THE HEROICAL DEVISES OF M. CLAVDIVS PARADIN Canon of Beavicu.  
Whereunto are added the Lord Gabriel Symeons and others.  
Translated out of Latin into English by P. S.   printer's device of William Kearney 
LONDON, Imprinted by William Kearney dwelling in Adlingstreete. 1591.   

TO THE RIGHT WORSHIPFUL THE RENOWNED captain Christopher Carleill Esquire, chief Commander of her majesties forces in the Province of Vlder in the Realm of Ireland, and Seneschal there of the Countries of Clandeboy, the Rout, the Glins, the Duffre, and Kylultaugh.  
RIGHT Worshipful, being mindful of the saying which the ancient poet Hesiod useth, whereby he doth justly admonish (as imitating the earth) to recompense benefits with increase, though I despair to requite your many courtesies afforded me, & so must be checked of that dumb creature, yet I intend to imitate the the rocks and answer so loud a voice with a resounding Echo, and though in comparison of the voice I speak but the last syllable, yet I hope your Worship regarding rather my good meaning than my gift, will afford your patronage to this little book, & shroud it under the protection of your Heroical spirit, where I doubt not it shall obtain favour, and thereby find passage without repulse: seeing also it containeth in it that which most men desire, both delight to the eye and harmony to the ear, pleasure to both and offence to none. I have the rather presumed to hope of your Worship's good acceptance for two causes: the one for that I see the like to have been done in the same book being in French and Latin by very honourable and virtuous personages, to whom in mine account your Worship is nothing inferior. For to omit all discourse and to touch only the bare names of some things managed by yourself: Let the sundry great proofs of your martial services and worthy adventures as well by land as by sea witness what your deserts have been, which the Spanish west India with loss and grief; Muscovia or Russia with worthy commendation; France, the Low Countries, and Ireland, with renowned fame have with general voice and consenting occurrencie, even from them all to both far and near sounded & emblased, wherein can not be forgotten your zeal always showed towards Christ's Gospel, besides many other your rare virtues accompanied with a cheerful liberality and a most courteous affability towards all men, whereof myself among the rest have sufficiently tasted from time to time. The other for that sometimes I have noted your Worship to be well delighted with the substance & nature of this work, as well in your beholding of some other men's Emblems, which have been worthy personages, as also in your devising & setting down some from your own conceit, which if I could have recovered, as once I was promised, and showed some of them by one of your servants, who is now in Ireland, I had here adjoined them unto the others. And so fearing I have been somewhat too tedious I humbly take my leave in recommending my labour to your good favour, and myself to do you service in any thing I may be able. London the third of januarie. 1591.  
Your Worship's most humble to command William Kearney.   

To the most worthy knight Theodot of Marze, Lord of Belleroche, Lassenaz, etc. Claudius' Paradin sendeth greeting.  
AS variety of pictures yieldeth great pleasure and recreation unto man: so likewise the profit and commodity that is reaped from them, is not to be had in little regard or estimation, forasmuch as by the use of them vexations both of body and mind (which are otherwise intolerable) are easily mollified and assuaged. The truth hereof hath been at all times well known to our ancestors, and amongst them especially to great kings, princes and potentates, which carrying at all seasons in their haughty and heroical minds, an express pattern & image of virtue, have hereby continued a perpetual memory of the same, being very apt in his own nature to decay and be forgotten. The first and original cause of this practice was this, that diverse men according to the diversity of their special conceits and inventions, were given to represent and express the same with sundry forms and pictures, as it stood most with each man's fancy & good liking. These their devices being thus set down in picture, are termed their arms, for that they were painted in their arms and in their bucklers, targets or other military furnitures: for they took great pleasure to commend and beautify in any sort, that thing in the which they reposed a great hope of their security: and in their wars where death was always present before their eyes, they desired continually to carry about them these devices, vowing as it were thereby as well to die as live with these monuments and memorial of virtue. This commendable practice growing by little & little, was at length augmented with the addition of certain short and pithy sentences for the better information of such as were learned, which being joined with the former devices are used by certain noble personages until this present age, as it appeareth manifestly in the sumptuous buildings and stately Courts of great kings and princes, which are so copiously enriched with such Emblems and monuments, that this practice seemeth to be more esteemed in these our days than in any former ages. Wherefore when I considered all these things with myself and withal at the unestimable benefit & commodity of these pictures, I thought it not altogether unprofitable to bestow sometime in coupling and gathering together of such amongst the rest, as either were chiefly commended unto us by our ancestors, or are specially used amongst great men at this day, or else are found in the old histories to be most memorarable & of principal note & regard. And in so doing as the old Egyptians were wont to express their intentes and meanings by their hieroglyphical letters: so hope I by this means to stir up diverse men to the apprehension and love of virtue, and for that cause I have hereunto the rather added▪ certain scholies or brief notes for the better understanding of such matters, which otherwise seem to contain some difficulty. And whereas (right Noble Sir) you are always given, according to the natural disposition of your ancestors, to all good knowledge & virtuous exercise, I am emboldened to offer unto you this small packet of Devises, as a pledge of the good will and affection that I have to do you service, assuring myself that you will take no less pleasure in perusing of them, than you have always, had delight to see virtue in any sort reverenced or exalted.   

DEVISES.  

Nullis praesentior aether. God is more favourable to none.  
 
The letter TAV saith Hierome (upon Mark) being one of the Hebrew Alphaber, 
Hierome in Eze. 9  is a most healthful and sacred letter, and also a true note or type of the cross itself, & because that this letter in the holy tongue signifieth a mark. Some partly, who mourned over the abomination of jerusalem to be marked, whereby they were saved in the midst of the wicked, who by the commandment of God were all suddenly destroyed. Moreover Tau signifieth a fall perfection, and therefore it is the last letter of the Hebrew Alphabet, as both ending and perfecting the same. Whereof also they make a great mystery, especially whereas our redeemer Christ being nailed to the cross, before he gave up the Ghost, burst forth into these words: Consummatumest, it is ended, or finished: thereby declaring the type of all Prophecies, and holy scriptures, that is, even the very same hour that he was fastened to the tree, showing that the accomplishment of this letter was performed. Which letter, although it surely tend unto a figure; yet described by the manifest character, it far plainer showeth the figure of the cross, than otherwise. And therefore both the Greeks and Latins to this day do write it in form of a cross. This letter therefore is a most proper and true badge or cognizance of all those that being mustered do war in the Church of Christ to the worlds end.   

Manet insontem gravis exitus. Great calamity or affliction abideth the godly in this life.  
 
Orus Apollo writeth, 
Or. Ap●  that the Egyptians counted the figure of two lines one against the other, that is, of one perpendicular under a diametral, in signification of the life to come, amongst the hieroglyphical notes, or characters, neither could they render any other reason hereof, then that it seemed to them to be a certain sign of some divine mystery. And therefore they imprinted it upon the breast of Serapis their Idol, in that temple which under Theodosius the Emperor was utterly overthrown, and laid lovell with the ground. In which Temple were to be seen every where the hieroglyphical letters, representing the form of a cross, 
Suidas. Isidorus  as Suidas witnesseth▪ Isidorus affirmerh they used to note those in their Ephemerideses orregisters, which either had escaped out of battle alive, or which had died there with this letter θ. noting the slain as it were with a dart thrust thorough them, the living with this mark or letter T. Moreover Asc. Pedian saith, 
Asc. Pedian.  that the lots which were used in judgements, were marked with three Characters: those that were condemned to death with θ. those that were absolved with T. and those that were more exactly to be examined with Δ. 
Orus  Finally even in the Church of God some have too superstitiously dreamt this letter to be a sacred and healthful sign, and this fantastical dream hath grown up and continued these many ages. And therefore some have imagined Moses, whilst he prayed to the Lord in the Mountain, 
exod. 17.  his body upon the ground prostrated and his arms spread abroad in form of a cross, and lifting up his hands in a mystical type, the Israelites overcame: when he fainted, the Israelites were put to the worst.   

Secum feret omnia mortis. He carrieth with him the signs of death.  
 
The brazen Serpent erected by Moses the conductor of the Israelites in the wilderness, (which being looked upon, healed those that were stung with fiery Serpents, 
〈◊〉. 21.  and destined to death) did prefigurate and foreshow our salvation and redemption in Christ.   

Hic ratio tentandi aditus. This is the way to enter into glory.  
 
The Key whereof the Prophet Esaias maketh mention, 
Esai. 22.  in th●se words. And I will give unto him the Key of the house of David, he shall open and no man shall shu●, and he shall shut, and no man shall open, did signify in like manner the power and authority of our Lord jesus Christ in his Church.   

Pignora cara sui. The pledges of her remembrance.  
 
Concerning the Cross of our Saviour Christ the redeemer of the world, and th● mystery of his body and blood, the Prophet jeremy under the person of the wicked nation of the jews forespoke, 
jer. 11.  saying, Mittamus lignum in panem eius. Let us make woo● his meat.   

Animis illabere nostris. How the wicked spirit entereth into our minds.  
 
The wicked spirit at his first beginning is pleasant and plausible, but at the last, he maketh man astonished and altogether forgetful of himself. Contrariwise, the holy spirit, albeit at his very first entrance he somewhat terrifieth and shaketh the mind, yet notwithstanding he maketh it calm, quiet, & secure, replenishing it with true and inward pleasure. Which thing to have happened to the apostles upon the day of Penticost, the Acts do wi●nesse, the holy Ghost coming down 〈◊〉 likeness of fiery tongues, and lightning uppe them.   

Fortuna mutata fidem novanit. When Fortune frowneth, faith is changed.  
 
When Childericus fourth King of France for his infamous life, should give over his Kingdom, G●imcus a man entirely beloved of him, advertised him to go into Thuring●a, whilst he staid to perfect the peace, & breaking a piece of gold in the midst, gave unto him the one part thereof, to the intent tha● the same being sent again as he had promised, when opportunity served, and being joined to the other with equal coniuncture might confirm the certainty of the thin● done to Childericus, & of his return. Whic● thing came to pass, for no sooner had Guimeus desisted from his enterprise of peacema king, than Gillion a citizen of Rome wa● thrust from the possession of the kingdom 〈◊〉 France, which he affirmed appertained 〈◊〉 him, Childericus being restored to his form●● estate again.   

Nutrisco, & extinguo. I nourish, and I extinguish.  
 
The Salamander lying in the fire, was the badge or Cognizance of Frances king of France. Which worm, Pliny writeth, 
Pliny.  is of such a cold nature that she quencheth the fire like ise. Others writ that she liveth, & is nourished in the fire. I remember that I myself have seen the picture of this King in a small form, engraven in brass: upon whose back part was placed an effigy of a fiery Salamander with this inscription, Nutrisco il buono, & spengo il reo, that is, I nourish the virtuous, and destroy the wicked. The same have I seem also in divers places upon walls, and namely a● Fontem Bellaqueum, most lively polished and adorned in cloth of Tapestry, Arrase, and the like, with these verses.  
The cruel Bear, the Eagle swift,  
and Snake that bites by day:  
O Salamander to thy flame,  
give place without delay.   

Monstrant Regibus astra viam. The heavens declare to men the way to follow.  
 
The order of starred Knights was publicly instituted by King john, in the Church at Saint Oven in France, about the year of our Lo●d God 1351. which Knights we are this sign of the Star on their gowns, hats, or other place where it might easily be seen in theatres, and Stages. And truly it is to be thought that this honourable cognizance had his beginning of the commemoration of that wonderful star, which conducted the wise men from the East, to the place where Christ was borne. Whither also those verses may be referred, otherwise dedicate by Virgil the son of Pollio, to julius Caesar, concerning the comet which appeared after his death.  
Behold the star of Dioneus Caesar,  
the star wherein the corns rejoice their fills,  
And whereby eke the Grapes do take  
their die on shady hills.   

Donec totum impleat orbem. Till he replenish the whole world.  
 
The increase of the moon in the days of the most famous king Henry the second king of France, was most strange and prodigious. In the holy scriptures, the moon many times doth signify the Church: whereto may be added the consent of Paulus Aemilius in the histonie of Pope Calixtus the second (whose name before was Guido, the son of William Earl of the Heduans, or Burgundians.) who the day before his pontifical creation saw in a vision a Star carried by a child from the side of the Moon. Furthermore the Moon is always sub●ect to alteration, 〈◊〉 both increaseth and decreaseth at certcine hours and times. In like manner may we see the Church of God militant, and never continuing in one and the same state, but one while maintained and defended of Christian Princes, another-while tyrannised, put to flight, and sent in sunder with factions of heretics: whereby it cometh to pass, that it is never free from vexation and trouble in this life. Whereto notwithstanding the Majesty of God the King himself, and his son jesus Christ have promised certain help and defence, until it being gathered under one God, one King, and one law, the most loving unity, & immensity of the whole flock, acknowledging one only pastor, may appear.   

Immensi tremor Oceani. The trembling fear of the Ocean Sea.  
 
Lodovicus the eleventh King of France, when he was about to institute the order of Saint Michael (as they call it) in the year of our Lord 1469. for a Cognizance or Symbol he ensigned them with a golden chain lineked together with cockle-stones, and double knots, with circles of gold: in the midst whereof was a knob or mushroom, as it were a promontory with the golden image of Saint Michael hanging down upon their breasts. Which last he did, being provoked thereto by the example of king Charles the seventh his father, who used the same image for his ensign in wars, taking the beginning of his manguration at Rothomage. Which custom was begun, & afterwards confirmed amongst many kings, through a notable miracle or vision (as they superstitiously dream) of S. Michael appearing in the battle by the bridge of the city of Orleans, who expulsed & drove away the English men, and set the City free from their siege. The chain therefore is a type or figure of this order, a sign of virtue, concord, and of a perpetual league or covenant of amity and friendship to be continued amongst them, also a cognizance or badge of those that deserved well, and of the victory obtained. By the gold he would have to be understood, magnanimity, prowess and honours. By the cockles, their mutual equality or common condition of fortune: imitating herein the order of the Roman Senators, who used to wear cockles upon their sleeves: by the tying of them together with a double knot, he would represent the indissoluble covenant made betwixt him and the rest, and that with no frivolous signification. Last of all, by the image, he would should be declared the victory and triumph which Michael had over the devil, whom he overcame. The reason of which sign doth greatly appertain as well to the regiment and majesty of a kingdom, as also to strike fear and terror into the enemy. And how many he thought good to be admitted into the society of this order, he himself declared, to wit, 36. as it were patrons of the kingdom, amongst whom he would be counted the first or chiefest. And therefore the same time, that he ordained this order to be celebrate, he named fifteen lords, whom for honour's sake, and prerogative of their names, it is not convenient to omit with silence. The first therefore were these:  

Charles Duke of Guienne.  
john Duke of Bourbon and Auvergne.  
Lewis of Luxenburg Earl of Saint Paul, and Constable of France.  
Andrew Lavallius, lord of Loheac, Martial of France.  
john Earl Sanserre lord of Bueile.  
Lewis Beaumond, lord of Forest and Plessis.  
Lewis Destouteville, lord of Torcy.  
Lewis Lavall, lord of Chastillon.  
Lewis bastard of Bourbon, Earl, Rosillon Admiral of France.  
Anthony Chaban, Earl of Dammartin, chief Steward to the King.  
john bastard of Armignia, Earl of Comingies, Marshal of France, governor of Dolphin.  
George Trimoille, lord of Craon.  
Gilbert Chaban, lord of Curton, Seneschal of C●●cone.  
Charles lord of Crussol, Seneschal of Poicton.  
Taneguius of Castle, governor of the provinces of Rossillon, and Sardinia.    

Vltus a●o 〈◊〉 He hath revenged his 〈…〉 quarrel, by the example of T●o).  
 
Lewis the 12. King of France, as Duke of Orleans by descent, and earl of Blofie, gave the Porcupine in his ensign, with which symbol together with the image of a Wolf, the ancient City of Blofie was wont to blaze their ensigns. This is to be seen graven in many stones and walls. 
Pliny.  Which beast nature hath so studiously furnished with weapons, that she may resist all those that withstand her, especially dogs, against whom she throweth her pricks like violent arrows. The interpretation of which portraiture, the stately houses of a certain noble citizen in that city do declare, at the entrance whereof, under the Porcupine these verses are found engraven in stone.  
These Darts are peace to humble men,  
but war to proud indeed:  
For why? both life and death also,  
from our wounds do proceed.   

Non sine causa. Not without cause.  
 
The just and upright add ministration of justice, with the due punishment of the wicked, is a thing so necessary to kingdoms, people, and Countries, that if they should be taken away, the companies and societies of men would soon fall to decay and be destroyed. Wherefore Rulers and Magistrates may righthe challenge the sword to themselves, with public and private honours, as warranted by the word of God, that they may be not onclie a help and a comfort to the godly and meek, but also a fear and terror to the wicked. Therefore is the most wholesome doctrine of the Apostle Saint Paul to be embraced. 
Rom. 13.  Wilt not thou● (saith he) fear the powers. Do well then, and thou shalt have praise thereby, for he is the minister of God for thy good. But i● thou dost evil, fear, for he carrieth not the sword for nought, for he is the minister of God to revenge in wrath to him that doth evil. Therefore be ye subject of necessity, not only for fear of anger, but also for conscience sake. For this cause therefore do ye pa●e tribu●e, they are the n●inisters of God s●●uing for that purpose. Give therefore to all men that which is due, tribute to whom tribute belongeth, fear to whom fear appertaineth, and honour to whom honour belongeth.   

Plus oultre. He conceiveth hope to proceed further.  
 
Charles the fift of immortal fame, Emperor of Rome, expressing ever in all his actions and exploits, a certain majesty and authority, manifested his magnanimity and valiancy in two pillars, which our ancestors called Hercules pillars, which are two promontories or hills distant one from an other 700. paces, the one being in Mauritania towards Africa, called Abila, the other in the coast of the kingdom of Granalia towards Spain, called Calpe, betwixt the which runneth a gulf of the sea, which men call Gibraltar, or the strait of Sevill or Hispalense. Poets feign, that in this strait sometime stood a great rock of a marvelous hugeness, stopping the course of the sea for running that way, which being taken away by the strength and industry of Hercules, there was passage made to the Ocean sea. And for the remembrance of so worthy a benefit, they say two pillars were erected of him there, in the two chiefest parts of the world, Africa and Europe. And truly as they in old time had a great care to keep from oblivion their noble gests, & valiant deeds, recording them in their monuments, registers, and the like (as they writ, Alexander did his marshal exploits) so Hercules making an end there of his journeys and travels, erected (as may be supposed) two memorable pillars, which whither they were made by nature, by art, or by force, it is not thoroughly known. But this is certain that there stood a church there, where in it is said. Hannibal offered sacrifice when he warred against Italy, where it is manifest, were two pillars of brass, either of them eight cubits high, of an excellent fairness. This place is called of the common sort the doore-threshald of the world, beyond which they say, neither any man sailed, till the time of Charles the fifth, which being searched out by his navy, together with the navy of the Portugal's, they found the fortunate isles, and sundry rich nations both towards the East, and West parts, for which cause, and to the end he might signify to all posterities the excellency and greatness of his acts, he used this pozie or apothegm Plus Oultre, that is further or beyond, conceiving great hope to go forward further.   

Imperium sine fine dedi. I have given him rule without end or measure.  
 
Augustus Ceasar a most quiet and peaceable Emperor, having got into his hands the whole monarchy of the world, and being borne under the sign of Capricorn, held the same in such estimation, that he caused the same sign of Capricornus to be imprinted upon his coin: hereby referring the lucky and solemn presagie of his fortune to the said star or planet. Yea there are extant to this day both gold and silver coin, with this inscription of Capticornus upon them, the feet whereof contain the sphere of the world, having also upon the backside a band of soldiers or the effigy of Amalthea, which last is found upon the gold: upon the silver is the stern or forepart of a ship, in form of an orb 〈◊〉 circle. Both of them having this inscription Augustus.   

Inextricabilis error. Error is inextricable.  
 
Augustus Caesar, in the beginning of his reign used the Monkey or Marmset, as a singular secret sign, signifying thereby, that the serious matters of a Prince, with his weighty affairs are not to be committed to the common people. Of which sort especially are all holy and divine things, lest thorough the want of authority, they become base and contemptible. The same reason in a manner moved the Egyptians to picture in their temples the Marmset or Monkey. 
Celius.  Augustus Caesar (as Pliny witnesseth) having found two such Monkeys or Marmsets amongst his mother's rings made by such wonderful art, 
Plinius.  and so like, that the one could by no means be discerned from the other: with the one whereof, as with a seal his acts and edicts in time of war were sealed, respect being had as well of the time as of the causes. 
Dion.  Dion reporteth that Augustus Caesar being occupied in the wars of Atty, gave licence to Agrippa, & Maecenas chief rulers of the Roman affairs to seal writings before they were presented to the Senate: & therefore they received a seal of Augustus, bearing the image of the Monkey or Marmset. Which thing notwithstanding was not done without derision, 
Pliny.  as Pliny recordeth, for the enigmes which the Monkey pretended, a proverb or byword rising thereof, 
Sueton.  to wit, it is no marvel if the Monkey utter hard and obscure things. Therefore Augustus to avoid these jests and flouts, abstained altogether from his suspected & unjust manner of sealing, changing his seal into the image of Alexander the great. At the last, he imprinted it with his own natural picture or image, which afterward Tiberius, Caligula, Claudius Caesar, Domicianus, & other Emperors succeeding in the same order, did use.   

Securitas altera. A second security or safety.  
 
Henry the eight King of England, used a percullice of iron for a symbol, or sign, which is an engine of defence, used for the most part in gates and ports of cities and towns. Such an other kind of military stratagem was there devised at Rome (as Appian writeth) in the time of civil dissension, 
Appian.  when Scylla challenging the empire to himself, overthrew the army of Carbonians, pressing to enter in by the gate of Collina: for letting fall the percullice, many of the Senators, and those that were of the Carbonian faction were all slain.   

Dederitne viam casùsue, Deusue. Whether Fortune or God doth give the way.  
 

Chronicles of Lorraine.  Chronicles do record the nobleness and excellency of the house of Lorraine: to wit, three birds thrust thorough with an arrow, which Godfray of Bulloyne shot against David's tower, being showed in military sign by the besieging of jerusalem. Which was sign of his highness, authority, and princely dignity, with the building of jerusalem. The dukes of Lorraine being ensigned with this emblem of the birds thrust thorough, do testify the same, for in their coin to this day they keep it very religiously.   

Fortitudo eius Rhodum tenuit. His valiancy wan and possessed the Rhodes.  
 
Amatus Vertius the fift knight of Subaudia, gave a most royal & magnifical name to an order of knights first invented by him. These Knights he would have to be ennobled with golden chain, wrought with most subtle, called love knots, knit together with great cunning, & four letters interlaced of equal distance one from another, hanging at the end thereof the image & history of the angels message to the virgin Marie. The letters and the pozie do signify the greatness of the glory that Amatus the first Knight and his successors had. For whilst he went to Rhodes with his navy to fight against the enemies of Christ, he well deserved of Rhodia both of Knighthood, and Religion. And being made governor of that order, and of the garrisons also, he undertook the administration of the Rhodian wars, and bequeathed the same to his next successor, he delivered the castle of Acrense from siege, and removing all fear both of danger and tyranny, he brought great joy, and liberty to the Rhodians. Therefore he caused himself to be named the first, in the catelogue of Knights, constituting fourteen more: all which he dignified with the same chain of gold. The names of them that he knighted were these.  
The said Earl Vert.  
Ame Earl of Geneva.  
Antony Lord of Belavieu.  
Hugh Challon Lord of Arlay.  
Amé of Geneva.  
john of Vienne admiral of France.  
William of Grandzon.  
William of Chalamon.  
Rowland Veyssy of Bourbon.  
Stephen the bastard son of Baume.  
jasper of Monmeur.  
Barlus of Foras.  
Thennard of Menthon.  
Amé Bonnard.  
Richard Musard an Englishman.   

Non inferiora secutus. Following no mean things.  
 
Margaret Queen of Navarre used a most solemn sign, namely the marigold, whose colour resembleth so near the colour of the son, as almost nothing more. For what way so ever the sun goeth, it followeth it: it openeth and shutteth itself at the rising and falling of the sun, according to his ascending or descending. This godly Queen chose this kind of symbol, that she might evidently express, how that she referred all her cogitations, affections, vows, words & deeds to almighty God, only wise, and everlasting, as one that meditated upon heavenly things with all her heart.   

Antè ferit, quam flamma micet. The flint is sent before to yield fire.  
 
Philip duke of Burgundy used this ensigns of a flint stone striking fire, which signify the difficulty of wars amongst King's an● Princes, whereby it cometh to pass ofte● times that the one is consumed, overthrown and vanquished of the other: whereupon followeth calamity, great losses, and a heap dangers on every side.   

Pretium non vile laborum. He reaped no small reward of his labours.  
In the year after the birth of Christ, 1429. 
Paul. Aemil.  the company of the order of the knights of the Garter, began by the same Philip duke of Burgundy, having purchased a most majestical name by the donation of the golden fleece. After this he chose four and twenty noble men of tried fidelity to be of the number of this honourable society, adorning them with a chain of gold, wherein was the flint stone burning throughout the whole chain, and the golden fleece hanging before the breast: imitating herein (as may be supposed) the marinal expedition of jason into Colchos by diligent observation as it were, of his virtue and godliness, whereof he was said to be so desirous, that he deserved the name of good, and the praise of an excellent wit, the order whereof his Epitaph which also showeth the invention of the golden fleece, doth declare in these words.  
I to th'intent the church might be,  
both safe and sure likewise,  
From tyrant's rage, invented have  
the goodly golden fleece.  
There were admitted into the number or society of these knights, next after the Duke himself.  

William of Vienna, Lord of saint George.  
Renatus Pottius Lord of Roch.  
Lord Remblai.  
Lord of Montague.  
Roland Huquerquius.  
Antony Virgius Earl of Dammartine.  
David Brimeus, Lord of Lignie.  
Hugo Launoy, Lord of Santes.  
john Earl of Cominie.  
Antony Thoulongeon marshal of Burgundy.  
Peter Luxenburg, Earl of Conuersan.  
john Trimoille, Lord of jonuelle.  
john Luxenburg, Lord of Beaurevoir.  
Gilbert Launoy, Lord of Villeruall.  
john Villiers, Lord of Isleadam.  
Antonic Lord of Croy, and Renty.  
Florimundus Brimeus, Lord of Massincourt.  
Robert Lord of Mamines.  
james Brimeu, Lord of Grignie.  
Baldwin Launey, Lord of Molembaesius.  
Peter Baufremontanus, Lord of Chargny.  
Philip Lord of Teruant.  
john Crequius.  
john Croy, Lord of Tours on Marne.    

Flammescit uterque. Both of them do burn.  
 
Two Laurel boughs rubbed hard together (if we shall credit what Pliny hath recorded yield fire forth by long and continual cha●●ing. Many are of opinion also, that the bone of a Lion do the same. So likewise most certain it is, that no little danger falleth our, when mighty men meet together, that the old proverb may be verified which saith, Dura duris non quadrare, in ploughing or tilling of the ground, hard things agree not together. The description of this sinibole or figure appertaineth to the cross of saint Andrew, as they term it, and the house of Burgundy were wont to use the same in their martial ensigns, when they marched forward, and were now come to encounter with their enemies: albeit in every point they admitted not the like signification.   

Sara à chi tocca. Whom it happeneth unto.  
 
The ire of a Prince is full of present danger, as a man may learn by the example of an earthen pot, being now burning on the fire, which if it should chance to fall, it is unpossible but that it should do some great harm to the standers by. This portraiture or figure, did john duke of Bourbon use, as by observation we may see in most places of his country of Bourbon, & of Elentheropola, or of a village that the frenchmen inhabited called Beaviolois.   

Nil pennased usus. The feathers are of no force, but use-  
 
If you mark well the monstrous bird called an Ostrich, 
S. Georg.  you see how with great preparation and ostentation of her feathers, she endeavours to take a great flight, and yet for all that is not an inch higher from the ground when she hath done all that she can: The very like property the hypocrites have, which outwardly make a gay glistering show of a zealous holiness of religion, but let them once lay away their dissembling, and then search them thoroughly, and you shall find them even stone cold within, & all the ostentation that they made outwardly to be lies.   

Humentia siccis. Moist things and dry agree not together.  
 
The Ensign that Galeaz vicechanceler, the second Duke of Milan was wont to use, may be verified of those which according to the proverb, are said to carry fire in the one hand, and water in the other. It was a burning firebrand or a staff hardened in the fire, with two vessels full of water, above and beneath. It may have also an other signification, if we more deeply weigh it: namely, that the passions of a man's mind are by God's goodness extinguished by the direction of reason. Moreover, by it the same duke's magnanimity is signified, for he in a fought combat, most renowmedly vanquished a Dutch Lord that at that time bore no small countenance, who was the first man that used the same emblem or picture, and challenged this his Ensign to himself for a monument of victory, and for a token of triumph that he got over his enemy, who then was put to the worst.   

Sola viteit in illo. She only lived in him.  
 
The goddess called Diana Pictaniensis a noble woman, of very great godliness, and the most famous Duchess of the city of Valentia, conceived a very constant hope touching the resurrection of the dead, which cometh by death, in our removing into an other life, who also by consideration of the saints in heaven oftentimes comforted herself. Therefore it is most like that by this picture she endeavoured to express her godly affections: for there is (as you may see here) a sepulchre, and out of it a shining dart beautified with green boughs.   

Restat ex victore Orientis. That only resteth of all his victories in the East.  
What time Philip surnamed Augustus was king of France, 
Of Monstrelet.  Saladinus Sultanus king of Babylon, of Damascus, and of Egypt, lay at the point of death at Ascalon, he appointed that as soon as he was dead, his shirt should be carried by his steward through out all the city of Ascalon, having a spear thrust thorough the middle of it, & that the crier should with a loud voice proclaim as followeth.  
He that of late the mighty rains,  
of East did rule at will,  
Now dead doth only this convey,  
into the darkish hell.  
Let every mighty man take this for a most infallible token, that when death comes, he spareth neither king nor Caesar, and that he shall departed out of this world, as naked as the poorest and vilest creature doth.   

Author ego audendi. I am the author of being bold.  
 
This flaming sword that Carolus Borbonius, the Cardinal used for his ensign under the title of saint Andrew, signifieth the true sword of the governors of the church, and 〈◊〉 the holy ghost, 
Ephes. 6.  which sword as Paul saith, representeth the word of God.   

Non quae super terram. Not those things which are upon the earth.  
 
The food of the spirit is that heavenly bread, 
Exod. 16  or the sacrament of the body & blood of Christ, prefigured under the type of Manna which in former age was s●nt down from heaven to be meat to the Israelites. This sign or symbol the Cardinal of Turnon useth at this day.   

Ab insomni non custodita Dracone. The golden apples were not kept of the vigilant Dragon.  
 
It was to small purpose or none at all that the Dragon watched so carefully for Hercules, nevertheless came and stole away the golden apples, that were in the garden of Hesperus three daughters: By the which is signified, that virtues, and famous exploits are every where to be found. The same effigy the Cardinal of Ferrara useth.   

Non quàm diu, sed quàm benè. It forceth not how long a thing be in doing but how well it be done.  
 
The most part of men hold opinion that Thomas of Aquine invented the Philosophical knife, but by continual observation of the planets was made so perfit thorough the virtue and force thereof, that it cut a thick and hard Anvil, even in the midst. By this we must understand, that in performing of any matter whatsoever as it should be, we must not respect the long tract of time that we spend in it, so that by line and level, as they say, we finish all our actions. Whereupon Suetonius recordeth that Augustus Caesar used this proverb: Sat citò, si sat been, 
Sueton.  which is, any thing is done soon enough, if it be done well enough.   

Quà Proceres abiere pii. Which way our godly forefathers have gone.  
 
We read in holy scripture that the Prophet Elias was carried thorough the air in body 
King. 2.  and soul in a fiery chariot. By the same Metaphor, true and unfeigned worshippers ascend even unto the heavens in spirit and fervent meditation, and that is the cause wherefore we are persuaded that the minds and souls of godly men and women are enriched, & recreated with great and heavenly consolations. 
ovid.  Hereunto also alludeth the Poet Ovid, when he maketh mention of Pythagoras upon these words.  
To God in mind he had access.  
And look what nature hide,  
From fleshly eyes, the same with sight,  
Of heart he hath espied.   

Hoc Latio restare canunt. Men say that this is yet extant in Rome  
 
When the Roman Consuls went abroad there were certain men appointed to go before them adorned with triumphant crowns, 
Pliny.  and garlands, and with bundles of young and tender rods, having two Pole-axes in their hands, signifying by this spectacle the triumphs of that most noble region of Italy, and the whole government of the world, and also that the Romans' by their great wisdom, peace, and affection to the common weal, purchased to themselves no little praise and dignity. But the iron wreaths, & chains which you see holding the spears, and staves that they cannot fall one from another, do signify the bondage and captivity wherewith from that time to this day, Italy is brought to ruin by the wickedness of sedition and civil dissension.   

Arbitrii mihi iurameis. The rain of will is in my own hands.  
 
The ancient Alanes, 
Mehodius.  Burgundians, an● Suevians used (as Methodius recordeth) 〈◊〉 carry before them in their martial ensign●● a car, which cannot by any means be restrained of her liberty: by which emblem they insinuated their own desire that they had 〈◊〉 their will and liberty.   

Mihi terra, lacúsque. Both the land and water is my own.  
 
Such was the estimation of Augustus Caesar towards his friend Maecenas, 
Dion.  that he committed unto him the government of his country, as well by land as by sea: wherefore ●e caused the shape of a frog to be drawn for his cognizance. Except peradventure he would signify those frogs in Syriphie, which (as Pliny saith) are mute, and without voice; 
Pliny.  ●or so it may represent a close and hidden secret, and also a faithful concealing of things committed to one's fidelity. Which virtue this Maecenas so practised that Augustus Caesar himself for that cause highly reverenced him, 
Eutrop.  & had him in great admiration for the hatred that he bore them that used enviously to give privy scoffs and taunts under pretence of unfeigned friendship.   

ΦΩΣ ΦΕΡΟΙ ΗΔΕ ΤАΛΗΝΗΝ. The rain bow doth bring fair weather.  
 
The most fair and bountiful queen of France Katherine, used the sign of the rain bow for her arms, which is an infallible sign of peaceable calmness, and tranquillity.   

Vltorem ulciscitur ultor. The revenge lighteth upon the revenger.  
 
Charles the sixth of that name, king of France, 
Frossard.  whilst he sought the satisfying of his own wilfulness, in going about to revenge his friend Oliverius Cliffonius his constables cause against one Peter Craonius, had a very infortunate end, as it was foretold him: the which thing doth most certainly fall out 〈◊〉 as many as run headlong to revenge, especially other men's causes. It chanced tha● he levied an army to go into the province of the Britoneses, to the intent he might 〈◊〉 revenged of the Lieutenant there because he seemed to defend Petrus Craonius cause And so as he was going thorough the forest, 〈◊〉 thicket of the Mansensians or Caenonians, there met him in the middle betwixt tw● trees a certain strange man, pretending great poverty & need, and taking the king's horse by the bridle, caused him to stay, & th●● with loud voice said unto him: Oh king, 〈◊〉 thou wilt follow my counsel go no further forward, but rather turn back again, fo● there are of thy own army that have sol● thee into thy enemies hands. When the king heard these words, he was marvelously terrified, & so moved withal, that he was as pa●● as ashes (as they say) with fear, & with horror thereof did even grate with his teeth as it were, and as ill hap was, he was a very young man, and therefore unskilful of matial fears besides he had a body of such a constitution that it was always subject to sickness and agues. But when the captains of his army saw him in that case, they laboured to establish and confirm his mind, that yet was doubtful what was best to be done, and so they went boldly forward. They were no sooner gone out of the wood, but two of the king's pages were hard at their horse heels, puffing and blowing, as coming about some weighty matter, whereof the one ware the king's helmet, and the other a common soldiers spear. It chanced that whilst the one of them slept, the king spear fell out of his hand upon his head which ware the helmet. The king heating a sudden noise, and looking aside, saw a man at his heels, whom as yet he know not, so he was maruellousty troubled, and in a great rage leapt down from his horse, and as one that had been besides himself, drew his sword, and neither regarding the order of his own men, neither using the advise of reason, laid about him as if he had been in the thickest of his enemies, using these words: Bestir you, play the men, & dispatch me these traitors. When the king's pages heard him say so, they made all the hast they could to save their lives, by running away. But the kings own brother who was captain of the aurelian's, riding by the king's side, 〈◊〉 the brunt of his fury: for the king so forcib●ranne upon him with his naked sword in 〈◊〉 hand, that had not the Duke speedily fledge away, he had been in danger of his life. 〈◊〉 the last the king was even tired with labo●● and the horse wearied with many and gre●● courses that he made, it chanced that once the king's horsemen met him, and by fa●● means brought both the king and his ho●● back to the Caemonians. But the king was 〈◊〉 mad and so angry in his mind, that who●● saw him thought he would never recover And so it fell out that there was an end of th●● intended voyage, and the army broke up, a●● returned. But after that the king came ho●● to his palace, he became far weaker than before he had been, and was so subject to a ki●● of frenzy, that sometimes would leave h●● and then come to him again, that he w●● brought to great misery and extremity the● by. Yea the best thing that he got by that 〈◊〉 happy voyage, was a very great mishap a●● evil fortune that chanced to his whole kingdom. for even to this day it feeleth th● wounds and bruises of so great a calamity.   

Colligavit nemo. Hitherto no man hath conquered me.  
 
There is used to this day certain brazen money with the image of Augustus Caesar on it, upon the one side whereof is the portraiture of a Crocodile chained fast to a palm tree, with this inscription: Col. Nem. which is, No man hath ever bound me before. By which sign Caesar would signify that none before him did ever subdue Egypt, and triumphed over it. For the Crocodile representeth Egypt, which is to be found only in the river Nilus, by the comedy whereof all Egypt is made fruitful. Besides the Crocodile is fastened to the Palm tree, that thereby the beholders might be admonished that the godly Prince Augustus triumphed over all Egypt, by getting of which victory and peace, he was recreated and refreshed, as a dry and thirsty ground is with a shower of rain. Finally, this symbol signifieth that Augustus got the victory, and prevailed against Autonius, and Cleopatra of famous memory.   

Latet anguis in herba. The adder lurketh privily in the grass.  
 
In gathering of flowers, and strawberries that grow low upon the ground, we must be very careful for the adder and snake that lieth lurking in the grass, for look whomsoever she stingeth, they hardly recover after. So in reading of authors, and books, which carry a fair show to the eye, and yielding small delight to the ear, we must be careful that we run not into absurd, and wrong judgements, and opinions, & by that means make shipwreck of our souls.   

Labuntur nitidis, scabrisque tenatiùs haerent. Flies do fall down from slippery place, but stick fast upon the hard and rough.  
 
As flies cannot stay themselves on slippery places, 
Plutar.  as upon glass and such like, but fall down, whereas they rest well upon such places as be rough and hollow, so it fareth with us when we are in prosperity and have all things at will, we use quickly to fall into diverse and sundry sins: whereas on the otherside being touched sometimes with crosses and afflictions, we stay ourselves in some measure.   

Testante, virebo. While thou standest I shall flourish.  
 
As the Cardinal of Lorraine should lately enter into his Abbey of Clunie, his armies were set up before the gates of the house, to wit, a great four squared pillar, broad beneath, & sharp on the top, having on the higher end the new moon blazed, and from the bottom upward compassed about with green berries, and garnished with these verses, which were engraven round about.  
O Reader tell what thing is meant, 
ovid.   
By tombs in Memphis town,  
Which on the top doth bear on high  
The bright beams of the moon?  
The moon which doth continually,  
Increase in light so bright,  
Till that night come wherein her shine,  
From world doth take her flight.  
And what doth mean the sacred ivy,  
Which creeps and binds about,  
This tomb, to whose high top he climbs  
Although it be full stout.  
And what new fashion is this also,  
That leaning to it sticks,  
Making his stay about the same,  
That greenely over creeps.  
This tomb it is that mighty king,  
Whose majesty honour craves,  
For he in heaven triumphs for us,  
To sathan that were slaves.  
And the ivy a bishop signifies,  
Even thee most famous prince,  
Who in a godly life dost yield,  
Not to the best an inch.  
For though thy body lie in grave,  
Yet such thy virtue was,  
That it bears up our laud and praise,  
That never away shall pass.   

Inter eclipses exorior. I shine in the dark.  
 
That great and mighty cup of gold of i● princely Dolphin, seemeth to me to represent that ancient standing piece of Apollo's Raven, whom the Poets do feign to be placed amongst the stars: but the inscription, or apothegm which is written above it, may rather be drawn to his happy birth day. And such is the interpretation that Paradinus giveth of it. But in my judgement he would thereby allude to his father's interpretation, which is, Donec totum impleat orbem, until he fulfil the whole compass of the world.   

Fiducia concors. We trust or hope all one thing.  
 
There was always carried before the armies of the Romans', standards which had the palm of a hand blazed after this fashion: you may see the same also in diverse other places in ancient coins, and money, and ●n other famous monuments of like antiquity. Therefore this ancient sign doth betoken the benefit, or hand of concord, the picture whereof is to be seen in the very beginning of the commentaries of the Roman common wealth, which Wolfangus Lazius, a diligent searcher out of antiquities, and the ●ing of Romans' Physician, and a very cunning historiagrapher. besides lately penned, and set forth.   

Scilicet is superis labor est. A high matter in a lo house.  
 
Not far from the gates of Leontychidas house, senator of the Lacedæmonians, there was alive serpent or snake, that had wrapped himself about the Key of a lock. When this came to the soothsayers cares, they constantly affirmed before him that it signified some strange wonder that should happen. To whom he thus replied. Surely to me it seems a thing of no great wonder, if the snake have wrapped himself about the Key: but rather ●n the contrary part, if the Key had folded itself about the serpent, then without all doubt, it had been a thing to be wondered at. And so the wise Senator making but a jest of it, laughed at their foolish superstition. And surely at this day, the common people's credulity is very much infected, about many things which happen sometimes after an extraordinary manner, yet by as natural means as may be, yea, when they are I say: if you thoroughly examine them plainly agreeable to nature. In fine, there is likewise a preposterous judgement or inconstancy touching matters of faith in these and the like superstitions, which with wicked traditions bring no small corruption to man's judgement.   

Horrent con●m●t●moueri. Things that are fierce of nature are not to be provoked.  
 
The cruelty of the bear being angered to chafed, is not in any sort to be provoked, 〈◊〉 moved, like as the mind of a man is not to be incensed when he is thoroughly angered for there we may look for nothing else 〈◊〉 him, but great and deadly danger.   

Si sciens fallo. Evil come to me if I deceive wittingly.  
 
The Romans' when they should give over their wars, 
Fl. Blond.  and make peace with their enemies, used these ceremonies, that he who had authority given him to deal with the enemy in the behalf of the rest in those matters, should take a flint or some other stone in his hand, and hit a pig, or hog therewith, pronouncing at that instant this sentence: Look what happeneth to this pig that you see here, happen unto me if I deceive you.   

Inuitum fortuna fovet. Fortune when he fawneth, heapeth too much upon a man.  
 
Polycrates king of the Samions had such success with such perseverance in the prosperous-ways of smiling fortune, 
Strabo.  that once he went about either to diminish it, or else to change it: namely, by casting a very rich ring into the midst of the sea, the which for all that, was found afterward-in the belly of a fish, which the fishermen amongst the rest had caught. But mark what came of it. Not long after the king of the Persians chanced to take this king, and being apprehended, commanded him to be hanged, and miserably to be strangled. So thus you may see that the flattering fawnings of fortune (which the world counteth great felicity in this life) are neither certain not constant, nor of any continuance: and the more glorious and glittering they appear, the more easily and speedily they vanish away, like a glass, which of it own nature is brickle and frail.   

Ecquis emat tanti sese dimittere? Will any man buy so dear, that which is so full of all kind of cares.  
 
Valerius Maximus maketh mention of a certain king, 
Val. Max. li. 7. ca 2.  who when there was a rich Diadem offered unto him, paused a while before he would put it on his head, & studying as it were what were best to do, burst forth into these words, Oh more noble, then happy ornament, for if a man knew thoroughly with how many troubles, perils, & miseries it is stuffed, he would not take it up from the ground to have it.   

Comminus quo minus. How much the lesset, so much the nearer.  
 
When a certain Lacedaemonian was on a time noted of cowardliness, because he had caused a fly to be printed on his target, and such a one as did not exceed to the common sort of that kind in bigness, as though he should hereby signify, that he would willingly convey himself out of the battle, and like a fl●e would not be seen of his enemy, he answered, nay rather, I encounter with my enemy hand to hand, and so set upon him, that albeit the sign be small, yet the enemy may well discern.   

Transfundit pasta venenum. The Wasps after they have fed of the serpent, power out their poison.  
 
Some there are in the world so wickedly bend, & of such a despighfull nature, that they are marvelously delighted in gathering together, all kind of deadly calumnies that poisoned tongues can utter, that afterwards if any chance to be pursued by them, they sting him sore, & if they may by any means, they will bring him to his grave with sorrow. Wherein they imitate the wasps, which feeding upon the serpent with great greediness, make their stings more venomous, and therefore the wounds received by them are the more perilous & dangerous.   

Celsa potestatis species. A special mark or token of his authority and power.  
 
Upon the signet of Pompeius Magnus which he wore upon his finger (whereon Iuliu● Caesar when he was killed happening to fall, 
Plutar.  being brought to him by one of his soldiers, wept bitterly) there was (as Plutarch writeth) the shape of a Lion shaking a sword between his forefeet engraven, to signify perhaps a hard and bold voyage or enterprise.   

Prostibuli eligantia. The coyness of a whore.  
 
Solomon the wise in his Proverbs, compareth the honour of a shameless and common woman, 
●rouer. 11  to a pig wearing a gold ring in her snout.   

Ardua deturbans vis animosa quatit. Bold force doth overcome high things.  
 
To overcome difficult and hard things there is need of great industry, labour, and diligence, as may appear by the example of the Eagle, for when she goeth to set upon the H●rt, she lighteth down upon his horns, and there fluttereth up and down, and so filleth his eyes with dust (which she had heaped together before in her feathers for the same purpose) that at the last he casteth himself down headlong, 
Pliny.  from some high rock, or hill.   

Vias tuas domme demonstra mibi. Lord teach me thy paths. 
Psal. 24.   
 
Upon the fourth vessel of that kind which had three ranks of Oars in it, which Andreas Darius admiral of the Empire, commanded to be made for the Emperor against he should go to Tunetum, there was placed the shape or form of a blazing star glittering on every side with arrows as it were in fashion of a round circle, for a continual admonition to implore and call for God's direction and mighty arm in this his voyage and journey.   

unica semper avis. But always one Phoenix in the world at once.  
 
Like as the Phoenix whereof there is but one at any time to be seen, 
Theoph.  is a rare bird, so all good & precious things are hard to be found. These arms the famous and renowned woman, the L●dy Helionora of Austria used, which was the widow of Francis king of France.   

ΑΠΑΑΝΩΣ. Without all falsehood or deceit.  
 
The french arming sword in the hands of an armed man, with the inscription of this Greek word ΑΠΑΑΝΩΣ doth at this day in the place of the arms which the Lord Constable used, signify faith.   

Riens ne ́ est plus, Plus ne ́ est riens. I have no more joy, no more comfort remaineth to me.  
 
Valentina of Milan, sometime Duchess of Orleans had great cause to pass her days in great heaviness and mourning, both for the death of her husband Lewis, ●●other to king Charles the sixth, as also for the same kings unfortunate frenzy (whereof we spoke before in the handling of his a●mes) which used to come on him at certain times, and when it took him, he knew not any of his friends, no not the queen his wife, but only this Duchess Valentina, whom he called when he was in this extremity his sister. Whereupon there was a rumour blown abroad that the Duke the father of this Valentina, having sometimes been overladen with drink, had caused some poison, or charmed potion to be given him: which report this Valentina took very grievously, yea so grievously indeed, that in place of all consolation, and ease of her mourning, she used for her cognizance an earthen pitcher in fashion like a water pot, on the mouth whereof was the character of this letter S. signifying perhaps these words concerning the same Duchess: Solan saepe seseipsan sollicitari, suspiraréque, that is, being alone she accustomed to mourn and to sigh with herself, together with these words subjoined. Nil mihi praeterea: Praeterea mihi nil Which is, nothing remaineth to me, nothing have I more. The which emblems with the like inscriptions, are to be seen described in many places in the Franciscan friars church at Bloyes, and in the same Duchess chapel, where she lieth buried in a tomb of brass, and also in the porch or entry on every side of the quite of the same church.   

Pour un aultre non. To none other.  
 
Andrea's Lavallus the french Admiral, was wont to give for his ensign, a burning Ore, which is yet to be seen in the suburbs of the city Melus. It is also a signification of fervent and dutiful zeal, towards the king and country, and especially in that journey that they took by sea through the great Ocean.   

Fata viam invenient. Fortune shall show the way.  
 
This symbol of the Labyrinth, which the Lord of Boisdaulphin, archbishop of Ambrune useth, may perchance signify, that we are lead by the grace of God to find the way that leadeth to eternal life, the same giving the thread as it were of his holy precepts into our hands, which when we have once taken hold of, and do follow, we turn away from the dangerous wanderings, and fearful by ways of this world.   

Quid non mortalia pectora cogis? Filthy love constraineth men to commit all wickedness.  
 
Cleopatra taking it grievously, 
Pliny.  and also in great disdain that Marcus Antonius should make trial so oft of her love, upon a time at a banquet and merry meeting, whether it were to give him occasion never to be distrustful any more after, or for some other cause, she began to delight him very voluptuously, after her old fashion that she used: namely, with divers and sundry garlands of flowers, whose leaves were all besprinkled with poison. Some of the which she wearing upon her head, picked them out and bruising them a little, cast them into his cup or goblet, persuading him to drink it off. But whilst he was about to do it, she putting her hand to it, said thus, Oh my sweet heart Antonius, I surely am the woman, which if I could live without thee, have now a just occasion to do that, which by your curious trials you seem to fear. And hereby we may see what may be the audacity, and impudent boldness of a shameless woman.   

In sibilo aurae tenuis. In the muttering of the gentle air.  
 
Music is of it own nature an enemy to melancholy, and therefore is able to qualify any fury that riseth of a vehement melancholy. Wherefore she is able also to drive away heaviness, and dullness, which proceed of black choler, being overwhelmed and suffocate with phlegm. With the which one hath recorded that once he saw a man sore troubled, and so sound and fast on steep, that you could by no means get a word of him, but only by a harp sounding in his ears, at the pleasant harmony whereof, he lifting up his head, laughed, & answered to their demands. Which thing is an argument that there is no small affinity betwixt Music and the soul. Elizeus the prophet hath plainly declared the same unto us, 
4. King. 2  when to call again his prophetical spirit, and to make supplication to God for a remedy of his people that then were like to perish with extreme thirst, he commanded one that had skill to play on the harp to be called for unto him, and in that sort obtained at the hands of God that which he desired in his prayers, and supplications. And what say you to David the physician, who is now dead & rotten? 
1. King. 17  Did not he comfort and recreate King Saul, his soul being vexed with an evil spirit, when as, so long as he played upon his harp, the wicked spirit left to molest him. Therefore this consonant music hath a certain divine grace in it, for as much as it doth not only restore health to bodies that are sick, but also stirs up the soul to contemplation, comforteth the same, and maketh it heavenly as it were: wherefore it is an enemy even to the very devils, which doubtless are nothing else than desperation, dejection of the soul, fear, and an obstinate desolation. Finally, as in Music of different voices there is made tunable music, so of men also that are of one mind there may be made a consent of contrary natures and manners, which God accepteth above all other things that may be observed or kept.   

Finem transcendit habendi. He passed the ordinary means of getting and possessing riches.  
 
The wicked covetousness of Calephas Baldacensis chief bishop of the Mahomet's law, wrought a very evil end for himself: for being taken in wars, Haalon prince of Tartary, commanded him to be handled according to bis insatiable greediness: that is, that instead of his dainty dishes nothing should be set before him, but platters and other great vessels full of gold, and as oft as these things should be brought before him, his ministers should deride and scoff at him with these words, Take, eat that which thou hast always desired, and loved, take and fill thy belly.   

Heu cadit in quemquam tantum scelus. Did ever like punishment light upon any.  
 

Coelius.  Thus the young innocent virgins suffered sore punishment for the wicked facts that their father Dionysius Siracusanus Tyrannus the younger had committed. For the Locrians when they had driven their father Dionysius out of the kingdom, revenging his cruelty for the deflowering of their citizens daughters, and wives, permitted his daughters being yet young tender virgins to be ravished of as many as would: and at the last, having no regard of their innocency, but with a barbarous and savage cruelty, pursued them to death, by driving sharp needles, or pings under the nails of their fingers, with so great pain, and torment, as never before, nor since was heard of the like.   

Pressa est insignis gloria facti. The glory of his noble deed is recorded in writing.  
 
julian the Apostata sometimes Emperor of Nicomedia made a public decree, forbidding the Christians the use of schools, and all administration, or government in the common wealth, which S. john the Martyr perceiving to be joined with the destruction of Christian religion more than any kind of tyranny, or punishment that could be devised, openly pulled it in pieces, and tore it. By which action of his we are taught that there ought to be no threatening of man's invention be it never so great, so fearful, that it should constrain or make our conscience to shrink or dissemble any thing.   

Cedo nulli. I give place to none.  
 
Erasmus Roterodamus used for his sim. 
T. Livius.  bowl the image of Terminus the God of the Romans, which never gave place to jupiter himself, for the which thing Caruayalus a Franciscan friar found fault with him. Laying it to his charge, and objecting it as a thing done too arrogantly of Erasmus, for that he thereby signified that he would yield to no man on earth in any point of learning: although that sentence indeed may be understood of death which is the last or uttermost bond or limit of all things, which no man is able, or by any means may escape, or fly from: with the which answer Caruayalus was satilfied and contented.   


En altera quae vehat Argo.   
There was in ancient time a nation of the Franques, 
L. Pacatus. S. Apollinatis. B. Renanus.  or French that were very cunning shipwrights, and much exercised in that art, if we shall believe Latinus, Pacatus, Sidonius, Apollinaris, & Beatus Renanus. And it seemed good to that nation, that in what region so ever they chose them a place to build them a city and to dwell in, the portraiture or symbol of a goodly great ship should be dedicated to the honour of their ships, and antiquity. The which thing Lutetia in Paris which is incomparable by that famous gift, hath challenged to itself by ancient name even to this day. Neither is it any absurdity to think that they borrowed the same custom of the Gepides which also used the same before, 
Method.  and were very famous thorough all the german Ocean: The Trojan nation perchance coming thither from their long voyage on the sea, after the subversion of Troy, from whom it is thought of the most part, the nobility of France took their beginning and original.   

Insperatum auxilium. Help unlooked for.  
 
Marcus Valerius a Roman, 
T. Livius Pliny. A. Gelliu  fight a combat on a time hand to hand with a certain adversary of his, named Gallus, overcame him by the aid that he had unlooked for. For it chanced that a raven hovered a pretty while over his head piece, and at the last lighting on it, so pecked and smothered his enemy's eyes that Valerius at the last overcame him. Whereupon this Valerius was named of the same raven corvinus: although if you respect the victory itself, he can not challenge the same to himself by his own manhood, but by the providence of God. Yet nevertheless Augustus Cesar caused a monument to be erected to the same corvinus, on the top of whose helmet sat the raven, for a token of so worthy an exploit.   

Tutum telittore sistam. I will set thee safe upon the shore.  
 
We have referred to this place the sign of the anchor, 
Heb. 6.  in token of the hope of our salvation in jesus Christ, who is our most certain and sure resuge, and to whom we are to fly In all extremities. True it is, that Seleucusking of Syria used the portraiture of an anchor in his signet: but this he did for that cause only, for that the soothsayers and wise men had told hold him, 
Appian.  the anchor did represent or signify his kingdom. Moreover, Titus the Emperor used the same cognizance, but in another respect, as afterwards we will declare else where. Finally, many Admiral's have used and do to this day use the same in token (as it should seem) of their office, and authority in the common wealth.   

Quò tendis? Whether goest thou?  
 
Besides other discommodities which the tongue bringeth with it, 
James. 3.  Saint james saith the same is tipped with poison, and bringeth death, comparing it to the stern of a ship by which the whole vessel is ruled and gotterned. Which sentence agreeth with the opinion of Bias, to whom Amasis' king of Egypt sent a whole beast on this condition, that he should send to him again the best and the worst piece thereof, who sent the tongue only. Seeing then that that part of the body is of such great moment, it is no marvel if nature have compassed it in, with hedges and pales, as it were with double gates, which we must never use to open without the consent of reason and wisdom going before, else, where the tongue goeth before premeditation, the entrance into these gates is a fearful thing, & the going out both dangerous, and unfortunate.   

Putrescet jugum. The yoke of bondage shall rot away.  
 
The prophet Esaie prophesying that the freedom of the spirit should be restored by the coming of Christ, saith, 
Esay. 10.  Computrescet jugum à facie olei, that is, all bondage or see ruitude shall fly away before the anointed of the Lord, which is Christ, by whom the children of God increasing and going forward in the love of God, & the obedience of his commandments shallbe released & set free from the servile bondage and yoke of the law. For in this spiritual jubiley the guilty are absolved from their sins, and their debts are pardoned, the proscript and banished are permitted to return to their country, their inheritance is restored them: servants, that is to say, those that are sold under sin are set at liberty, and by the benefit of jesus Christ, the true oil, and ointmen of mercy, felicity, and grace.   

Nec fas est, nec posse reor. It is neither law nor can be I suppose.  
 
Not whosoever is in bands or prison, 
Acts. 12.  but he that is entangled in vices and sin, is to be judged a bondslave. For albeit Peter the Apostle was kept in Herod his prison, bound with two chains, yet by the ministery of an Angel his chains fell from his hands, and he escaped, passing thorough the iron gates, which by the will of God (which by no man's devise, neither can, nor aught to be impugned) opened of their own accord, and gave him passage.   

Semine ab aethereo. From the heavenly seed.  
 
The same earth which swallowed up Core, Dathan & Abiron with the rest of the troublers of the priesthood & ministry of Aaron approved the same thing in the Levitical tribe, 
Numb. 16. and 17.  and that not without a mystery, whilst that amongst the rods of the Israelites erected in the tabernacle of the Lord, the second day the rod of Aaron only budded, & bare fruit or Almonds.   

Ventura desuper urbi. To fall upon the crew.  
 
The miserable destruction of jerusalem by the Romans after the passion of Christ, 
joseph. Egesipp.  was foreshowed before by many wonders & signs, especially by a fiery comet appearing in form of a sword, and hanging over the steeple for the space of a whole year together: showing as it were by this sign, that the justice of God would take punishment of the wicked nation of the jews by fire and blood, for their great impiety and wickedness: which thing not only came to pass, but also most raging famine tormenting them, there was found one who killed and eat her own child.   

In utrumque paratus. Ready to both.  
 
The Israelites after their return from the captivity of Babylon, 
2. Esd. 4.  taking in the one hand a trowel, in the other a sword (such were the continual troubles of their enemies) built up the walls of jerusalem. Which thing in a mystery did represent the ministers of the church of Christ, who are bound to instruct the ignorant, and to bring again those that do err in the faith (which are very ruins in deed) & to fight manfully with the sword of God's word against the enemies thereof, which are vices and sin.   

Vindice fato. Destiny being revenger.  
 
David being a little child, but armed with grace from above, 
2. King. 17  feared not to enter combat with the great and fearful giant Goliath: neither would he put on the armour of Saul, but contenting himself with a sling and five flint stones, overthrew this monster, and triumphed over him. In like manner that we may overcome that fearful and dangerous enemy of mankind the devil, the only weapons of a stable faith, firm hope, and constant affiance in the merits of Christ's passion and death are enough.   

Nil solidum. Nothing is firm or continual in this life.  
 
At the time of the creation of the bishops of Rome, when according to the custom, he that is nominate Pope entereth into S. Gregory's church (wherein many of the Romish bishops are buried, the master of the ceremonies goeth before him, carrying in his hands two reeds, tying to the top of the one a burning candle, which flaming he putteth to the other, whereto are tied hurds, or flax, and so burneth them both, saying these words three times together, Oh holy fathers, so passeth the glory of this world.   

Vtrum lubet. Whether pleaseth him.  
 
Clubs, or bats compassed about with Olive branches, being a sign as well of peace, 
A. Gelliu●  as of war, may be given to those, to whom we give the choice as well of the one as of the other. Which thing our ancestors portrayed with a white wand, such as Ambassadors use to carry that entreat for peace; and a spear adjoined, as the Romans did to the Carthaginians, or else with two spears, the one whereof had his point tipped with steel, the other blunted with a knob of wood on the end.   

Agere & pati fortiae. To do and suffer great things.  
 
C. Mutius when in steed of Porsena King of the Hetruscans, who had besieged Rome, 
Livius lib. 2. Valerius.  he had slain the king's secretary, was so angry with himself that he thrust his right hand into the fire which he had made to sacrifice withal.   

Lex exlex. The law, or ou● law.  
 
Anacharsis the Philosopher compared laws to cobwebs, 
Valerius the great  because they troubled & oppressed the little flies, and such small volatiles, but never touched the great ones. Which thing we see to be too true in judgements now adays, whilst the mighty are savoured, and the poor and meaner sort taxed, and severely handled.   

Tutus ab igne sacer. Being holy I was safe from the violence of the fire.  
 

Plutarch. Valerius the great.  Lituns' being a crooked staff, whereupon the soothsayers sat when they divined of things to come, which Romulus used instead of an ivory sceptre, perished not in the midst of the flame at Rome, but was found safe and sound in the midst of the same.   

Parce Imperator. Pardon me most noble Emperor.  
 
M. Sceva a most valiant knight of julius Caesar's, 
Appian.  in that battle which he fought against Pompey, lost one of his eyes, and had his body thrust thorough seven times, his shield was found also to be pierced with a hundred and twenty darts. 
Caesar.  And (as Caesar himself reporteth) notwithstanding that his shield was struck thorough 230. places, 
Sueton. Valerius  yet he kept the gate still, and the entrance, which he had taken upon him to defend. And whilst he went in the forward of the battle in France and fought hand to hand with his enemies, his hip being sore hurt, and his face bruised with great stones, his helmet, and his shield broken, and fallen out of his hand, and his sword shivered in diverse pieces, and being armed with a double breast plate, with great holdness cast himself into the sea, and by swimming thorough the waters which he had made red with the blood of his enemies, he came to his own men. Wither when he was come, as soon as he perceived himself to be unarmed, which by the law of arms was forbidden, he cried out to the Prince (for he trusted not yet to so many dangers which he had overcome.) Oh noble Emperor forgive me, I come to thee unarmed. This was the virtue and manly prowess of Sceva, wherefore for a reward, he was preferred to the dignity of a Centurion.   

Euertit & aequat. It breaketh in pieces and maketh even or smooth things that be rough.  
 
William of He●ant Earl of Ostreveant, 
Frossard.  son of Albert duke Raua●i●, Earl of Ha●au●, Holland, and Zel●n● about the year of our Lord, 1390, carried in his frandart the picture of a harrow of gold, which he showed in the wars and host of the christians to the city of Barbary called Aphrodisin. For even as the harrow doth break in sunder the hard clods of the fields, so doth a good prince with the equity of his laws and statutes restrain the wicked, rebellious, and seditious, with those that oppose themselves against his authority and office.   

Vlteriùs tentare veto. I forbidden to attempt any further.  
 
Before the coming of Christ, the Pagans and heathen Gentiles had the truth of the mystery of the trinity revealed unto them, as it was prophesied of the God of the Sabines, whom they called Sanctum Fidium holy, 
land. Fla.  and trusty, and Semipater half a father. They carried him into the city, affirming that he consisted of three names, when in deed he was but one. And although there was a temple consecrate to that trinity on Quirinal hill, yet carried it the name but of one only. And of such great estimation was that three fold image, that in all ages it had the sovereignty, where under was figured the trinity of the Godhead is one unity, to wit, Deus fidius, 
Pliny.  which was the midst God. Thus the nation of the Sabins was most religious, and therefore have they purchased them a name accordingly. Neither is it to be doubted, but that the old Gentiles to whom religion was more acceptable, had greater light and knowledge of the true faith.   

servitus libera. Free service.  
 
The rigour of Moses law towards servants was such, 
Exod. 21. Deut. 15.  that he who had fulfilled the exact time of his bondage, a choice should be given him, either to be set at liberty, or else to be bondman to his master as long as he lived. If the servant choose to be bond, his master should boar his ear with an all, & that was called free will service. The same aught every christian man to do, who, as it were a free servant under the law of grace, aught to offer his ear to God, that he may make it capable, & obedient to his commandments. This great benefit is to be embraced of all men, which thing the Psalmist seemeth to insinuate in this place, where he saith, 
Psal. 39  thou hast bored or made ready my ears. There are others that interpret the place of Moses otherwise, that such voluntary bondage, did signify those that gave themselves wholly to earthly pleasures, reserving no time to amendment, nor yet ever seeking to redeem themselves into the liberty of the spirit of God (which is our service by faith in jesus Christ) wherefore their ears do signify perpetual calamity and misery.   

Sic terras turbine perflat. So he troubleth the earth with whirlwinds.  
 
God our creator (as Saint Peter, 
1. Pet. 5. ●ames. 4. Luk. 1.  james and Luke do witness) doth resist the proud, the high minded, lovers of themselves, and the arrogant, but giveth grace to the humble and lowly. Wherein he seemeth to imitate the lightning, which leaveth untouched things that are low, and striking those that are lofty and high, as Horace in these words beareth record.  

The pine apple tree is tossed with winds,  
and haughty turrets soon do fall,  
The lightning eke doth fiercely beat  
The mountains high and tall.   

Also ovid.  
Envy doth often soar aloft,  
and winds beat places hie,  
And lightnings eke assault the place,  
that mounts up, to the sky.    

Vel in ara. And that on the holy altar.  
 
Galeatius Marie duke of Milan, the son of Francis Sforce, was of such effeminate & libidinous disposition of mind, that he offered violence, & defiled honourable matrons, and chaste virgins. Which extreme wickedness made him so odious both to his own nation, & to strangers which were subject unto him also, that in the end it grew to be his destruction. For one Andrew Lampugnan of Milan a courtier with the assistance of two of his companions, grievously offended at him (especially for the intolerable oppression, which the said duke had used against a certain abbot his brother, and that in the abbey or monastery) conspired his death. Which conspiracy after that Lampugnan had once conceived in his mind, fearing to set upon the prince, or to smite him, whose beauty, comeliness and majesty, daunted and appalled him, invented a way, whereby he might both persevere, & also bestrengthened and confirmed in his purpose: to wit he caused an image of the duke to be engraven very cunning lie in a table, whereunto, as often as he came, he thrust his sword thorough it, having used this policy a while, he was greatly confirmed to perform the deed: and entetering the church with the rest of the same conspiracy, he meeteth the duke, guarded with a great train, as it were to salute him, and giving him three great wounds in the belly, he slew him. Thus died this miserable and wicked prince, who considered not the saying of Claudian, that neither watching by night nor guarding by day of troops & bands of men keepeth not the person of the prince so sure as love doth. And truly our God a just God of revenge hath commended to us amity, friendship and peace one with another, which whosoever doth break and violate, every where, and to the last breath the Lord will punish him.   

Caelitùs impendet. The sword of God's wrath hanging over our heads.  
 
Dionysius the tyrant being king of Sici●● upon a time perecaving himself to be exceedingly praised of a certain thrasonical parasite, 
Cicero.  Damocles by name, for his great riche● costly ornaments & the like, accounting him happier than any man that lived besides, 〈◊〉 answered the flatterer after this manner, Damocles, quoth he, seeing that our fate doth like thee so well, go to, wilt thou make trial of our happiness, and taste of our fortune. Ye● sir, said the others, if it please your grace with all my heart. Whereupon the tyrant commanded a chamber to be prepared for him, the posts and bedsteads glistering with gold, 〈◊〉 cupboards, and benches furnished with vessels of silver curiously wrought, and you●● men of an excellent beauty standing abo●● the table bravely attired, as it were ready t● obey Damocles commandment. The●● were also ointments, corolles, garlands 〈◊〉 flowers, and other fragrant odours. The table was furnished with all kind of dainties, 〈◊〉 as Damocles thought himself to be in the top of all felicity, until at the last, the tyrant commanded a naked sword to be hanged 〈◊〉 a small hair or thread, over the flatterer head, the point thereof touching his nec●● where he being admonished, and fearing th● eminent danger, loathed that which before he thought to be the chiefest happiness, despised the beauty of the young men, and disdained the dainties, the golden vessels, corols, sweet odours, and else whatsoever. And being full ●f fear, besought the king to cease from such dangerous jesting, & praying that such perilous felicity might never happen unto ●im. In which thing the tyrant showed sufficiently, that there was no felicity, where there was continual fear, and anguish of ex●● came destruction. Especially if we refer ●his to the sword of God's justice, hanging o●er the necks of the wicked and ungodly, as ●t were in a most small and slender thread.   

Satis. Enough.  
 
Heraclitus willing to insinuate the Athenians, that they ought to be content with the liberal gifts of nature, and that they ought to live together in peace and tranquillity, if they were wise, cast meal with his hand into ● glass full of water.   

Vis est ardentior intùs. The fire that burneth inwardly is more to be feared.  
 
As the fire being kindled in the midst ●f a hollow and dry stock, bringeth great ●nd inevitable danger by reason of the secret burning within: So a city set on ●●e with civil dissension, and sedition, thorough the secret treasons of the citizens, bringeth a fearful danger, which cannot be easily remedied without great loss to the common wealth. This allegory may well be compared to secret love, which burning inwardly doth bring great grief and anguish to the mind, and oftentimes destruction itself.   

Premitur, non opprimitur. Pressed, not oppressed.  
 
The Emperor Galba (following in a manner the example of Solomon, 
3. King. 3.  who tried the affection of the mothers towards their children) when there was suit in the law commenced touching the property of a certain beast, with very slender and weak reasons & witnesses on either side, commanded that the beast should be carried blindfold to the place where he was wont to be watered, and uncovering his eyes, 
Sueton.  to whomsoever he went voluntarily to be his own for ever.   

Magnum vecligal. A great revenue.  
 
The Hedghegge or Urchin seeking his living very carefully, if he find any thing, he is not content to si●● is belly full, but tumbling himself up and down 〈…〉 d●●g his pricks abroad, ga●h●●● 〈…〉 upon the same, and so carrieth them into his dens and holes in the ground. Which beast teacheth us, that it is not enough to have large fields, and great possessions, except we use also both diligence to get, and sparing of that which we have got. This is a most sure revenue, and such as both mighty, and rich men ought to follow, taking an example hereof from this beast, which useth such care and diligence in getting of her living.   

Ingenij largitor. Necessity the minister of policy  
 
Necessity is the chiefest thing that stirreth men up to practise subtle ie and craft: which thing the raven (whereof Pliny speaketh) hath sufficienth procued, 
Pliny.  who labouring with thirst, and spying a vessel wherein was some water, but so deep as she could not drink, she filled very craftily the vessel with little stones, until the water which was in the bottom, swelled up to the top, and so she drank her fill.   

Vindictae trabit exitium. Revenge draweth with it destruction to him that seeketh to revenge.  
 
Both those that are the authors of conspiracies and those that are accessaries to the same, do both of them deserve punishment. The which thing we read to have happened to the 300 Foxes which Samson sent with fire brands tied to them, 
judges. 1  into the fields of the Philistines.   

Aequari pavet alta minor. The lower feareth the like lot.  
 
Tarquin the proud, 
T. Livius later. the great.  desiring to make known his mind closely to his son being absent from him, and supposing it was not the best to reveal his intent to the noble man whom his son had sent to him, took him into his garden, as it were to walk, where he cut off with his staff all the highest heads of the Chesboles: By which act his son understood, it was his father's pleasure, that the nobles, and especially the Gabeonites, over whom together with his father he triumphed, and thorough policy exercised no small authority amongst them, should be corrected and punished with extreme punishment. And thus by this subtle devise, Tarqvinius seemed to insinuate to his son his bloody sentence, as though he supposed (as far as may be conjectured) that a prince ought to subdue his country, and make both it and all noble men else whatsoever subject and obedient unto him.   

Ecquis discernit utrumque? Can any man discern both?  
 
The nature of a riddle or siue doth represent the good and honest, for every siue divideth the good corn, and the profitable grain, from the unprofitable: so in like manner both the good and the evil, have knowledge to judge and discern betwixt the nature and property of things, which the wicked do not, but heap up every thing without the ●idle or five of reason.   

Hac illac perfluo. I run out on every side.  
 
The Danish hogshead as Poets do report, was so full of holes, & slif●ers, that whatsoever was powered into it, ran forth again. Wherefore Plutarch, 
Plutar. Terence  Terence, & other authors have compared praters, janglers, ungrateful persons, and covetous men to the same: for that clatterers or blabbers of their tongues cannot keep any secrets, but utter all, and more too: the ungrateful doth never thank him that hath done him good, the covetous are never contented, nor satisfied with enough.   

Virtutis Fortuna comes. Fortune a companion of virtue.  
 
Certain painters desirous to gratify one Timotheus duke of Athens, 
Suidas.  or else to flatter him for his great riches and power, purtayed his image in such sort, Fortune giving him sleeping diverse cities compassed about with tordes, and sundry nets of thread. Which thing Timotheus took in evil part, perceiving that they rather attributed his happiness to Fortune, 
Plutar.  then to virtue. Plutrarch writeth that it was done of those that envy him in disdain, and contempt of him.   

Prohibere nefas. It is not lawful to restrain her  
 
Amphisbena a most strange serpent found in the deserts of Libya, having a head at both ends, 
Aristotle Pliny.  to the end that she may either bite and pursue her enemy, or else at her pleasure run away. Which may be a figure of double faced traitors, and secret domestical enemies, the danger of whom is so much the more to be feared, by how much the more truer it is, that no pestilence (as Cicero testifieth) is of greater force, 
Cicero.  than this kind of men. Of whom this prover be is wont to be used, in this sense, In the one hand he carrieth a stone, in the other he showeth bread.   

Tu decus omne tuis. Thou art a renown to all thy kindred.  
 
Noble deeds, famous enterprises, and illustrious exploits brought forth the first beginning of true and ancient nobility, 
Tro. Pomp.  which thing the memorable example of Lysimachus the Macedonian doth prove, who is said to have left to his posterity a most notable monument of the valiancy and excellency of his mind. For being cast amongst the Lions by the commandment of Alexander he think his arm into the mouth of the Lion, & pulling forth his tongue, killed him. The king seeing the valiancy of Lysimachus gave him great authority, and caused a city which he had built to be called by his name, Lisimach●●.   

Vsque recurrit. It runneth together again.  
 
Nature which way soever it be wrested, will yer return again into his own nature and proper condition. Experience hereof we have in trees, into the which if thou graffest by art sprigs or twif●es, or takest away the branches by violence, yet notwithstanding they will bring forth new branches in their own natural height. The like is in beasts, and other natural things: whereof is risen that old adage, Thou canst not make a good goshawk of a Bustard, nor a good Courtier of a country clown: for as Horace saith.  

The pot a long time doth retain,  
the smell, and eke the taste,  
Of liquor wherewithal it was,  
besmeared at the first.  
And albeit thou dost divide,  
dame Fortune with a furke:  
Yet she again together runs,  
and there she needs will lurk.    

Cocumque ferar. Which way so ever I be carried.  
 
The shelf●sh or coc●●● fish either of his c●●e, or by his form, is always ready to 〈◊〉 this c●imie, because which way soever he falleth, he hath his pricks upward; So the wicked and ungodly do continually hurt and oppress with extreme misery those with whom they have to do.   

Spe illectat inani. The world delighteth us with vain hope.  
 
The sweet baits of worldly things if they be considered a far off, do promise great things to men, and lift them up into a wonderful hope, but if they be considered near hand, thou shalt find that they are nothing but mere vanity and deceit. Such be the snares of batfowlers cunningly framed to entrap the poor birds.   

Vlterius ne tend obijs. Go no further for fear of God's wrath.  
 
The power of man, neither can, nor aught to attempt aught against the power of God, as it was revealed to Valentinus the Emperor, 
Gregory Nazianz.  who being infected with the heresy of the Arrians, after that he had writ with his own hand many things concerning the prescription, and banishment of Basill, he was not able to make an end, his pen refusing three times to let down any more ink. Notwithstanding he restrained not himself from confirming and ratifying his wicked law, and decree, before a great trembling invaded his hand, wherewith he being strooken, and conceiving great fear withal, what so ever he had writ, he rend it presently.   

Haec conscia numinis aetas. This age knoweth God aright.  
 
About the reign of Augustus Caesar (as Pliny beareth record) there appeared at Rome a star garland, 
Pliny.  or crown round about the sun, as it had been of wheat ears, with circles of sundry colours. 
Sueton.  Suetonius speaking of this wonder, remembreth but of one circle, like the rainbow, compassing in the globe of the same. But Dion following narrowly the description of Pliny, 
Dion.  besides that strange star which then appeared, and that unaccustomed, affirmeth also that the light of the sun was darkened by reason of three other greater circles compassing it about, one whereof represented the form of a garland of ears. Dion addeth farther that the sun gave somewhat a dim light, now & then in the night. But this is certain, that our Lord jesus Christ the true light, and true son of righteousness was borne in the days of Augustus Caesar, whose birth and coming into the world, bringing a heap of all goodness to man, might as well be revealed by the ministery of the angels, as his passion and death was foreshowed according to the Gospel, to wit, when the son was obscured, and darkness was throughout all the world. But it ought not to seem strange although the signs and wonders that went before Christ's birth, were observed of the heathen, albeit otherwise ignorant, when as those things which followed his passion and resurrection were had in great estimation, to wit, the darkness being noted by Dionysius Areopagita, whilst that wandering thorough Egypt with Apollophanes his schoolmaster, he studied Philosophy, & through the greatness of his wit and knowledge, 
Suidas.  perceiving the sun to be darkened beyond the course of nature: said, either the God of nature doth suffer, or the engine of the world is dissolved. 
Pliny in his. 2. book.  Moreover concerning the earthquake before the resurrection of Christ in Pliny after the just computation of years, we find these verses written and recorded.  

An earthquake huge in Caesar's days,  
Tiberius did befall,  
Where thorough twelve cities of Asia,  
were quite subverted all.    

Haud sidit inane. An egg being empty swimmeth aloft.  
 
An egg that is new and full of juice being cast into the deep, 
Pliny. Quintil.  sinketh down presently, but a rotten one being cast into the water swimmeth a fit. So by how much the less wisdom is in a man, by so much the more doth he bewray his folly by his self love, and ambition. Upon the other side, how much the wiser a man is, so much the humbler, and quieter of mind he is, and far from all bragging, and ostentation.   

Infringit solido. He breaketh the rock.  
 
He that studieth to reproach or to slander the godliness, or constancy of a wise man, the evil itself shall light upon his own head, even as an arrow shot against a hard stone or rock resulteth back again, and hurteth him that cast it.   

Sans autre guide. Without any guide.  
 
Brome stalks or other boughs tied to styles, or stuck up by heaps of stones erected by travelers to direct them in their way, signifieth that virtue is the only guide to everlasting felicity.   

Fata obstant. Destinies do withstand.  
 
The getting of riches, and desired happiness is a thing very hard, and uneasy to be come by. Add hereto, that poverty doth greatly hinder the same good proceeding, and removeth the access to the same.   

Terit & teritur. It wears and is worn.  
 
As a stone sharping of iron, by continual rubbing of the same iron is consumed, so the wicked, and he that followeth contention, vexeth and tormenteth himself, so that he may bring others to destruction.   

Sic praedae patet esca sui. So her meat lieth open to her own destruction.  
 
The great commodity which the fish called a Purple receiveth by his tongue, is so much the more to be esteemed, because thereby she getteth her living. But for that sometimes evil happeneth to her thereby, there is she so much the more to fear, because by the same she may incur the danger of death, and become a prey to the fishers. Even so standeth the office or duty of man's tongue whilst it is wisely governed, it is a most precious jewel, contrarily, it being given to backbiting, cogging & lying, breatheth forth fearful and deadly poison: whereof it groweth that the common sort call such a tongue grandem linguam, a broad or large tongue, or a blab tongue. Very well therefore is it compared to the tongue of a great purple fish, because there cleaveth to the palite of her mouth a purple, red humour, signifying allegorically the cruel poison of an evil speaker, a backbiter, and a bloody fellow.   

candour illaesus. Brightness that cannot be annoyed.  
 
Clemens de Medicis, the seventh of that name Bishop of Rome, used for his Ensign a blazing star or comet. Aristotle for the explaining thereof saith: 
Aristotle.  Even as every new comet hath never heretofore portended to men either prosperous success and good fortune, or else some great hurt and detriment: so by the government of a new prince in a common weal, either abundance of felicity or final destruction followeth thereupon.   

Prosper uterque mari. Both appearing together upon the sea, is a a sign of good luck.  
 
When two fires which our elders called by the name of Castor and Pollux do appear together, they foreshow a prosperous voyage and good luck, but if one alone doth appear, it is a sign and token of evil luck to ensue: In like manner if the love betwixt the husband and the wife doth flourish in a house, it is a certain sign of tranquillity and domestical happiness. But upon the other side, if through the frowardness of either of them they be divided, it foreshoweth ruin and destruction to be at hand. Furthermore, under the solitude or only appearnace of one of them, may be understood how petillous a thing it is, to have riches and authority without wisdom to govern well.   

Sic spectanda fides. So is faith to be tried.  
 
The goodness of gold is not only tried by ringing, but also by the touchstone: so the trial of godliness and faith is to be made not of words only, but also by the action & performance of the deeds.   

Sic violenta. So violent.  
 
jangling and prating out of time, and to small purpose, is very well compared to the blas●ering noise of a whisking wind.   

Terror & error. Fear and terror.  
 
It is to be counted one of the chiefest points of a valiant Captain, if he know to alter and change danger into virtue. As for example, If he be inferior unto his enemy in regard of time and place, to convey away both himself and his arm from their violence and force by some kind of device or policy, and making himself seem terrible to his foes, as Hannib●l that noble Captain did once, wh●n to fear his enemies withal, he tied firebrands to the heads of his oxen in the night season.   

Poco àpoco. By little and little.  
 
The grass groweth and increaseth upon the ground, and yet no man can perceive his increase: so honesty and virtue cannot easily be perceived but by example & practice.   

Aemula naturae. And envious imitator of nature.  
 
Diligence and continual exercise doubtless is of such great force, that at the length it imitateth and matcheth nature her herself, which thing is verified in Domitianus the Emperor, who had such singular skill and dexterity in throwing the dart, that casting two at a wild beast, hit him upon the forehead so cunningly, that the beast seemed to stand as though he had had two natural horns growing upon his head.   

Renovata juventus. Youth is to be renewed.  
 
The Goushauke is wont to prune herself, & set her feathers in order against the beams of the Sun: so he that will come to Christ our Lord, it behoveth him to put off all wickedness and sin, and to be clothed with new apparel, and amendment of life.   

Praepete penna. With a speedy wing.  
 
The picture of the spread Eagle, after the common opinion, began to be carried in insignes and standards after this manner. There happened division in the Empire, and therefore was it translated in Charles the great his days, into the East and W●st parts, (as Wolfangus Lazius historiographer to the king of the Romans saith) in the days of Constantine the great, who of the common weal of Rome being one, made two, the one the Roman Empire, the other the Constantinopolitan Empire.   

Attendite vobis. Take heed to yourselves.  
 
To establish the state of christian religion, 
Act. 20.  and to preserve the soundness and integrity of the same, it shall be necessary that the faithful preachers of God's word by their examples and living do exercise th●ir duty of preaching the word diligently without ceasing.   

Vivit ad extremum. The notch burneth to the last piece thereof.  
 
Every one's love and faithfulness towards his prince ought to be most constant & firm, and such as may not be shaken or extinguished through any force of winds or tempests rushing in, to wit, because we seem to keep our watch round, that the more the winds blow, the surer it keepeth fire burning still.   

Captive libertè. A captive or servile liberty.  
 
The conspirators of the death of julius Caesar dissolving the Senate, 
Appian.  carried through the streets in Rome a hat or cap upon the point of a spear, (which was a token of liberty and freedom) because then it was a custom to give to Saints a cap or a hat, & to make them free: by this device stirring up the people of Rome against the civil magistrates, promising them undoubted liberty. But it fell out far otherwise, for the same year all they were put to the sword that were of that conspiracy. Hereby it appeareth, that that licentious liberty to sin, which some suppose to be liberty, is mere servitude and bondage.   

policy soweraine. A perfect common wealth.  
 
To a perfect common wealth these two things be required, the pen and the sword, that is, council and good letters in deliberating of affairs, and the sword in the execution of the same.   

Superstitio religioni proxima. Superstition is next to religion.  
 
This is the study & practise of our ancient enemy the devil, that as often as he cometh to spread abroad any pestilent errors or impiety into the world, such is his craft & perversity, he covereth it under the shadow or name of truth, albeit his intent be nothing else but mere deceit, a counterfeit jangling, and as it were, a bewitching of men. Which thing he notably brought to pass, 
●it. Livius.  when he brought in the horrible superstition of divination and south saying, persuading Priscus Tarqvinius the king, and the Romans that Decius' Navius the augurer divided into two parts a great rock with a little knife.   

Demal mepaists. I am nourished in him that is evil.  
 
The boxing glass that physicians use, which are said to be windy, do suck up and exhaust the corrupt blood: 
Plutarch.  but the mind that is wickedly inclined, seeketh after nothing but that which is evil.   

Fons invocantis. The fountain of invocation.  
 
Samson sometimes troubled or very hard bestead with a marvelous great thirst, called for help at God's hands, who presently perceived comfort or ease of water that issued out of the jaw bone of an ass, 
judg. 15.  wherewith not long before he had slain a thousand men. By which miracle we are to learn that any thing whatsoever, be it never so simple, is capable of the grace of God, so that it be implored and desired by his divine word, which is the true and lively fountain.   

Et l'vn, et l'autre. As well the one as the other.  
 
When two men are fight or contending together in what contention or exercise so ever, it cannot be with what excellency or strength or equity either of them strive, but that one side or other catcheth some vexation or trouble, if not harm: and so it fareth in every point with those that contend in the place of exercise, and in the handling of the staff, wherein they contend for strength, where, no not the overcommet himself carrieth away the victory without great forcing and straining of his members.   

Consultori pessimum. juill council is worst to the council giver.  
 
It is most certain that the punishment which another deserveth by committing of offence, doth always return upon the head of the first counsellor. We may daille see this in standards & Ensigns of war, whereby we muster or gather soldiers together to their voyage, and in battle, arm ourselves by them, as our guides against the enemy: for they abide the first onset and renting in pieces. Nay rather the authors of battles and strife in all dissensions and variances, are worthier of the sorer punishment, and the laws themselves command, that severer punishment be inflicted upon them, than upon the fighters themselves. And to the present purpose belongeth that which Aulus. Gellius writeth of the wicked dealing of the Hetrurian soothsayers. 
Au. Gel.  For they being called upon by the Romans, that they should in open assembly consult about Horatius Cocles image, that was stricken with lightning (as they were privy enemies of the Romans) after that they had decreed that the image should be carried into a more desert place, where the Sun could not come to it at all to benefit it. When accusation of this their device was made, and their falsehood and treachery in this case made known, they were killed, & the image itself was translated with a great deal more honour into Vulcan's court or hall. Wherefore the young youth turning this false divination into a more plausible interpretation for the common wealth (because, as good luck would have it, it fell out happily for the common wealth) went crying up & down the City, and in great choler as it were▪ broke forth into these speeches: Evil council is worst to the council giver.   

Vis nescia vinci. Force that cannot be overcome with force.  
 
Plutarch writeth that Scylurus of Chaero●ea lying upon his deathbed, 
Plutar.  offered to his 80. sons one by one a bundle of darts or arrows, to be broken in pieces. The which when they went about to do, and could not prevail, and had answered that it was unpossible, their father untied the bundle, and taking them every one out one after another, broke them with great facility and ease, teaching them thereby, that they were invincible & unable to be overcome, as long as they continued in peaceable league, and quietness together, but if they were once drawn one from another by dissension, and sedition, they would easily fall into captivity, and into their enemies hands. That which Pliny noteth not much unilke to this, might hither be adduced, 
Pliny.  of the stones of Scyrus lying in one of the Cycladeses, which being whole, swum upon the top of the water, but being broken, they sunk by and by. Therefore let this symbol of darts fast joined together in a bundle, and also of the forenamed stones signify thus much, that leagues of what covenants soever are invincible, if you use prudence for the band of the same.   

Quis contra nos? If God be with us, who can be against us.  
 
Saint Paul when he was in the Island of Malta a Viper light upon his hand, 
Acts. 28.  yet received he no hurt thereby (although the Barbarians thought otherwise) but shook off the Viper into the midst of the fire, whereof we may see, that they to whom God's mercy is ready at hand, nothing can hurt, or annoy.   

Maturè. Speedily.  
 
Look for what reason Titus Vespasian the Emperor in times past, used an Anchor with a Dolphin fish for his cognizance or arms, for the same (as I think) Pope Paul the third used a Chameleon with a Dolphin. Meaning thereby that the like slow celerity, or hast making is always to be kept in any manner of thing.   

Lex publica Principis ignes. A public law is the fire of the Prince.  
 
The burning firebrands which the Romans' were wont to carry before their princes (as we may see in most of the monuments and coins of ancient kings, whereof Herodian maketh mention, 
Herodian  where he writeth of the divination of Gordianus Caesar) do plainly signify, that Princes, Emperors, captains, and praetors (unto whom authority under the king was committed to determine causes) ought to shine before all others in the brightness of virtue, and equity.   

In se contexta recurrit. Being plaited together it cleaveth fast.  
 
The Psalmist making mention of the unmeasurable bountifulness and liberality of God's grace, piety, clemency, and providence, saith, Benedices coronae anni benignitatis tuae, 
Psal. 64.  thou crownest the year with thy goodness, and thy steps drop fatness. Whereby he giveth us to understand, that a yearly renewing, and a successive and continual returning of plenteousness of all commodities, and yearly profits, is given us from the Lord in all abundance, where also by the figure of a serpent the year is to be understood according to the monuments of the Egyptians, which they used in steed of letters.   

Pythone peremto. The serpent being slain.  
 
The power of the Roman empire began then to decay, when the honour that the soldiers were wont to have by the authority of ancient laws, decreased by little and little, in so much that the Eagle in their martial ensigns yielded to the Wolf, to the minotaur, to the horse, and to the wild bore. The Dragon had the last place, whom Claudianus famously setteth forth in many of his verses, 
Claud.  the similitude whereof signifieth continual watchfulness.   

Caelo imperium iovis extulit ales. The Eagle hath lifted up the government of the Empire to the heavens.  
 
The Eagle hath always been the chiefest ensign amongst the Romans', the which even at this day belongeth to the holy Empire. And this Caius Marius, after that he had attained to the honour of the second Consulship, dedicating an Eagle altogether to his legions or armies, according to Pliny his relation, preferred before all other ensigns. 
Pliny.  And the Eagle, because she is formidable and to be feared before all other birds, and as though (as it is commonly said) she is counted for the king of all birds, was chosen for a symbol or ensign, to signify a people, or nation which hath subdued all other whatsoever. But this also is true, that in the Romans ensigns the Eagle was wont to carry the similitude of lightning, either as a bird dedicated to jupiter, or as carrying his arms and ensigns foremost, or finally because, as Pliny saith, she is never touched with lightning.   

Infestis tutamen aquis. A defence or safeguard in the dangerous waters.  
 
Servius Galba the Emperor signified by this symbol, 
Dion.  as well his own acts, as his ancestors Therefore he portrayed a dog bowing himself down from the forepart of the ship, like as though he would leap down: whereby he declared great vigilancy, and constant watching against all dangers whatsoever.   

Antidoti salubris amaror. Wholesome is the Antidotes bitterness.  
 
The sum of our salvation consisteth chiefly in the imitation of the misery of the passion, and cross of our redeemer jesus Christ; namely, as we said before, if we patiently bear the afflictions of this transitory world, that so we calling upon the name of Christ, may use ourselves thereto, and may change the bitterness of the cross into the cup of salvation, singing with the psalmist, What shall I render to the Lord for all the good things which he hath given unto me? 
Psal. 116  I will take the cup of salvation, and will call upon the name of the Lord.   

Cessit victoria victis. Victory is happened to the overcome.  
 
By this means the bloody effusion of blood is turned in the holy Martyrs and those that suffer for the name of God, into the form of a crowned Palm tree, or else an everlasting reward of a victory gotten, that so the crown of an immortal kingdom might be signified. But not those only which shed their blood for the confession of their faith, are therefore thought worthy of the name of Martyrs, but they which following the Lord Christ, for the inheritance of the kingdom of heaven, take up his cross, patiently bearing the contumelies, and reproaches of this world, wherein the chiefest kind of martyrdom is for the most part occupied, and exercised.   

Flavescent. In time they will become yellow or ripe.  
 
Horatius Farnesius duke of Camerinum, used the like quaternion of green sheaves of wheat, whereby he declared or figured, that the young youth of the noble prince (as I suppose) should in time be turned into a ripe and full age.   

 lapsu graviore ruant. That they may fall with the greater ruin.  
 
There is perpetual enmity betwixt the dragon & the eagle 
Pliny.  Whereby it cometh to pass that they never meet one the other, without a fierce conflict, & so dangerously are carried together thorough the air, that the Eagle wrapped round about in the dragon's tail, they fall headlong down together. The like is wont to hap to proud & haughty persons when they are at contention amongst themselves.   

Victrix casta fides. Pure faith is a conqueror.  
 
In the church of the franciscans, the beautiful ensigns of the famous city A●●gnōna are engraven, on the tomb of the noble woman Laure, which is so much commended of Franciscus Petrarcha, with two little laurel bows lying a cross one over another, with the form of a cross also added to it, standing overthwart in the middle, & upon them the shape of a Rose fastened to the middle of the Target. Whereby is signified the integrity of their first faith and promise joined with chastity, and the subdued affections of this wicked world.   

Ipsa suae testis victoria cladis. Victory itself is a witness of his own destruction.  
 
There is found even at this day ancient coins, with the inscription of Vespasianus Caesar upon them, wherein there is engraven the figure of a high Palm tree abounding with great store of fruit. Furthermore it is most certain that that most noble and fruitful tree grew in judea, when it was subdued, and brought into subjection by the force and power of that mighty Prince. Wherefore this presaging type of the Palm tree, doth signify not only the region of jury, but also the destruction of that nation, and Gods perpetual destruction against the posterity thereof.   

Mala undique clades. Destruction waiteth for the wicked in every place  
 
These swords which are placed & stand forth of a round circle, and a trembling Hare in the midst thereof, do signify unto us, that a safe refuge, is in no place granted to offenders, either in the field, or in the city, or in any other place in body or spirit. For so both in infinite other places, and also in Moses the scripture threateneth, saying, 
Deut. 31  The sword shall destroy them abroad, and fear at home.   

Grandeur, per grand heur. Authority and dignity cometh of Fortune.  
 
Dion reporteth that three monuments of triumph, 
Dion.  were engraven in the ●ing of pompeius, wherewithal he used to s●●le, like as Scylla used to have. The which symbol without all doubt, foreshoweth a monument of the noble exploits of them both.   

Improbitas subigit rectum. Wickedness oppresseth the good.  
 
As a tree is kept from growing, and choked as it were by the growing of ivy about the same, so a matter in law, although it be never so unjust, thorough the art and wit of the eloquent lawyer doth wrest the law after their own will and pleasure.   

Pacis & armorum vigiles. The watchers of peace and war.  
 
By the watching clock of the cock and the trumpet, it is easy to judge what difference there is betwixt the condition of war and peace.   

De parvis grandis aceruus erit. Great heaps come of small beginnings.  
 
From an ear to a handful, from a handful to a sheave. So a poor man by good council, wisdom & diligence ought to use the good gifts that are lawful for him, & given unto him. Whereto when he is come by God's benefits, it is needful that he stay himself sometimes, & six that most fortunate sufficiency of things being a true crown of riches for a mark or scope: remembering in this case always these verses of a certain french Poet (whose name if I knew, I would no more conceal it, than I would his worthy praise which he deserveth by it) as followeth.  

Of nothing, or then nothing less,  
if possibly there could be,  
To little many oft do come,  
by God's permission free.  
And force so great this little hath,  
that it each one permits,  
That to that which sufficeth well,  
he often largely hits.  
If so that this sufficiency,  
of goods him well content,  
But if perhaps to attain to much,  
he covetously be bend,  
Being not content with that which might  
full well him satisfy,  
Most certain perils bide that mind,  
which to and fro doth sly.  
Lest justly he return again,  
(believe contented 'tis)  
To former state (as heretofore)  
full bare and poor iwis.    

Là, le danger. In wars is all mischief and danger.  
 
There stood in Lacedaemon the picture of Bacchus, holding a long spear with ivy round about it, growing up to the very point thereof, which was covered with the same. Which signified that wars were to be waged, not by force, or might, but were to be directed by council, policy, and art: for to such arts martial force is subject.   

Nodos Virtute resoluo. I resolve all doubts only by virtue.  
 
By this Symbol of the Marshal of S. Andrew, being an arm and a sword, which is said properly to belong to Alexander the great, cutting in sunder Gordius knot in the ancient pallas of Midas, may be understood (in my opinion) the prows of the valiant Prince. And also, that things being otherwise uneasy and difficult, are by manhood and strength made easy.   

Turpibus exitium. Destruction hangeth over the heads of the wicked and unclean.  
As the Bittle is bred and nourished in the excrements and dung of a horse, but being in the midst of roses dieth: so these youths that are so nice, & given over to carnal pleasure, the study of godliness and other good virtues delighteth them not, desiring rather to be polluted with the filthy dung of carnal pleasure and wickedness.  
in a martial Ensign, is a perpetual monument of the protection of the kingdom of France. 
Eng. the Monst.    

Etiam fortunam. Yea, fortune too.  
 
M. Sergius a Roman knight, after that he had many times fought with Hannibal, 
Pliny.  and being taken captive by subtitltie, had escaped his hands, at last in a skirmish lost his right hand: whereupon he was constrained to fight with his left hand in four other battles. But when he perceived that he could not use the one hand so aptly as the other, he caused an iron hand to be made, and set fast to his right arm. The which he so luckily & valiantly used after in field, that he overcame & discomfited twelve armies in France, that were sworn enemies to the Romans. For which cause Pliny writeth that he knoweth not any other that is to be preferred before Sergius in prows and manhood, who vanquishing the violence of his fortune, made himself worthy of all the praise and honour of those victories.   

Sic sopor irrepat. So sleep came upon him.  
 
We read it written in the French Chronicles, that one Gontranus king of Burgundy, being upon a time weary with hunting, 
Annals of France.  and falling on sleep, his servants watching by him in a certain field, by a river side running hard by, there came out of the king's mouth a little beast, and assayed to pass over the river. Which when the kings servant saw, he drew out his sword, whereupon as on a bridge, the little beast passed over the river, & went into a hole or cave that was in a hill over against it. From whence she came forth again by and by, and going over again by the sword as by a bridge, went again into the king's mouth. When the king awaked, he told his man the like dreime that he had seen, to wit, that he went over a river upon an iron bridge, and so into a cave under a hill, where he saw great treasure hid. When his man heard that, he told him in order what had happened when he was on sleep. So the king caused the inner part of the hill to be opened, whereout he digged abundance of gold and silver, which he bestowed upon the poor and needy, and also gave much to the use of diverse Churches. And also with the same treasure he caused the coffin of Saint Marcell near to Chalon at Saona, where he was thought to be buried.   

Caecus amor prolis. Love of parents to their children is blind or void of reason.  
 
The Ape is said to love his young ones so unmeasurably, 
Pliny.  that whilst he clippeth them in his arms more than reason would, he after killeth them with gripping them so fast to him. In like manner many parents are wont to be so lavish in the nice education of their children, that with their too much cockering of them, at the last they bring them to nought.   

Supplicio laus tuta semel. He that was worthy of praise was one free from punishment.  
 
It is recorded of a certain Indian, that was of such dexterity in throwing of a dart, that he could cast it a great way off tho●ugh a ring of small compass. Wherhfore ●hen he was commanded by king Alexander to show his cunning before him, he could not by any means be persuaded to do it. For the which cause he was condemned by the king's sentence to die. And being asked therefore he would not do so small a matter for the king's pleasure, answered, that he fea●ed lest he should happily miss of his vsu●all custom of throwing. When Alexander saw that he did it, not so much for rebellion ●s for fear and shame, he commanded the condemned man to be set at liberty, wondering at his disposition, which was very desirous of glory, desiring rather to die than to diminish or discredit the fame and excellenti: of his knowledge and cunning.   

Omnis caro foenum. All flesh is grass.  
 
If this people which before all other nations vainly vexed and troubled the whole world, that they might still increase and advance their own power and glory, & make immortal as it were, had at the last used ●ome good and wholesome council, and loo●ed into their own state, that they might earnestly and deeply at the length have weighed that the symbol, and author, and father as it ●ere, 
ovid. Servius  Romulus (which was a bundle of hay ●anged upon a pik or lance) meant, they had ●euer sustained so many, and so great vexation both of body and mind, especially beholding so sudden an alteration of human affairs, and most of all, of those things which belong properly to this fleshly and earthly ●ody, whose mutability and inconstancy the Prophet compareth to green grass and fa●●ing flowers. 
Esay. 40    

Tolle upluptatum stimulos. Take away the pricks of pleasures.  
 
As we are wont to use a flap made of the eyed or starred feathers of a peacock to beat away I●●s: 
S. Jerome  so we ought to drive from us & to purge ourselves of pleasure, and all kind of fleshly lust with great watchfulness etc. re.   

Paix outragée se rend vengée. Foolish peace is wont always to render vengeance.  
 
The Persians in the days of Zeno the Emperor suffered due punishment for their deserts, for the host of the Persians had thought by subtlety to rush headlong upon Caesar's Ensigns (where upon conditions of peace concluded of betwixt both the nations, 
Procop.  did hang and was showed) and to rend them in pieces. But ere they were aware, the Persian king with his children and the chief of his army were taken in a trench which the Romans had prepared. And also not long after all the rest of the army that were left by policy were discomfited, and not one left which was not destroyed.   

Rerum Sapientia custos. Wisdom the preserver of all things.  
 
The most gracious Duchess of Berie, Margaret by name, expressed the singular affection her heart in this Emblem of two serpents, putting forth both their heads out of the boughs of an Olive tree: showing that the true government of all things is best held fast, and holden up by the mast of wisdom and policy.   

Discite justitiam moniti. Learn justice by admonition.  
 
Whither so ever Basanus king of the Scicambrians Diocles' son went, he commanded always a sword to be carried before him, on the top whereof was fastened a rope or halter, and that for a testimony of inviolate justice. For he was a king, besides that he was famous in all other virtues, that was also a diligent censor and keeper of judgement and equity, insomuch that he spared not in his own son when he offended, but severely punished him.   

Concussus surgo. Being smaller, I mount aloft.  
 
The Admiral Cabotius always used for his arms, a round circle or globe like a ball, (that I may so term it) swelling with wind, with this inscription, I shaken and tossed, do arise, which sufficiently unfoldeth this symbol.   

Hâc virtutis iter. This is the way to virtue.  
 
A field rake or harrow tied to the letter y (which they call one of the Pythagorical characters) which Marcus Petrus Moruillier chancellor of France, challenged to himself for his arms, as we may see in the Church dedicate to S. Martin in the fields in the city of Paris, doth give us sufficient admonition, that labour doth make the way to at●ine unto virtue.   

Hoc Caesar me donavit. Caesar hath rewarded me with this chain.  
 
Charles the sixth king of the Francons hunting in the forest of Senliana for a Hart that had about his neck a chain or wreath of brass burnished with gold, with an inscription to this effect: This Caesar hath me given, and desiring to leave behind him this memorable prey to the knowledge of his posterity, took a running Hart for his arms, having his neck compassed about with a crown.   

Victo seculo. Christ his victory over the world.  
 
A garland of thorns made fast to a reed or bal brush, resembleth a type of the passion of our saviour jesus Christ, signifying his heavenly and everlasting kingdom, and his victory over the world and sathan the prince of this world, whom he vanquished.   

Terriculum noxae. The fear of hurt.  
 
Pompeius Magnus being made head governor of the army, 
Plutarch.  & sent of Scylla into Sicilia, behaved himself not only vigilantly, stoutly and valiantly, but also showed himself a just captain with marvelous great equity. So that if he knew of any that went out of the camp on foraging, and either rob, or committed any outrageous fact, he would severely punish them. Moreover that he might restrain and bridle his scouts and posts from oppressing of those that they met withal, he marked or sealed their swords with his own signet which he wore.   

Hic terminus haerit. Here is the end of all things.  
 
Lest the increase and abounding of dignities, of honours, goods, and finally of all other things, should by any means hinder noble men, & women, that they should not sometimes think that they are moral as well as others, all of them for the most part, have invented some certain means or other, which may now and then put them in mind of death and of their end. The which thing master Boizius the king's chief taster useth at this day, having for his arms the form of a block or piece of timber, cast down to the ground, with these words written about it, Here is the furthest bound or limit.   

Mihi pondera luxus. Excess is burdenous to me.  
 
Like as corn (as Seneca saith) is diverse times overwhelmed of itself, 
Seneca.  and the ears cast down thorough overmuch rankness, so also the immoderate heaping up of commodities and pleasures is hurtful to good wits, and to those which in other respects carry very good minds.   

Nil amplius optat. The contented man wisheth for no more.  
 
This type or figure of nets or hays woven together, may be referred to the metaphor going before: and doth teach us, that he that liveth content with his own goods, doth easily despise and contemn the inordinate desire of frail and transitory things.   

Num flatus telluris honour. Is not honour a blast of wind?  
 
There was an ancient custom amongst the Romans', that to every governor of any country or province newly created, for congratulation sake only as a sign of good luck to ensue, should be given, in honour of them seven shillings to every one, a clot or turf, a key and a ball or globe. The clot they gave in token that the Magistrates ought to bestow all their diligence, that meats should not become dearer, but that they should remain in the same price that they were, at that no dearth, want, nor hunger might arise. Moreover, that the public affairs might be moderate, and executed with such wisdom and clemency, as in giving of a clot o● piece of earth, they thanked the deputy or governor for their fields, and corn. The key they gave in token that he ought to expend and way of their liberty, and his own authority in bidding and commanding. The sphere or globe, they gave to signify his puissant right and authority. So Alexander interpreted a globe or sphere given him of Darius. Except we had rather that the sphere should signify the government of civil policy, and martial discipline.   

Me pompae provexit apex. The desire of renown hath promoted me, or set me forward.  
 
The Romans' supposed it the chiefest reward of famous deeds, if they adorned their Emperors, captains, knights, & other comen soldiers, every one notwithstanding according to their dignity, degree & place, with crowns or garlands, which they called militares coronas, martial crowns, or crowns of chivalry. And because they were signs and tokens of their virtue, noble exploits, and invincible minds: the chiefest and famoust had their purtraitures, with their Apothegms & posies, and that as well for the perpetual remembrance of their worship, and ancienty as also for the oblectation, pleasure, & esperance to those that should come after, attending & seeking after the honour of virtue, with the reward & praise thereof. Which things are especially due to those who are the revengers, the patrons & redeemers of the common wealth (which ought greatly to be regarded of all men) The first crown that was given, was called triumphal, which being plaited with laurel bows, and berries, was offered to invincible triumphers. To whom it was lawful, & that by the decree of the senate, to solemn their triumph up and down the city in great charets, and wagons, as vanquishers, and subduers of their enemies: the senate being advertised first of 5000. of their enemies to be slain togitherin one battle. Which triumphant crown, in process of time, the Empire decreasing, was afterwards interlaced with unions, and diverse other precious stones. And last of all, it was changed from the natural laurel, into a graven laurel compassed about with a circle of gold, as is to be seen yet to this day in old coins and pictures.   

Merces sublimis honorum. The reward of honour is great.  
 
Those that were delivered, and had escaped in any battle, gave to the tribune, or governor of the army, who had valiantly subdued their enemies, a triumphant crown of grass. And albeit this garland, or crown was of grass only, it is to be thought notwithstanding that it waws compact of all manner of herbs and flowers that could be found in that place, after the armies were dispersed, yet nevertheless (as Pliny witnesseth) it was the honourablest of all the rest, and hold in greatest estimation.   

Seruati gratia Civis. The reward of him that had delivered a city out of danger,  
 
If any citizen had delivered his city out of any singular danger in battle, & had preserved it in safety, he was rewarded by another with a crown or garland, plaited with Oak leaves, because in old time men lived of such meats as the Okes yielded.   

Excidij turribus honos. The honour done to him had scaled the walls of his enemies.  
 
A crown of gold representing the form of a wall with pinnacles and turrets upon it, was given by the Emperor or governor, or governor of the army to him that by force, and arms, should first cl●mbe up upon the walls of his enemies, or any way enter into their city.   

Hoc valli ensign recepti. This was the reward of him that took the valley of his enemy.  
 
A crown of gold also made in form of a valley was given of the Emperor, or precedent of the host, to him that could take the valley from his enemies.   

Classis monumenta subactae. The reward of him that boarded his enemies ship.  
 
In the sea fight whosoever could first give charge upon his enemies navy, or fleet, and enter his ship armed, was crowned with a crown of gold made like to the forepart of a ship.   

In hunc intuens. Look upon this image.  
The Egyptians were accustomed in their banquets and feasts to have carried about with them an image or picture of death, & showing it to every one, repeating these verses.  
Mark and behold what thing you see,  
a grimly ghost and fell,  
Like unto which you once shall be,  
in darksome cave of hell.  
Isidorus reporteth also that at Constantinople there was a custom, 
Isidorus.  to put the Emperor in mind of his departure hence: The first day that he was to be crowned a certain Mason should bring unto him three or four forts of stones, saying unto him these words:  
Oh noble Caesar puissant king,  
choose thou here presently,  
Of which stone shall thy grave be made,  
wherein thou once shalt lie.   

Victoria limbs. Victory is the end.  
 
Epictetus' the Philosopher being asked upon a time of Adrianus the Emperor wherefore the dead were crowned with garlands, answered, that they might declare, how that by death they had overcome the labours, sorrows and imminent heap of the cares of this life. Pliny also speaketh of the same crowning of the dead, witnessing that they were accustomed to be offered up after the same manner.   

Spes alter a vitae. Hope of another life.  
 
Corn, grain, and seeds of sundry sorts, being dead and cast into the ground do revive, and spring again: So man's body falling into the ground shall rise again in glory, in the last and general day of the resurrection of the flesh.   

THE PURTRATURES OR Emblems of Gabriel Simeon a Florentine.  

Huc cursus fuit. This was the mark he shot at.  
HUC CURSUS FVIT  
As a man is greatly to love and esteem him of whom he is delivered from the danger of shipwreck, and brought into the quiet and safe haven: so (as I conjecture) the inventor of this symbol would signify hereby, how fortunate and happy he thought himself, for that he was received into the service of the most famous Prince Emanuel Philibertus, duke of Savoy.   

Quis dicere laudes? Who can express his praises.  

EL   
This picture or sign of the cross (an argument of God's love and favour towards us) being the proper ensign of the duke of Savoy, with this syllable E L, in Hebrew signifying, God included in a ring of Margarits, and sundry precious stones fetched from the East, and the Prince's crown upon the top thereof, doth aptly signify the princely wisdom and names of Emanuel duke of Savoy, and the duchess Margaret, which Princes for their divine gifts, no man can sufficiently praise or commend.   

Festina lentè. Make haste but flowly.  
 
Augustus Caesar (a man far from that headlong precipitancy, & credulity, whereby many Princes and Magistrates giving credit at the first assault to the false suggestions of they parasites and flatterers, have many times done that which hath been most impious and wicked) protesting to observe a temperance and just moderation in the government of his common wealth, amongst other monuments commanded a butterfly cleaning to a sea crab to be engraven in gold, insinuating by the slowness of the one, a kind of temperancy and cold deliberation: and by the fast flying of the other a certain rashness or headlong fury. By both which joined together he signified, that a certain mean or temperature in all things is very needful for a prince.   

Festina lentè. Make flow haste.  
 
Instead of the sea crab, and the butterfly of Augustus, Vespasian the emperor commanded a Dolphin and an Anchor in such sort (as here thou seest expressed) to be portrayed.   

Pacatum ipsa regam avitis vertutibus orbem. I will rule the world thorough the virtue of my ancestors.  
 
By this ripe or figure of a Dolphin bearing the sphere or globe of the world upon his back, in the form of a ring or circle, marked with a diamant (being the peculiar arms of the house of Medicis) with the portraiture of the moon increasing (being the ensign of king Henry) whereout two branches do bud, one of a palm, in token of victory gotten, the other of an Olive in hope of peace, with this eclogue or pofie, Pacatum ipse regam avitis virtutibus orbem, That is, I will govern the whole world in peace thorough the virtue and valour of my progenitors, is signified the famous progeny of king Dolphin, as well on his father's fide, as also on his mothers, both their arms being reduced into one. Insinuating by the moon increasing the sovereignty and excellency of the king's blood, by the diamant his invincible virtue. Finally, by the sphere or globe of the world his inexpugnable power and might. After which manner the ancient Romans' in times past did signify the same thing.   

Fato prudentia maior. Wisdom is of greater force then destonie.  
 
I have consecrated the star enclosed with an adder or snake crowned, & biting her tail, with this inscription, Fato prudentia maior Wisdom is of greater force than destiny itself, to the queen of France in token of honour, & that to signify, that albeit fortune hath advanced her highness greatly, as being the daughter of such noble parents, to wit, duke Urbin, and duchess of Bologne, the nephew of such a noble bishop as was Clement the seventh, and wife of the high and mighty Prince Henry the second king of France. Finally, the mother of such and so many noble children, yet notwithstanding, by her admirable virtue, modesty, & clemency, she hath brought to pass that she may worthily challenge the greatest praise of all the queens of France that ever were.   

Mirandum natura opus. Nature is wonderful in her worker.  
 
No portraiture (in my opinion) can better be ascribed to the two Margaret's, the one queen of Navarre, the other of France, than the picture of a lily crowned with two Marigolds sprouting out of the sides thereof, with these words, Mirandum naturae opus. Nature is wonderful in her works.   

Simul & semper. Together and for ever.  
 
By the type of the diamant is understood the love and invincible power of the king and queen of Navarre: by the sun and moon, the excellency of their acts, with the constancy & permanence of their mutual faith, and in dissoluble amity, with this inscription, Simul & semper, that is, live peaceably together here, and live for ever there.   


ΑΠΑΑΘΣ.  
Without deccipt or guile.   
The armed hand hearing a sword● with this greek word ΑΠΑΑΝΟΣ without deceit or guile, doth signify he high Constable to have been most trusty and faithful to the king both in peace and in wars, and have always disposed and ordered the affairs of France very happily and prosperously.   

Perimit & tuetur. He slayeth and defendeth.  
 
Setting before my eyes the wisdom and magnanimity of the duke of Guise, I have invented for his ensign a round shield marked with a crown, & thrust thorough with a sword, with these words written round about the same, Peremit & tuetur. He punisheth the wicked, and saveth the godly, that it may be known how valiant he is as well in defending & expugning of cities, as also in overthrowing and vanquishing of his enemies in wars and fought fields.   

Consequitur quodcumque petit. She obtaineth whatsoever she desireth.  
CONSEQVITUR QVODCVNQV● PETIT  
Diana of Pictavia duchess of the Valentinensis ascribed a dart to herself (which was the dart of Diana the goddess) with this inscription, Consequitur quodcunque petit. That is, she obtaineth whatsoever she wisheth for or desireth.   

Ex utroque Caefar. By both these Caesar.  
 
By this apothegm Caesar is understood, namely, how that by these two things, to wit, Weapons and good letters, having always a watchful eye to the execution of justice, he became ruler over all the world.   

Solatur conscientia & finis. The conscience and the end do comfort a man.  
 
Melphensis a king caused a Li●● to be portrayed and set up on high, with this sentence or posy, Solatur conscientia & finis, that is, a good conscience doth comfort a man in hope of the end. To signify, that although he were deprived of all his riches, and expulsed out of his kingdom, was notwithstanding content with his fortune, and lived with a good conscience, knowing that he had well & godly executed his office. and from thence forth placing all his hope and trust in the mercy of God, after his departure out of this life.   

Scribit in marmore laesus. The wounded man writeth in marble.  
 
Some are so puffed up and swelled with pride, trusting to their authority and riches, that they esteem the poor nothing at all, mocking, deriding, & injuring every one of mean estate, persuading themselves that either by reason of the poverty of their parents and friends, or their own indigency and want, they shall never be able to revenge the same, but must quickly forget it. But these tyrants (for that is their proper name) are notably deceived in this their madness: for time and occasion shall once teach them, that serò sapiunt phriges, that they with the Phrygians are sorry too late, or else they shall learn by this present picture of a man writing these words in marble stones, scribit in marmore laesus. that is, being hurt, he recordeth the same in marble.   

Cosi vivo piacer conduce à morte. So doth pleasant delights lead to destruction.  
 
Under the figure of the butterfly, who so much delighteth in the brightness of the fire, that of her own accord she casteth herself into the same, and so is burned: may be signified, how that a man who goeth about, or affecteth every thing without deliberation and choice, getteth many times to himself shame, reproach and destruction withal.   

Amico ficto nulla fit iniuria. No wrong to a feigned friend.  
 
To him that by all means and policies doth feign and dissemble friendship, agreeth most notably the figure of a masker or disguised, man (which signifieth the deceit of the mind) whom another doth so wound with a staff, that he casteth down his counterfeit visage, together with these words, Amico ficto nulla fit iniuria. It is no wrong done to a counterfeit friend.   

Ignis gladio non fodiendus. The fire is not to be stirred with a sword.  
 
This present picture of a man stirring the fire with the point of his sword, so as the sparkles thereof arising, burn out one of his eyes, doth signify and point out unto us the quarrelous and contentious fellows, with this apothegm out of the life of Pythagoras, Ignis gladio non est fodiendus. The fire is not to be stirred with a sword.   

Statêre aerdo non transiliendus. The balance is not to be overladen with weight.  
 
Those that be wicked & of evil conscience, it is most certain, do neither keep nor observe any mean, and therefore for the most, they prove their end to be miserable, even as a pair of balance or weights (which the Latins and the Tuscans call a Statera) if you lad the one more than is convenient with weight, it strait way breaketh in pieces.   

Sic vos non vobis. You have the pains, but others have the profit.  
 
If any man will ascribe the memorable exploits of another man to the rulers or governors, the same may very aptly be expressed by a yoke of oxen drawing the plough. With this verse out of Virgil, Sic vos non vobis.   

Solus promeritus. One deserveth the praise alone.  
 
Upon the other side, if I should invent a sit symbol, to a gentle, noble, bold, and wise Captain, who moved thereto of his own valour, hath sustained and borne the whole burden of the battle with his own hands (which thing many of our age have done) I would pourtraie three or four horses running, of whom one alone should run before all the rest, and first come to the place appointed, with these words, Solus promeritus, that is, he alone hath deserved the best Imitating herein the custom of the ancient Romans, who exercised themselves to running in lists, and also the Flotentines, who upon the great and solemn feast day of Saint john Baptist, do exercise the like riding and coursing of horses.   

Aut Caesar aut nihil. Either Caesar or nothing.  
 
Cęsar Borgia Duke of Valentia, going about to make it known that he had decreed to bring destruction to the world, or else to do some what worthy of remembrance, envying julius Cęsar for undertaking such high things, used this apothegm, Aut Caesar aut nihil, and that without any other symbol, whereto we thought good to add this, as if an armed man should be painted, holding in the one hand the world, figuring as it were the monarchy of julius Cesar, in the other hand a paper filled with ooo, which by itself signifieth nothing, but annexed with another figure of Arithmetic, it importeth some thing. And surely it was very significant. For the bold and unwise man at the length brought himself to nothing indeed, as he was accustomed to say in his apothegm, for almost in the midst of his youth he was slain in the kingdom of Navarre. Upon whose tomb was written this Epitaph:  
Borgia Caesar sometime I was,  
A Cęsar right in deed and name,  
Either Caesar or nothing i'll bring to pass,  
both which he was, then died with shame.   

Sola facta solum Deum sequor. Being a lone woman, I will follow God alone.  
 
Bone a most famous and noble woman of Savoy, and mother to john Galeaz Duke of Milan, after her husbands decease, caused a coin to be made (which the people there do call a teston) upon the one side whereof was a phenixe portrayed with these words: Sola facta solum Deum sequor. Signifying ●●erby, that as the Phoenix is alone herself in the world, so she being made a widow by the death of her husband, voweth herself to live for ever with God alone.   

Pas à pas. Foot by foot.  
 
P●natus king of Sicily desirous to have it known that he conceived hope to become a mightier prince thou yet he was, and to escape and overcome all dangers and difficulties, commanded his Ensign or symbol to be portrayed in form of an ox, carrying his cognisance upon his neck, with these words annexed, Pas à pas, Foot by foot, showing thereby, that the ox, albeit very slowly, doth undertake notwithstanding many a great and tedious journey.   

Ditat seruata fides. Fidelity enricheth.  
 
A certain man going about to show what loyalty, obedience, and faithful service, he had performed towards his master, whereby he was greatly enriched, for his Ensign, portrayed two hands embracing a certain herb called Semper viveus (whereby was signified plenty of all things) with these words, Ditat seruata fides, that is, Loyalty and truth purchaseth great riches.   

Virescit vulnere virtus. Verity increaseth when it is oppressed.  
 
A certain other man of a mo●ne estate, being persecuted of envy, through the common ignorance of men for his virtue and good deeds (as almost all the godly are) and desiring to signify, that how much the more he was persecuted, so much the more he would publish and show forth his virtue and godliness, pictured a m●n treading under his feet the plant of an hear be, which the Apothecaries call Acerosa, the Latins Rumice, the Greeks Oxalida, the florentines Agrestina, with this sentence, Virescit vulnere virtus, that is, virtue how much the more it is suppressed, so much the more it flourisheth and increaseth: following herein the nature of th' t hear be, which how much the more it is trodden upon, so much the more green it is. Which symbol sometime the Lord Legate of Prat high Chancellor of France used.   

Esto tienne su remedio, y non yo. The heart hath his remedy, but scue hath none.  
 
A heart stroke through with an arrow, & eating of a branch or leaf of Dictanus (which is an herb growing abundantly in Candia, or the Island of Creta, which being eaten of a hart, his wounds are immediately healed) with this inscription, Esto tienne su remedio, y non yo, that is, the heart here hath help, but my wound is incurable, may be a figure or symbol of love that can never be healed: alluding to that verse of Ovid in his Metamorphosis, wherein Phoebus bewrayeth his love towards Daphne's:  
woe to me that haggard love,  
which sets our minds on fire,  
Cannot be healed by herbs or roots,  
nor druggie potions dire.   

Ingenium superat vires. Wit or policy excelleth strength.  
 
Fernandus Consaluus in the last Neapolitan wars, showed himself not only a noble and valiant Captain, but also very wise and p l ●ike: insomuch that he achieved verieth sharply many great battles, who was so far from fearing lest his policy which he used should be espied, that he gave for his symbol a bow which was wont to be bend with strings or cords, this apothogme being added thereto, Ingenium superat vires, Policy is of greater force than strength.   

Qui me alit, me extinguit. He that nourisheth me, killeth me.  
 
In the exile or banishment of the Helvetians near Milan, after the decease of Francis their king, the Lord of Saint Valier, the father of the Lady Diana of Poitiers, Duchess of Valentinois, and governor over an hundredth noble knights, carried a standard about, wherein was pictured a burning Torch turned upside down, the w●xe mel●ing and quenching the same, with this sentence. Qui me alit, me extinguit, that is, he that feedeth me, killeth me. Which symbol was framed for a certain noble woman's sake, willing to insinuate hereby, that as her beauty and comeliness did please his mind, so might it cast him into danger of his life.   

Furor fit laesa sepiùs patientia. Patience being moved is turned into anger.  
 
Some men are so foolish and rash bold or hasty, as well in words as in deeds, that they will not stick to anoie the quietest, the modest, and the godliest men that be: which thing falleth out now and then to their own hurt, is it did once to a young man, who too vehemently pursuing a Ram, was hurt of him for hi● labour, proving in deed that this old Adage is true, Furor fit laesa saepiùs patitientia, Patience being moved is turned into fury.   

Frons hominem praefert. The face showeth a man's disposition.  
 
Those that have writ of the secrets of nature, and of the signs of phisognomie (as Aristotle beareth witness) say, that the forehead doth show every man's disposition or inclination. Therefore a narrow slender forehad is a sign of a foolish man, unclean, and like unto swine, given altogether to the belly. A forehead too large like an ox, is a sign of a gross and dull wit and understanding. A forehead long showeth a man to be very gentle and docile, hanging down over the eyes, effeminate and womannishnes. Being round, it signifieth a wicked man and unconstant. Plain and bare, a man ambitious, and desirous of vain glory. Bald to the midst, a man furious and angry. Wrinkled or riveled, a heavy and sleepy man. Soft, a man merry, gentle and pleasant. Being rough, and in some places full of little freckles, or spots, a crafty man, covetous, and a malicious fool. Polished and as it were hued, and even, a man secure or careless. Being four square in a reasonable quantity, a valiant man, wise, and honest: which indices or tokens of the forehead moved me to invent this symbol, with this posy: Frons hominem praefert, A man's face showeth what he is.   

Bis dat qui tempestiuè donat. He giveth twice that giveth in time.  
 
There are some men so hasty, so unadvised, and so unseasonable in doing of good turns unto others, that how little a man needeth their help, so much the more ready are they to gratify him with gifts, and take great pleasure in performing the lest point of their duty towards him: and that (as I suppose) either for that they stand in hope, afterwards of reaping some commodity by them, or else at the least to be repaid again with the most. But if they chance to espy the same man f●llen into misery, th●se cursed men will turn away their faces from h●m: and if the poor man ask them their help, either they w●ll cast in his teeth their former benefits, or else mock and de●ide the poor wretch, either else they will invent and feign some reason or other, so that the poor man dares never after come in their sight again. These men doubtless are not parents, not true friends, nay not men, but rather brute beasts unworthy to live, who it behoveth to look upon, and to remember this symbol of a noble man indeed, who seeing a poor man fallen down lifted him up again himself, with this posy, Bis dat, qui tempestiuè donat, that is, he giveth twice that giveth in time. Because that ought to be counted a double and immortal merit, which in time of necessity doth profit another without any hope or expectation of reward.   

Improbus à nullo flectitur obsequio. The wicked is moved to mercy with no entretie.  
 
Those that are so cruel. so hard hearted, so austere and wicked, that although a man give them all obedience, yet will not vouchsafe to show him any compassion, are worthy truly to have for their symbol the image of death, who slayeth all men, even him that prayeth and beseecheth with his hands lifted up, and knees touching the ground, with these words, Improbus à nullo slectitur obsequio. The wicked is not moved to compassion by any diligence, obedience, or petition.   

Sic maiora cedunt. Thus the greater giveth place.  
 
The goshawk carried amongst a company of Falcons with this inscription, Sic maiora cedunt, so great things give place to the small, doth signify that true nobility doth not consist in riches, or authority, but in the excellency of the mind, for such is the nature and property of the goshawk, that she delivereth all birds far greater than herself out of all dangers whereto they are subject.   

Malè parta, malè dilabuntur. Things evil got, are as evil spent.  
 
A certain Ape being brought up in a usuters house, who was altogether delighted in counting of his money, spying upon a time his master playing, and toying with his money upon a table, when his master was at dinner he crept in at a window, and got him to the heap of money, where imitating his master, after that he had delighted himself enough with turning and tossing the money to and fro, at the last he began to throw it out at the window into the street as fast as he could. With which sight, whether the passengers by were more delighted, or the Usurer grieved, I list not here to debate, having enough to do to laugh at this usurer, & the like, who heap up great sums of money, & leave it either to their brother or nephew, or else to dicers, whoremasters, gluttons and the like, scarcely ever remembering this excellent and golden sentence, Malè parta, malè dilubuntur, Things evil got, are evil spent.   

Expetendae opes ut dignis largiamur. Riches are to be desired, that we may give to those that deserve.  
 
I have heard that famous noble man, Lord Matthew Balbanus of Lucquois, report many times of himself, that he prayed God daily to grant him no excess or abundance of riches, except it would please him to give him also both will and reason to use them. A desire and petition doubtless, beseeming not only a private noble man, but also a prince himself: whose gracious favour is so much the more to be esteemed, how much the more he performeth the same in effect, in deed, and in word: at home keeping and maintaining a great number of learned men, abroad supporting many with great stipends. Wherefore it s●●med good to us to dedicate this Symbol to him, to wit, the figure of a hand in the air, pouring out mon●e out of a cup upon a h●lm●t, and a book lying upon an altar, with these words, Expetendae opes ut dignis largiamur, Riches are to be desired, that we may give them to those that are worthy. The altar representing the worthiness of men, either in g●od letter's or in a●mes (which thing the ●e●m●t and the book do insinuate) and the cup flowing over, doth evidently signify the liberality of a no●le parsonage.   

Mor● sceptra ligonibus aequans. Death maketh King Sceptres equal to poor men's mattocks.  
 
Princes, noble men, rich men, and finally all men of what authority or condition so eve they be, ought diligently to look into this picture of a King's sceptre, joined with a poor man's mattock with a death's head betwixt them both, with these words: Mors sceptra ligonibus aequans, Death maketh Kings sceptres equal to poor men's mattocks.   

Ingratis servire nefas. It is an evil thing to serve an ungrateful person.  
 
This proverb is common every everywhere▪ Poison lurketh in the tail. Wherefore I will here make an end of these symbols with this last: wherein I may compare the ingratitude of some to the viper, who killeth the male in copulation, and is herself killed of the fruit which she conceiveth in her belly. Wherefore as well she and many other men have just cause to burst forth, into these or the like complaints, Ingrat●● servire nefas, It is a hell to serve the ingrateful.    
FINIS.