Sidonia Hedwig Zaeunemann - "Die von denen Faunen gepeitschte Laster"

Edmund B. Tuttle - "Three Years on the Plains"

Charles S. Brooks - "Journeys to Bagdad"

Albert Bushnell Hart - "Formation of the Union"

Annual Bibliography of Commonwealth Literature 2007
This paper argues that discourses of love in Ghanaian market literature for youth offer a view into complex negotiations of agency and empowerment. Drawing on Deborah Durham's notion of youth as "social `shifters'" and Francis Nyamnjoh's conception of the "interconnectedness" of agency, I take Ghanaian market literature as one specific case of how African literature for youth foregrounds questions of continuity and change as African societies enter into increasingly complex global relations. In this literature for youth, received notions of love, often constructed out of impressions from American pop and hip hop music, carry new notions of agency that compete with existing "domesticated" forms. Authors like Ike Tandoh and Evelyn Tay employ discourses of love to offer youth alternative avenues for empowerment in a context of socio-economic disenfranchizement. In a creative process of "straddling", this writing both reveals and reproduces the contradictions that obtain in youth configurations of agency.

The Palace of Pleasure, Volume 1

W >> William Painter >> The Palace of Pleasure, Volume 1




When these lawes were renewed, the Decemuiri went foorth, and openly in
the assemblie deposed them selues, to the great ioye and comforte of
them all. All whiche being reported to the people: both the souldiours,
and the rest of the multitude, were somoned to appeare before the
commisioners, unto whom they spake these wordes. "We now besech you al,
to retourne into your countrie, to your domesticall goddes, your wiues,
and children, which we truste shal be right good, happie and profitable
vnto you, and to the common wealth. But your modestie and sober
behauiour, for that no mans grounde is violated and destroyed,
considering many thinges, could not suffice the hugenesse of this
multitude, that part of modestie, I saye, cary with you into the citie,
to your immortall fame and glorie. Get ye therfore to the mounte
Auentine, from whence ye departed, where, as in a place moste happie ye
renewed the foundacions of your auncient libertie, and there yee shall
create your Tribunes: the chiefe bishop shal be present, to kepe the
comitialles." Then the Romaine people made Aulus Virginius, Lucius
Icilius, and P. Numitorius the Tribunes, who with their assistantes,
first aduanced and confirmed the libertie of the people. Afterward
Virginius was appointed to be the accuser, and Appius chosen to be the
defendant. At the day appointed, Appius resorted to the Forum, with a
great companie of yong gentlemen, of the patricial order, where
Virginius began to renewe the cruel and abhominable facte, which Appius
committed in the time of his authoritie, and said: "Oration was first
deuised and found out, for ambiguous and doubtfull causes: therefore I
will neither consume time, in accusing him before you, from whose
crueltie, ye haue by force defended your selues, nor yet I wyll suffer
hym to coyne to his former wickednesse, any impudente aunswere for his
defence. Wherefore Appius, all those thynges whiche wyckedlye and
cruellye one vpon an other, thou haste done these twoo yeares past,
I doe freely forgeue thee: but if thou canst not purge thyselfe of this
one thing, that against the order and forme of lawe (thou thy selfe
being judge) wouldest not suffer the freman, to enioye the benefite of
his freedome, during the processe made of seruitude, I will presently
commaunde the to pryson." Appius Claudius being nowe a prysoner, and
perceiuing that the iust complaintes of Virginius did vehemently incite
the people to rage and furie, and that the peticions and prayers of his
frendes in no wise could mollifie their hartes, he began to conceiue a
desperation, and within a whyle after slewe him selfe. Spurius Oppius,
also an other of the Decemuiri, was immediatly sent to prison, who
before the daye of his iudgement died. The reste also of that order fled
into exile, whose goods were confiscate. M. Claudius also the assertor
was condempned: howbeit Virginius was contented he should be banished
the citie, and then he fled to Tybur. Thus vpon the filthie affection of
one noble man, issued paricide, murder, rebellion, hatred, depriuing of
magistrates, and great mischiefes succedinge one in an others necke;
whereupon the noble and victorious citie, was lyke to be a praye to
forren nations. A goodlie document to men of like calling, to moderate
them selues, and their magisterie with good and honest life, thereby to
giue incouragement of vertue, to their vassalles and inferiours: who for
the most parte doe imitate and followe the liues and conuersation of
their superiours.




THE SIXTH NOUELL.

_Candaules king of Lidia, shewing the secretes of his wyues beautie to
Gyges, one of his guarde: was by counsaile of his wife, slaine by the
said Gyges, and depriued of his kingdome._


Of all follies wherewith vayne men be affected, the follie of immoderate
loue is moste to bee detested. For that husband, which is beautified
with a comely and honest wife, whose rare excellencie doth surpasse
other, aswel in lineaments, proporcion, and feature of bodie, as with
inwarde qualities of minde: if he can not retaine in the secrecie and
silence of his breast, that excelling gifte and benefite, is worthy to
be inaugured with a Laurel crown of follie. Beautie eche man knoweth, is
one of natures ornamentes, by her wisedome ordeined, not to enter in
triumphe, as victours vse vpon gaine of victorie, with brauerie to
ostentate their glorie, by sound of Shalme and Dromme, but thankefully
for the same, to proclaime the due praise to the authour of nature. For
there is nothing more fraile and fading, then the luring lookes of dame
beauties eies, altogether like the flaring Marigold floure, which in the
moste feruent heate of the Sommers day, doth appeare most glorious, and
upon retire of the nights shadowe, appeareth as though it had neuer bene
the same. And therfore he that conceiueth, reioyce in her vncertayne
state, is like to him that in his slombring dreame, doth imagine he hath
founde a perelesse iewell, of price inestimable, beset with the
glistring Diamonde: and perfectly awaked, knoweth he hath none such. If
God hath indued a man with a wife that is beautifull and honest, hee is
furnished with double pleasure; such, as rather thankes to him, then
vain ostentation is to be remembred: otherwise, he doateth, either in
Jelosie or openeth proude vauntes therof, to suche as he thinketh to be
his most assured frendes. What ioye the sequele therof doth bring, let
the historie insuing reporte.

Candaules king of Lydia, had a marueilous beautifull gentlewoman to his
Queene and wife, whome hee loued very dearlye, and for that great loue
whiche he bare her, thought her the fayrest creature of the worlde.
Being in this louing concept, hee extolled the prayse of his wife, to
one of his guarde called Gyges, the sonne of Dascylus (whom he loued
aboue all the reste of his housholde, and vsed his counsayle, in all his
weightie causes) within a whyle after he sayde vnto Gyges these woordes.
"It semeth vnto mee Gyges, that thou doest not greatlye beleue the
woordes whiche I speake vnto thee, of the beautie of my wyfe, but
because eyes bee better witnesses of thinges then eares, thou shalt see
her naked." With these woordes Gyges being amazed cryed out, saying:
"What woordes be these (sir king) me thynke you are not well aduised, to
require mee to viewe and beholde the Lady my maistres in that sorte? For
a woman seene naked, doth with her clothes, put of also her chastitie.
In olde tyme honest thinges were deuised for mannes instruction, emonges
which was vsed this one thyng. That euery man ought to beholde, the
thinges that were his owne. But sir, I do beleue assuredly that she is
the fairest woman in the world, wherfore desire me not to thynges that
bee vnlawefull." In this sorte Gyges replied, and yet feared lest some
daunger might happen vnto hym. Whome Candaules encouraged, saying: "Bee
of good chere, and be not afrayde, that either I or my wyfe, goe about
to deceiue thee, or that thou shalt incurre anye daunger. For I wyll
take vpon me so to vse the matter, as she by no meanes shall knowe that
thou haste seene her. I wyll place thee behynde the portall of our
chamber. When I goe to bedde, my wyfe commonly doth followe. And she
being in the Chamber, a chayre is sette readye, vppon whiche shee layeth
her clothes, as she putteth them of. Whiche done shee sheweth her selfe
a good tyme naked: and when she ryseth from her chayre to goe to bedde,
her backe beyng towarde thee, thou mayest easilye conueyghe thy selfe
out again, but in any wyse take heede, she doe not see thee, as thou
goest out. Whereunto I praye thee, to haue a speciall regarde." Gyges
seyng that by no meanes, hee could auoyde the vayne requeste of the
king, was readie at the tyme appoynted. Candaules about the howre of
bedde tyme, went into the Chamber, and conueighed Gyges into the same,
and after the kyng the queene followeth, whome Gyges behelde at her
going in, and at the putting of her clothes{.} When her back was
towardes him, (as he was going out) she perceiued him. The queene
vnderstanding by her husbande, the circumstance of the facte, neyther
for shame did crie out, ne yet made countenaunce as though shee had seen
Gyges; but in her minde purposed, to reuenge her husbandes follie. For
emonges the Lydians (as for the most part, with all other nations) it is
coumpted a great shame, to see a naked man. The gentlewoman
counterfaited her grief, and kepte silence. In the morning when she was
redie, by such of her seruaunts, whome she beste trusted, shee sent for
Gyges, who thought that shee had knowen nothing of that whiche chaunced.
Being come before her presence; she sayde vnto hym, "Gyges I offer vnto
thee nowe twoo conditions, take whether thou wylte. For eyther thou must
kill Candaules, and take mee to thy wyfe, and the kyngdome also, or els
thou must dye thy selfe, that thou maiest vnderstande, how in all
thynges not meete to be knowen, it is not necessarye to obeye Candaules.
For eyther hee muste needes dye, whiche gaue thee that counsayle, or thy
selfe, which diddest see me naked, and thereby committed a thing
vnlawfull." Whiche words for a while, did wonderfully amase Gyges, then
he besought the Queene that she woulde pardon him from that vnlawfull
choise. When he saw that he coulde not perswade her; he required her to
shewe him by what meanes he might attempt that enterprise. "Marie (quoth
she) euen in that place where thou sawest me naked, when he is a sleepe
thou shalt commit that facte." After they had deuised the treason, night
approched. And Gyges with stoute courage, bent himselfe thereunto, for
he saw no remedye, but that he must kill, or els be killed. Wherefore
with a Dagger which the Queene deliuered him, he killed Candaules, when
he was a sleepe; and so gotte from him both his wife and kingdome.
A goodly example to declare, that the secrets of Marriage, ought not to
be disclosed: but with reuerence to be couered, lest God do plague such
offences with death or other shame, to manifest to the world, howe
dearely hee esteemeth that honourable state.




THE SEUENTH NOUELL.

_King Craesus of Lydia reasoneth with the wyseman Solon, of the happie
life of man. Who little esteeming his good aduise, vnderstoode before
his death, that no man (but by vertue) can in this life attaine
felicitie._


A noble Gentleman of Athens called Solon, by th' appointement of the
Athenians, made lawes for that citie, and because none of the same lawes
shoulde be abrogated, for the space of tenne yeares, hee bounde the
Citizens by othe. And that the same mighte the better be obserued; he
himselfe traueyled into farre countries, as into Egipt to visite king
Hamasis, and so to Sardis to kinge Craesus, where he was liberallie
intertayned. This Craesus was king of Lydia, sonne of Haliattes, that
brought to subiection great countries in Asia and Graecia, and gathered
together an innumerable masse of moneye and riches. Who three or foure
dayes after the arriuall of Solon (which was led aboute by his
seruauntes, to viewe his notable wealth and substaunce) said vnto Solon
these wordes. "My frende of Athens, because thy famous wysedome is well
knowen to the worlde, and I haue heard tell of the excellencie therof,
and of the greatnes of thy trauaile, where thou hast attaigned to the
singuler knowledge of Philosophie; I desire to learne of thee (now
hauing seene my great treasures) who is the happiest man and most
blessed, that thou knowest in this world." Thinking he would haue iudged
him to be the same. But Solon made aunswere, that, "Tellus was the
happiest; who was an Athenien, and had vertuous and honest sonnes, and
they likewise had honest children, all which were that time liuing. And
when by the space of many yeares he had ledde a vertuous and godly life,
he died an honourable death in the warres which the Athenians had with
theyr neighbours, at the battaile of Eleusina. Wher he was indued with
sumptuous funerals, to his great honour and prayse." Then Craesus asked
him: "Who was happie next Tellus;" thinking hee would haue attributed to
him the second place. "Forsoth (quoth he) that is Cleobis and Bito,
which were Argiues, and liued a contented life. And in all pastimes to
proue force and maisterie, they bare away the prise and victorie. And of
them these thinges be remembred; when the feastfull day of Iuppiter was
celebrated amonges the Argiues; their mother should be caried to the
Temple in a Chariot, drawen with a yoke of Oxen, which were not come out
of the countrie at the appointed time. The yonge men seinge that the
hower was come, entred into the yoke themselues, and drewe the chariotte
the space of XLV. stades to the Temple. After this acte seene of all the
people there, th'ende of their life was such, as certainly God gaue to
vnderstand by them, that better it is to die, then liue. For the Argiues
that were assembled about Bito and Cleobis, with shoutes and
acclamations, praised the good willes of those children, and the women
themselues said, 'That happie was the mother, which brought forth such
lineage.' Their mother then ioyfull for that fact, and of the reputation
of her sonnes, kneeled downe before the Image of Iuno, humbly
beseechinge her to giue her sonnes the thinge that were best for a man
to attaine vnto. Her prayer ended, she made her sacrifice, which done,
the two yonge men presently died in the temple. In token of whose noble
liues, the Argiues erected two Images at Delphos." And to them Solon
appointed the second place of blisfulnes. Craeesus moued with these
words, said vnto Solon. "Thou straunger of Athens, is our felicitie in
such litle reputation with thee that thou doest preferre before vs these
priuate men?" Solon aunswered: "Sir shal I assure you of humaine things,
knowing that God enuieth the state of men, and troubleth them so often:
in length of time many thinges be seen, which men would not see, and
many thinges be suffred, that men would not suffer. Let vs assigne to
mans life the terme of LXX. yeres: in which yeares are the nomber of
XXV.M.CC. dayes, in which computation the leape moneth, which is
February, is not comprehended. But if you wil that other yeres be
longer, by reason of that moneth, to th' end the howers may be adioyned
to them, that want then the leape monethes, maketh the time to amount
(aboue LXX. yeares) to XXV. monethes, and the dayes of those monethes
amount to M.V.C. But admit that LXX. yeares with their leape monethes,
be the total summe of man's life, then is producted the summe of XXV. M.
CC. dayes. Truly one day is not like an other in effect, euen so Craesus
I conclude, that man is ful of miserie. But althoughe your grace,
seeming both in wealth, and also in multitude of men, to be a riche and
mightie king, yet I cannot aunswere fullye your demaunde, before I see
howe well you doe ende your life: for the rich man is not more happie,
because he hath long life, except to his riches fortune graunt that he
lead a good and honest life. Many men be very rich, and yet for all that
be not blessed and happie: and manye that haue but meane wealth, be
fortunate. He that is rich and wealthie, and therewithal not happie,
excelleth him that is fortunate and happy onely in two thinges, but
th'other surmounteth the riche man in many thinges. The two thinges
wherein the rich excelleth th'other be these. Th'one in satisfying his
lust and affection, th'other in power and abilitie, to susteine harde
fortune and aduersitie; and as the meane man is inferiour to the rich in
these two points, which by fortune be denied him, yet he doth excell
him, because he neuer hath experience of them; he liueth in good and
prosperous health, he neuer feeleth aduersitie, he doth nothing that is
wicked, he is a father of good children, he is indued with formosity and
beautie, who if (besides all those thinges) he die well, it is he to
aunswere your demaunde that worthely may be called happie; for before he
die he cannot be so called: and yet fortunate he may be termed. For to
obtaine all (whiles you be a liuing man) it is impossible: for as one
countrie is not able to serue it selfe with all commodities, but hauing
one it lacketh an other: yet the same countrie that hath most
commodities is the beste: and as a man's bodie hauing one perfection is
not perfect, because in hauing one he lacketh another: euen so he that
hath most vertue, and is indued with greatest nomber of the aforesaid
commodities, and so quietly departeth his life, he in mine opinion is
worthy to be intitled with the name of a king. A man must expect th'ende
of euery thinge whereunto it tendeth: for God plucketh vppe by the
rootes many men, to whom hee hath giuen abundaunce of wealth and
treasure." Craesus misliking the woordes of Solon suffred him to depart
saying: "He was a foole that measured present pleasures with no better
regard." After whose departure, the gods began to bende their
indignation and displeasure vpon him, because he thoughte himselfe the
happiest man aliue. Long time after, Craesus receyuing courage and
comfort from Apollo at Delphos, attempted warres against Cyrus kinge of
Persia, who in those warres was ouerthrowen, and taken prisoner after he
had raigned XIIII. yeares, and was broughte by the Persians to Cyrus.
Then Cyrus caused a stacke of woode to be piled vp, and Craesus fettred
with giues, was set vpon the same: who then remembring the saying of
Solon, that no liuing man was blessed, or in all pointes happie, cried
out in lamentable wyse, "O Solon! Solon! Solon!" which Cyrus hearing,
caused his interpreters to demaund of him, what the same Solon was.
Craesus with much difficultie toulde what he was, and declared all the
talke betwene him and Solon. Wherof when Cyrus heard the report, he
acknowledged himselfe to be also a man, and sore repented that he went
about to burne him, which was equal vnto him in honour and riches,
confessing nothing to be stable and certaine in the life of man.
Wherupon he commaunded the fire to be taken awaye, which then began to
flame. And so with much a doe, he was deliuered. Then Cyrus asked him,
who gaue him counsaile to inuade his countrie, to make his frende his
foe. "Euen my selfe (saide Craesus) through vnhappie fate, by the
perswasion of the Greekish God which gaue me counsaile, to make warres
vpon thee: for there is no man so madde, that had rather desire warre
then peace. For in peace sonnes burie their fathers, but in warres,
fathers burie their children. But that these thinges be come to passe,
I maye thancke the deuil's good grace." Afterward Cyrus intertained him
very honourablie, and vsed his counsell, which he found very holsome and
good.




THE EIGHTH NOUELL.

_Of a father that made suite, to haue his owne sonne put to death._


There was a man borne in Mardus (which is a Countrie adioyning vnto
Persia) called Rhacon, that had seuen children. The yongest of them
(named Cartomes,) afflicted diuers honest men with greate harmes and
mischiefes. For which cause the father began to reforme him with words,
to proue if he would amend. But he litle waying the good discipline of
his father, it chaunced vpon a time that the Iustices of the countrie,
repaired to the Sessions in that towne, where the father of the childe
did dwell, Who taking his sonne, and binding his handes behinde him,
brought him before the Iudges. To whom hee remembred by waye of
accusation, all the mischiefes, which his sonne from time to time had
committed, and desired the Iudges, that he might be condempned to die.
The Iudges amazed with that request, would not themselues giue sentence
against him, but brought both the father and the sonne, before
Artaxerxes the king of Persia: in whose presence the father still
persisted in the accusation of his sonne. "Why (quoth the king) canst
thou finde in thy harte, that thine owne sonne should be put to death
before thy face?" "Yea truly (quoth the father,) for at home in my
garden, when the yong Lactuse begin to growe, I cutte of the bitter and
sower stalkes from them: for pitie it were the mother Lactuse should
sustaine sorow, for those bastard and degenerate shrubbes: which beinge
taken awaye, she prospereth and encreaseth to great sweetenesse and
bignes. Euen so (O kinge) if he be hanged that hurteth my whole familie,
and offendeth the honest conuersation of his brethren, both my selfe
shalbe increased, and the reste of my stocke and linage shall in like
sort prosper and continue." The king hearing those words, did greatly
praise the wisedom of Rhacon, and chose him to be one of his Iudges,
pronouncing these wordes before the multitude. "Hee that dare thus
seuerely and iustly pronounce sentence vpon his owne child, doubtles he
wil shew himselfe to be an incorrupt and sincere Iudge vpon the offences
of other." Then the kinge deliuered the yongman, from that presente
faulte, threatninge him with most cruell death, if after that time, he
were apprehended with like offence.




THE NINTH NOUELL.

_Water offered of good will to Artaxerxes King of Persia, and the
liberall rewarde of the Kinge to the giuer._


There was a certaine Persian called Sinetas, that farre from his owne
house mette king Artaxerxes, and had not wherwith to present him. For it
was an order amonges the Persians, instituted by law, that euery man
which met the king, should giue him a present. Wherfore the poore man
because he would not neglecte his dutie, ranne to a Riuer called Cyrus,
and taking both his hands full of water, spake to the king in this wise.
"I beseech God that your maiestie may euermore raigne amonges vs. As
occasion of the place, and mine ability at this instant serueth, I am
come to honour your maiesty, to the intent you may not passe without
some present, for which cause I giue vnto you this water. But if your
grace had ones encamped your selfe, I would go home to my house, for the
best and dearest thinges I haue to honour your maiestie withall. And
peraduenture the same shall not be much inferiour to the giftes, which
other now do giue you." Artaxerxes delighted with this fact, sayde vnto
him. "Goode fellowe I thancke thee for this presente, I assure thee, the
same is so acceptable vnto me, as the most precious gift of the worlde.
First, because water is the best of all thinges, then because the Riuer,
out of the which thou diddest take it, doth beare the name Cyrus.
Wherefore I commaunde thee to come before me when I am at my campe." In
speakinge those wordes, he required his Eunuches to take the present,
and to put it into a cuppe of gold. The king when he was lodged in his
pauilion, sent to the man a Persian robe, a Cuppe of Golde, and a
thousande Darices, (which was a coigne amonges the Persians, wherupon
was the Image of Darius) willinge the messenger to saye vnto him, these
wordes. "It hath pleased the king, that thou shouldest delighte thy
selfe, and make mery with this gold, because thou diddest exhilarate his
minde, in not suffering him to passe, without the honour of a present:
but as necessitie did serue thee, diddest humblie salute him with water.
His pleasure is also, that thou shalt drincke of that water in this
Cuppe of gold, of which thou madest him partaker."

Artaxerxes hereby expressed the true Image of a princely minde, that
would not disdaine cherefully to behold the homelie gifte (in our
estimation rude, and nothing worth) at the handes of his poore subiect:
and liberally to reward that duetifull zeale, with thinges of greate
price and valour. To the same Artaxerxes, riding in progresse through
Persia, was presented by one called Mises, a very great Pomegranate in a
Siue. The king marueiling at the bignes therof, demaunded of him out of
what garden he had gathered the same: he aunswered, out of his owne.
Wherat the king greatlye reioysinge, recompenced him with princelye
rewards, saying: "By the Sunne (for that was the common oth of the
Persian kinges) this man is able with such trauaile and diligence in my
iudgement to make of a litle citie, one that shal be large and great."
Which wordes seeme to declare, that all thinges by care, sufficiente
paine and continual labour, may against nature, be made more excellent
and better.




THE TENTH NOUELL.

_The loue of Chariton and Menalippus._


Nowe will I rehearse a fact of the tyrant Phalaris farre discrepante
from his conditions, because it sauoureth of great kindnes and
humanitye, and seemeth not to be done by him. Chariton was an
Agrigentine borne, which is a towne in Sicilia, and a great louer of
beauty, who with ardent affection loued one Menalippus, which was also
borne in that Citie, of honest conditions and of excellente forme and
comelines. This tyraunt Phalaris hindred Menalippus in a certaine sute:
for he contending in iudgement with one of Phalaris frendes, the tyraunt
commaunded him to giue ouer his suite: whervnto, because he was not
obedient, he threatned to put him to death, except he would yelde.
Notwithstanding, Menalippus ouer came him in law, and the noble men
which were the frends of Phalaris, would giue no sentence, but brought
the matter to a Nonesuite; which the yong man takinge in ill part, said
he had receiued wrong, and confessed to his frend Chariton the wrong he
had sustained, requiring his ayde to be reuenged upon the tyrant. He
made other yonge men priuie to his conspiracie, such as he knewe woulde
be ready and apte for that enterprise. Chariton perceyuinge the rage and
furie of his frende, knowinge that no man would take his parte for feare
of the tyraunt, began to disswade him, sayinge, that he himselfe went
aboute the like attempte, a litle before, to deliuer his country into
libertie from present seruitude, but he was not able to sort the same to
any effect, without great daunger: wherefore he praied hym to commit the
consideration thereof vnto him, and to suffer him to espie a time apt
and conuenient. Menalippus was content: Chariton reuoluing with himselfe
that deuise, woulde not make his deare frend a partaker of the fact
least it shoulde be perceiued, but he alone took vppon him to do the
deede, that onely himselfe might sustaine the smart; wherefore taking a
sword in his hande, as he was seeking way to giue the assault vpon the
tyraunt, his enterprise was disclosed, and Chariton apprehended by the
Guarde, which for the tyrauntes defence, diligently attended about him.
From thence he was sent to the Jaole, and examined vpon interrogatories
to bewraye the rest of the conspiratours; for which hee suffered the
racke, and the violence of other tormentes. Afterwardes, Menalippus
remembring the constancie of his frende, and the crueltye by him stoutly
suffered, went to Phalaris and confessed vnto him that not onely he was
priuy to that treason, but also was the aucthour thereof. Phalaris
demaundinge for what cause he did it, tolde him the consideration before
rehearsed, which was the reuokinge of sentence, and other iniuries done
vnto him. The tyraunt maruaylinge at the constant frendshippe of those
twaine, acquited them both, but vppon condition that both shoulde depart
oute of the citie and countrie of Sicilia. Neuerthelesse, he gaue them
leaue to receiue the fruites and commodities of their reuenues. In
record and remembrance of whose amitie, Apollo sang these Verses.

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