wife, with great abundaunce of riches.

And also for his en

deuour, prowesse, and wisedome, was moche estemed by Pharao and the nobles of Egipte; so that he moughte haue liued there continually in moche honour and welth, if he wolde haue preferred his singuler aduaile before the uniuersall weale of his owne kynred or familie. But he inflamed with feruent beneuolence or zele towarde them, to redeme them out of their miserable bondage, chase rather to be in the daungerous indignation of Pharao, to committe his persone to the chaungeable myndes of a multitude, and they most unstable, to passe great and long iournaies throughe desertes replenisshed with wylde beastis and venimous serpentes, to suffre exstreme hunger and thirste, lackynge often tymes nat onely vitaile but

It will be seen that the author has not adhered strictly to the account given by Josephus, who represents Tharbis as falling in love with Moses, and the capture of the royal city of Ethiopia as the result of a compact of marriage between them. Sir Thomas Elyot is also in error in saying that Moses owed his favour at the court of Pharaoh to the influence of the King's sister, for Josephus expressly says that it was his daughter who adopted Moses for her son. Θέρμουθις ἦν θυγάτηρ τοῦ βασιλέως. And afterwards he informs us that it was partly at her instigation that Moses undertook the expedition against the Ethiopians. Μωϋσῆς δὲ ὑπό τε τῆς Θερμούθιδος παρακληθεὶς καὶ ὑπὸ τοῦ βασιλέως ἡδέως προσδέχεται τὸ ἔργον. The result of which is thus given by Josephus : Φέροντι τοίνυν ἀηδῶς τῷ Μωϋσῇ τὴν τοῦ στρατεύματος ἀργίαν, (εἰς χεῖρας γὰρ οὐκ ἐτόλμων ἀπαντᾶν οἱ πολέμιοι) συνέτυχέ τι τοιοῦτον· Θάρβις θυγάτηρ ἦν τοῦ Αἰθιόπων βασιλέως· αὕτη τὸν Μωϋσῆν πλησίον τοῖς τείχεσι προσάγοντα τὴν στρατιὰν καὶ μαχόμενον γενναίως ἀποσκοποῦσα, καὶ τῆς ἐπινοίας τῶν ἐγχειρήσεων θαυμάζουσα, καὶ τοῖς τε Αἰγυπτίοις αἴτιον, ἀπεγνωκόσιν ἤδη τὴν ἐλευθερίαν, τῆς εὐπραγίας ὑπολαμβάνουσα καὶ τοῖς Αἰθίοψιν, αὐχοῦσιν ἐπὶ τοῖς κατ' αὐτῶν κατωρθωμένοις, τοῦ περὶ τῶν ὅλων κινδύνου, εἰς ἔρωτα δεινὸν ὤλισθεν αὐτοῦ. Καὶ περιόντος τοῦ πάθους πέμπει πρὸς αὐτὸν τῶν οἰκετῶν τοὺς πιστοτάτους διαλεγομένη περὶ γάμου. Προσδεξαμένου δὲ τὸν λόγον ἐπὶ τῷ παραδοῦναι τὴν πόλιν, καὶ ποιησαμένου πίστεις ενόρκους ἢ μὴν ἄξεσθαι γυναῖκα, καὶ κρατήσαντα τῆς πόλεως μὴ παραβήσεσθαι τὰς συνθήκας, φθάνει τὸ ἔργον τοὺς λόγους. Καὶ κατὰ τὴν ἀναίρεσιν τῶν Αἰθιόπων εὐχαριστήσας τῷ Θεῷ συνετέλει τὸν γάμον ὁ Μωϋσῆς, καὶ τοὺς Αἰγυπ τίους ἀπήγαγεν εἰς τὴν ἑαυτῶν γῆν.—Antig. Fud. lib. ii. cap. 10.

Tribulacion.

I.e. advantage, probably from the French valoir. This substantival use of the word is uncommon. Sir Thomas More uses it in his Booke of Comfort against 'Nay, nay, Cosyn, naye, there walke you somewhat wide, for ther you defende your owne righte for your temporal auayle.'—Works, vol. ii. p. 1151, ed. 1557.

• See Exodus xvi. 3.

also fresshe water to drinke,a than to be in the palice of Pharao where he shulde haue bene satisfied with honour, richesse and ease, and all other thinges pleasaunt. Who that redeth the boke of Exodi shall finde the charitie of this man wonderfull. For whan almightie god, being greuously méued with the children of Israhel for their ingratitude, for as moche as they often tymes murmured agayne hym, and uneth moughte be kepte by Moyses from idolatrie, he said to Moyses that he wold destroye them utterly, and make hym ruler of a moche greatter and better people. But Moyses brenning in a meruailous charite towards them said unto god, This people, good lorde, haue mooste greuouslye sinned, yet either forgyue them this trespas, or, if ye do nat, strike me clene out of the booke that ye wrate. And diuers other tymes he importunately cried to god for the saulfe garde of them, nat withstanding that many tymes they concluded to haue slayne hym, if he had nat ben by his wisedome, and specially by the powar of god, preserued.

But perauenture some, which seke for sterting holes to mainteine their vices, will obiecte, sayinge that Moyses was a holy prophete and a persone electe by predestination to b See Exodus xxxii. 32.

a See Exodus xvii. I.

• Wilson in The Arte of Logique has the very same phrase: And wheras the answerer perhappes shall smell where aboutes he goeth, and therefore will seke startyng holes to escape and flee soche daunger.'-Fol. 61, ed 1553.

This word has of course been borrowed by the author from the patristic writings. The Latin word prædestinatio is very frequently used by S. Augustine. It took its origin in the well-known passage of St. Paul's Epistle to the Romans, viii. 30, which was rendered into Latin, 'quos prædestinavit ipsos et vocavit.' But the Rev. J. H. Blunt, in his Dict. of Doctrinal Theology, says, "The interpretation of this passage mainly depends on the word πроéуw (foreknew), which may have different meanings. The Greek fathers, generally, thought that it referred to the foreseen character of the predestinated, that is, that God predestinated those whom He foresaw would live and persevere in faith and obedience (predestination to glory).' But he adds that in another place (viz Rom. xi. 2,) it means 'loved' and 'according to the more probable meaning of the word, the passage will have reference to "predestination to grace," the "foreknown," or loved, being those chosen from the rest of mankind who are the objects of God's undeserved favour and grace.' P. 234, note, ed. 1870. The following is S. Augustine's definition of the word: 'Hæc est prædestinatio sanctorum, nihil aliud: præscientia scilicet,

deliuer the children of Israhell out of captiuitie, which he coulde nat haue done, if he had nat bene of suche pacience and charitie Therfore let us se what examples of semblable beneuolence we can finde amonge the gentiles, in whom was no vertue inspired, but that only which natural reason induced.

Whan a furious and wylfull yonge man in a sedicion had striken out one of the eies of kyng Licurgus, wherfore the people wolde haue slaine the transgressour, he wolde nat suffre them, but hauyng him home to his house, he by suche wise meanes corrected the yonge man, that he at the laste broughte hym to good maners and wisedome. Also the same Licurge, to the entent that theffecte of his beneuolence towarde the commune weale of his countray mought persist and continue, and that his excellent lawes beinge stablisshed shulde neuer be alterate, he dyd let swere al his people, that they shulde chaunge no part of his lawes, untill he were retourned, faynynge to them that he wolde go to Delphos, where Apollo was chiefly honoured, to consulte with that god what semed to hym to be added to or minisshed of those lawes, whiche also he fayned to haue receiued of the said Apollo. But finally

et præparatio beneficiorum Dei, quibus certissime liberantur, quicumque liberantur.'-Lib. de Dono Persev. cap. xiv. See Migne's ed., tom. x. col. 1014.

• Καὶ τοὺς μὲν ἄλλους ἔφθασεν εἰς ἱερὸν καταφυγών· εἷς δέ τις νεανίσκος, ἄλλως μὲν οὐκ ἀφυής, ὀξὺς δὲ καὶ θυμοειδής, Αλκανδρος, ἐπικείμενος καὶ διώκων, ἐπιστραφέν τος αὐτοῦ τῇ βακτηρίᾳ πατάξας τὸν ὀφθαλμὸν ἐξέκοψεν. Ὁ μὲν οὖν Λυκοῦργος οὐδὲν ἐνδοὺς πρὸς τὸ πάθος, ἀλλὰ στὰς ἐναντίος ἔδειξε τοῖς πολίταις τὸ πρόσωπον ᾑμαγμένον καὶ διεφθαρμένην τὴν ὄψιν. Αἰδὼς δὲ πολλὴ καὶ κατήφεια τοὺς ἰδόντας ἔσχεν, ὥστε παραδοῦναι τὸν ̓Αλκανδρον αὐτῷ, καὶ προπέμψαι μέχρι τῆς οἰκίας συναγανακτοῦντας. Ὁ δὲ Λυκοῦργος ἐκείνους μὲν ἐπαινέσας ἀφῆκε, τὸν δὲ ̓́Αλκανδρον εἰσαγαγὼν οἴκαδε κακὸν μὲν οὐδὲν οὔτ ̓ ἐποίησεν οὔτ ̓ εἶπεν, ἀπαλλάξας δὲ τοὺς συνήθεις ὑπηρέτας καὶ θεραπευτῆρας ἐκεῖνον ἐκέλευσεν ὑπηρετεῖν. Ὁ δὲ οὐκ ὢν ἀγεννὴς ἐποίει τὸ προστασ σόμενον σιωπῇ καὶ παραμένων ἅμα τῷ Λυκούργῳ καὶ συνδιαιτώμενος ἐν τῷ κατανοεῖν τὴν πραότητα καὶ τὸ ἀπαθὲς αὐτοῦ τῆς ψυχῆς καὶ τὸ περὶ τὴν δίαιταν αὐστηρὸν καὶ τὸ πρὸς τοὺς πόνους ἄκαμπτον, αὐτός τε δεινῶς διετέθη περὶ τὸν ἄνδρα, καὶ πρὸς τοὺς συνήθεις καὶ φίλους ἔλεγεν, ὡς οὐ σκληρὸς οὐδ ̓ αὐθάδης ὁ Λυκοῦργος, ἀλλὰ μόνος ἐκεῖνος ἥμερος καὶ πρᾷός ἐστι τοῖς ἄλλοις. Οὕτω μὲν οὖν οὗτος ἐκεκόλαστο καὶ τοιαύτην ὑπεσχήκει δίκην, ἐκ πονηροῦ δὴ νέου καὶ αὐθάδους ἐμμελέστατος ἀνὴρ καὶ σωφρονικώτατος γενόμενος.--Plut. Lycurgus, II.

» Hæc quoniam primo, solutis antea moribus, dura videbat esse,

66

auctorem

lieve

he went in to the Isle of Crete, where he continued and died, commaundyng at his deth that his bones shulde be cast in to the see, lest if they were brought to Lacedemonia, his countray, the people shuld thinke them selfe of their othe and promise discharged.

Codrus

Athenes.

Semblable loue Codrus, the last kynge of Athenes, had to his countray. For where the people called Dores kynge of (whom some thinke to be nowe Sicilians)a wolde aduenge their olde grudges agayne the Atheniensis, they demaunded of some of their goddes, what successe shulde happen if they made any warres. Unto whom answere was made, that if they slewe nat the kynge of Atheniensis they shulde than haue the victorie. Whan they came to the felde, straite commaundement was gyuen amonge them that, aboue all thinge, they shulde haue good awaite of the kynge of Athenes, whiche at that time was Codrus. But he before knowyng the answere made to the Dores, and what commandement was giuen to the army, dyd put of his princely habite or robes, and in apparaile all ragged and rent, carieng on his necke a bundell of twigges, entred in to

eorum Apollinem Delphicum" fingit, "et inde se ea ex præcepto numinis detulisse," ut consuescendi tædium metus religionis vincat. Dein ut æternitatem legibus suis daret, jurejurando obligat civitatem, nihil eos de ejus legibus mutaturos, priusquam reverteretur; et simulat se ad oraculum Delphicum proficisci, consulturum, quid addendum mutandumque legibus videretur. Proficiscitur autem Cretam, ibique perpetuum exilium egit, abjicique in mare ossa sua moriens jussit; ne, relatis Lacedæmona, solutos se Spartani religione jurisjurandi in dissolvendis legibus arbitrarentur.'-Justin. Hist. lib. iii. cap. 3.

Grote says, 'That which is commonly termed the Doric comedy was, in great part, at least, the Sikel comedy taken up by Dorian composers-the Doric race and dialect being decidedly predominant in Sicily.'-Hist. of Greece, vol. ii. p. 532. Certain it is that all the Greek temples of Sicily, without exception, are of the Doric order. And we are even told that one Sicilian writer, Serradifalco, was induced by patriotism 'to claim the invention of the Doric order for his native land rather than for Greece or Asia Minor.'-Murray's Handbook for Sicily, p. xxv. We learn from Strabo that the founder of Syracuse was joined by some Dorians from Megara. ‘Τὸν δ ̓ ̓Αρχίαν κατασχόντα πρὸς το Ζεφύριον τῶν Δωριέων εὑρόντα τινὰς δεῦρο ἀφιγμένους ἐκ τῆς Σικελίας παρὰ τῶν τὰ Μέγαρα κτισάντων ἀναλαβεῖν αὐτούς, καὶ κοινῇ μετ ̓ αὐτῶν κτίσαι τοὺς Συρακούσας. Lib. vi. cap. 2, § 4.

the hoste of his enemies, and was slayne in the prese by a souldiour, whom he wounded with a hooke purposely. But whan it was perceiued and knowen to be the corps of kyng Codrus, the Dores all dismayed departed from the felde without proferynge bataile. And in this wise the Atheniensis, by the vertue of their most beneuolent kynge, who for the saulfgarde of his countray willingly died, were clerely deliuered from bataile. O noble Codrus, howe worthy had you ben (if god had bene pleased) to haue aboden the reparation of mankynde, that, in the habite and religion of a christen prince, ye mought haue showed your wonderfull beneuolence and courage, for the saulfegarde of christen men, and to the noble example of other princes.

Curtius, a noble knighte of the Romanes, had no lasse loue

to his countray than Codrus. For sone after the Curtius.

begynnyng of the citie there hapned to be a great

erth quaue, and after there remayned a great dell or pitte without botome, whiche to beholde was horrible and lothsome, and out of it proceded suche a dampe or ayre, that corrupted all the citie with pestilence. Wherfore whan they had counsailed with suche idols as they than worshipped, answere was made that the erth shuld nat close untill there were throwen in to it the moste precious thinge in the citie; whiche answere receiued, there was throwen in riche ieuels of golde and precious stone; but all auailed nat. At the laste, Curtius, beinge a yonge and goodly gentilman, consideryng that no riches throwen in profited, he finallye coniected that the life of man was aboue all thinges moste precious; to thentent the residue

. Erant inter Athenienses et Dorienses simultatium veteres offensæ : quas vindicaturi bello Dorienses de eventu belli oracula consuluerunt. Responsum “superiores fore, ni regem Atheniensium occidissent." Cum ventum esset in bellum, militibus ante omnia custodia regis præcipitur. Atheniensibus eo tempore rex Codrus erat : qui et responso Dei, et præceptis hostium cognitis, permutato regis habitu, pannosus, sarmenta collo gerens, castra hostium ingreditur; ibi in turbâ obsistentium, à milite quem falce astu convulneraverat, interficitur. Cognito regis corpore, Dorienses sine prælio discedunt. Atque ita Athenienses virtute ducis, pro salute patriæ morti se offerentis, bello liberantur.'-Justin. Hist., lib. ii. cap. 6.