you sing another note
before you and I part. Tell me, how came you acquainted with
Phylosarchus?
Eccho
I have known him long since, sir, as I know divers other young
gentlemen in this town.
Severus
Yea, but how came it to pass that he should have been there at supper
that night?
Eccho
That cannot I tell, neither do I know whether he should have been
there that night or no.
Severus
Yes, that you can, did you never see him there before?
Eccho
I saw him there once, in other honest company, but what is that to
me? Had I anything to do with his being there? Or doth it follow of
necessity that because he was there once before, therefore he should
have been there that night also?
Severus
No,
but you know well enough if you list that he should have been there,
and that the banquet was prepared for him. You were best to confess a
truth.
Eccho
Sir, I will not confess that which I know not, neither for you nor
for never a man on live. He might have been there for all me, and he
might have been away also if he list, for anything that I know.
Severus
Well, it were but lost labour to talk any longer with you; go take
him, and carry him to the mill, and there let him be whipped every
day thrice, until he confess the circumstances of all these matters.
We may not suffer the sons of honest and wealthy burghers to be
seduced by such lewd fellows, and they to scape scot-free.
[Exeunt.]
[5.5]
Actus quinti, Scaena quinta.
[Enter]
Gnomaticus, alone.
Gnomaticus
O God, how a man may be deceived (at the first) in a young man! The
capacity of this Phylosarchus
and
his yokefellow Phylautus was so quick and so sufficient to receive
any charge, that a man would have believed them to have been two of
the best and towardest young men in this city, and yet behold how
concupiscence and vain delight hath caried them to run another race.
I have received letters here from my friend Master ------
in Douai, who declareth unto me thereby that they are sufficiently
able to conceive any tradition or science, but therewithal that they
are so given over to pleasures and light pastimes that it is in
manner unpossible to bridle their wandering desires. On that other
side he praiseth the other two for the soberest young men that ever
came under his charge, and confirmeth in effect as much as they had
written for news unto their parents, whereof I have greatly to
rejoice, that (having passed through my hands) they are so likely to
come unto promotion. And as I rejoice in them, so am I most heartily
sorry for the two elder, that their misgovernment may become not only
a great grief to their parents, but also a hinderance to such
commendation as I might else have gained by the others: but thus we
may see, that in every comfort there may grow some disquiet, and no
herb so clean but may be hindered by stinking weeds that grow by it.
Well, I will go talk with their parents, and if they will be ruled by
my counsel, they shall give them leave a little to see the world, and
to follow any exercise that be not repugnant unto virtue, for unto
some wits neither correction, nor friendly admonition, nor any other
persuasion will serve, until their own rod have beaten them, and then
they prove oftentimes (though late) men of excellent qualities. But
behold where they come to discharge me of this travail.
[5.6]
Actus quinti, Scaena sexta.
[Enter]
Phylocalus and
Phylopaes
[to]
Gnomaticus.
Phylocalus
How
now, master Gnomaticus, have you received any letters from Douai?
Gnomaticus
Yea
sir, I have received letters from thence.
Phylocalus
And what news, I pray you?
Gnomaticus
Even
the same in effect that you have received.
Phylocalus
Why
then I perceive that our two younger sons have not deceived us, nor
boasted more in their letters than is true in effect.
Gnomaticus
No, surely, for my friend advertiseth me that they are two of the
towardest young men that ever came in that university, and that he
hath great hope to see them in the end become famous through all the
Low Countries.
Phylocalus
Well, that is some comfort yet; and what writeth he of the two elder?
Gnomaticus
Surely he writeth as much commendation as may be of their capacity;
marry therewithal he sayeth that they be marvellously bent unto
concupiscence, therefore I will tell you mine advice. As soon
as they come home, first rebuke them sharply for the misbestowing of
their excellent wits, and it shall not be amiss if you add thereunto
also some correction; that being done, I would wish you to put in
their choice what kind of life they will follow, so that it be
virtuous, and not contrary to God’s word, and let them see the
world a while: for such fine wits have such an universal desire
commonly, that they never prove stayed until the black ox hath
trodden on their toes.
Phylopaes
Yea, marry, but how are we sure to recover them again? Whenas I fear
much that they are gone from the university already?
Gnomaticus
Why doubt you of that?
Phylopaes
Because my neighbour’s son Phylotimus
wrote
unto him that he much doubted they would abandon the university, and
that they tarried but only to hear from Eccho
and
his complices.
Gnomaticus
Yea, but Eccho
and
the rest are safe enough for coming at them, and behold where cometh
the honourable Margrave with his officers; you were best to go unto
him, and to give him thanks for his great care and diligence.
[5.7]
Actus quinti, Scaena septima.
[Enter]
Severus [and
officers,
to]
Phylopaes, Phylocalus,
[and]
Gnomaticus.
Phylopaes
Right Honourable, we are bound to yield you humble and hearty thanks,
for that (as we understand) you have used great pain and diligence in
apprehending of a lewd company, who have (as we see now) seduced our
children, and made them to neglect the wholesome precepts which their
faithful instructor had given them.
Severus
Surely I have done my best (in discharge of my duty) to apprehend
them, and I have examined them also, but truly I cannot find hitherto
any proof
against them, whereby they ought to be punished: and though I desire
(as much as you) to see them condignly
corrected,
yet without proof
of some offence I should therein commit a wrong. True it is that
Eccho
is
known commonly in this town for a parasite and a flattering fellow,
and the young woman also doth not seem to be of the honestest, but
yet there is nobody which will come in and say this or that I have
seen or known by her. She confesseth that Phylosarchus
and
Phylautus
were
there one night at a banquet, and that Phylosarchus should have
supped there the same night that they were taken, and when I ask her
to what end, she answereth that he was a suitor to her for marriage,
and for witness bringeth in her aunt as good
as herself; in the meantime I have no proof
of evil wherewith to burthen her. And then master Eccho
(on
that other side), he standeth as stiff as may be, and sayeth that he
knoweth not whether Phylosarchus
should
have supped there or not, and for lack of proof
I am able to go no further.
Phylocalus
Yea,
sir, but doubtless that Eccho
was
the first cause of their acquaintance, for the first time that my son
was there, was one afternoon,
at which time Eccho
came
to their schoolmaster
in your name, and craved liberty for them to come and speak with you.
Severus
With me?
Gnomaticus
Yea, sir, doubtless, and when I gave them leave to come unto you,
they returned (after two or three hours’ respite) and said that you
knew them not when they came there, and that Eccho
said
he had mistaken the schoolmaster and the scholars.
Severus
Said
they thus of me?
Gnomaticus
Yea, truly, sir.
Severus
And
said they that they had been with me?
Gnomaticus
Sir, I would be loath to say so if it were otherwise, and furthermore
they seemed angry.
Severus
And wherefore, I pray you?
Gnomaticus
For that you gave them no better countenance.
Severus
Before God, they never came at me, but this is somewhat yet, for by
this means I have good cause to punish Master Eccho; and I pray you
Master Gnomaticus
go
with me unto him, and you shall hear what answer he is able to make
unto these matters.
Gnomaticus
With
right good will, sir, I will wait upon you. Worthy gentlemen, you
shall do well to consider in the meantime upon that which I last told
you as mine opinion.
[Exit
Gnomaticus,
Severus, and
officers.]
[5.8]
Actus quinti, Scaena
octava.
Phylopaes,
Phylocalus.
Phylopaes
The
advice which master Gnomaticus
hath
given us doth not mislike me altogether, but still my mind is more
and more vexed with doubt, lest in the meantime (and before Fidus
can
come at them) they fall into some notable mishap by their
misgovernment.
Phylocalus
You
do well to doubt the worst, but if it were so, what remedy but
patience? And give God thanks that hath sent to each of us such a son
as may become the comfort of our age.
Phylopaes
Truly it is indeed a great comfort that either of us may take in our
younger sons, but if we have lost the elder (as I fear it much) what
a corrosive will that be unto us? Oh how I feel my fearful heart
panting in my restless breast! The Father of Heaven vouchsafe to send
me joyful news of Phylautus. O wretched Phylopaes, thou are like unto
a covetous man, which having abundance is yet never contented, thou
art already sure of such offspring as may give thee cause to rejoice,
and yet thy mind is not satisfied, unless all things might fall out
unto thine own desire, and thou mayst be compared to the patient
which crieth out before the chirurgeon’s
instrument do touch him, because thou conceivest in thy imagination
the dread which tormenteth all thy thoughts. But alas, why do I not
prepare this wretched corpse of mine to be a present witness what is
become of my Phylautus?
I will surely go provide all things necessary for my journey, and
never give rest unto these bones until I may see him. I will do so.
Phylocalus
What, abide Phylopaes, I am ashamed to see you so impatient; what
man, I am as sorry to hear of my son’s lewd behaviour as you are of
yours, and to tell a truth, I think he will be found more faulty than
yours, but be it as God pleaseth. I have one especial comfort, and
that is, that I performed my duty in carefulness and in foresight (as
much as in me lay) to guide him unto promotion; it is commendable in
a parent to have a care for his children, but this womanlike
tenderness in you deserveth reprehension.
Phylopaes
See how every man can give good counsel, and few can follow it; well,
I pray you let us withdraw ourselves to our houses, to see if change
of place may also change my melancholic passion.
Phylocalus
Go we; I will go to your house for company.
[Exeunt.]
[5.9]
Actus quinti, Scaena nona.
[Enter]
Severus, Gnomaticus, Fidus, [and]
Ambidexter.
Severus
Well, since he is found culpable of thus much, I would but talk with
these neighbours of mine (I mean Phylopaes
and
Phylocalus), and we will devise such punishment for the malefactors,
as may be a terror hereafter to all parasites how they abuse the name
of an officer, or entice the children of any burghers.
Gnomaticus
Sir,
I dare say they will be pleased whatsoever you do therein, and if it
so please you I will go unto their houses and call them unto you, for
methinks they are departed since we went. But what is he that cometh
here in such haste?
Fidus
Oh
that I could tell where to find my master!
Gnomaticus
It
is Fidus, God grant he bring good tidings.
Fidus
I would rather find him in any place then at his house, that he might
have some company (yet) which might comfort him, for I dare say these
tidings will break his heart with sorrow.
Gnomaticus
I will go to him. How now Fidus, what news?
Fidus
O
Master Gnomaticus
I
know no man whom I would rather have presently than you, O sir I am
unhappy, for I am the messenger of the most woeful news that ever my
master received, for God’s love accompany me unto him that you
might yet by your wisdom assuage the extremity of his grief.
Gnomaticus
I will willingly bear thee company gentle Fidus, and surely thou
deservest great commendation and thanks, as well for thy fidelity, as
also for the exceeding great speed which thou hast made; but I pray
thee tell us first (in the presence of the right honourable Margrave)
the whole circumstance and effect of these thy news, which thou
sayest are so sorrowful.
Fidus
Sir, since you will needs have it, my master hath lost his eldest
son, and Master Phylocalus
hath
little better than lost his also.
Gnomaticus
Alas these are heavy news indeed, and must needs afflict the poor
parents with extreme grief, for they are unto me (almost)
untolerable: but since it becometh a Christian to bear patiently
whatsoever God doth provide, I pray thee tell on the whole
circumstance of everything as it fell.
Fidus
I
will tell you, sir: I used all the diligence possible on my way, and
yet before I could come at Douai, they were from thence departed.
Gnomaticus
What, all togethers?
Fidus
No
sir, but Phylomusus
was
sent by the whole consent of the university unto the Palsgrave to be
his secretary, whereas he yet remaineth in good
estimation, and Phylotimus
was
gone unto Geneva, moved with an earnest zeal and spirit, and there he
is in singular commendation and much followed.
Gnomaticus
And what was become (the meanwhile) of Phylautus
and
Phylosarchus?
They
were still at Douai,
were
they not?
Fidus
No sir, they were gone also, but no man could tell me whither they
were gone, and they were gone somewhat before their brethren.
Gnomaticus
Why then they tarried not for Eccho,
as
the letters imported that they would have done.
Fidus
O sir, they had advertisement that Eccho
was
apprehended, and that hastened their departure.
Gnomaticus
And by what means knew they of it?
Fidus
There was one Dick
Drum,
a
companion of Eccho’s, which came unto them and told them the whole
discourse, whereupon they fled with him immediately.
Severus
Such a one was present indeed when Eccho
was
taken, and because mine officers knew him not, nor had any commission
to search for him, therefore they suffered him to depart.
Fidus
Out upon him, I would to God they had made him safe also, for he hath
been the casting away of Phylautus. Phylautus,
Phylosarchus,
Dick Drum
with
my friend Ambidexter here, went out of Douai
together,
and because my master’s charge was that I should follow wheresoever
they went, I followed as fast as I could by enquiry, and within three
or four days’ journey, I heard that Phylosarchus
by
the help of this good
companion Ambidexter
had
gotten a fair minion forsooth,
and stayed with her at Brussels, from whence Phylautus
and
Dick
Drum
departed,
and took
their way together up towards Germany, now Phylosarchus
and
his carriage held their way (as it was said) towards France.
When
I saw that they were so parted, and that I could not follow both
companies at once, I thought best to hold on my way towards the
Palsgrave’s court, and hoped that by the way I might yet chance to
hear of Phylautus, and in very deed I heard of such a one at sundry
places, and at last I heard of him expressedly,
for the day before I came to the Palsgrave’s court, he was there
executed for a robbery with Dick
Drum,
yea even in sight of his brother, and notwithstanding the favour that
he is in there, such severe execution of justice is there
administered.
Severus
It is a happy common where justice may be ministered with severity,
and where no mediations or suits may wrest the sentence of the law.
Fidus
When I had there received these heavy news, I took
letters of dispatch and advertisement from Philomusus
to
his father, and crossed over the country towards Geneva. And long
before I came thither Phylosarchus
had
been there (for fornication) whipped openly three several days in the
market, and was banished the town with great infamy, notwithstanding
that his brother Phylotimus
was
an earnest suitor unto the congregation for him. When I perceived
that none other issue could be had of my travail, I took
letters from Phylotimus, and sought no further after Phylosarchus,
but thought my duty first to advertise my master of the certainty,
and by my way homewards I overtook
this good
fellow Ambidexter
in
such array as you see, and have brought him with me to abide such
punishment as the worthy Margrave here and other magistrates shall
think meet for him.
Ambidexter
Oh sir, be good
unto me and pardon this offence.
Severus
Pardon?
Nay, surely thou rather deservest death, for it seemeth unto me that
these young men had not so lightly gone astray, had it not been
through the help of thee and such as thou art; such lewd servants as
thou art, are the casting away of many toward young personages, and
therefore since thy good
hap hath returned thee hither, thou shalt with the rest serve as an
example to all servants. But thou canst tell what is become of
Phylosarchus?
Ambidexter
He was so sore whipped that I fear he be dead. I left him in a
village five leagues distant from Geneva, so sore that he was not
able to stir either hand or foot.
Severus
Well, Master Gnomaticus, since only this fellow is recovered, I think
meet to hold this course of justice: he together with Master Eccho
shall
be whipped about the town three several market days, with papers
declaring their faults set upon their heads, and afterwards they
shall be banished the city, upon pain of death never to return, and
Mistress Lamia
with
her aunt shall likewise be set on the cucking-stool
in public three market days, and then to be banished the town also.
Gnomaticus
Surely you have well devised, and I beseech you sir, vouchsafe to
assist me in comforting the woeful parents Phylopaes
and
Phylocalus, who I daresay will be so sorrowful for these tidings that
it shall be hard to persuade them to patience.
Severus
It is but a reasonable request, and I will most gladly accompany you;
go we togethers, and thou Fidus
hast
well deserved thy freedom, with a better turn for thy faithful
service in this behalf, and I will be a mean unto thy master that
thou mayst be considered accordingly.
Fidus
I
thank you, sir. My masters, the common saying is clap your hands, but
the circumstance of this woeful tragical comedy considered, I may say
justly unto you wring your hands; nevertheless I leave it to your
discretion.
Finis.
Epilogus.
We
live to learn, for so Saint Paul doth teach,
And all that is,
is done for our avail:
Both good and bad may be the wise man’s
leech;
The good
may serve to make him bear like sail,
The bad to shun the faults
wherein they fail.
Good winds and bad may serve in sundry
sort,
To bring our barks into some pleasant port.
Who
list to learn what diligence may do,
What humble minds by
studies may attain,
Let him behold these younger brethren
two,
Whose wits at first did seem to be but plain,
Yet as
you see, at last they got with pain
The golden fleece, of grace
and cunning skill,
Before the rest, which followed wanton will.
And
such as brag of quick capacity,
Or think the field is won
withouten blows,
Let them behold the youthful vanity
Of
th’elder twain, whose fancies lightly chose
To seek delight,
in garish ground that grows.
Yet had by heart their master’s
words in haste:
But things soon got are lost again as fast.
For
proof
whereof, behold how soon they fell
From virtue’s path, to
tread in vice’s tracks,
And
therewithal (I pray you mark it well)
Their falls were foul;
they fell upon their backs:
Which gave their bones so many
bruising cracks
That afterwards they never rose again,
Till
shameful death did end their grievous pain.
Who
falls on face hath elbows, hands and all
To save himself, and
therewith eke to rise:
To fall on back betokens such a fall
As
cannot rise again in any wise:
For when he falls, his face wide
open lies
To every blow, and cannot fend the same;
Such
falls found they, which brought them soon to shame.
And
in meanwhile, their brethren rose as fast,
Much like the snail,
which climbs the castle wall
With easy steps, when soldiers down
be cast
With furious force, and many a headlong fall.
Assaults
are hot, but yet if therewithal
Some temperance and policy be
used,
They win those forts, which hotter heads refused.
I
mean but this: you see the younger twain
(Because they did in
virtue take delight)
They clomb at last (and that with pleasant
pain)
To honour’s court, wherein their place was pight.
You
see again, their brethren (by delight
In filthy lust, self-love,
and such like mo)
Did fall as fast, to shameful death and woe.
You
see the bond, for faithfulness made free
You see the free, for
doubleness disdained:
You see the whip, the cuck-stool,
and the tree
Are thought rewards for such as vice hath
stained:
You see that right, which ever more hath reigned,
And
justice both do keep their places still,
To cherish good,
and eke to punish ill.
These
things my muse did mean to make you know.
By proof
in act of that which you have seen
These things my muse thought
meet to set in show,
But otherwise than common wont hath
been.
This crystal glass I polished fair and clean
For
every man that list his faults to mend,
This was my mind, and
thus I make an end.
FINIS.
Imprinted
at London By H[enry] M[iddleton] for Christopher Barker at the sign
of the Grasshopper in Paul’s Churchyard, Anno
Domini 1575.
APPENDIX
To
the right worshipful Sir Owen Hopton, knight, her majesty’s
lieutenant in her tower of London, George Gascoigne, Esquire, wisheth
long life and prosperity to the pleasure of almighty God.
Sir,
I am both by alliance your poor kinsman, by sundry great courtesies
your debtor, and by your exceeding travails taken in my behalf, I am
become yours bounden and assured. So that it shall be my part with
full endeavour so to employ my time as I may either countervail or
deserve some part of your bountiful dealings. And because I find mine
estate (presently) not able any other way to present you, I am bold
to dedicate this my travail unto your name. Nothing doubting but you
shall therein find some cause of contentation: and assuring you that
I will not make this my last harvest whereof you shall reap the
fruits. In meantime I beseech you to take this in good part, and to
make full account that I am, this 26th
of April 1575, and ever will continue,
Ready
at your commandment,
George
Gascoigne.