Many patient Grisels by their obsequiousness in this kind, have reclaimed their husbands from their wandring lusts. In Nova Francia and Turky (as Leah, Rachel, and Sarah did to Abraham and Jacob) they bring their fairest damsels to their husbands beds; Livia seconded the lustfull appetites of Augustus: Stratonice wife to King Diotarus did not only bring Electra a fair maid, to her goodmans bed, but brought up the children begot on her, as careful as if they had been her own.

Tertius Æmilius wife, Cornelia’s mother perceaving her husbands intemperance, rem dissimulavit, made much of the maid, and would take no notice of it. A new married man, when a pickthank friend of his, to curry favour, had shewed him his wife familiar in private with a young gallant, courting and dallying, &c. Tush said he, let him do his worst, I dare trust my wife, though I dare not trust him.

The best remedy then is by fair means; if that will not take place, to dissemble it as I say, or turn it off with a jest: hear Guexerra’s advise in this case, vel joco excipies, vel silentio eludes; for if you take exceptions at every thing your wife doth, Solomons wisdome, Hercules valour, Homers learning, Socrates patience, Argus vigilancy will not serve turne. Therefore Minus malum, a less mischief Nevisanus holds, dissimulare, to be a Cunarum emptor, a buyer of cradles, as the proverb is, then to be too solicitous.

A good fellow when his wife was brought to bed before her time, bought halfe a dozen of Cradles before hand for so many children, as if his wife should continue to bear children at every two months. Pertinax the Emperour, when one told him a Fidler was too familiar with his Empress, made no reckoning of it. And when that Macedonian Philip was upbraided with his wives dishonesty, cum tot victor regnorum ac populorum esset, &c. a Conqueror of Kingdomes could not tame his wife, (for she thrust him out at doores) he made a jest of it. Sapientes portant cornua in pectore, stulti in fronte, saith Nevisanus, wise men bear their horns in their hearts, fooles on their foreheads.

Eumenes King of Pergamus was at deadly feud with Perseus of Macedonia, in so much that Perseus hearing of a journey he was to take to Delphus, set a company of souldiers to intercept him in his passage; they did it accordingly, and as they supposed left him stoned to death. The news of this fact was brought instantly to Pergamus; Attalus, Eumenes brother proclaimed himself King forthwith, took possession of the crown, and married Stratonice the Queen.

But by and by when contrary newes was brought, that King Eumenes was alive, and now coming to the citie, he laid by his crown, left his wife, as a private man went to meet him, and congratulate his return. Eumenes though he knew all particulars passed, yet dissembling the matter, kindly embraced his brother, and took his wife into his favour again, as if no such matter had been heard of or done.

Iocundo in Ariosto, found his wife in bed with a knave, both asleep, went his wayes, and would not so much as wake them, much less reprove them for it. An honest fellow finding in like sort his wife had plaid false at tables, and born a man too many, drew his dagger, and swore if he had not been his very friend, he would have kill’d him.

Another hearing one had done that for him, which no man desires to be done by a deputy, followed in a rage with his sword drawn, and having overtaken him, laid adultery to his charge; the offender hotly pursued, confessed it was true; with which confession he was satisfied, and so left him, swearing that if he had denyed it, he would not have put it up.

How much better is it to do thus, then to macerate himself, impatiently to rave and rage, to enter an Action (as Arnoldus Tilius did in the court of Tholouse, against Martin Guerre his fellow souldier, for that he counterfeited his habit, and was too familiar with his wife) so to divulge his own shame, and to remaine for ever a Cuckold on record? how much better be Cornelius Tacitus, than Publius Cornutus, to condemn in such cases, or take no notice of it?

Melius sic errare, quam Zelotypiæ curis, saith Erasmus, se conficere, better be a wittall and put it up, then to trouble himself to no purpose. And though he will not omnibus dormire, be an asse, as he is an oxe, yet to wink at it as many do, is not amisse at some times, in some cases, to some parties, if it be for his commodity, or some great mans sake, his Land-Lord, Patron, Benefactor, (as Calbas the Roman saith Plutarch did by Mæcenas, and Phayllus of Argos did by King Philip, when he promised him an office on that condition he might lie with his wife) and so to let it passe:

——pol me haud pænitet, Scilicet boni dimidium dividere cum Iove,

it never troubles me, said Amphitrio, to be cornuted by Jupiter; let it not molest thee then; be friends with her;

Tu cum Alcmenâ uxore antiquam in gratiam Redi——

let it I say make no breach of love betwixt you. Howsoever the best way is to contemn it, which Henry the second King of France advised a courtier of his, jealous of his wife, and complaining of her unchastness, to reject it, and comfort himself; for he that suspects his wives incontinencie, and fears the Popes curse, shall never live a merry hour, or sleep a quiet night: no remedy but patience. When all is done according to that counsell of Nevisanus, si vitium uxoris corrigi non potest, ferendum est: If it may not be helped, it must be endured.

Date veniam & sustinete taciti, ’tis Sophocles advice, keep it to thy self, and which Chrysostome calls palæstram philosophiæ, & domesticum Gymnasium, a school of Philosophy, put it up. There is no other cure, but time to wear it out, Injuriarum remedium est oblivio, as if they had drunk a draught of Lethe in Trophonius den: To conclude, age will bereave her of it, dies dolorem minuit, time and patience must end it.

The minds affections Patience will appease, It passions kills, and healeth each disease.