Project Gutenberg's A Modest Meane to Mariage, by Clarke Erasmus Roterodamus
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Title: A Modest Meane to Mariage
pleasauntly set foorth by that famous Clarke Erasmus
Roterodamus, and translated into Englishe by N.L.
Author: Clarke Erasmus Roterodamus
Release Date: July 9, 2014 [EBook #46239]
Language: English
Character set encoding: ISO-8859-1
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Anno. 1568.
¶ Imprinted at London
by Henrie Denham,
dwelling in Pater noster
Rowe, at the signe
of the Starre.
¶ To the right worshipfull
Maister Francis Rogers
Esquire, one of the Gentlemen pensioners
vnto the Queenes Maiestie, Nicholas
Leigh wisheth long & quiet
lyfe, with much increase
of virtue and
worship.
When I remember (gentle Maister Rogers) the auncient acquaintance and friendship, and the daylie and accustomed metings, recourse and familiaritie that (amōg the rest) did happen and passe betwene vs in times past, in those our yong and tender yeares, and in those famous places of studie, vnto the which we were by oure friendes appointed and then sent for learning sake. And when moreouer, I doe remember, waye, and cōsider therin on the one side, that state and condition of life, in the which I was then, with that, which for my part on the other side, I doe now find and haue long since felt and tasted of, I cannot but recken and thinke that time most happily passed which I bestowed in the trauaile and study of good letters. For besides the inestimable fruit, & the incomparable pleasure & delectation, that the Muses doe bring vnto the studious, beside the sweete rest of minde, voyde of all worldly cares and troubles, the faire & pleasaunt walkes, which we there (with a number of vertuous, and well disposed, and a sort of learned, ciuill, friendly and faithfull companions) enioyed, togither with the wholesome and cleane diet, not infected with outragious or any surfetings (a vice else where to much vsed) what honest and godly exercises had we then there to the furtherance and increase of vertue, & to the abandoning of vice? insomuch that in a maner it hath fared with me euer since my departing thẽce, as with one that being expelled and exuled from a second Paradise, replenished and adorned with all kinde of flagrant & of most wholesome and sweete flowers and delights, is presently fallen as it were into a darke & an yrkesome thicket of bushes and brambles of the cares and troubles of this worlde, daylie readie, not onely to molest and perturbe the quiet studious minde, but also so complete with an infinite number of displeasures, dammages, and daungers on euerye side that (verye much according to the auncient and wonted prouerbe) I may now iustly say vix fugiet Scyllam, qui vult vitare Charybdim. Wherefore that mans saying seemed not altogither voyde of reason, that sayde, that if there were anye choyse to be had as touching the estate of man, the better parte and the first thereof was not to be borne at al, the next vnto that was to die verie shortly. And yet by the way neuerthelesse, as he that hath bene once in any suche kinde of Paradise or place of pleasure, as is aforesaide, hath alwayes nowe and then some motions and occasions, to cast his sorrowfull eye with a mournfull minde towardes the same: euen so I of late beholding and lamenting that chaunged place and state of life, and in the meane season pervsing some pieces of mine olde exercises which I had then and did there (whereof I was alwayes bolde partly to make you priuie, as one among all others whose discreete iudgement and towardnesse in learning togither with the great curtesie and singuler humanitie and friendship, and the passing readie and great pleasantnesse of wit, ioyned therewith was then certes not a little had in admiration and embraced euery where) happily I founde certaine loose papers of two Dialogues of the famous and excellent Clarke Erasmus of Roterodame, by me translated into englishe (partly for the pleasantnesse of the matter, as it seemed vnto me then, partly also for the proofe and triall of my selfe what I coulde doe in translating, and lastly as the matter semed swete and pleasaunt, so not altogither voide of godlye and wholesome exhortations and lessons, for all sortes no lesse necessarie than profitable). Which when I had with earnest view pervsed, and hauing in minde diuers times to gratifie your goodnesse with some friendly token of remembraunce, forthwith I thought (renuing my wõted exercises) to dedicate these two Dialogues vnto you. Whose knowledge and learning I know, and gentlenesse therwithal to be such, that I am in an assured hope that (vntill I may giue better) ye will vouchsafe in the meane season thankefully to accept these my recreations, and these few lines at my handes as a pledge and a poore present of the continuall remembrance, and the vnfeyned good will I beare towards you, & your vertuous demerites. Wherin notwithstanding, albeit peraduenture the exercise of study and learning, and especially the matter it selfe therein contained maye seeme to bee of very small importance or pleasure, & rather otherwise different or something disagreeable vnto your vocation on euerie side, and also vnto all such for the most part as in the roome and place of armes, are called towardes the seruice of the Princes Maiestie, and of their Countrie (Rara enim inter Arma & literas vel togas est amicitia vel societas) Yet I knowing the great reuerence and the singular regard and estimation that you do beare, and alwayes haue borne towardes the learned and towardes good letters, for the pleasant and fruitefull knowledge that you your selfe haue most happily and with great dexteritie both reaped and tasted among them in times past, I doubt not but that (waying the worthinesse of the Author of them, and accepting the faithfull indeuours of me the rude translator of them) you will be content to permit the same to passe vnder your wing, and so much (I know) the rather for that they both doe tende to vertues purpose. The one of them being betweene a Woer and his Feere, wherein albeit the naturall ouerthwartnesse of the womanishe minde, doth now and then burst out as out of the frayler and weaker vessell, yet is therein a godlye kinde of woeing without any scurilitie, very pleasantly, liuely, and plainly declared and set forth, to the good behauiour and honest inducement and furtherance of such as are yet to take that matter or enterprise in hand, farre from prouoking any vice, as the maner and guise of a number of lasciuious Louers and fayned woers nowe a dayes is, whose craftie and counterfet dealings, fonde iestures and motions, and vncomely and vaine communications and ydle talks is better to be passed ouer with silence than paper to be stained therewith, or any time to bee spent therein. The other is betweene a yong man and a light Woman, who in times past had bene further acquainted then honestie required, and hee hauing bene absent from hir for a certaine space, at last repaired to hir house, who after hir accustomed maner and wont, beganne to entise and allure him to their former follies, who perceyuing hir purpose therein, discreetly and properly perswaded hir by diuers and sundrie godly and vertuous reasons to leaue and forsake that kinde of life, as of all other most detestable, and in the ende making hir thereby to loath hir frayle and accustomed follies, bringeth hir vnto an honest and chaste conuersation. Thus the effect of the whole matter you haue in few words. Accept therfore (I praye you) this my simple doing in good part, weying my good will in the friendly Ballance of your accustomed gentlenesse, which I trust shall somewhat counterpaise the vnworthinesse of this my so grosse and rude a translation of so worthy a writer.
Vale.
Yours vnfeynedly Nicholas
Leigh.
To the Reader.
I have (Gentle Reader) set foorth to thy viewe, two Dialogues of the Reuerende & renowmed Clarke Erasmus Roterodamus: whose learning, vertue, and authoritie is of sufficient force to defend his doyngs. But bicause I haue chaunged his eloquent stile, into our English phrase: and thereby altered his liuerie, and embased the perfite grace of his Muse, I am compelled to craue pardon of this my doings, consider I beseeche thee (learned Reader) that if it had still rested in that Noble language wherein hee left it, although thy knowledge had yelded thee greater felicitie than this my trauaile can, yet thousandes, which by this mine indeuour may draw out some sweete sap of these his pleasant and fruitfull doings, might (thorow ignorance) haue wanted thys peece of delyght. Therfore the offence (if any be) is made to Erasmus a má of that pacience in his lyfe, as I assure my self that this my bold dealing with him, can not a whit disquiet his ghost. Harme to thee at all it can not bee, for that I haue not digressed from mine Author. Pleasant and profitable I hope it will be to many of my country folks whose increase in vertue I greatlye desire. Then suffer mee I pray thee to rest with thy quiet and thankfull iudgement: whereby thou shalt vrge me to attempt farther enterprise (perchance to thy delight.) Thus assuring my selfe of thy lawfull fauour, I rest voyde of care of the vnlearneds reproche, if they beyonde their skill shall couet to chat. And wishing to thee thy full delight in learning & to them increase of knoweledge, I bid you both farewel.
FINIS.
Good morrowe cruell,
good morrow ruthlesse, good
morrow (I say) thou stony
harted woman.
Maria. I
wishe you the same againe
Pamphilus as often, and as muche as
you please. And by what name you lyke
best to be saluted. But in the meane while
it séemeth you haue forgotten my name,
my name is Maria.
Pamphilus. It might
more rightlye haue béene Martia.
Maria.
And why so I beséech you? what haue I
to doe with Mars?
Pamphilus: For as
that God counteth it but a pastime to murther
and kill men, euen so doe you. Herein
yet more cruell then Mars, for you murther
him that hartily loueth you.
Maria.
Good wordes I praye you, where is that
heape of deade bodies whom I have murthered?
where is the bloud of them which
by me are slaine?
Pamphilus. One lifelesse
bodye thou séest present wyth thine
eyes, if (pardie) thou seest me.
Ma. What
saye you man? doe you both talke and
walke, and yet dead? I pray to God I neuer
méete with ghostes more to be feared.
Pam. Thus thou makest but a laughing
matter of it. Nathelesse thou hast reft me
wofull creature my life, and more cruelly
doest murther me, than if thou should stab
me into the body with a weapon, for now
am I miserably torne and vexed with long
torments.
Maria. Yea good Lord? tell mee
how manye women with childe haue lost
their fruite by meeting with you?
Pam.
Yet this pale wanne colour sheweth mée
to bée more bloudlesse than any shadowe.
Ma. But this palenesse (thanked be God)
is died with some Violet colour, you are
euen so pale as a Chery waxing ripe, or a
Grape when he commeth to his purple
skin.
Pam. Thus with disdaine ynough
you mocke a man in state rather to be pittied.
Ma. Why in case you beléeue not
mee, take the Glasse, & beléeue your owne
eyes.
Pam. I woulde wishe no better
Glasse, neyther (I suppose) is there anye,
more cléere, than that in which I presentlye
behold my selfe euen now.
Ma. What
Glasse speake you off.
Pam. Marie euen
your owne eyes.
Ma. Duertharter: how
thou talkest alwayes lyke thy selfe, but
howe proue you your selfe to bee deade:
Doe ghostes & shadowes use to eat meat:
Pam. They doe, but find no sauour therin,
no more doe I.
Ma. And what, what
doe they eate I praye?
Pam. Mallowes,
Léekes and Lupines.
Ma. But you (I
hope) let not to eate Capons and Partriches.
Pam. I graunt, howbeit I féele no
more pleasure in eating them, than if I
should crashe vpon Mallowes, or Béetes,
without Pepper, wine and vinegar.
Ma.
Alack for you good man, and yet you are
in méetely good lyking, & do ghostes speake
also.
Pam. Euen as I doe with a Verye
pewling and faint voice.
Ma. But not
long since, when I hearde you checking
with mine other suter, your voice was not
very fóeble pardie. Moreouer I beséech you
tell me this, doe ghostes vse to walke; are
they clad in garments; doe they eftsoones
sléepe.
Pam. Yea more than all that,
they practise the acte of kinde, but after
their owne maner.
Ma. Now by the faith
of my bodye you are a pleasaunt trifler.
Pam. But what will you saye, if I proue
this by substantiall and strong reasons (I
meane) my selfe to be dead, and you to be
a murtherer.
Ma. God shylde that (friend
Pamphile) but let me heare your Sophistrie.
Pam. First you wil graunt me this:
(I suppose) that death is naught else but a
seperation of the soule from the body.
Ma.
I graunt.
Pamphilus. But graunt it so ye
you reuoke and call it not back againe, afterwarde.
Ma. No more I wyll.
Pam.
Secondly, you wil not denie but he which
reaueth the soule, wherein consisteth life,
is a murtherer.
Ma. I consent.
Pam. You
will I am sure graunt me this lykewyse,
which most graue and credible Authors
haue affirmed, & by the consent and iudgement
of all ages hath bene holden truth
and allowed, (I meane) that the soule of a
man is not where he liueth, but where he
loueth.
Ma. You must vtter that after a
more grosse, and plaine sorte, for in good
faith I perceyue not your meaning.
Pam.
And I am the more sorie, and euill at ease,
bicause you doe not perceiue and féele this
to be true, as well as I doe.
Ma. Make
me to feele it then.
Pam. As well mightest
thou bid me, make an Adamant féele it.
Ma. Now truely I am a yong wench, not
a stone.
Pam. Truth, but more harde yet
than the Adamant stone.
Ma. But procéede
with your argument.
Pam. Those
which are rapt in the spirite, or fallen into
a traunce (as they call it) neyther heare,
nor sée, nor smell, nor féele any thing, no
though you would kil them.
Ma. Surely I
haue hard say so.
Pa. And what think you
to be the cause of this insensibilitie.
Ma. I
would learne that of you which are a Philosopher.
Pam. Bicause (pardie) the soule
or minde is in heauen, where it hath that
which it vehemently loueth, & is not present
with the body.
Ma. And what is next?
what conclude you vpon this?
Pam. Askest
thou what O cruell? euen this necessarily
followeth, my selfe to be deade, and
thy selfe to bée a murtherer.
Ma. Why,
where is your soule become and God wil?
Pam. There it is, where it loueth.
Ma.
And who hath reft it from you? why sigh
you man? speake and feare not, you shall
not be hindered by me.
Pam. A certaine
cruell and pittilesse mayde, whome neuerthelesse
I cannot finde in my hart to hate,
being by hir spoyled of my life.
Ma. Ah,
a louing hart, ah gentle nature. But why
do you not againe take from hir, hir soule,
and serue hir as they saye, with the same
sause.
Pam. The happiest in the worlde,
were I, if I could make that exchaunge (I
meane) that hir minde might come dwell
in my brest, in sorte as mine hath wholye
dwelled in hir body.
Ma. But wil you giue
me leaue now eftsones a while to play the
Sophister his part with you?
Pam. Nay
the Sophistresse parte.
Ma. Is it possible
that one and the same bodie both haue the
soule and be without the soule.
Pam. Not
both togither or at one time.
Ma. When
the soule is awaye, then the body (you say)
is deade.
Pam. Truth.
Ma. And it lyueth
not but when ye soule is present withall?
Pam. Be it so verily.
Ma. How commeth
this to passe then, that ye soule being there
where it loueth, the body yet wherout it is
departed, neuerthelesse lyueth? for if it lyueth
in one place, when it loueth in an other,
by what reasō is it called Exanime Corpus,
as you would say, a lifelesse body, since
it hath life and sense in it.
Pam. By saint
Marie you playe the Sophistres meetelye
well, howbeit you cannot snarle me in
such chicken bandes. That soule which after
a sort gouerneth the bodye of a liuing
creature being in suche case is improperly
called the soule, for in very dede it is a certaine
small portion of the soule, which remaineth
behind, euen as the sauor of Roses
tarieth still in the hande of him, which
bare them, when ye very Roses themselues
be done away.
Ma. I sée well inough it is
hard to take a foxe in a pitch, but answere
me to this also. Is not he a doer which
murthereth.
Pam. What else.
Ma. And is
not ye partie a sufferer, who is murthered?
Pam. Yes.
Ma. How commeth it to passe
then, that since he which loueth is the doer
and shée which is beloued is but the sufferer,
she should be infamed for a murtherer,
which is beloued. When as in verie déede,
he that loueth rather murthereth himself?
Pam. Nay, it is contrarie, for he that loueth
suffreth, she that is beloued doth.
Ma.
That shall you neuer proue true with the
consent of our chiefe Areopagites of Grammer.
Pam. But this will I proue true by
the consent of the whole Parliament of
Logitians.
Ma. But aunswere me to this
againe, loue you with your wil, or against
your wyll?
Pam. With my will.
Maria.
Ergo, sithence it is in frée choise to loue, or
not to loue, whoso loueth, is a murtherer
of himselfe, and wrongfullye accuseth the
poore wench beloued.
Pam. Why? I say
not that the wench murthereth bicause she
is beloued, but bicause she loueth not againe
the party which loueth hir: for (truth
it is) she is guilty of murther, which might
saue a mans life and will not.
Ma. I put
case a yong man cast his loue vpon one,
which he ought not to loue, or maye not
lawfully obtaine, as an other man hys
wyfe, or a Virgine, which hath professed
continuall chastitie, shall she loue him againe,
so to preserue and saue hir louer?
Pam. But this yong man loueth that,
which to loue is both lawfull and godly,
and standeth both with reason and equity,
and yet neuerthelesse is cast away. That
in case you set light by the crime of homicide,
I will aguilt you also of sorcerie and
enchaunting me.
Ma. Marrie gods forbod
man, what will you make of me a Circes
ympe, a witch?
Pa. Yea and somewhat
more cruell yet, than euer was Circes. For
I had rather be a groueling Hog or beare,
then as I am, without life or soule.
Ma.
And with what kinde of sorcerie I praye
ye doe I destroy men.
Pam. By euill aspect.
Ma. Will you then that I hurt you
no more with loking vpon you?
Pam. Not
so for Gods sake, but rather looke more vpon
me.
Ma. If mine eyes be witches, how
hapneth it then that other also do not consume
awaye, whome I looke vpon as ofte
as you, therfore I feare me much, ye bewitching
is in your owne eyes, not in mine.
Pam. Why thinke you it not inough to
flea Pamphilus, except you triumph ouer
him being dead.
Maria. Oh queint handsome,
nise dead body: when shall your funerals
be prouided for.
Pam. Sooner than
you thinke ywisse, except you remedie in
time.
Ma. I remedie good Lord? am I
able to doe such a cure?
Pam. Yea surely:
all were I deade, it lyeth in you to rayse
me vp againe to life, and that with a light
thing.
Maria. As you say, peraduenture I
might doe it, if some bodye woulde helpe
me to the herbe Panaces, wherevnto they
ascribe so great a vertue.
Pam. There
needeth none herbes to doe it, only vouchsafe
to loue againe, what is more easie to
be perfourmed? nay rather what is more
due and iust? otherwise you shall neuer
acquite your selfe of manspilling.
Maria.
And before what iudgement seate shall I
be arrayned, before the seuere Areopagetes
and God will?
Pam. Not so, but before
the tribunall seate of Venus.
Maria.
Best of al, for they say she is a patient and
pitiful Goddesse.
Pam. Say you so, there
is not one amongst them all, whose wrath
is more to be feared.
Ma. Why, hath she
a thunderbolte?
Pam. No.
Maria. Hath
she a thréeforked mase like Neptune?
Pam.
Not so.
Ma. Hath she a speare as Pallas?
Pam. Neyther: but shée is a Goddesse of
the Sea.
Maria. I come not within hir
kingdome.
Pam. But she hath a boye.
Maria. I feare no boyes.
Pam. He is readie
to reuenge, and will paye home when
he striketh.
Ma. And what shall he doe to
me?
Pam. What shall he doe: the gods
fore let him. I will prognosticate none
euill vnto one, whome I beare good will.
Ma. Yet tell me I pray you, I will take
no conceit of it.
Pam. Then will I tell
you if you shall disdaine this louer, who
doubtlesse is not vnworthie your loue, verily
I beleue, that same boy (peraduenture
at the cōmaundement of his mother) wyll
thirle into your heart a launce embrued
with to bad a poyson, wherby you shal set
your affection miserably vppon some hoblout,
who shall not loue you any whit againe.
Ma. Marrie that were a plague in
déede, of all other most to be detested. Certes
I had rather to die, than to be entangled
in the loue of one which is deformed, &
could not finde in his hart to loue me likewise
againe.
Pam. But it is not long
time, since there was a right notable example
of this euil, which I now speak off,
shewed in a certaine yong damzel.
Ma. In
what place, and I may be so bold as to ask
you?
Pam. At the Citie Aurelia.
Ma.
Howe many yeares ago?
Pam. Howe
many yeares, nay, it is scarse yet ten monethes.
Ma. And what was the Maydes
name? whereat sticke you?
Pam. Nothing.
I knewe hir as well as I knewe
you.
Ma. Why tell you me not hir name
then?
Pam. Bicause I like not the lucke
therof, I had rather she had had any other
name: She had euen the verie name that
you haue.
Ma. Who was hir father?
Pam. He is yet man aliue, and amongst
the Lawyers is one of chiefe estimation,
and of substantiall welth.
Ma. Tell me
his name also.
Pam. Mauritius.
Ma. His
surname.
Pam. His surname was Aglaus.
Ma. Liueth the mother yet?
Pam.
She departed of late.
Ma. Of what disease
died shée?
Pam. Of what disease,
quoth you, for méere sorrow & heauinesse.
And the father himselfe albeit he is a man
of a strong nature scaped very narowly.
Ma. And may I learne at your hand also
the name of the mother.
Pam. With all
mine hart, who is he that knoweth not
Sophrona. But what meane you by this
questioning? Thinke you that I contriue
fables for you.
Ma. Why would I thinke
so, that is rather to be suspected in oure
kinde, but tell on, what befell vnto this
mayde.
Pam. This damzell was come of
an honest stock (as I haue said) and wanted
no welth to hir preferment: for bewty
and shape of body, also goodly to beholde,
what needeth many words, she was well
worthy to haue lien by a Prince his side.
She had a wooer, who earnestly besought
hir good will, a man for personage & bewtie
not vnlike hir self.
Ma. And what was
his name?
Pam. Alas, God blesse me from
the luck, hys name also was Pamphilus,
when he had done all that he could, and assayed
all waies possible to obtaine hir good
will, she still obstinately despised him. In
fine, the yong man pined away with sorrow,
and dyed. Not long after, this wench
beganne to dote vppon such a handsome
squire, as for his personage, I might more
rightly call an Ape than a mā.
Ma. What
say you man?
Pam. She was so farre fallen
in the brakes with him, that I am not
able to expresse.
Ma. What, so proper a
wench with so vnsightly a péece?
Pam.
He had a head made like a sugar lofe, the
heare thereof growing as it were by stitches
and that knotted, vnkempt, full of
scurfe and nittes, and a good parte of hys
Alopecia
is a disease
that causeth
the
heare to
pill off.
scalpe was bared by the disease called Alopecia,
his eies sunk into his head, his nosethrils
wide & turning vpwardes, a mouth
like an Ouen with rotten téeth, and a
stamering tongue, a scuruy beard, a hunch
backe, a belly like a tode, and legges as
right as a paire of horse hāmes.
Ma. Marry
sir you describe him to be a very Thersites?
Thersites
a Prince,
that came
with the
Greekes to
the siege of
Troye, which
in person
and condicion
was of
all other
most deformed.
Pam. Nay besides al this, they say, he had
but one of his eares.
Ma. Peraduenture
he had lost the other in some battaile.
Pam.
No surely, euen in peace.
Ma. Who durst
be so bolde to doe that?
Pam. Who but
Dionysius that cutteth of eares at the Pillory.
Ma. Wel, it may be yet ye his substance
at home was such as made a full mendes
for all the deformitie that you haue spoken
of.
Pam. Nay surely: he had vnthriftilye
spent all, and ought more than hee was
worth, with this suchen an husbande doth
this so goodly a wench nowe lead hir life.
Ma. You haue declared a thing much to
be pittied.
Pam. Surely it is true, the
Nemesis,
the Goddesse
of
wrath or indignation.
Goddesse Nemesis woulde so haue it, that
the iniurie of the yong man, whome shée
despised might be requited of hir.
Ma. I
would rather wish to be destroyed with a
thunderbolt out of hande, than to be yoked
with such a mate.
Pam. Therfore beware
how you prouoke this Ladie, who
reuengeth disdaine, and frame your harte
to loue him againe, who loueth you.
Ma.
If that may suffice (loe) I loue you again.
Pam. But I craue that loue at your hand,
which should be perpetuall and to loue me
as your owne. I séeke a wife, not a friend.
Deliberandum
est diu,
quod statuendum
est semel.
Ma. I know that well inough, but that
thing requireth long deliberation, and
much aduisement, which when it is done,
cannot be vndone againe.
Pam. I haue
deliberated vppon it to long for my part.
Ma. Well (I réede you) take héede, least
loue who is not the best counseller beguile
you, for men say that loue is blinde.
Pam.
Nay, that loue hath eyes which springeth
vpon iudgement: I doe not therfore take
you to be such a one as you are, bicause I
loue you: but I loue you for that I plainly
sée you to be such a one.
Ma. Beware
I say, you mistake me not, you maye bée
ouerséene, if you had worne the shoe,
then you shoulde perceyue where it wringeth.
Pam. I must put it in a venture, although
by many good tokens I conceyue a
hope of better lucke.
Ma. Whye, are you
skilfull in signes and tokens, are you become
an Augur?
Pam. Yea marry am I.
Augurs
bee they
which by
certaine
signes in
birdes and
beasts descrie
things
to come.
Ma. By what Augurall signes I praye
you, do you coniecture that it shal be thus?
hath the night Crowe taken hir flight before
you?
Pam. She flieth for fooles.
Ma.
What, haue you séene a cowple of Dooues
come flying towardes you on the right
hande?
Pam. No such thing, but I haue
knowne for the space of certaine yeares
the verteous and honest behauiour of your
parents, that is a birde not least to be regarded
(I think) to be come of a good stock.
Moreouer, I am not ignorant with what
wholesome instructions, and verteous examples
you haue bene traded and brought
vp by them. And truely good education is
of more effect than good Parentage. This
is an other signe which moueth me to conceyue
a good hope, beside this, betwene my
parents, which I hope I néede not to be ashamed
of and yours, haue (as I suppose)
bene, no smal loue and friendship. Yea we
our selues from our biggens (as they say)
haue bene brought vp togither, & not much
vnlike one vnto another in nature and disposition.
Now our age, substance, estimation,
and bloude are as well betwéene vs
two, as betwéene both our parentes in a
maner equall. Lastly that which in friendship
is the chiefe thing, your maners séemeth
not the worste to square vnto my
minde and liking, for it maye bee that a
thing is simply and of it selfe right excellent
and yet not apt and méete for some
vse. How my maners frameth vnto your
minde againe I knowe not. These, these
be the birdes (my Ioy) which putteth mee
in an assured hope, that a coniunction
betwéene vs two, shall be right ioyfull,
pleasant, stable, & swéete, so that you could
finde in your hart to sing that song, which
I so much desire to beare.
Maria. What
song is that you would haue me to sing.
Pam. I will teach you the tune therof.
I am thine.
Be thou
mine.
Sum tuus, say you againe, Sum tua.
Ma.
The song in déede is short, but me thinks
it hath a verie long ende, and much matter
dependeth thereon.
Pam. What forceth
it for the length, so it be pleasant & swéete
vnto you.
Ma. I loue you so well that I
woulde not haue you doe that, whereof you
should herafter repent & beshrew your self.
Pa. I pray you neuer speake of any repentance.
Ma. Peraduenture you shoulde otherwise
esteme of me, when eyther age or
sicknesse shall chaunge this fourme or fauour.
Pam. Why? this body of myne (O
my déere) shall not alwayes continue in
this estate, thus prest and lustie, but I respect
not so muche this flourishing and
bewtifull house, as I doe him that dwelleth
therein.
Maria. What meane you by
that you speak of him that dwelleth within?
Pam. Verily, I meane your well disposed
and vertuous minde, whose beawtie
alwayes encreaseth with age.
Ma. What,
your sight is yet more pleasant than Linx,
if you can espie that, through so many couerings.
Pam. Yea certes with my mind
I doe right well espie your minde: moreouer
(I saye) in those children which God
shall sende vs, wée shall as it were, ware
yong againe.
Maria. But in the meane
time virginitie is lost.
Pam. Truth, in
good faith, tell me if you had a goodly orchyarde
plat, whether woulde you with nothing
should therein grow but blossomes,
or else had you rather (the blossomes fallen
awaye) beholde your trées fraught and laden
with pleasaunt fruite?
Maria. Howe
sliely he reasoneth.
Pam. At the least aunswere
me to this: whether is it a better
sight for a Vine to lye vppon the grounde
and rot, or the same to embrace a poale, or
an elme, and lode it full with purple grapes?
Maria. Now sir aunswere me to this
againe, whether is it a more pleasant sight
a Rose trim and milkewhite, yet growing
on his stalk, or the same plucked with
the hande, and by little and little withering
awaye?
Pam. Certes in mine opinion
the rose is the happiest, and commeth
to the better ende, which withereth and dieth
in the hande of man, delighting in the
meane while both the eies and nosethrils,
than thother which withereth on the bush,
for there muste it néedes wither also at
length, euen as that wine hath better luck
which is drunken, than that which standeth
still, and is turned into vinigar. And
yet the flowring beautie of a woman doth
not decay forthwith as soone as she is maried,
for I knowe some my selfe, who before
they were maried, were pale colored,
faint, and as it were pined away, who by
the friendly felowship of an husband, haue
wared so faire, and welfauoured, that you
would think they neuer came to the flower
of their beautie till then.
Ma. But for
all your saying, virginity is a thing much
beloued and lyked with all men.
Pam. I
graunt you, a yong woman, a virgine, is a
fayre, & goodly thing, but what by course of
kind is more vnseemly thā an old wrinkled
maide: Had not your mother bene contented
to lose that flower of hir virginitie,
surely we had not had this flower of your
beautie. So that in case (as I hope) our
mariage be not barren, for the losse of one
virgine we shall paye God manye.
Ma.
But they saye chastitie is a thing wherein
God is much delighted.
Pam. And therefore
doe I desire to couple my selfe in mariage
with a chast mayden, that with hir I
may leade a chaste life. As for our mariage
it shall rather be a mariage of our minds,
than of our bodies, we shall increase vnto
Christ, we shall increase vnto the cōmon
welth. How little shall this matrimonie
differ frō virginitie? & peraduenture hereafter
we shall so liue togither, as blessed
Marie liued with Joseph, no man cometh
at the first to perfection.
Maria. What is
that I heard you say euen now, must virginity
be violated and lost, therby to learn
chastitie?
Pam. Whye not, euen as by
drinking of wine moderately, we learn by
little and little to forbeare wine vtterlye,
which of these two seemeth vnto thée to be
more temperat, he that sitting in the mids
of many daintie dishes, abstaineth from
them all, or he which forbeareth intemperauncie,
hauing none occasiō to moue him
vnto the same?
Ma. I suppose him to haue
the more confirmed habite of temperance
whom plentie alwayes prest can not corrupt.
Pam. Whether deserueth more
the prayse of chastitie, he that geldeth him
selfe, or he which kéeping his members all
and sounde abstaineth from all womans
companie?
Ma. Verily by my consent the
latter shal haue the praise of chastitie, that
other of mad follie.
Pam. Why? those
which by vowe haue abiured matrimonye
doe they not after a sort gelde themselues?
Maria. Verily it séemeth so.
Pam. Thus
you sée, it is no vertue to forbeare womens
companie.
Maria. Is it no vertue?
Pam. Marke me this, if it were simplye a
vertue to forbeare the companie of a woman,
then shoulde it be also a vice to vse
the companie of a woman, but sometime
it befalleth that it is sin to refuse the acte,
and a vertue to vse it.
Ma. In what case
is it so?
Pam. In case the husband requireth
of his wife the debt of marriage, euen
so often as he shall do it, especially if he requireth
it for the desire of generation.
Ma.
But what if he be fleshfond and wanton,
may she not lawfully denie it him?
Pam.
She maye admonish him of his fault and
rather gently perswade him to bridle hys
affections, to giue him a flat nay when he
straineth vpon hir, she may not. Albeit I
here verie fewe men complaine of their
wyfes vncurtesie this way.
Ma. Yet mée
thinks libertie is swéete.
Pam. Nay rather
virginitie is a heauie burthen. I shall
be to you a King, and you shall be to me a
Quéene. And eyther of vs shall rule the
familie, as we thinke good, take you thys
to be a bondage?
Ma. The common sort
calleth mariage an halter.
Pam. Now on
my fayth they are well worthie an halter
that so termeth it. Tell me I praye you
is not your soule bounde vnto your body?
Ma. I thinke so.
Pam. Yea surely euen as
a bird vnto hir cage, & yet if ye should aske
him the question, whether he would bée
loosed or no, I suppose he would saye nay.
And why so? bicause he is willinglie and
gladlie bounde therevnto.
Ma. We haue
little to take to neither of vs both.
Pam.
So much the lesse indaungered to fortune
are wee, that little you shall encrease at
home wyth sauing, which as they counteruayleth
a great reuenue, and I abroad
with diligence.
Ma. An houshold of children
bringeth innumerable cares.
Pam.
On the other side agayne, the same children
bringeth infinite pleasures, and oftentimes
requiteth the parentes naturall
paines to the vttermost, with great ouerplusse.
Ma. Then to lead a barren life in
marriage is a great miserie.
Pam. Why
are you not now barraine? tell me whether
had ye rather neuer be borne, or borne
to die.
Ma. Certes I had rather be borne
to die.
Pam. So that barrainnesse is yet
more miserable which neyther hadde, nor
shall haue child, euen as they be more happie
which haue alreadie lyued, then they
which neuer haue, nor shall hereafter be
borne to liue.
Ma. And what be those, I
praye you which neyther are, nor shall be.
Pam. For he that cannot finde in his hart
to suffer and abide the chaunges, & chaunces,
whervnto all we indifferently be subiect,
as well men of poore estate, as Kings,
& Emperours, he is not to dwell here, let
him get him out of this worlde. And yet,
whatsoeuer shal mischaunce vnto vs two,
yours shoulde be but the one halfe thereof,
the greater parte I will alwaies take vnto
mine owne selfe. So that if anie good
thing doe happen vnto vs oure pleasure
shall be dubble if anye euill betide vs, you
shall haue but the one halfe of the griefe,
and I the other. As for my selfe, if God so
woulde, it were vnto me a pleasure, euen
to ende my life in your armes.
Ma. Men
can better sustaine and beare with yt which
chaunceth according to the common course
and rule of nature. For I sée that some parentes
are more troubled wyth their childrens
euill manners, than with their naturall
deathes.
Pam. To preuent such
misfortune, that it happen not vnto vs, it
resteth for the most part in our power.
Ma.
How so?
Pam. For commonly parentes,
which bée good and vertuous, haue good &
vertuous children, I meane as concerning
their natural disposition, for doues do not
hatch Puthockes: wherefore we will first
indeuour to bée good our selues, and oure
next care shall bée, that our children may
euen from the mothers brest, be seasoned
with vertuous counsails, and right opinions,
for it skilleth not a little what licour
you poure into a newe vessell at the first.
Finallye, we shall prouide that they may
haue euen at home in our house a good example
of lyfe to followe.
Ma. Harde it is
to bring that to passe that you say.
Pam.
Difficiliaque
pulchra.
Godly
things be
harde.
No maruaile, for commendable, and good
it is. And for that also are you harde to
bée entreated and wonne, the more deficile
and harde it is, the more good will
and indeuour shall wée put there vnto.
Maria. You shall haue mée a matter
soft and plyant, sée you yt you do your part
in forming and shaping me as you ought.
Pam. But in the meane while saye those
thrée wordes which I require of you.
Ma.
Nothing were more easie for me to doe,
but wordes be wynged, and when they be
flowen out once doe not retire, I will tell
you what were a better way for vs both.
You shall treate with your Parentes and
myne, and with their will and consent let
the matter be concluded.
Pam. Ah you set
me to wooe againe, it is in you, with thrée
words to dispatch the whole matter.
Ma.
Whether it lyeth in mée so to doe (as you
say) I knowe not, for I am not at liberty.
And in olde time mariages were not concluded
without the will & consent of their
parents or elders. But howsoeuer the case
be, I suppose our mariage shall bée the
more luckie, if it be made by the authoritie
of our parents. And your part it is to seke
and craue the good will, for vs to doe it, it
were vnséemelye: virginite would séeme
alwayes to be taken with violence, yea
though sometime we loue the partie most
earnestly.
Pam. I wil not let to séeke their
good will, so that I may alwayes be in an
assurance of your consent.
Ma. You néede
not doubt thereof, be of good chéere (my
Pamphile)
Pam. You are herein more
scrupulus yet then I woulde wish you to
be.
Ma. Nay marie, waye, and consider
you well with your selfe, before, whervnto
you haue set your minde and will. And
do not take into your counsaile, this blind
affection borne towardes my person, but
rather reason, for that which affection decerneth
is liked for a reasō, but that which
reason auiseth is neuer mislyked.
Pam.
Certes thou speakest like a wittie wench;
wherefore I intende to followe thy counsayle.
Ma. You shall not repent you thereof,
but how he sirha there is now fallen into
my minde a doubt, which vexeth mée
sore.
Pam. Away with all such doubtes
for Gods sake.
Ma. Why will you haue
me marry my selfe to a dead man.
Pam.
Not so, for I will reuiue againe.
Maria.
Now, loe you haue voided this doubt, fare
yee well my Pamphile.
Pam. See you I
pray that I may so doe.
Ma. I pray God
giue you a good night, why fetch you such
a sighe man?
Pam. A good night say you?
I woulde to God you would vouchsafe to
giue me that, which you wishe mee.
Ma.
Soft and faire, I pray you your haruest is
as yet but in the greene blade.
Pam. Shall
I haue nothing of yours wyth me at my
departure.
Ma. Take this Pomander to
chéere your harte wyth.
Pam. Yet giue
me a kisse withal I pray thee.
Ma. I would
kéepe my virginitie whole, and vndefiled
for you.
Pam. Why doth a kisse take ought
away from your virginitie?
Ma. Would
you thinke it well done that I shoulde be
frée of kisses vnto other men.
Pam. Nay
marrie I would haue my kisses spared for
my selfe.
Ma. I keepe them for you then.
And yet there is an other thing in ye way,
which maketh me that I dare not at thys
time giue you a kisse.
Pam. What is that.
Ma. You saye that your soule is alreadie
gone well néere altogither into my body,
and a very small parte thereof taryeth behinde
in your owne, so that I feare in time
of a kisse, that which remayneth might
happen to sterte out after it, & then were
you altogither without a soule. Haue you
therefore my right hande in token of mutuall
loue, and so fare you well. Go you
earnestly about your matters. And I for
my part in the meane while, shall pray
vnto Christ, that the thing which
you do, may be vnto the ioy
and felicitie of vs
both. Amen
Transcriber's Note:
A paragraph break was added for the insertion of the side note. All original spelling has been retained. Obvious punctuation errors have been corrected.
The cover for the eBook version of this book was created by the transcriber and is placed in the public domain.
Lucrecia. Sophronius.
Iesu mercy my olde louing
Frynde Sophronius,
are you at length come againe
vnto vs? nowe mee
thinkes you haue beene awaye
euen a worlde space,
Truelye at the first blushe I scarce knewe
you.
Sophronius. And why so myne olde
acquanintaunce Lucres?
Lucres. Why so?
bicause at your departing you had no berd
at al, now you become a handsome beardling.
But what is the matter my sweete
harte: for me thinks you are waxed more
sterne and graue countenaunced then to
fore you had wont.
Sophronius. I would
gladly talke with you friendlye in some
place aparte from all companye.
Lucres.
Why are we not here alone (my luste?)
Sophronius. No, let vs go our selues into
some place yet more secret and priuie.
Lu.
Be it so, let vs go into my inwarde chamber,
if ought you list to doe.
Sophronius.
Yet mee thinketh this place is not close &
secret ynough.
Lucres. Why? whence
comes this new shamefastnesse vpon you.
I haue a Closet wherein I lay vp my Iewels
and array, a place so darke that vnneth
the one of vs shall see the other.
So.
Looke round about it, if there be any crany
or rifte.
Lu. Here is not a cranye nor
rifte to be seene.
So. Is there no body neere
that mought listen and here vs?
Lu. No
verily not a flie (my ioy) why doubt you?
Why go you not about your purpose?
So.
Shall wee here beguile the eies of God?
Lu. Not so, for he seeth thorow all things?
So. Or shall wee be out of the sight of his
Aungels?
Lu. Neyther, for no bodie can
hide him out of their sight.
So. How happeneth
it then, that we be not ashamed to
doe that before the eies of God, and in the
presence of his holy Aungels, which wee
woulde be ashamed to doe in the syght of
men?
Lu. What a strange thing is this,
came you hither to preache? put yee on,
one of Saint Francis cowles, and get ye
vp into the Pulpit, and let vs heare you
there my yong Beardling.
So. Neither
would I thinke it much so to doe, if by that
meane I might call you backe from thys
kind of life, not only most foule & shameful,
but also most miserable.
Lu. And why
so good sir? I must get my liuing one way
or other, euery man liueth and is maintained
by his craft, & science, this is our trade
our lands and reuenues.
So. I would to
God (good friende Lucres) that you, voyding
for a while this dronkennesse of the
mynde, coulde finde in your heart rightly
to ponder and consider with me, the thing
as it is.
Lu. Keepe your sermond till an
other time, nowe let vs take our pleasure
(my good friende Sophronie).
So. All that
you doe, you doe it for lucre and gaines I
am sure.
Lu. Therin you haue gone nere
the marke.
So. Well, you shall loose no parte
of that, which you make your accompt
vppon, I will giue you euen foure
times as much onely, to lend me your attentiue
care.
Lu. Say on then euen what
you please.
So. First aunswere me to this.
Haue you any that beareth you euill wil?
Lu. Mo then one.
So. And are there not
some againe, whome you hate likewise?
Lu. Euen as they deserue at my hande.
So. Now if it lay in thee to pleasure them
wouldest thou in faith do it?
Lu. Nay sooner
woulde I giue them their bane.
So.
Verie well, consider now, consider I saye
whither ought thou mayest doe to them
more pleasaunt and better lyked, then to
let them see thee leade this maner of lyfe,
so shamefull and wretched. On the other
side, what canst thou do more to the griefe
and misliking of them, which be thy verye
friendes in deede?
Lu. Such was my lot,
and destinie.
So. Moreouer, that which is
compted to be the most harde, and heauie
happe of those which are cast out into Ilands,
or banished vnto the people most inhumaine
and barbarous, the same haue
you of your owne free will, and election,
taken vnto your selfe.
Lu. And what is
that?
So. Hast not thou of thine accorde
renounced & forsaken all naturall affections
and loues, your father, mother, brethren,
sistrene, aunt, great aunt, & whomsoeuer
beside nature hath linked vnto thee
for they in verye deede, are full euill ashamed
of thee, and thou darest not once come
into their sight.
Lu. Naye marrye, mee
thinkes I haue luckilye chaunged myne
affectes, in that for a few louers, nowe I
haue won me verie many, among whome
you are one, whome I haue accompted off
as my naturall brother.
So. Let passe this
light accustomed talke, & way the matter
as it is, in earnest. And first beleeue mee
this (my Lucres) shee that hath so many
louers, hath no loue at all. They that resort
vnto thee, doe not take thee for their
loue, but rather for their luste, see howe
thou hast debased thy selfe wretched Woman.
Christ helde thee so deere, that hee
vouchsafed to redeeme thee with his most
precious bloud, to the ende, thou mightest
partake with him in his heauenlye kingdome.
And thou makest thy selfe a cõmon
Gonge, or muckhill wherevnto fowle and
filthy, scalde, and scuruie, doth at their
pleasure resort, to shake off their filth and
corruption. That if thou be yet free and
not infected wyth that lothsome kinde of
leprie, commonly called the french pockes,
assure thy selfe thou cannot long be wythout
it. Which if it chaunce thee to haue,
what in more miserable and wretched case
then thou, yea, though other things were
as thou wouldst wish (I meane) thy substance
and fame, what shalt thou then be,
but a lump of quick carraine: you thought
it a great matter to be obedient vnto your
mother, now you liue in seruitude, vnder
a filthie bawde. It went to your heart to
heare the good aduertisements of your father,
here you must often tymes take in
good parte, euen the stripes of dronkardes,
and madbraines, you coulde awaye with
no maner of worke, when you were with
your friendes, to helpe towardes your lyuing,
but in this place what trouble, what
continuall watcking are you faine to sustaine?
Lu. From whence (and God will)
coms this new prating preacher.
So. Now
I praye thee, haue this also in thy minde.
The flower of beautie, which is the baite
that allureth men to loue thee, in shorte
time it shall fade, and decaye. And what
shalt thou then doe, vnhappie creature,
what donghill shall be more vile, and vnregarded
than thou then? than loe, thou
shalt of an hoore, become a bawde, yet euery
one of you commeth not vnto that promotion,
but if that befalleth thee, what is
more abhominable, or nerer reprocheth euen
to the wicked occupacion of the deuill.
Lu. Truth it is in good faith, Sophronie in
a maner all that you haue hitherto sayde.
But howe commeth this newe holinesse
vpon you, who were wont to be amongst
all the little goods, yet one of the least, for
no man repaired hither, eyther oftener or
at more vntimely howres, than your self?
I heare say you haue beene at Roome latelie.
So. I haue so in deede.
Lucres. Why
men are wont to come from thence worse
than they went thither. How happeneth
the contrarie to you?
So. I will tell you,
bycause I went not to Rome, with that
minde, and after that sort, other commonlie
goe to Rome, euen of set purpose to retourne
woorse, & so doing they want none
occasions when they come there, to be as
they purposed. But I went thither in the
companie of an honest vertuous man, by
whose aduise, in steede of a bibbing bottel,
I caried with me, a handsome little booke
the new testament of Erasmus translation.
Lu. Of Erasmus? And they saye he is an
heretike and an halfe.
So. Why hath the
name of that man come hither also?
Lu.
None more famous with vs.
So. Haue
you euer seene his persone?
Lu. Neuer,
but in good fayth I woulde I might, bycause
I haue hearde so much euill of hym.
So. Perhaps of them that be euill themselues.
Lu. Nay truely, euen of reuerend
personages.
So. What be they.
Lucres.
I may not tell you that.
So. And why so
I pray.
Lu. Bicause if you should blab it
out, and it come vnto their eares, I should
loose no small part of my lyuing.
So.
Feare thou not, thou shalt speake it to a
stone.
Lu. Harken hither in thine eare thẽ.
So. A fonde wench, what needeth it to
lay mine eare to thine, seing we be alone?
except it were that God shoulde not heare
it. Oh lyuing God, I see thou art a religious
whore, thou doest thy charity vpon
Mendicants.
Mendicant Friers.
Lu. Well, I get more by
these Mendicants & simple beggers, than
by you riche folke.
So. So I thinke, they
spoyle and prowle from honest matrones
to cast at whores tayles.
Lu. But tell on
your tale concerning the booke.
So. I will
so doe, and better it is. Therein Paule
taught me a lessõ, who being indued with
the spirite of truth could not lie, that neyther
whores, nor whore haunters shall
inherite the kingdome of heauen. When
I had reade this, I beganne to consider
with my selfe in this wise. It is a small
thinge, which I looke to be heire of by my
father, and yet neuerthelesse rather I had
to shake hands with all wanton women,
then to be set beside that inheritance, how
muche more then doth it sit me on, to beware
ye my father in heaue doth not disinherite
me of that far more excellent inheritance,
for against mine earthly father,
which goeth about to disinherite me, or to
cast me off, the ciuill lawes doe offer a remedie,
but if God list to cast of, or disinherite,
there is no helpe at all. Wherevpon,
I foorthwith vtterlie forefended my selfe,
the vse and familiaritie of all euill disposed
women.
Lu. That is if you be able to
lyue chaste.
So. It is a good parte of the
vertue of continencie, hartilie to couit and
desire the same, if it will not so bee, well,
the vttermost remedie is to take a Wife.
When I was come to Rome, I powred
out the hole sincke of my conscience into
the bosome of a certayne Frier penitentiarie,
who with many words, right wiselye
exhorted mee to puritie, and cleannesse
of minde and bodye, and vnto the deuout
reading of holie scripture, with oft prayer
& sobernesse of life, for my penaunce he enioyned
me naught else, but that I shoulde
kneele on my knees before the high alter,
and say ye Psalme Miserere mei deus. And if
I had mony to giue in almoys vnto some
poore bodie a Carolyne. And wheras I meruayled
much, that for so many times, as
I hadde confessed my selfe to haue played
the brothell, he layed vppon me so small a
penaunce, hee aunswered me right pleasauntlye
thus. Sonne (quoth he) if thou
truely repent, if thou change thy conuersation,
I passe not on thy penance, but if
thou proceed stil therin, thy very lust it self
shal at the length bring thee to paine and
penaunce ynough I warrant thee, though
the Priest appointeth thee none, for example
loke vpon my selfe, whome thou seest
now, bleare eyed, palsey shaken, and crooked,
and in time paste I was euen such a
one as thou declarest thy selfe to be. Thus
loe haue I learned to leaue it.
Lu. Why
then for ought that I can see I haue loste
my Sophronius.
So. Nay rather thou hast
him safe, for before he was in deede loste,
as one which neyther loued thee nor hymselfe.
He now loueth thee with a true loue,
and thirsteth thy saluation.
Lu. What
aduise you me then to doe, friende Sophronius?
So. As soone as possible you may to
withdrawe your selfe from this kinde of
lyfe, you are yet but a girle (to speake off)
and the spot of your misdemeanour maye
be washed away. Either take an husband
(so doing we wyll contribute some thing
to preferre you) eyther else get you into
some godly Colledge or Monestery which
receyueth those that haue done amisse, vpon
promise of amendment, or at the leastwyse
departing from this place, betake
your selfe into the seruice of some vertuous
and well disposed Matrone. And to
which of these you liste to enclyne your
minde, I offer you my friendly helpe and
furtheraunce.
Lu. Now I besech you with
all my hart Sophronie looke about & prouide
for me, I will follow your counsayle.
So.
But in the meane while conuey your selfe
from out of this place.
Lu. Alack so sone,
So. Why not, rather this day than to morrow?
namely since lingering it is damage,
and delay is daungerous.
Lu. Whether
should I then repaire, where should I stay
my selfe?
So. You shall packe vp all your
apparell and Iewels, & deliuer it vnto me
in the euening, my seruaunt shall closelye
carrie it, vnto a faithfull honest Matrone.
And within a while after, I will leade you
out, as it were to walke with me and you
shal secretly abide in that Matrons house,
at my charge, vntill I prouide for you:
And that time shall not bee long.
Lu.
Be it so my Sophronius, I betake
my selfe wholy vnto you.
So. For so doing here-after, you shall
haue ioy.
FINIS.
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