and ability to exercise her works it cannot but greeue with it when sorrowes affflict it or contraries any way deforme it and therefore no maruell if the sorrowes of the body are communicated vnto the minde Or Perhaps because the reasonable soule for the time is tyed and vnited to the body dependeth vpon it as vpon her organe or instrument to exercise her natural powers for the inward discerning faculties in their operations depend vpō the outward discerning powers which do carry the sensible kindes to the inward sēses wherby it cometh to passe that the body being martyred consequētly the senses altered which in that masse of the body are conteyned they present those corporall kindes or species very imperfectly to the inward powers and therefore remaine likewise in their workes very confused and impotent whereby followeth that griefe and heauinesse of heart and affection of the minde which euery man findeth in himselfe by the passions and sufferings of the body Or Perhaps because in the composition of man there is a kinde of order or marshalling of the powers among themselues which hath the similitude or resemblance of a Monarchy all the parts in due place and order obeying the Empire and commaund of the first moouing power which is the will And therefore if the body and euery member thereof be well disposed to their worke it is all to doe seruice vnto the will and if by the power and puissance of the bodily forces it come to passe that any thing be acted worthy comendations worthy a crowne the honour is the willes which gaue in charge to the handes and other partes of the body to attempt so honorable an enterprise And so likewise if it come to passe that the hand cannot worke the foote cannot go the eye is dazeled the eare obserueth not and all the members of the body be weake and the whole body languishing it is a token that the Monarchy of the will is depriued of that traine of the vniuersall powers which shewed themselues so prompt and ready at her seruice and commaund And therefore no maruell if the minde be sorry for the griefe of the body because she seeth by the ill disposition thereof a greate part of her glory extinguished Or Perhaps because the minde by a kinde of foreknowledge seeth that the griefes of the body are but as precedent forerunners to the ruine and corruption of the whole by which ruine there followeth the seperation of the soule from the body which is so much more greeuous then any other by howe much the minde of all other substantiall formes is the more noble and this griefe contineweth so much the longer by how much longer it hath bin vnited vnto the body and therefore the minde seeing the naturall strength of the body by the extremity of griefe to decay and fearing a future ruine of all is many times opressed nay ouerwhelmed with melancholy and griefe The like may likewise be sayde of the griefes and sorrowes of the minde which the body doth so participate as if they were proper vnto it self For the body seing his naturall force the exercise of his powers his action and life to be placed in his Forme from which it taketh his beeing powers operations name and distinction it is no maruell the minde being Melancholike and full of heauinesse and griefe if the body likewise doe decay and languish For the soule being separated the eye seeth not the hand mooueth not the tongue speaketh not the eare harkneth not the foote goeth not the shoulder susteyneth not and the whole body as vnapt to do any thing like an earthly burthen falleth to the earth VVhy are the griefes of the body more sensible and violent in softe and delicate bodies as of women honorable personages then of those that are strong and valiant Probleme 102. PErhap◠because the senses by how much more pure noble they are by so much the more excellently doe they apprehend those sensible kinds obiects that belong vnto thē Now the flesh being the organe or instrument of the sense of Feeling and that Organe in noble men their bodies being framed of purer bloud by reason of a purer diet in women by reason of a their thin delicate skin and excellent temperature of body most pure and noble it could not otherwise be but that womē noble men should more sensibly and strongly feele the bitternesse of any bodily griefe Which may likewise appeare in the Oxe and the Asse who stir more slowly with the pricke of the goad or spur then either the dog or the horse because they abounding with a nature very earthly melancholike receiue not the blowe with that feeling griefe that the dogge or the horse doth being beastes of a more noble and generous nature Or Perhaps because noble men being much giuen to the commodities of Nature and women to the delights of Bacchus and the wanton alluring pleasures of Venus they passe they whole time in ioy and pleasant recreations in so much that if it fall out that they are inforced eyther by chaunce or defect of Nature or violence to suffer any griefe of body they are farre more afflicted with it then men of baser estate conditiō who besides that they haue bodies eyther by nature or education of a harder temper consequently are lesse apt to feele the griefe and vexations of the body they are cōmonly accustomed to much variety of misfortunes and to suffer the discommodities of nature and the iniuries of all times VVhy are the griefes of the minde farre greater then those of the Body Probleme 103. PErhaps because the iudgement of the reasonable or intellectiue part is more perfect as hauing knowledge of causes remote and neare at hand then that of the sense which manye times erreth about his present sensible obiect whereby that griefe which the sense feeleth by the alteration of the bodily partes is ioyned to the confused iudgement of his owne passion doth only grieue without reason discourse but reason which seeketh all thinges by subtilty of wit vnderstandeth and iudgeth all things with equity and iustice doth not so much consider the offence of the sense as the iniury of that hand that offereth it the iniquity of that minde the vnhappy chaunce blind fury or whatsoeuer besides that offēdeth Or Perhaps because the sorrowes and griefs of the soule haue a more potent and effectuall obiect in their martyrdomes then the sense hath For the griefes of the body do many times proceede from those things that are contrary to nature from the violent assaults of bruit beasts from humane chaunces and the like which vse to change and alter the body but the sorrowes of the minde from those great and strange occurrents that happen eyther to our selues or to any thing that is ours especially from iniuries losse of honour or goods death of friends iniust persecution of mighty Princes treachery of friends iniust iudgments losse of children senses
chast minde vnchast the modest â—ouÌ„tenance lasciuious the souÌ„d affectioÌ„â—orrupted the honorable haÌ„d theeuish 〈◊〉 the honorable maÌ„ infamous how ofâ—â—n vnder the cristaline Ise lies hidden a â—tinking dunghill vnder a white tooth a â—oysome worme vnder a faire gloue a â—oule haÌ„d vnder a rich garmeÌ„t a croked â—odie and in a straight body a crooâ—ed minde Howe often are wee with â—ained colours outward resemblances with words garments arte vpon arte deceaued and abused So that it is no maruell if the affections of men bee sometimes altered and chaunged Or Perhaps because Beauty when it iâ— possessed it still declineth and decayes in her perfections not continuing in that florishing state it was first in Or Perhaps because euery thing as it is more frequent and common so more contemptible and lesse esteemed Or Perhaps because the possessor vnderstanding not his owne good because hee knoweth it not esteemes it not VVhy is the Beauty of a light woman lesse esteemed Probleme 10. PErhaps because shee hath wronged that naturall gift of hers and darkned the light thereof by her deformed actions for it is great reason that shee that for a little and that dishonest pleasure tooke delight to satisfie her vnbridled desires euen to the dishonour of her owne name should by the selfesame instrument wherwith she foolishy offended bee not onely despised but with shame and infamie abhorred Or Perhaps because that is no perfect faire which is only bodily and that dishonored too nay neither can it be called a bodily Beauty in theÌ„ who hauing torne the sanctified vailes of shamefastnesse haue offered the vse of their bodies to common prostitution much lesse is the Beauty of the minde found in them hauing alreadie by the choise of a dishonest life made knowne the foule deformitie thereof Or Perhaps because vntrue deceitful thinges neuer pleased and therefore the Beauty of the bodie â—â—ing an outward signe of the inward â—â—auty of the minde but in such a woâ—an made a cloke for sinne she belieth â—er bodily Beauty Or Perhaps because â—â—ings common in this kinde yeeld not â—â—fects of Loue but rather of disdaine â—nd hatred which simple nature doth â—â—ctate vnto vs who as a zealous nourse flawefull birâ—hes hath alwaies in haâ—ed the adulterous who bringing noâ—hing with them but confusion because â—heir certen fathers are neuer knowne â—hey are no sooner borne but as soone â—bandoned and their eyes are shut beâ—ore they see the light of the sunne and â—o it comes to passe that both by the â—â—ght of nature and that deare respect â—hat euery man should haue vnto his owne honour that those women doe neuer please who though they be faire yet by their lasciuious behauiour haue made their bodies common to euerie man VVhy doth euery man desire to be faire Probleme 11. PErhaps because whatsoeuer hath a shewe of good is desired of euery man and such is Beauty For euery thing that is Good pleaseth our appetite As when we heare any sweet harmony either of InstrumeÌ„t or voice any eloquent tongue to speake when we see any strang or ingenious workemanshippe or excellent qualitie or any thing that is exquisite their ariseth presently in vs a desire of the same excellencies and perfections and so forasmuch as Beauty is an excellent perfection wee desire that too Or Perhaps because the outward Beauty of the bodye is a token of the inward Beauty of the minde and therefore is not onely desired but admired forasmuch therefore as all men doe affect admiration and a vaine-glorious applause amonge the people they desire Beauty to bee wondered at Or Perhaps because the fairer a man is the nearer he cometh to the diuine Nature For the Essence or being to euery creature was not equally communicated but according to the excellency of their Nature whereby one is more perfect then another and so likewise in their qualities Or Perhaps because thinges highly prized in the world are highly desired and most honored Or Perhaps because as it is 〈◊〉 the prouerbe he that is borne faire 〈◊〉 borne fortunate For we see that maâ—â— faire women by the excellencie of â—â—eir Beauty attaine to high estate and â—omen of basest condition by the maâ—age of great Lords haue enobled their â—â—milies Or Perhaps because thinges â—re do more participate of that which 〈◊〉 excellent in Nature As wee see aâ—ong the Planetts one onely sunne â—mong the mettalls one onely gold â—nd therefore thinges faire being rare â—re most desired and wee desire to bee â—hat which is most desired VVhy is he that is faire inclined to Loue Probleme 12. PErhaps because the Cause of Loue is Beauty and he that hath the cause in Potentia doeth easely produce the effect And therefore saieth diuine Plato that Loue raigneth most in the hearts of those yong men that are honorably borne and tenderly brought vp who as apt subiects receaue into them that passion which Perhaps refineth their inward part and adornes them with thâ— Beauty of the minde whereby they are made totally faire And therefore from hence it is that Beautifull women euen for the Loue of vertue which adorneth Beauty endeauour to furnish them selues with vertuous qualities as skill in musick historie curious needle-works embroderings and the like womanly exercises Or Perhaps because he that is faire is for the most parte beloued and Loue according to Seneca must be requited with loue as the loue of friendshippe is to be answered with the like louing affection ciuill Loue with the zeale of our Country matrimonial Loue with faith honest Loue with vertue diuine Loue with religion Or Perhaps because they that are faire are thought to be borne vnder Venus which being the Planet of Loue inclineth those to Loue whom the celestial planets with their influeÌ„ces haue made beautifull Or Perhaps because it is the property of those that are faire to be moderate in their affections as hauing a true teÌ„perature in their coÌ„plections and therefore Loue being the moderator of al affections it should seeme to build her neâ—st in those that are Beautifull Or Perhaps because it seldome â—leth out that Beauty is separated â—â—om the force of Loue and therefore â—â—rasmuch as custome in all things hath â—â—e force of a lawe they that are beauâ—â—full following custome cannot but â—oue VVhy are there borne in some Prouinces â—â—tties Castells and Villages Beautifull women in others Beautifull men in some Countries men of tale stature fat and white in others leane of bodye and of a sallowe complection Probleme 13. PErhaps because to the generation of euery kind the good qualitie and â—emperature of the generating partes â—oeth much import which doth plainâ—y appeare in them which are defectiue â—n any of their members who coÌ„monly get children like themselues As we sâ—â—â—athers that are purblind crokebacked â—quay footed get children like themâ—elues in those imperfections insomuch that the children doe not oneâ—y in the feature of their bodies proue like the principall Agent which is the father but like
the principall patient too which is the mother yea and sometimes like to their causes more remote as the Grandfather and greaâ— Grandfather both by Fathers side and the Mothers Or whether it be by reason of the strong imagination oâ— the operation of the seede or the concurrence of the bloud or any otheâ— cause that worketh in the act of generation wee must conclude howsoeuer that the first women of those prouinces Citties Castells villages hauing been of a right excellent complection and due proportion of members with other circumstances that conferre any thing to the perfection of a bodily Beauty were the first originall causes of the Beauty of the women in those places vnto which wee may likewise adde the influence of the heauens vpon those territories the fitnes and temperature of the Climats with the concurrence of meates and drinkes beâ—â— befitting those celestiall operations which doth plainely appeare in Gaeta Beneuento the hilles of Pistoâ—a and in other places The like may be said of those men who in the beginning by â—eason of their tale stature bigge bone â—leasant aspect accompanied with a â—â—nde of Lordlike maiestie by vertue â—f their actiue seede and the climate â—isposed to the like temperature haue â—ade their progeny admirable and â—eautiful But as touching fattnesse and â—eanenesse accompanied with a certain â—inde of whitnesse or blacknesse perâ—aps the one is caused by the coldnesse â—f the Climat which being far distant â—rom the force of the sunne makes the â—ugestion more strong whereby much of the nutriment is conuerted to the beâ—ifit of nature and consequently the â—arty made more fat and more faire â—s doth plainely appeare in our women of high and lowe Germany whereas â—he contrarie cause workes the contraâ—ie effect that is makes women leane â—nd of a sallow complection which we may easily see in the women of Spaine â—nd forasmuch as the Italian is neither so neare the North as the German nor â—he South as the Spaniard hee participateth of both their natures and flies both their extreames Or Perhaps the frequent aspect and interuiew of the Beauty of each Sex offering it selfe oftentimes to the windowes of the senses imprinteth a dayly imagination of Beauty in the mindes both of the man and the woman by which meanes Beauty aboundeth in those places And contrarywise great plenty of deformed countenances and bodies il featured make these blemishes and vnpleasing defects by imagination to passe into nature VVhy doth the Beauty of women consist sometimes in one colour somtimes in the variety of colours Probleme 14. PErhaps because corporall Beauty is not onely placed in the due proportion or site or quantitie or quality of the members but much more in the appetite which by reason of the diuersitie of the complection where it resideth willeth and desireth diuersly And therefore to the eye of the Moore the blacke or tawny countenance of his Moorish damosell pleaseth best to the eye of another a colour as white as the Lilly or the driuen snowe to another the colour neither simply white nor black but that well medled Beauty betwixt â—â—em both like the red rose in pure â—ilke or the purple violet amongst the â—hite Lillyes for an absolute Beauty â—arieth away the bell Or Perhaps beâ—ause euery like desireth and loueth his â—â—ke wherby euen for the publick good â—here remaineth nothing despised beâ—ause there is nothing but hath his like â—nd therefore wee see that a man naâ—urally giuen to sport and delights deâ—â—ghteth most in the company of ingeâ—ious and pleasant wittes a souldier in â—he company of him that is warlike and â—alorous a Saturnist in one like vnto â—imselfe which falleth out no oâ—herwise in the appetite and desire â—f Beauty and therefore the Moore Loues the Moore and so of the rest Or Perhaps because Beauty consisteth â—ot so much in the coulour as in the â—lumination or illustration of those â—oulours which giueth grace and â—ustre to euery countenance and without which all Beauties are languishing So that this illumination which giueth such splendour and maâ—estie to some countenances being ioyâ—ed to one only colour formeth a true â—nd an excellent Beauty which we may plainely see in the faces of those Moores which though they are blacke doe many times bewray a strange kinde of Beauty in them and therefore no maruell though many praise the Beauty of one onely colour as some one onely sunne one onely Moone one onely heauen one onely light notwithstanding being common vnto al Or Perhaps because as I haue already saide Nature by loue being made saciable stirreth vp and awaketh in the heart of man whatsoeuer hiddeÌ„ or least appearing Beauty VVhy doth the sweetnesse of Speach comely cariage of the bodie giue greater grace vnto Beauty then any other parte Probleme 15. PErhaps because Beauty without that grace which is discouered either in the tongue or in the motion of the body seemeth the Beauty of an Image drawen in dead coulours or rather a figure which either in marble or bras layeth open the worthy actes of Hercules or Achilles without any motion of â—he members so that it seemeth to be a â—ead Beauty in a liue bodie yet langâ—ishing in his powers Or Perhaps beâ—ause as without the happie influence â—f the vitall spirits which giue life to â—he powers and organes in their strong â—perations the body remaineth colde â—nliuely and vnfit for action and exerâ—ise so Beauty without grace causeth eâ—ery part and qualitie belonging thereâ—nto to languish whereby it worketh â—n the field of Loue without life Or Perhaps because Beauty being in it selfe â—ltogether earthly is little esteemed but â—he grace thereof being a certaine ceâ—estiall beame issuing from the bright â—pheare of the Beauty of the minde is dispersed through all the members of â—he body and accompanieth them in all â—heir motions and therefore is deemed â—he first qualitie necessarie to the framing of a compleat Beauty Or Perhaps because it is not the simple speach that perswadeth vs nor the onely motion â—hat makes the worke perfect but the grace in speaking and the grace in the cariage is that that kindleth the heart and inflameth the minde of man And so likewise if to bodily Beauty there be added that grace which manifesteth it selfe in all the motions both of the body and of the minde it presently worketh in euery man an opinion of perfect Beauty and perswadeth to loue and honour it And therefore from hence it is that euen teares accompanied with I know not what celestiall grace falling from the cristaline eyes of a Beautifull face do draw the heart of man with such force to compassion that he thinketh euery teare a droppe of bloud fallen from his owne heart And euen the like force hath a gratious laughter a kissing of the hand a pleasaÌ„t deliuery a modest courting a sweete songe or any other cariage of the body or manifestation of the mind Or Perhaps because the Beauty of the body by it selfe moueth the bodily sense
and deceipt of the minde For she that feareth not to falsifie these exterior parts may with more ease and lesse feare adulterate the inward Beautyes of the minde and so much the rather because the sense or corporall organe cannot act any thing that is false except the minde be first made false hauing first consented therevnto whereby it commeth to passe that men taking knowledge at the last of this so great a blurre both of the body and the minde they cannot if they be not ouer vicious loue such women but rather as falsifiers of themselues and mockers of others flie dispraise and detest them and as much as in them lieth forget them and banish them the confines of their memory VVhy doth the Beauty of the body with greater celeritie wound the hearts of men then that of the minde Probleme 19. PErhaps because the bodily senses are more apt and more speedy by nature without the helpe of any arte to apprehend their obiects and especially the sense of seeing which is so powerfull in loue by presenting the Beautyfull features and liniaments to the common sense that from it to the other inferiour powers loue with admirable celeritie nussels it selfe in the breast of mortall men the which thing falleth not out in the Beauty of the minde which besides that it requireth a longer time to manifest it selfe because it lieth hidden vnder the bodily vailes doth not imprint her image with those liuely colours in the outward sense as the bodily Beauty doth Or Perhaps because the Beauty of the minde is inuisible and therefore doth slowly moue the powers that onely by the meanes of that which is corporally visible whereas the visible Beauty is by it selfe made manifest Or Perhaps because mortall man being ouerladen with the bodily spoiles doth more quietly incline himselfe to corporall things then to spirituall Or Perhaps because that which doth most often wound the senses and commeth neerest vnto nature worketh likewise a more speedy effect in Loue as in the other senses VVhy doe wise men more esteeme the Beauty of the minde then of the Body Probleme 20. PErhaps because the colours which doe forme the inuisible Beauty are of higher prise then those of the bodily For the Beauty of the minde ariseth from the rich colours of all the morall vertues as from Temperancy Shamfastnesse Chastity Modesty Clemency Sufferance Fortitude Wisdom and the like and is also made more glorious by other colours more noble as the Liberall Sciences the sweetnesse of vtterance the knowledge of high misteries the vse of studies the happy remembrance of times past and the studious search of diuine thinges whereas the Corporall Beauty is restrained to a fewe colours of smale prise which doe speedily vanish and decay Or Perhaps because the Beauty of the minde is of a more high and Sublime order because in some resemblance it commeth neare vnto the angelicall spirits who as by nature they excell all â—nferior things so do they likewise in â—heir qualities vpon which their Beauâ—y depends Or Perhaps because corporall Beauty is the simple gift of nature which as it is more common so lesse esteemed But the Beauty of the minde not by simple nature but by arte and studie and industry and watchings is hardly after a long time discouered and therefore of better esteeme because more rare and with more difficultie attayned VVhy do young men preferre the Beauty of the bodie before that of the minde Probleme 21. PErhaps because being prouoked therevnto by nature as being more apt to generation then old men they follow their like for Beauty is proper vnto youth and no other thing can satisfie them then the present visible and sensible obiect but old men who contemplate the inuisible Beauty of the minde which by reason of their great experience is commonly found in them themselues growing as it were to nature inuisible by contemplating this spirituall Beauty inamour themselues therewith Or Perhaps because young men are strongly moued by bodily delight as being great well-willers to the pleasures of the sense but old men hauing often times quenched their thirst at the like fountaines with the great hurt and impeachment both of their persons and honours do no more esteeme those floating vanities and therefore resting themselues content with the bare remembrance of those times they doe willingly embrace that Beauty which dependeth vpon the many and deare experiences of things past Or Perhaps because young men in euery thing shew themselues too credulous wherby they turne their thoughts to euery appearing Beauty that presenteth it selfe vnto the eye neither caring for or dreaming of any greater but old men being more slowe in their iudgement and alwayes hardly perswaded to giue credit to outward things hauing found the inward Beautie doe better accoumpt of it as knowing it by â—xperince to be more rare and hardly â—ttayned VVhy is the Beautie of the minde more often seene in olde men then in young Probleme 22. PErhaps because the Beautie of the minde being framed of many difficult and ingenious habits it falleth out â—hat young men being distracted with â—heir youthfull cares and affections attending more to the pleasure of the sense then the delight of the minde doe little or not at all endeuour by labour and industry to attaine to those vertues and knowledges which are necessarily required to so precious a talent to the obteyning whereof men of riper yeares imploying all their thoughts studies and endeauours the sea of their affections being calmed by the constitution of their bodies attaine vnto this pretious Gemme which shineth and sheweth it selfe in the grauitie of theyr speach Or perhaps because olde men wanting the flower of all bodily Beauty which raigneth onely in yonger yeares they desire at the least to be in some accompt and reputation in the world by their internall Beauty which alwayes accompanieth their nature both in their priuat and publick gouerment Or Perhaps because multitude of yeares bringeth with them sage and graue Counsel to haue heard much inricheth knowledge to haue read much increaseth iudgement and the frequent conuersation with men of diuers qualities and countries giueth a perfect knowledge of humane affaires the which not hapning to young men they want those graue partes that concurre to the framing of the Beauty of the minde VVhy is the Beauty of the minde accompanied with that of the body in the breastes of young men so much esteemed Problemes 23. PErhaps because that which by more then ordinarie arte and vertue selâ—ome comes to passe deserues both â—lory and admiration as it falleth out â—n the Beauty of the minde for young â—en being no friends vnto labour but â—ather to sloath and idlenesse it seemeth to be a thing out of order to see a young man adorned with so noble a qualitie and consequently winnes him â—oner and estimation Or Perhaps because a young man besides the fruition of the Beauty of the bodie a thing perhaps of it selfe sufficiently esteemed
of many possessing that of the minde too is in an order more honorable yea accompted in a manner diuine and esteemed accordingly Or Perhaps because that which is Faire shineth more splendantly being accompanied with that grace and pleasant comlinesse which as a thing that bringeth vnspeakable delight with it smileth as it were in the countenances of young men Or perhaps because an intire good iâ— best esteemed and therefore perfect Beautie consisting of a minde made rich by vertue and other honorable abilliments and a bodie accompanied with a due proportion of the parts a true illumination of the colours and a pleasing grace in the cariage of them both which is onely seene in young men no maruell if they which enioy this Beautie be accoumpted fortunate both by the gift of grace and nature VVhy doth the Beautie of the minde alwayes helpe and that of the body often times hurt Probleme 24. PErhaps because the Beautie of the minde is alwayes ioyned to the wit or vnderstanding and that of the body oftentimes violently enforced by the affections and as wit and iudgement moderateth vs in our willes so â—ontrarily the affections doe blind vs 〈◊〉 that we are many times deceiued by â—â—em Or perhaps because the Gods of â—â—e minde which frame the Beautie â—â—ereof being communicated to others be not darken the minde but rather â—erfect themselues but the goods of â—â—e body which giue colour to the â—eauty thereof being imparted vnto â—thers besides the corrupting of a chast â—ody they make the minde infamous â—nd dishonour their whole families Or â—erhaps because there is a farre greater â—umber of those which hauing their â—ppetites vnbridled follow their owne â—ense in oppugning the chast breasts â—f the feminine Sex then of those who â—s louers of honesty endeuour to preâ—erue it And from hence come those â—ommon murders poysonings open â—reacheries violated faithes and all â—inde of infamous enterprises To which reason wee may likewise adde â—he inconstancie of a womaÌ„ her faciliâ—â—e to bee perswaded and the small reâ—â—stance shee maketh against her vnâ—ridled appetite which together â—eade her to her vtter ruine Or â—erhappes because the Beautye of the minde doth alwaies bring forth good fruite and makes men temperate iust valiant wise but that of the body guideth vs to luxury wantonnesse and all kind of infamous intemperancy VVhy doth the Beauty of the minde make vs like vnto things heauenly and that of the body many times like vnto earthly Probleme 25. PErhaps because that Chiefe good which is the first Fayre is inuisible like a fayre minde and the Beauty of the bodie earthly as depending vpon earthly coulours earthly qualities and quantities as all other things vnder the Moone are Or Perhaps because the Architip of euery Fayre good immortal being the first wisdome in vnderstanding the fiâ—st power in forming goodnesse in communicating and the first rule in directing causeth likewise that they which are beautifull in wisdome power goodnesse and discipline should approch so much the nearer vnto him by how much more they are adorned with so excellent qualities But bodiâ—y Beauty many times blotting her glorie by affections altogether earthly is made like to the most abiect and basest things of nature euen to brute beasts Or Perhaps because the weight of our bodily lumpe presseth vs downe to the center of our earthly thoughts and â—ransformeth vs into a nature altogeâ—her earthly but the minde being creaâ—ed by heauen aspireth to heauen for a spirit desireth spirituall things and as being aboue all earthly with winges ascendeth to things heauenly VVhy would the Platonists that the Beauty of corporall things should be as a Lader to ascend vnto the first Faire Probleme 26. PErhaps because such is the order of nature which proceedeth from the lowest things vnto the highest from imperfect to perfect things Or Perhaps because such is the order of our knowledge which taketh beginning from things sensible and proceedeth to intellectuall from particular things to vniuersall from accidents to substances from the effects to their causes from compounds to their simples from things visible to inuisible from corruptible to eternall Or perhaps because it is not conuenient that the vnderstanding should tye it selfe vnto the sense in any created Beauty eyther more generall or indiuiduall when it mounteth it selfe to that knowledge of the first faire which as yet is confused but rather necessary with the eye of contemplation to passe through that vniuersall chaine of all the creatures As by the Beauty of the precious stones mettalls plants beasts of the heauen the Starres the Planets the morning the day the night of herbes flowers fruites and the like excellencies wee passe in a confused manner to the speculation of the chiefe soueraigne Beauty Or Perhaps because it so falleth out sometimes in the knowledge of the Beauty of the minde that at the least it is confusedly knowne by the faire figure of the body VVhy did the Platonists vnder two speciall senses of seeing and hearing comprehend all Beauty Probleme 27. PErhaps because euery fayre is either visible or inuisible if it be visible â—t is corporall and falleth vnder the â—ense of seeing if it be inuisible either â—t is knowne by some other corporall â—pecies or by proportion or by similiâ—ude and so it is acquired by the sense â—f seeing too or it is inuisible in it selfe â—ut visible by the helpe of another â—ense and so it is attayned by the power â—f Hearing By the first kinde that is â—he visible Faire we come to the knowâ—â—dge of the Beauty of all corporall â—â—ings By the second we arriue to the â—nowledge of the Beauty of intellectuâ—l things euen God himselfe and â—â—e third layeth open vnto vs by the â—â—ngue the Beauty of the minde and 〈◊〉 by these two aforesayde senses euery Beauty commeth to the knowledge of man Or Perhaps because the sense of feeling being very earthly and the sense of taste transforming the accidents of the obiect into his organ they excluded the one from the knowledge of Beauty as being too bolde the other as being lesse continent Or Perhaps because they would not that the operations of the vnderstanding should be blotted or altered by the sense and therefore they appointed to such speculation those senses which were farthest off from being defiled by the pleasures of Venus Or Perhaps because it is sufficient that a Louer know both the inward Beauty of that which he loueth which he doth by the helpe of the eare and the outward corporall Beauty which he knoweth by the eye VVhy would that famous Philosopher that his disciples should oftentimes take a view of their owne Beauties in a glasse Probleme 28. PErhaps because the Beauty of their members being knowne they should be the more inflamed with those colours of Nature to stirre vp the colours of vertue and indeuour to adde vnto their outward Beauty the Beauty of the minde Or Perhaps because they being enflamed with their owne Beauty should endeauour by
the purity of their manners and conuersation to preserue it in her chiefe flower that so it may be made a spurre to vertuous honourable attempts and not a snare to entangle the liberty of vertue Or Perhaps to the end that if they should not finde that exquisite Beauty in themselues which they saw in others they should endeuour to awaken themselues to all honourable exercises and by their inward vertues supply their outward defects Or Perhaps that they might thereby learne to follow the discipline of truth which as a glasse whatsoeuer presenteth it selfe before it without respect of degree or qualitie of any person sheweth openly either the Beauty or deformity thereof so they knowing in whatsoeuer person the Beauty of vertue they should commend it or the deformity of Sin they should reprehend it For there is nothing more hurtfull and daungerous to an noble mind theÌ„ a lye in the opeÌ„ field of truth VVhy doe Princes and women of honourable birth proue for the most part fayrer both in body and mind then women of baser condition Probleme 29. PErhaps because their delicate and exquisite diet both in their meates drinks make their bloud more pure their vitall spirits more liuely their coÌ„plection more Beautifull and their nature more noble so that passing their time without interruption of any troublesome or disorderly molestations they become by their high thoughts and honourable imaginations both Beautifull and gentle in aspect about other women of inferiour condition who by reason of their base estate taking a contrary course in whatsoeuer belongeth vnto their life they participate contrary effects And forasmuch as the inward powers of the minde do depend vpon the excellencie of their actions bodily organs and much more the wit vpon the complection of the body and these bodily parts being in women of high linage most exquisitly perfect it must necessarily follow that euen by nature they proue admirable in the gifts of the minde wherby it cometh to passe that we doe not admire so much the singular Beauty of their bodies as their gratious cariage their sweete speach their diuine iudgmeÌ„t their chast thoughts Beautified with a strange kind of maiesty in al their actions Or perhaps because their education being euen froÌ„ their infancie vnder a discipline more noble excelleÌ„t to omit the generous bloud of their parents from whom they descend the pure milke which they draw froÌ„ the dugs of women of a most temperate constitution they cannot in common iudgment but proue admirable in the world VVhy doe faire women preuaile much in obtayning grace and fauour with Princes Probleme 30. PErhaps because it seldome comes to passe that women that excell in Beauty doe not likewise excell in the sweete deliuery of their speech which doth so much the more inflame the heart of man by how much the more they haue commonly ioyned therevnto a pleasing cariage and heauenly grace in the other parts of the body which deseruedly winneth vnto them so much fauour especially with men of highest state and condition who by their nobilitie are made more facill and gentle that whatsoeuer the cause be they thinke they haue sinned against the rule of Iustice if they condiscend not to their desires Or Perhaps because by a beautifull face bedewed with teares trickling downe her cheekes and accompanied with amorous flames of honest and chaste loue the greatest Princes without any other supplication vttered by the tongue euen out of the generositie of their owne hearts made to pitty doe feele themselues to be wounded with the darte of true clemencie and commiseration and therefore doe endeauour in what possibly they may though perhaps not in all to satisfie their desires and to giue comfort to that appaled countenance which hath lost the colour though not the Beautie Or perhaps because women adorned with such a qualitie doe either loue or hate beyond measure so much the more by how much they are higher in estate and condition And therefore if their supplication be for loue and fauour they assaile with those darts that are most effectuall to moue vnto pitty and clemencie and to make a breach into the will and affection of the hearer As the miserie of their present estates their greatnesse â—n former times their little desert of â—hese their miserable fortunes the danger that is yet behinde both of their honours and their fortunes the great confidence that they haue euer had in his Crowne and Scepter as hauing no other friend vnder heauen to whom â—hey may lay open their griefes lastly â—heir promises of all manner of bands of thankfulnesse and recompence that may be made I omit their teares their interrupted sighes and all other their passionate actions and cariage of the body whereby they so hide and couer their arte that they binde and ensnare and as it were violently inforce the hearer But if for hatred they haue made themselues suppliants they change their tune and betake themselues to new artes new protestations new desires of Iustice accompanied with a fyerie tongue which clearely layeth open the iniurie that they haue receiued the troubles they vniustly suffer to conclude what with their modest blushings their iust zeale of honour their honest requests their scalding teares the greatest personages are soonest perswaded to do their pleasure to grant their desires Or Perhaps because womeÌ„ being by nature fall of pitty compassion and soonest moued to a feeling commiseration of the miseries of other men they are worthy of the like pitty compassion when in the like case of misery they are suppliants to other meÌ„ Or Perhaps because the inuisyble Beauty of the minde adorning the outward semblance with I know not what diuine grace doth inuisybly wound the hearts of great Princes with a sweet kinde of violence stirreth vp their wils to grant vnto them whatsoeuer they shall demaund VVhy is onely the Beautie of women amongst all other Beauties named praised and esteemed Probleme 31. PErhaps because Beauty is the onely ornament of women their onely dowerye their diuine gift their riche pledge and their highest glory therfore no other creature may iustly chalâ—enge it but by speciall priuiledge Or â—erhaps because notwithstanding Beauty may be giuen to a young child a towardly youth a handsome man an honorable knight a venerable old man a magnanimious Prince neuerthelesse man being borne vnto labour their coÌ„mendations must not take roote from â—he simple gift of nature but the childe 〈◊〉 commended for his towardlines the â—outh for his dexterity readinesse in â—erformance the man for his wisdome 〈◊〉 matters of importance the knight â—or his valour in dangerous seruices the â—ld man for his sufficiencie in giuing â—ounsell and the Prince for his iustice Or Perhaps because women are not to glorie in any other gift then in the liberality and bounty of nature who hath adorned them with so precious a quality that they might preserue it as
without the speciall helpe of him â—hat framed him immortall for being weake in himselfe he cannot by his â—wne strength ascend to so great a maâ—â—sty Or Perhaps because he being â—â—aced in the middle of the Theater of 〈◊〉 many Beauties created both in things â—enerall and more speciall and indiâ—â—duall and as it were dazeled and â—â—inded with the light of them doth â—ot know howe to discerne the better â—â—om the worse Not considering that 〈◊〉 was created to vnderstand and vnâ—â—rstanding the excellency of the creaâ—â—res of God by them to passe to the â—â—owledge of the Creator and so from â—â—e inferior Beauties to the supreme Or â—â—rhaps because hauing fastned the eye of his sense vpon some earthly Beauty pleaseth himselfe so much with the present delight thereof that forgetting the greater Beautie and not knowing any greater delight he placeth therein his last end and chiefest felicity offending thereby both the law of reason and of God Or perhaps because man being made blinde by sense and loue of a momentary delight he desireth not by contemplation to enioy the Beauty of God For neither can the sense or any other powers exercise their operations in any degree of excellencie if not in one onely obiect and at one only time and therefore the eye being fastned in an earthly Beauty with an earthly loue how can he by contemplation behold the celestiall Beautie with angelicall loue How should a man that hath abased his lips by inordinate lust to the standing and stinking poole of a rotten Beauty dippe them in the pure fountaine of the onely fayre by a regular and orderly desire How should he gazing by a sensuall and brutish loue vpon a corporall and corruptible Beauty fasten the subtilitie of his vnderstanding vpon the first fayre who is meerely spirituall and heauenly what proportion hath the Sunne with darkenesse the day with night truth with a â—ye a Prince with a slaue fire with Ise snowe with durte golde with Iron honour with infamie diuine with earthly treasure with pouertie vertue with vice order with confusion infinite with finite immortall with mortall so long therefore as he fasteneth his eye vpon an inferiour Beauty he cannot possibly ascend by contemplaâ—ion to the first fayre Or perhaps because the sense being debased to a thousand concupiscences the Appetite drowned with the lasciuious billowes of intemperancie the taste glutted with the honie of Cupids appearing â—ainties the will placed vpon fraile obâ—ects and willing nothing but to satisâ—ie the desires of the flesh the body more then furiously and inconsiderateâ—y accustomed to Venus beddes the â—oynes alwayes walking to the common forge of euery brothelhouse the â—yes open to nothing but the spectacles â—f Sardanapalus the thoughts ascendâ—ng no higher then the contriuing of â—dulteries and wanton sports Religion â—anished the vailes of chastitie broken â—he bridle of the law nothing regarded All good counsell and ciuill discipline set at naught and man being made more then an enemy to himselfe hee cannot euen by the lawe of custome which is conuerted into an other nature yea a necessitie lift vp the eye of his vnderstanding to heauen and to the contemplation of the first Fayre Problemes of the Affections Where at full are set downe Their Causes properties offices vses and endes Of Loue. VVhy hath nature ordayned that their should be affections in the world Probleme 40. PErhaps because the world being a kinde of well ordered Common-weale where beholdicg the Beautifull â—iâ—position of all visible bodies both â—…ght and heauy neither light nor â—…eauy and contemplating the powerâ—al workmaÌ„ship of the celestial Speares which for the perpetuall generation of 〈◊〉 things are perpetually caried about â—hat great shop of those first Elements â—y them framing and fashioning all â—ompound natures and beholding in â—his Elementall and lower world â—he Citizens thereof which are all liuing creatures and among them the chiefe and principall which is man who is Lord and gouernour of the rest it was fit necessarie that there should be assigned vnto his perfection some order for his military strength which could not otherwise be done then by placing in the minde of man these affections which for the benefit of the whole world by Loue might defend by Hate might offend by Desire of victorie might attempt in the presence of greater forces by counterfeit flights might retire by Delight might reioyce in the benefit of peace by the death of the conquered be stirred vp to Griefe by Hope might willingly offer their neckes to the yoake of labour by Despaire might fight couragiously and not in vaine by Feare might learne to prouide for future wants either of victuall or munition by Boldnesse might not feare to vndergoe any danger for publicke honour and benefit by Anger might be enflamed to shed their bloud and to lose their liues for a generall peace And so all the workes of nature might remaine safely defended from their enemies and quietly enioy that benefit which nature hath bestowed on them Or Perhaps because it being impossible to preserue nature wâ—thout generation and generation not to be had without loue and Loue not working without desire and Desire not moued without hope and Hope not obtayning his wished end without audacitie and Audacitie not doing the vttermost without Anger nay without the violent motion of all the irascible paâ—t and the irascible part not being thoroughly stirred and quickned without some feeling griefe and Griefes being not perfected without feare of greater and Feare being nâ—t cleared without the certaine delight of a present good â—t followeth that all the Affections are necessary for the preseruation of the whole VVhy is some speciall affection predominant ouer euery age Probleme 41. PErhaps because Nature seeketh in euery thing both the vniuersall beâ—efit and priuate good and therefore 〈◊〉 hath ordained that feare should be the predominant in all mothers ouer their tender infants to the ende that the vniuersall generation of humane kind might be preserued their owne children thereby to their owne benefit carefully guarded attended which by reason of their owne weaknes they cannot doe And for this cause it hath likewise giuen to Childhood delight in childish sports and pastimes Shame to be a bridle as it were to that age to withhold them from dishonest vntowardly actions To youth Loue desire of generation to men of riper yeares hope and courage to the performance of acts worthy glory immortallity to olde men pitty compassion in iudging and censuring humaÌ„e accidents feare to make theÌ„ circumspect and wary in that smale remnant of their life which is behinde to decrepite olde age paine griefe sorowes as forerunners and messengers of appoching death And that to the ende they may therby be driuen to despaire of all humane helpes and in god alone put their whole trust and confidence Or Perhaps to the end that man in the change and alteration of his life might likewise change his wil desires passing
strongest amonge the Elyments as in gold which is the purest of all other mettalls and so in the rest adde therefore Loue being the first amongest all the effections no maruell if it worke more strongly and effectually VVhy are there so many kindes of Loue vnder the commaunde and Empire of Loue Probleme 44. PErhaps bycause the vniuersal vnion of the world depending vpon the vnion of the parts with the whole and the special common globe of the world vpon the vnited assembly of the vniuersalls and this by the meanes and occasion of the power of Loue it was fit and conuenient likewise to giue vnto euery special nature his Loue. And therfore the Angels haue that angelicall Loue which being farre from the rage of Sensual passion continueth alwayes pure and cleare Things inanimate as the heauens the Elements and their Compounds haue for their Loue that inuisible appetite prouoked by an inuisible force and directed by a kinde of knowledge to attaine their determinate endes their seates their sites and their best meanes for their best preseruation Although they haue likewise that Sociable Loue whereby they desire to approche neare vnto their like vnto their beginnings their begettors their preseruers As the planets haue in them that Loue which the causes haue toward their effectes the Elements to their Compounds the Begettors to their partes and therefore besides the preseruation of themselues they giue Sappe and humour to their fruits as milke from the duggs of their rootes they couer them they defend them with leaues and with boughes and beare and sustaine them as it were with indefaticable armes The Beasts of the field besids a Sociable Loue haue a seÌ„sual so called because notwithstanding it be accommpanied with a kinde of knowledge yet for as much as it is guided by the simple Sense it taketh name thereof Men haue a reasonable Loue by which with the discourse of reason they vnite them selues vnto that which is fayre they haue a Platonicall Loue whereby they loue by comtemplation a Ciuill Loue by the force whereof they defend their Country an honest Loue by the spurre whereof they followe vertue a friendly Loue by the gift whereof they are vnited and knit togither a diuine Loue whereby they are inflamed to the Loue of God aboue all things and to the Loue of their neighbour for Gods sake Or Perhaps because to diuers natures diuers loues shold be accoÌ„modated corespondeÌ„t to the degree merit of their perfection For excellent effects best befit excellent natures wherby they may best maintayne their excellencies VVhy are the outward signes of humane Loue the vncertayne passions that they suffer who Loue Probleme 45. PErhaps because it is onely proper to Angelicall and diuine Loue to be freed from the tempestious and turbulent Sea of passions for the Angells in heauen being neuer absent from their chiefe good and felicity cannot fall into that discontent and vexation of spirit which they that are in loue suffer when for a time they are depriued of their best beloued obiect much lesse are they tormented with that feare which men call Iealousie or with any the like passion which commonly afflict the mindes of those men who by louing follow Loue as with griefe false suspitions accidentall brawles compassionate teares throbbing of the heart distracted cogitations frequent blushinges deepe sighes inconstant desires and a thousand the like launsing razors that cut and wound the hearts of men for those blessed spirits inioye all manner of delight perpetuity of estate and whatsoeuer good besides in that first Faire whose presence they eternally enioye Or Perhaps because humane Loue entring into humane heartes by the windowes of the senses the which often times are deceiued by the diuers accidents of their obiects doth many times present a false appearing Beauty to the minde the which in tract of time being descried the mind groweth sadde and heauy and melancholicke and by that humour openeth the vaine to all those passions which make bitter the Sea of Cupid Or Perhaps bycause humane Loue being mingled with reason and sense and the sense for the most parte by the diuers appetits thereof and much moâ—e by a kinde of ouerboldnes grounded vpon smale knowledge darkninge the faire light of the superior part of the soule bringeth such discontent ruine to the minde of man as greater cannot be wrought by the hand of his greatest enemye whereby he yeeldeth such strange effects of passion as many times the fame thereof ascendeth vp euen to the heauens Or Perhaps because euery thing in this inferiour world beeing subiect vnto a thousand mischaunces and as many chaunges and alterations eyther of nature or chaunce or the will of the heauens loue it selfe is not freed from the same vnconstancy of Estate For the mind of man vnder this outward garment of the body is no other thing then a Sea gouerned by the rage and fury of the affections whereby it appeareth tumultuous hauty foaming inconstant tempestuous and sometimes wiâ—h the pleasant gale of reason calme and faire and quiet whereby it is made altogether amiable friendly cleare and comfortable So that as our senses doe sometimes enioye a meaâ—y tyde and season sometimes a troublesome and turbulent so falleth it out in our Loue which forasmuch as it is humane is sometimes cleared by reason somtimes darkened by affections and for one droppe of sweet yeeldeth a whole Sea of sower and bitter discontent VVhy is Loue called a flame a fire and the like Probleme 46. PErhaps because that as the fire hath alwayes neede of some nourishment without the which it vanisheth into nothing So Loue without the nutriment of Hope to possesse the thing beloued decayeth and growes lesse and lesse for if euery thing that worketh or endeuoureth the acchieument of any thing must bee nourished with the confidence and assurance of his wished ende without which it will neuer endure the greatnes of these labours which a thousand sweating accidents bring with them much more hath the kingdome of Loue being molested by the dayly assaults of humane passion not those that it would but those that are most strong powerfull in assaulting need of this speciall comfort of hope and assurance Or Perhaps because Loue awakeneth and inflameth the heart of a louer with an inuisible Fire within which he liueth like another Salamander of Egipt for to say the truth a louer findeth feeleth within his breast as it were the forges of a certaine fire which by the many passions of ardent zeale enkindled desires scalding sighes enflamed teares feruent emulations ruddie bashfulnesse fretting feare and iealous thoughts doe burne and yet maintaine the inuisible flames of Loue and therefore hence it is that for the most part Louers are leane of body pale of countenance spent in their spirits and much altered from their first estate and former Beauty Or Perhaps because the Beautifull obiect from which loue taketh greatest force being present a louer by reason of that
no difficult matter for them to bee â—ossessed of their Loues from thence â—ey conceaue ioye and rest contenâ—d Or Perhaps they take comfort in â—at by teares they knowe that it â—eth in their power to make their â—eloued happy in the seruice of Loue â—d therefore knowing the meanes â—hereby they may shorten their mourâ—ng and wipe awaye their teares â—ey are not grieued with the sight of â—em as otherwise they would bee â—t rather conceaue an inward ioye â—d comfort in them VVhy doe Louers whither soeuer they goe carry with them their amorous passions Probleme 58. PErhaps because to whatsoeuer parte they turne their faces and wheresoeuer they bestowe themselues they do alwayes carry with them imprinted in their mindes the Image of the thing beloued and consequently those passions that arise from it For he that carieth with him the cause proueth likewise the effect as he that carieth fire in his bosome must needes feele the heate thereof And therefore Louers hauing alwayes with them in their mindes the Idea of that they Loue which they neuer cease to contemplate they must necessarily by contemplâ—tion fall into those passions which the present obiect bringeth with it yea farre more violently do they feele the force of theÌ„ because imagination by absence worketh more violently by the power whereof the gesture and grace and Beauty and lineaments and all the parts of the party beloued are made present Or Perhaps because they finding themselues as it were hanted with a continuall desire of seeing and contemplating that which they Loue â—nd so long as they finde themselues â—bsent from it liuing an vnquiet nay â— dying life they multiply their pasâ—ions with the dayes nay howers of â—heir absence and as time encreaseth â—o doe passions Or Perhaps because â—othing can content a Louer in his â—iolent absence not sweete musicke â—ot Beautifull gardens not Louely â—ompany not eloquent tongues not â—uill intertaynment but euery sweete â— turned into sower and nothing can â—ontent but the wished obiect which â—eing farre distant from their inflaâ—ed desires doth engender that griefe â— the heart which can hardly bee exâ—essed by themselues that proue it â—uch lesse by those that are not acâ—ainted with the like miseries VVhy doe Louers so much delight in in the neatnesse of their apparell and bodies Probleme 59. PErhaps because there is nothing more naturall vnto young men then to desire alwayes to seeme beautifull and therefore if nature haue not made them such they endeuour by aâ—â— to seeme that they are not And from this cause proceedeth their exquisitenes their art their diligence their care â— their apparell their gate their speech and in euery thing else their endeauour to seeme nimble of Body strong in forces subtile in wit wise in speech wary in dangers honorable in conditions Or Perhaps because such Elegancy and Neatenesse purchase grace and fauour from their beloued and therefore they vse these meanes as a pleasant baite to possesse them of that which they so earnestly desire Or Perhaps because to make manifest the purity of their mindes they desire to trim and polishe their bodies and to wiâ—â— â—n opinion in the world of great plenâ—y of the goods of fortune they adorne â—heir bodies with sumptuous attire eâ—er endeuoring with themselues to setâ—le a beleefe in the minds of their beâ—oued that they want not much of the â—ull fruition of all humane felicity which consisteth of the goods of the minde of the body and of fortune And therfore it contenteth them much â—o heare that any hath related vnto their â—oues the vertue of their minds knowâ—ng thereby that hee layeth open the â—rincipall part of the felicity and ornaâ—ent of man As for the goods of the â—ody and of fortune they vndertake â—hat taske themselues the goodes of â—he body they make knowne by preâ—nting to the eye of their mistres the â—earnesse of their complections the â—ood proportion of their members â—eir comely cariage their readinesse â— the performance of honorable exâ—oyts the goodnesse of fortune by â—eir rich apparell their Rings their â—iamonds their Rubies their Chaines â—eir golde their Iewells their horses â—eir seruants their multitude of friends â—eir liberality and bounty and their honorable progenitors And all this they doe to giue their best beloued to vnderstand that if by the lawefull band of mariage she wil be his she shall participate of that felicity which all men by all their best endeauors striue and study to attaine Or Perhaps to the end that thereby they may drawe the eyes of their Loues to beholde and contemplate both the richnesse of their attire the variety of their fashions and their comely cariage both in their gate and other gestures of the body For it pleaseth a Louer to see that which he loueth loue to see him VVhy doe louers so much esteeme the giftes of their beloued Probleme 60. PErhaps because they see I knowe not what kinde of grace to shine and shewe it selfe in that gift which cometh from that they best Loue the which they esteeme so much the more by howe much it seemeth to present the excellent and honorable qualities of the giuer Or Perhaps because those gifts are as rich pledges of that grace and fauour whereby they may easely obtaine to the possession of that they Loue And therefore as they that haue any thing in their custody either in value or Beauty extraordinary with an extraordinarie heede and care looke vnto it so they prizing these giftes aboue al their earthly riches doe likewise aboue all take care to keepe them Or Perhaps that they might thereby shewe and giue testimony that if they haue that thing in so high esteeme that commeth from their beloued in howe much more the person that sent it who doth as farre exceede the gift in value as the substance the shadow and a perfect an appearing good VVhy doe Louers so often vse the similitudes of things most excellent to display the Beauty of her they Loue Probleme 61. PErhaps because they haue a singular conceite of their beloued insomuch that being vnable in the least degree that may be to expresse it they are inforced to make vse of the simitude of things most high and excellent Somtimes comparing her to the light sometimes to starres sometimes to the Sunne sometimes to the morning somtimes to the snowe milke the lilly the rose somtimes to the mirtle the marble the alablaster Somtimes to gold rubies diamonds somtimes to the heauens the spring paradise and whatsoeuer is in any degree excellent Or Perhaps because they thinke their beloued to bee the receptacle or store-house of all the beautifull things of the world in whome all perfections are vnited and gathered togither and therefore they thinke themselues sufficiently warranted to vse the whitenesse of the Swanne to expresse her hew the vnspotted purity of the snowe the cristall the diamond to shew her purity the light the starres the sunne to signifie howe cleare her eyes are how
to beholde it For this is the property of those which contemplate that whilest they beholde the curious workmanship of a thing that hath any thing in it worthy admiration to cast theyr eyes first vpon that that hath most maiestie and meanes of allurement to drawe the eye vnto it Or perhaps because the eye is as a Looking-glasse wherein all humaine affections are discerned so that looking vpon them as vpon a cleare Fountaine they behold the minde of their best beloued and so haue a gesse at their present inclination and affection whether they be inclining to clemencie or seueritie pitty or cruelty myrthe or melancholy Loue or hatred and according to that disposition they finde in them they take counsell and aduise in those things that appertaine vnto them Or Perhaps because there is no other sense that taketh that delight in his like sense that this doth insomuch that the eies of two Louers being fastned vpon each other by their amorous glances and silent noddes they enioy not only the fruition of each others eies but vnderstand the verie inward thoughts of each others heart VVhy is the anger of a louer soone alayed Probleme 68. PErhaps because wrongs offered by Louers friends are more vnkindly taken and stirre vp the passions for the time with greater force but presently the furie of them being ouer-blowne they growe calme and quiet For what soeuer thing either in nature or arte is engendred or framed with greater force and lesse time then is fitte as monstrous birthes they vanish and cannot long endure Or perhaps because the fire of Loue cannot long endure the waters of passion Or Perhaps because the meanes of reconcilement is easie betwixt them both parties being willing to aske pardon willing to forgiue for euery amorous breache hath a thousand silent defences and as many kinde acknowledgements of the fault Or Perhaps because there is a kinde of magnanimity in pardoning wrongs and therefore to the end they may be so accounted they easily and speedily forgiue Or Perhaps because the lawe of Loue doth not admit crueltie for it is neuer seene that two truely vnited hearts should â—ong continue at iarre for light occasions for great will not be offered but as such hoâ— should brawles doe easily arise so they are as easily pacified Or â—erhaps because to those that are most deare vnto vs the least repentance beggeth pardon for the greatest offences which doth manifestly appeare in the Loue of Fathers VVhy cannot Louers hide their passions Probleme 69. PErhaps because amorous cares ouercharging and oppressing the heart are hardly endured and therefore they doe endeuour hauing found a friend fit for that purpose by communicating their griefes vnto him to ease themselues of that burthen Or Perhaps because amorous passions doe pricke and wound the hearts of Louers and therefore prouoked by the sharpnesse of such a spurre they cannot but manifest their griefes vnto those who though they cannot ease may yet pitty them for it is some comfort to him that is assailed with griefe to vent it at the mouth by the helpe of his tongue Or Perhaps because in relating them to others they feele their afflicted hearts to be comforted for euery passion communicated is lessned Or Perhaps because by laying open their passions they make knowne their owne faith and the disloyaltie and falshood of their beloued Or Perhaps because the least wrongs that proceed from that that hath least cause to offer them are accounted greater then the greatest and confound the minde of a Louer with such a kinde of astonishment as nothing but vtterance can either ease or take away VVhy cannot Louers conceale the fauours of their best beloued Probleme 70. PErhaps because the benefits of those we Loue make a deepe impression in the memory and so being often calâ—ed to remembrance they thinke they should wrong both their Loues and â—heir owne memories not to vtter them Or Perhaps because Louers desire in euery thing to shew themselues â—hankfull especially towards those whom they Loue by displaying whose bountifull fauours they seeme both to â—equite what is past and to craue more Or Perhaps because Louers do highly esteeme of those things which they receiue from those they loue and therefore thinking it not fit that things of worth should alwayes lye hidden they reueale them For by the law of nature wee are taught to commend good turnes receiued especially when they are such as carry a proportion to the worth and excellencie of the giuer VVhy do louers put their fauours they receiue from their Mistresses in the most noble parts of the body Probleme 71. PErhaps thereby to signifie that those things they receiue from them they preferre aboue all other and therefore they commonly make choise either of the head as the highest or of the heart as the dearest parte of the body Or Perhaps because the heart signifieth life and the head vnderstanding and both perfection and therefore in those places they place their fauours that are most perfect and most deare vnto them to giue them to vnderstand how dearely they Loue and how honourable a conceit they haue of them Or Perhaps to the end the giuers should vnderstand that they haue the full possession both of the best parts that are in them and their whole body OF HATRED VVhy is hatred ordayned by Nature Probleme 72. PErhaps because prouident nature being willing to remoue all those contrarieties that might eyther â—lter or offend her workes she thought â—t not amisse to giue vnto all creatures â—uen from their first natiuity and beâ—ng such an affection as might be fittest or such a seruice And therefore we see â—hat the Lambe doth naturally hate the Wolfe the Wolfe the Dogge the Crab the Serpent the Weazell the Toade the Lion the Cocke man the Crocodile yea a man borne vnder Iupiter a Saturnist a valiant man a coward a temperate man a lasciuious a religious an irreligious a faithfull a disloyal an honourable man a base and dishonourable neither is this naturall hatred seene onely in things animate reasonable or sensible men or beasts but also in those things that are farre from sense or vnderstanding as in hearbes and plants and mettals and compounds which by a hidden hatred and contrarietie in nature cannot brooke and indure one another Or Perhaps because that though Nature flie her extreames as being verie dangerous to her workemanship neuerthelesse she admitteth contraries for the benefit of the whole Which doth plainly appeare in heate and cold fire and water in corruptible things and incorruptible mortall and immortall earthly and heauenly Neither would the day shine so cleare if the night were not darke nor laughter be so acceptable if it were not sometimes mingled with teares And therefore no maruell if as we see a begetting Loue in the Vniuerse for the benefit of nature so from the selfe same Nature we haue a conseruing hate the better to attaine the wished end VVhy doth Loue somtimes ingender Hate
content for them to leaue the pleasant fields the sweete medowes the delightfull groues and fertile territories of the world Or Perhaps because those things that are giuen vs of Nature and are neare vnto vs as our fathers that begotte vs our mothers that bare vs and our countrie that hath preserued vs we cannot Hate not onely because they are neare and deare vnto vs but because they are ministred and giuen vnto vs euen before wee came into the world by that first prouident Cause that prouideth all things necessary for them and vs. VVhy is the Hatred of great Princes and noble men inexorable Probleme 77. PErhaps because the height of their minds being wonderfull and yet they abasing themselues to vouchsafe â—he company and familiarity of their vassalls and subiects when there aâ—iseth from this familiarity a kinde of â—ontempt and carelesse respect of that honour that is due vnto them as their Loue worketh this vnnaturall effect â—n those they Loued so it turnes their Loue into an vnnaturall Hatred which makes their offence irremissible Or Perhaps because the mindes of great Princes for the most part being enâ—ued with a knowledg of things more â—hen humane and so better discerâ—ing the ill deserts and with a more â—earcing eye looking into the wicked â—onditions of any man the Hatred they conceiue against such qualities and manners is so much the greater by howe much the better they are able to iudge of such inconueniences as follow such conditions And therefore no maruell since as yeares encrease so iudgment if their Hatred against that doe still continewe which they still iudge worthy of hate Or Perhaps because in natures more noble and honorable and in minds more diuine the affections making deeper impressions are of greater force and therefore great Lords and princes hauing bodies more disposed to affections and to greater alterations in affection it is no maruell if Hatred once seated at the heart sit too fast to be easily remooued Or Perhaps because it becommeth not great Lords to be inconstant becausâ— inconstancy argueth a kinde of leuity in minde and manners and therefore they iudging it a note of infamy and dishonor to bee ouer mutable in opinion touching those they hate they harden themselues like a Diamond in their hard conceypts Or Perhaps because great Princes being for the most part of happy memories of all others they doe least forget those which in any respect crosse their desires or oppose themselues against their pleasures and delights And therefore a certaine great Prince being by nature verie liberall and bountifull was wont to say to a familiar friend of his that it was more possible for a man to forget a thousand iniuries then one good turne Inferring thereby that as it is impossible to forget one offence without a lawfull defence much more to forget a thousand so most impossible to forget a benefit receaued VVhy is the Hatred of women without end or measure Probleme 78. PErhaps because as in their Loues they are accustomed to exceede Loue without rule or measure in somuch that they passe many times beyond affection euen to the frensye of Loue so in their Hatred they are ouer violent and no way able to bridle themselues and therefore as in their mad vnbridled loues there can be nothing found that may moderate that passioÌ„ in so much that they run headlong to the vtter ruine of their owne chastity and honors So in their headstrong Hatred there is no tongue that can perswade or pacifie them no force that can ouerrule them Or Perhaps because women louing with a strong and earnest affection and therefore not fearing to communicate vnto those they Loue not onely their most secret cogitations but whatsoeuer they enioy of best esteeme and highest prise and afterwards discouering either a false heart or a minde vnthankfull or whatsoeuer else that may bee opposite to vertue they presently change their Loue into Hate which continueth as long as their dissimulation without honest excuse Or Perhaps because women being alwayes carefull and studious to please the sense and altogether carelesse to satisfie reason they doe for the most part apply themselues vnto the extreames leauing the meane wherein the seate of vertue is placed whereby they being miserably deceaued by a false appearing truth too late bewayle their losses and harde fortunes and seeke to ease themselues by the continual Hatred and reuenge that many times brings miserie and misfortune vpon themselues and their whole families OF DESIRE VVhy hath nature geuen to euery thing a Desire Probleme 79. PErhaps because these inferior bodies hauing neede of a thousand helpes for their preseruation as of place nutriment rest delight generation and other things healthfull and helpefull to their benefit which being not alwayes present and if present yet not befitting their natures and though not befitting yet willing to haue them present and in their owne possession it was necessarie that these things should bee followed and forasmuch as that could not be doone without a Loue and a longing after them wise and prouident nature would first giue Loue and thereby desire whereby euery thing being spurred forward to his owne benefit and good they might follow those places that doe best befit their owne natures finde out meats answerable to their complections and attaine that perpetuity by speciall generation which is proper vnto them And for this cause nature hath giuen to some things lightnesse of body to some weight and heauines as fit meanes whereby to attaine their naturall places vnto others members fit for the motion of themselues from one place to another with apt sinowes and bones which being subiect vnto the moouing vertue and this to the appetite doe expresse vnto vs the great care and wisdome of nature in giuing to euery thing their fittest meanes to attaine their fittest end Or Perhaps because Nature not allowing of idlenesse in any thing as being very hurtfull to all things both generall and particular shee gaue vnto them Desire whereby they might exercise themselues in honest and honorable actions For we see and by experience finde in our selues that except wee be kindled and stirred vp by a certaine Desire wee knowe not how to shake of that idle rest and quietnesse which doth rather deuoure the goodes of the minde then adde any thing to the perfection thereof And therefore hence it is that being caried awaye with that delight we take in hunting we are not able to containe or bridle our selues but whatsoeuer the weather be colde or hote wet or drie we bouldly betake our selues to the open fields we trauell vp the highest rockes and mountaines runne thorow the thickest forrests flie neither waters nor Ise nor snowe nor whatsoeuer inconuenients may follow those sports So likewise we are caried with the like Desire to the delight of fishing wherein we refuse neither by night nor by day with nettes and a thousand other deuises rather to aduenture our bodies nay our liues to the
Perhaps to the end that wise men being mortal yet desirous to make theÌ„selues immortall a worke that passeth our weake strength might bee giuen to vnderstand that that cannot bee done by ordinary labours but onely by those that come neerer the nature of things diuine then humane And therfore for as much as it is a worke of diuine vnderstanding to vnderstand all things without error hence it is that they to the vttermost of their power doe endeuour to attaine to the knowledge not onely of as much as is hidden vnder the curtaines of heauen but whatsoeuer was created aboue the heauens yea their speculations ascend euen to God himselfe neither made nor created And forasmuch as it is a worke of diuine vnderstanding to be profitable and helpfull to the whole vniuerse they endeuour to bee such vpon earth as may helpe by their wisdome and iustice in gouerning kingdomes and commonweales forasmuch as it is a worke of diuine vnderstanding to beat downe the proud and tyrannous they nothing feare to assaile barbarous and vntamed people who liue without lawe according to their owne lusts and being by iust warre ouercome and vanquished they rule and make tame their wilde affections with the bridle of iust holy and religious lawes foras much as it is a worke of diuine vnderstanding to be gentle and mercifull vnto those that are penitent and begge mercy at their hands they endeuour likewise to make themselues pittifull and compassionate euen to their enemies and lastly they refuse no paines no labours no studies be they neuer so difficult and dangerous to make themselues in some sort worthy of immortalitie Or Perhaps because not the report or brute of a few common base people who commonly admire base and obscure actions not the voice of one onely Village or Towne or Castle which being rude and ignorant of honourable actions cannot but confusedly iudge of whatsoeuer is done or vndertaken not the commendations of persons knit and vnited by bloud and alliance or bewitched by passion who many times by too much praysing doe but enlarge the field of their owne shames but the common fame and report of great kingdomes spred thorow many regions and countries by the cleare light of their vndaunted spirits and valiant actes vndertaken with much labour and many dangers for the common good and that glorie that is atteyned by dayly studie and nightly watchings for the enriching of mans vnderstanding and euery other trumpet of more honourable fame eyther of magnanimitie or wisdome or iustice doe raise and exalt noble and valorous hearts to the high temple of immortalitie OF FLIGHT VVhy hath Nature giuen flight to things created Probleme 87. PErhaps because things naturall as by desire they follow those things that doe nourish and giue life vnto them so by flight they auoide their contraries which may any way either offend or alter or corrupt or altogether take away their liues For to say the truth how should the whole vniuerse be preserued if Flight were not wherby the benefit of life for the time present is preserued free from all violent mishap reserued for that time which by our mother Nature was first determined and set downe And therefore of such force is this affection that we see and finde it in euery sensible creature whatsoeuer In the heauens wherin it falleth out sometimes that from the lowe center of the earth descrying some light or other ecclipsed we may likewise discerne with what celeritie and hast they are carryed about by the vpper Spheares as it were to free them from that trouble and disturbance which that noysome darkenesse bringeth with it In the Elements where we see that the deuouring fire approching neare to the colde Element of water the water being onely by prouident nature instructed doth no sooner feele the violent force of the fire which conuerteth into his owne nature whatsoeuer comes neere vnto it but it presently withdraweth it selfe from one part to another with a swift flight to auoyde that which by no auoydance must needs destroy it And as the water the fire so the fire feeling the approache of the water which by the colde moysture thereof quelleth and quencheth the violent heate of the fire for the preseruation of it selfe striueth to auoyde it The force of this affection wee may likewise see in compoundes as in golde and siluer which being cast with Iron into one and the same furnace doe in such sorte flye the base nature of the Iron that by the force of fire they are sooner consumed then mingled together In flowers and Plants which with a kinde of inuisible flight by little and little turne their bodies and branches to the Spheare of the sunne flying all vnpleasant shades and darkenesse In all liuing creatures who being assayled by other natures stronger then themselues with flight and running and swimming and creeping and shutting their shelles and gathering their bodyes and backes together doe flye the force of those their enemies that seeke to take away their liues And lastly in man who feeling or seeing or foreseeing any thing that is contrarie to his owne nature or may any way offend him eyther fire or inundation by waters or ruine of buildings or poysonings or hidden treacheries or open violence or whatsoeuer the like doth presently by all meanes possible seeke to auoyde it Or perhaps to the end that hereby the force and power of all natures might the better bee knowne which bee they neuer so little doe many times strike a feare and terrour into the strongest hearts which doth plainely appeare in the serpent the scorpion the Efte who though their bodies be but small doe yet sufficiently make knowne their power by that inward venom that lies hidden in their natures So likewise the Sparrow hauke the falcon the Eagle with their talents and armed beakes and a subtile kinde of boldnesse withall dare to seise vpon euery prey though greater then themselues to giue vs to vnderstand that it is not the huge bulke of the body or the strength of the arme or long life or whatsoeuer besides that is strongest or greatest but that inuisible force that many times lieth in a weake body that is especially to be feared VVhy doth it bring safety and honor not onely to particular men but to whole Citties to fly sometimes the commodityes of Nature Probleme 88. PErhaps because though nature as a liberall mother hath giuen vnto vs many treasuries of delights assigned many restoritiues and comforts and fitted euery thing for the best ease of euery Nature yet she hath not tâ—ught vs the true vse and iust end of them but hath left open vnto vs that gate which at our owne liberty leadeth vs to these her riches and treasures and therefore she will that wisdome gotten by study and experience should bee our guide and direction to the best most regular vse of them for it is not â—he purpose or meaning of nature because she hath bestowed on vs
reason wherof is because wicked and ignorant men beeing blinde in the light of that reason which with an incomparable kind of comlines at all times laieth open vnto vs the way of Iustice and equity openeth the gates vnto honesty discouereth the footesteps of vertue and instructeth vs in all holy and religious lawes will not lift vp their eyes to behold the cleare light of the wisedome of those who by their learning and vertuous conuersation can instruct them in all manner of discipline but according to the darkenesse of their owne vnbridled affections they follow their owne immoderate desires be they neuer so dishonourable and therefore no maruel if infamy and dishonour to themselues and incredible losse vnto their whole families follow such loose and vnbridled affections VVhy are not all to be blamed that flie their countries Probleme 91. PErhaps because he that flyeth the fury of the common people who many times moued by particular affections and hatred suddenly conceaued run headlong to the ruine of other men flyeth likewise an vnlawfull violence and an vniust sentence Or perhaps because as a Sonne hateth not his Father because hee heareth him in the fit of his burning feuer to raue and to talke idly yea otherwise then beseemeth his fatherly grauity but rather mooued with a filiall loue and dutifull compassion of so great a chaunge hateth the cause of this his distemperature and giueth place to the disease so many sonnes of many famous common weales seeing their countries ouerladen with ambition couetousnes and oppression and many other the like disorders compassionating the miserable estate thereof and hating the occasion of so dangerous a disease by staying not being able to redresse them by flight haue bin coÌ„tent both to yeeld vnto them to auoid them yet not with a purpose for euer to abandoÌ„ their countries which were a sin of great impiety but forasmuch as they finde theÌ„selues too weake a medicine to cure so great a malady not being able to helpe they remoue from their eyes those mischiefes which in publike perturbations and disorders good cittizens with much griefe and anguish of heart are accustomed to behold and this was a thing very common both in Athens Rome and diuerse other coÌ„monweales where forasmuch as this their flight was grounded vpon good and lawfull reasons there was little reason why they should be stayned thereby with any note of infamie but rather by men of soundest iudgements thought worthy of honour and commendations OF DELIGHT VVhy hath nature giuen delight vnto creatures Probleme 92. PErhaps because the end of euery worke being the first moouer of euery agent vnto his worke it was not conuenient that it should be done by any violent force for that were the way to make euery worke odious or at leastwise lesse pleasing and euery workman beeing wearied with the tediousnesse thereof either to set at naught euery enterprise be it neuer so waighty or at leastwise following it with a more vnhappy end to accomplish it For the end of euery worke hauing in it at the least a shew of good and especially of a good that is pleasant and delightful doth with a kind of sweetnes inuite stirre vp euery thing to follow it making euery motion pleasant euery labour easie euery difficulty plaine and open and euery heauy thing light euery age short euery discommodity comodious and euery sowre sweet and acceptable And therefore hence it is that all the motions and workes of all things naturall whatsoeuer being conformable to their nature are acted and exercised with delight The heauens with their swift and indefatigable motion do they not from far make known to as many as contemplate them that delight which they hide vnder those rich curtaines and do not the Elements by their swift and direct motions shew as much The fire taketh pleasure in those twinkling sparkles that expresseth the force therof the aire feeleth the like delight when all the regions therof are freed from those turbulent motions that arise froÌ„ the rage and fury of the winds The water running by her channels riuers pores aqueducts and fouÌ„taines vnto her common mother the Sea with hir siluer surges giueth sollace euen to the heauens and with a calme quiet delight setleth it selfe The earth by those manifolde riches that it bringeth forth makes knowne that inward delight which it coÌ„tayneth within the bowels thereof The plants with their fecundity All liuing creatures with their generation men with â—eir artes ingenious industries make â—anifest the delight and pleasure they â—ioy vpon the earth yea the Angels â— their vnderstanding the heauens by â—eir circular motion the night by the â—riety of lights the day by the greatâ—sse of that one light of the sunne the â— by the flames thereof the ayre by â—e pleasant and pleasing flowers of â—ne the water by her christalline fouÌ„â—nes the earth by her riches the spring â—her flowers the summer by the heat â—e autumne by the fruites the winter â— the snow therof birds by their flight â—es by their swimming all creeping â—atures by their crawling wild beasts â— their free walkes in the spacious and â—asant woodes Domesticall by their â—ightfull pastures and lastly man by â— daily endeauors to attaine immortaâ— feeleth that ioy and solace conâ—t that cannot be expressed by any â—gue be it neuer so learned eloâ—t Or Perhaps to the end that delight â—ght be that sweet sawce that princely â—ion that Nectar of the gods that aâ—ble paterne of pleasure which nature â— liberally diuided to hir parts for the â—ort recreation of their works the â—ard of their labours the wages of â—r sweatings the ease of their motioÌ„s For how should any man after long labour and trauell bee desirous to returne vnto it if after his labour he bee not by some delightfull nourishment strengthened and recomforted And therefore the Seaman though he bee tumbled and tossed by the dangerous and tumultuous waues of the sea yet hauing tasted that Delight that follow these dangers when he commeth to the shore forgerting all that is past he lancheth his shippe againe into the sea And euen so euery agent being allured by some delight or other is encouraged to his action and after ease returneth to his labour VVhy hath Nature giuen such diuersity Delights vnto man Probleme 93. PErhaps because man is the Epilogue and end or rather receptacle of all natures as hauing in him the degrees of that perfection which is in euery other kinde and therefore he is likewise called the Horizon of all creatures because representeth the superior and inuisible creatures with his minde and the inferior with his body and therefore whatsoeuer is delightfull in euery kinde must necessarily in some sorte belong vnto him Or Perhaps because Nature hauing giuen Delights vnto euery thing conformable vnto their Natures and to the diuers constitutions of diuers creatures diuersity of foode and sustenance as to the swine acornes to the woolfe flesh
to the ferret bloud to the horse haye to the goate leaues to the sheepe grasse to the bee flowers and the like and hauing framed and fashioned man of a more noble and excellent complection then any other creatures in touch delicate in caste temperateâ— and in all the other senses more perfect and excellent as being also more apte to iudge of â—hâ—se sensible obiectes that appertaine vnto him it was likewise fit and neâ—essary that she should giue vnto him â—he excellency of euery Delight which â—hould not onely shine in their rare and â—ingular qualities but bee answerable likewise in respect of their multitude â—o her many and naturall prerogatiues And therefore with a bountifull hand she hath bestowed vpon him all those Delights which are proportionable either to his owne greatnesse or the magnificence of his maker And therefore she hath not giuen vnto man one onely foode and sustenance but many and those most delicate she hath not giuen him water to drinke as to other vnreasonable creatures but precious liquors and holsome beuerages yea all other Delights whatsoeuer belonging vnto the other speciall senses were especially graunted vnto man and though happely they may appertaine vnto other creatures they are rather appropriated vnto them as signes and differences of their natures then as any way delightfull vnto themselues For the variety of colours the Beauty of the heauens the goodly feature of bests and birdes the glorious splendour of precious stones the diuersity of mettalles and the incomparable Delights of the Spring were all made and ordeyned to please and content the eye of man The fragrancy and sweete smelling odour of so many flowers the Hiacinth the Gesmine the Rose the violet with other inumerable were onely made to Delight and satisfie the smell of man The sweetenesse of so many voices so many musicall accents so many instruments was made and ordeyned for the onely benefit of man to Delight and comforte his eare for we haue neuer heard of any creature besides man were he by the gift of nature neuer so wise that for Delight onely doth contemplate the Beauty of the heauens or any thing else that for pleasure and Delight smelleth to any flower or harkneth to the harmony of any other Creature as a musitian to the notes and compositions of an other So that as man is superior to all other creatures so hee excelleth them all in the variety of his Delights and pleasures Or Perhaps because onely man hauing beene created among other inferior creatures for that pleasant and delightfull place of Paradise where those pleasures are found and tasted that man canne neather conceaue nor imagine GOD would likewise giue vnto him the choyce aboue all other Creatures of all the pleasures and Delights of this life that being drawne by the sweetnesse of them he should so much the more aspire euery day to that prime and principall Delight that doth neuer alter nor decay VVhy doth man being not content with such variety of Delight as nature affords procure other vnto himselfe by art and inuention Probleme 94. PErhaps because this is the difference betwixt man and other liuing Creatures that he receaueth from Nature his inferior powers rude and simple and vnwrought as it were seeds to be sowed tilled and manured by the sharpe plough share of his penetrating wit whereas vnreasonable creatures as being created by nature for themselues in the workes and effects of their owne powers rest and settle themselues and though some of them being holpen by outward discipline may appeare more apt and actiue in bettering that which nature hath bestowed on them yet it is euer without knowledge or Delight and therefore man hauing receaued from the selfe same nature that twofold desire of knowledge and of good as two spurres accompanied besides with an inclination both of witte accommodated to speculation and of hands the fittest instruments of all others to act any thing and being moreouer inuited by the perfection of so many Beautifull works of nature which make rich the Theater of this world hee would with a sweete kinde of Culture and tillage of his vnderstanding powers habituate and accustome himselfe to vertuous actions Delight himselfe with a thousand actes a thousand ingenious inuentions make himselfe amiable by his gracious cariage and by his high courage and valour purchase vnto himselfe honour and felicity And therefore hence it is that we see him diligent and industrious and that with an vnspeakable Delight in the attayning vnto vertue to temperance iustice fortitude wisdome Chastity Clemency Vrbanity Truth and to euery other vertuous habit that we see him according to that full measure of wit and vnderstanding that he hath followe with pleasure and Delight the Princely sportes of of hunting pleasant comedies pastorall compositions graue tragedies celestiall Harmonyes that we see him altogither giuen to magnificence to the the Beauty of rare figures excellent pictures rich statues artificiall perspectiues ancient monuments proud edifices and the like that we see him zelous of honour and with equall valour to passe the seas the mountaines the craggie Rockes to enter into battell with barbarous people and by many victories to winne honour and immortalitie that we may see him painfull and vigilant in contemplating the heauens in pearcing into the Elementes in searching euery Nature euery cause euery effect euery propertie euery substance euery accident euery power euery act euery simple euery compound euery alteration generation motion rest quantity qualitie body place action passion habit priuation matter forme kindes generall and speciall sense and sensible intellect and intelligible things and whatsoeuer besides he seeketh and searcheth to minister vnto him selfe Delight and pleasure Or Perhaps because man being of a noble and generous minde and obseruing those many excellent qualities which in the variety of kindes in the world doe manifestly shine and appeare and finding the imitation euen of things most difficult to bee but easye vnto him the nobility of his nature would not suffer him to yeeld vnto them but rather spurred him forward with a desire of glory both by art and labour and industrie to excell them all and to make himselfe Lord and chiefe commander ouer them And therefore man considering the liberalitie of the heauens the confederation of the Elements the fecundityâ— of the plants the maiestie of the Lion the fidelity of the Dogge the strength of the Panther the wisdome of the Ante the meekenes of the Lamb the vigilancy of the Crane the patience of the asse the teÌ„perance of the CamelioÌ„ the prouidence of the bee the subtiltie of the Foxe the boldnesse of the Swanne the force of the Elephant the courage of the horse the musick of the Nightingale the grammer of the Parret the arithmetick of the Tunnie the Astronomie of the Cock the Logick of the Dogge the sollid firmnesse of mettals the price of precious stones and the vertue of the herbes he could not containe himselfe in this noble Theater of all the
are they therein burthened and ouercharged by how much accustoming themselues thereto they doe not afterwards in the like affaires so much obey their owne willes as that necessitie which by frequent practise they haue brought vpon themselues So that being all and altogether intemperate they know not or seeme not to know how to better themselues VVhy did Athens glory in the delight of wisdome and Rome of armes Probleme 97. PErhaps because Athens loued more the long robe of peace an outward badge of that wisdome and grauity which in peaceable times gaue life and strength to the whole state but especially to those which willingly employed rhēselues to the speculatiō of naturall causes seuering themselues from all rumour of warres then the helmet curasse or compleat armour for military exercises are neuer without losse and hurt both to the assaylants and assailed But Rome as being more enclined to the glory of labour and paynes and valor then to that idle life which peace commonly brings with it did wholy addict it selfe to the labours of Hercules the honours of Mars the valiant incouragements of Bellona and as the Athenians tooke delight in wisedome in the attayning whereof they placed their whole studies and indeauors so the Romans in that strength fortitude which made manifest the valour of their hearts tasted that pleasure and delight which cannot be expressed Or Perhaps because Athens did more attend the tillage and manuring of the minde by discipline study as knowing that man was borne to contemplate and therefore for no other cause hath wise Nature giuen him the force of wit but to penetrate of vnderstanding but to conceiue and a countenance looking vpward but to cōtemplate But Rome did more attend the outward glory and ornament of the body then that of the minde as knowing that man was borne to labour and therefore hath Nature giuen vnto him euery instrument apt and necessary thereunto as bodily strength to sustaine himselfe to beate downe others to darte from him to draw vnto him to run to leape to breake in peeces to beate downe to shake to ruinate agility of members swiftnesse of pase strength of the arme cunning of the hand courage of the heart heate of blood plenty of spirits readinesse of the sense the knitting of the sinowes a firme setling of the bones and the vigor of life whereunto she hath added the inflamed desire of the part concupiscible the ready helpe of the irascible the moouing vertues the rich treasury of all the powers outward and inward whereby those generous champions of Rome not altogether abandoning the wisdome of Minerua gaue themselues wholy to military exercises and by the strength of their armes and valour of their hearts woon both to themselues and to their country immortal honour and renowne Or Perhaps because Athens was alwayes moued with that difficult inuisible good which is the gift of wisdome for the inuisible power of the vnderstanding doth likewise learne although it attaine thereunto by visible creatures visible sences which good by how much more difficult by so much the more pleasant it is after it is obtained and of inuisible is made visible by the helpe and communication of the tongue And therefore they hauing had in their possession so great a treasure to all others yet inuisible and vnknowne it was no maruaile if they gloried so much in those whose honorable fame did spread it selfe to the vttermost confines of the world But Rome being mooued with a difficult visible good such as is a Monarchie the supreame and highest honour of all others which is gotten by fight warres and visible conflicts in a field open to the eye of the world made it farre more visible by the conquest of so manye crownes so many Kingdomes so many triumphes ouer barbarous nations which set the flashing lightning of their glory to the most vnknowne parts of the world and the eternity of all times Or Perhaps because the Athenians layed the foundation of their state commonweale in a time of peace and therfore Idlenesse best befitting the speculation of all creatures they applied themselues so much the more willingly to the contemplation of diuine wisedome by howe much the more they perceiued it to shine in the creatures both by the order and disposition of the partes to the whole and in euery kinde both vniuersall and particular So that euery day encreasing their labours herein they became famous for wisedome through the whole world But Rome taking her beginning from that warre that Romulus made when vppon iust cause hee draue his vncle Aemulius out of his kingdome and thereby the common weale being hardly begun much lesse setled he was enforced presently to take armes against the Sabines other countries and so by little and little the glory of the Romanes encreasing being allured partly by the valour of their armes partly by the greatnesse of their Monarchy and partly awaked by the generosity magnanimity of their harts they wonne honour and glory in the world and in all future ages immortality VVhy doe Kings and Princes contrary to the opinion of the common people tast least of pleasure and Delight Probleme 98. PErhaps because they want that liberty that other men haue beeing commonly shut vp in imprennable fortresses and stately pallaces compassed with many walles kept with guard vpon guard by day and watched by sentinells at night for which debarment of liberty they may thanke those suspitions enuies emulations that they endure if all these were not yet the regall respect maiestie of great personages permits thē not to walke abroad at their pleasure much lesse doth it become them to shew themselues either in publike spectacles or priuate assemblies so that being detained by the bridle of comly decēcie they are depriued of the sight of many delightfull things which if it vsually happen within their owne lande or citty where they make aboad much more in strange countries which are farre distant from them and most of all in those that are vnder the empire of another crowne for to those places they cannot goe without great suspition and danger to their states and persons and if sometimes it do fall out that they do goe it is seldome graunted vnto them and neuer without inconuenience And therefore they liue depriued of all those wonderments that are seene in so many strange citties and prouinces and kingdomes And if it fall out that by reason of their greatnesse and bountie any Beautifull or strange thing bee brought from farre to their own pallaces this hapneth but seldom and the reward thereof must carry a proportion to their owne greatnesse though there be no proportion betwixt that one thing they see and those thousands that are in other countries and cannot be brought vnto them So that the poorest creature that is in this cōdition excelleth the greatest princes on the earth for euery common person being a free man borne hath liberty to
by his people and therefore the infamie depending vpō many tongues must necessarily spred farther and grow greater so that they can safely enioy onely the honest delight which all men besides by lawfull matrimonie may bee possessed of Or Perhaps because great Princes doe commonly want those goods especially of the minde which can onely make them truely happy in this life For Peace is an excellent good and this they can neuer wholy enioy eyther with forraine Princes or their owne subiects warre is a great euill threatning vnto vs the losse both of life and goods and whilest it beareth swaye the Princes themselues are not secure euen within the walles of their Citties and when it beareth not swaye they still endure the effects thereof secret hates and treacherous vnderminings The sweete band of friendship is an excellent good the very shadow wherof by reason of those continuall flatterers they haue about them they cannot promise themselues It is a great benefit to make proofe of the faith and fidelitie of those they loue before deare experience bewray their infidelitie being many times flame by their owne children their brethren their wiues their neighbours for which they may thanke their vnbridled desire of bearing rule The peace and quiet of the minde is an excellent good whereof they are in such sort depriued by publicke businesse and the many and dayly complaints of their subiects wrongfully oppressed that they passe ouer whole nights with watchful eyes and troublesome thoughts exceeding therein the vnfortunate condition of the basest slaues who after their wearisome trauels in the day in the middest of their chaines and fetters sleepe soundly and securely at night And lastly the felicitye and prosperous estate of children is a singular good but the children of great Princes grow thereby intemperate proud and insolent which blessings meaner men do many times enioy with greater pleasure and content then the greatest potentates of the earth OF SORROW VVhy hath Nature giuen Sorrow vnto Creatures Probleme 99. PErhaps because the presence of contraries which are wont to corrupt euery particular thing by offending altering the parts thereof being by the flownesse of the powers of the other senses vnknowne and by the awakened sence of Touching being with much griefe and martyrdome apprehended Nature is stirred vp by flight and all possible meanes to saue it selfe Or Perhaps because that which the concupiscible part could not do with the irascible that is what desire and anger together cannot effect might bee supplyed by the helpe of Sorrow for we see a beast being prouoked by the Huntesman that followeth him in chase flyes with all the possible speed he can make but if by chance there be added to this his feare some blowe or wound he doubleth his force in flying runnes thorow euerie thicket leapes euery ditch euery mound yea casteth himselfe headlong from the highest rocke to the lowest valleyes the paine and griefe that hee feeleth by his late receiued hurt still encreasing his strength Or Perhaps because though Nature especially intend Delight in euery creature yet by accident it intendeth Sorrow too that is to giue notice to euery creature by such sensible griefe and torment their approching ruine and decaye and that therefore it is necessarie they giue what ayde and assistance they can to the part offended Or Perhaps because the excellencye of euerye thing is better knowne by the opposition of his contrary and therefore light would be nothing so precious if there were not darknesse nor the Spring so pleasant if there were not Winter nor laughter so gratefull and acceptable if it were not mingled with some teares and therefore besids delight which is so sweete and louely to nature she hath likewise added griefe and sorrow to make delight more amiable Or Perhaps to the end that man should be farre the more ready and willing to aspire to the true felicity of that other life where onely there is delight without sorrow and ioye without feare of melancholy which in this life where there is an euerlasting combat betwixt a thousand contrarieties cannot be found VVhy the sense of feeling most subiect to griefe Probleme 100. PErhaps because the Nature of euery particular creature being subiect to that ruyne which the contraries thereof from all the partes of the body as well behind as before on the right side as the left aboue as beneath doe present vnto it benigne nature hath prouided the sense of Touching which dispersing it selfe through the whole body and life of euery creature doth presently finde and feele euery contrarie and enimy from what parte soeuer it shall come And therefore the sense of Touching by reason of the Organ thereof which is the flesh with the sinowes and veynes of the whole body is most subiect vnto griefe Or Perhaps because no sense is more sensible of offence then Touch as hauing an Organ very gentle and soft and quick to apprehend euery impression of heate or colde softe or hard pricking or cutting or the like and therefore though it fall out somtime that the sense of Hearing Smelling Seeing Tasting haue lost their force and operation yet the Touch is not onely the last that loseth his vertue but when it seemeth to be lost by the languishing or rather insensible weakenesse of the body yet in some parte or other it manifesteth it selfe and if by no other meane yet by applying bandes or any other offensiue instrument it is presently awakened and reuiued Which commeth to passe because the sense of feeling is verie strong and quick in apprehending contrarie obiects for the health and preseruation of euery creature Or Perhaps because the sense of Feeling is more in exercise then the other senses for the eye doth not alwayes See the eare doth not alwayes heare The pallat doth not alwayes Tast the nostrelles do not alwayes Smell but the sense of Feeling is alwayes in action alwayes feele some sensible quality being euer compassed if with no other body yet with the ayre which by the diuers impressions thereof being many times altered comunicateth vnto the body which it compasseth her changes and alterations of cold and heate drith moisture whereby it followeth that though the other senses do sometimes take some breathing rest themselues from their worke yet the sense of Feeling is alwayes vigilant in so much that whatsoeuer do approch that is any way contrary or hurtfull to any creature at rest and in his dead sleepe as fire or the like he presently awaketh and starteth vp vpon his feete because the touch by that griefe which is caused by an approching enimy standeth Sentinel and giues warning of defence VVhy are griefes of the body communicated vnto the minde and those of the minde vnto the body Probleme 101. PErhaps because the vnion of the forme with the matter is a sweete ligament of nature or rather an amiable chaine of Loue so that the forme louing her naturall matter by it perfected and brought into action
violent remoue of any one member from his naturall place all the rest are strangely affected with paine and griefe But in so great a mutation and dislocation of the chiefe maister bones and in so great an vndoing and dissoluing of the rest what incredible paine and torment is endured they onely can best tell who vpon their bed of death haue made experience thereof Or perhaps because the woman was no sooner created but bytasting the forbidden fruit deliuering it to our Grandfather Adam brought death vnto her selfe vnto Adam and to all his posteritie as yet vnborne So that by the iust iudgment of God euen in the gates or entrance of life whereby her childe first entreth this life shee is constrained to passe through the gate of death VVhy would Plato that children from their tender yeares should be accustomed both to delight and Sorrow Probleme 106. PErhaps because these two affections are the end of all other all being ordained to follow Delight and flie griefe and Sorrow which being well vnderstood by young men they easily know afterwards how to discerne for what causes a man should reioyce and for what he should grieue which is a great cause of their good education and their future seruice for the good of the common-weale Or Perhaps to the end they should learne the true discipline of that honestie wherewith a wise man is delighted and the hatred of that sinne which bringeth Sorrow to honest minded men and consequently be mooued to follow the honestie of vertue and to flie the hatred of sinne being allured to the one by delight and terrified from the other by griefe Or Perhaps to the end that being instructed by publicke Iustice which ministreth vnto the wicked infamie with corporall punishment and to the good a crowne of honour and immortalitie they should flye dishonour and infamie and follow vertuous and valorous enterprises VVhy do many dye with too great an apprehension of ioye others with too much griefe and sorrow of the minde Probleme 107. PErhaps because in great ioyes and delights that are either new or long expected or very soodaine and bring much felicitie with them the store and plentie of vitall spirits enlarging and spreding themselues at that new and sudaine delight to the superficiall part of the body and the heart the fountaine of life being thereby forsaken it is no maruell if the heart faint and the man perish So contrarywise in great and vnspeakable griefes which arise from strange and sudaine occasions Nature being willing to succour the part offended the vitall spirits which are dispersed through the whole body gather themselues vnto the heart as the part most noble and most necessary to be releeued the plenty of which spirits being ouer-great the miserable heart by the aboundant heate of them is not succoured but smothered and ouerwhelmed and so dyeth Or Perhaps because euery superfluous ouermuch is alwayes hurtfull and therefore though delight doe helpe Nature yet it is onely when delight is in his iust temperature for meate helpeth that creature which it nourisheth â—ut yet too much doth not only offend â—ut killeth him and if griefe be modeâ—ate though it be alwayes offensiue yet if it be not ouer-great and patiently borne it ouerthroweth not OF HOPE VVhy hath Nature giuen Hope Probleme 108. PErhaps to the end that Hope might be an especiall helpe to giue heart and courage to those who haue newly vndertaken difficult and dangerous enterprises for without the sweete and pleasant pasture of assured hope they that are wearied weakned with their labours can neuer attaine their desired end And therefore Hope is termed an Anchor because as when it falleth out that a tempest ariseth at Sea by casting the Anchor into it the vessell is secured from the assaults of contrarie fortunes the Anchor not suffering it to floate aâ— the pleasure of the raging windes Sâ— they that are actors and labourers iâ— the world being tumbled and tossed sometime with one difficulty somtimâ— with another they are many times in the sea of their actions and operations in such sort ouerwhelmed with doubts and dangers that were they not stayed and strengthned with the Anchor of Hope doubtlesse the worthiest and most excellent enterprises would be drowned in the raging tempest of dispaire and neuer attaine the hauen of light or come to the knowledge of mortall men For to say the truth how could the husbandman endure frost and snowe colde and heat wet and drouth how could he go through his labours in plowing and digging and deluing and dunging and a thousand the like yea and as many losses and hinderances if he were not recomforted by the sweetnesse of Hope How could the Artificer amongst so many labours so many inconueniencies cares dangers and hard occurrents of fortune gouerne his estate and passe through his trauells without the sweet entisements of some hoped good How could students and learned men spend their solitarie dayes and nightly watchings in deepe studie and contemplation in much reading frequent obseruations long disputes continuall speculation multitude of bookes varietie of authors diuersities of opinions in the search of hidden causes strange effects in the difficultie of artes the the darknesse of a thousand doubts and contrariety of textes if Hope did not still giue comfort vnto them in the search of the truth The husbandman therefore hopes in his plough the artificer in his instrument the Notary in his Pen the Sayler in his ship the Souldier in his sword the Courtier in his courtly cariage the Nobleman in his bloud the Philosopher in his speculalation the wiseman in his discreet gouernment the Prince in his iustice and fortitude and the whole world liues and is susteined by Hope And therefore it was not without good cause that they haue fained this onely goddesse Hope to be remaining vpon the earth and the other diuine powers to be translated into heauen Or Perhaps because it was not sufficient that Nature hath giuen Loue which is the first pleasing content of that good wee see and desire which is that kindled thirst to possesse it but least dispaire should quench the heate of eyther she added the Spurre of Hope that notwithstanding there bee many difficulties in obtayning that good wee seeke wee should neuerthelesse with all diligence and patience leaue no way vnattempted to winne the possession thereof VVhy do rich men noble men and young men hope much Probleme 109. PErhaps because golde especially in these dayes seemes to be the measure or rule nay the prise of euery good and temporall honour for wee see magistracies publicke offices and dignities and euery great place to bee sold for money and therefore riche men knowing they haue those riches lying by them that excell in prise the rarest things it is no maruell if they doe not onely hope after great matters but as times now are obtaine them Or perhaps because noble men and mighty knowing that the opinion conceiued of them among their followers
that famous Philosopher that his disciples should oftentimes take a view of their owne Beauties in a glasse pag. 53 29. Why do Princes and women of honourable birth proue for the most part fairer both in body and minde then women of baser condition pag. 54 30. Why do faire women preuaile much in obteyning grace and fauour with Princes pag. 56 31. Why is onely the Beautie of women amongst all other beauties praised and esteemed pag. 59 32. Why is the Beautie of women serued and adorned with the excellency of whatsoeuer things are Beautifull in the world pag. 61 33. VVhy is the Beautie of women of such force that it many times ouercommeth the greatest personages of the world pag. 63 34. VVhy doth the Beautie of a woman being violated bring infamie and dishonour not onely to her selfe but to her whole family pag. 65 35. VVhy is it the custome to hang beautifull pictures in the chambers of those women that are with child pag. 67 36. VVhy doe they make Venus the mother of Beautie pag. 69 37. VVhy is onely the beautie o◠heauen amongst other corporall things of it selfe permanent pag. 7◠38. VVhy is the first faire to mortall eyes inuisible pag. 72 39. VVhy doe many men little regard the first faire pag. 75 Of Loue. 40. VVhy hath nature ordained that there should be affections in the world pag. 79 41. Why is some speciall affection predomināt ouer euery age p. 81 42. Why would Nature that in euery thing in the world there should be loue pag. 84 43. Why is Loue so potent pag. 86 44. Why are there so many kindes of Loue vnder the command and empire of Loue. pag. 88 45. Why are the outward signes of humane Loue the vncertaine passions that they suffer who Loue. pag. 90 46. Why is Loue called a flame a fire and the like pag 93 47. Why do Poets fayne Loue a Childe pag. 99 48 Why naked pag. 101 49 Why winged pag. 103 50 VVhy with Bowe and arrowes pag. 105 51 VVhy Blinde pag. 107 52 Why ruddy or high coloures pag. 109 53. Why somtimes languishing pag. 111 Of Louers 54. Why do Louers delight in flowers pag. 113 55. Why doe not Louers in the presence of those they loue know howe to frame their speech pag. 115 56. Why doe Louers blush in the presence of their mistrisses pag. 117 57. Why doe Louers take pleasure in the teares of their Beloued pag. 118 58 Why doe Louers whether soeuer they go carry with them their amorous passions pag. 120 59. Why do Louers so much delight in the neatenesse of their apparell and bodies pag. 122 60. Why do Louers so much esteeme the giftes of their beloloued pag. 124 61. Why do Louers so often vse the similituds of things most excellent to display the Beauty of her they Loue. pag. 126 62. Why are Louers many times troubled with iealosie griefe of the heart pag. 127 63 VVhy doe Louers many times dreame of horrible things pag. 129 64 Why doe louers delight in morning musicke pag. 130 65. VVhy doe louers desire to bee thought valiant pag. 132 66. VVhy do louers defend their beloued euen in a wrong and vniust cause pag. 133 67. VVhy do louers take so much delight in the contemplation of the eye pag. 134 68. VVhy is the anger of a louer soone alayed pag. 136 96 VVhy cannot louers hide their passions pag. 138 70 VVhy cannot louers conceale the fauors of their best beloued pag. 139 71 Why do louers put their fauors they receaue from their mistrisses in the most noble parts of the body pag. 140 Of Hatred 72. Why is Hatred ordayned by nature pag. 141 73. Why doth loue sometimes ingender hate being by nature contrary vnto it pag. 143 74. Why is the hatred of men against things generall and vniuersall their anger against things more particular pag. 145 75. Why is hatred conceyued euerlasting but anger soone allayed pag. 147 76 Why doe men seldome hate either their countrie or their parents pag. 148 77. Why is the hatred of great princes and noble men inexorable pag 151 78. Why is the hatred of women without end or measure pa. 153 Desire 79. Why hath nature giuen to euery thing a desire pag. 155 80. Why is desire the first lawfull birth or first borne of loue p. 158 81 Why is desire infinite endles pag. 160 82. Why doe diuers men desire diuersly pag. 163 83. VVhy are the Desires of the father more noble then those of the mother pag. 166 84. VVhy is the Desire of those that loue towards the thing beloued so fiery ardent pa. 167 85 Why doe the Desires of children ende in matters of small weight pag. 169 86 Why doth the Desire of immortality make men bold and resolute in vndergoing labours and dangers pag. 171 Of Flight 87. Why hath nature giuen flight to things created pag. 175 88 Why doth it bring safety and honor not onely to particular men but to whole Citties to flye sometimes the commodities of Nature pag. 179 89. Why is it commendable sometimes to flye honour the Citty it selfe and ciuill conuersation pag. 182 90 VVhy is it somtimes infamous and dishonorable to flye and especially to soldiers pag. 183 91. VVhy are not al to be blamed that flie their countries pag. 185 Of Delight 92. Why hath nature giuen delight vnto Creatures pag. 189 93. VVhy hath nature giuen such diuersity of Delights vnto man pag. 192 94. Why doth man being not content with such variety of Delights as nature affordes pocure other vnto himselfe by arte and inuention pag. 196 95 VVhy doe women and young men especially loue things pleasant and delightfull pag. 203 96. Why doth the multitude of those delightfull things that especially appertaine to the sense of feeling tast and smelling make vs many times intemperate pag. 205 97 Why did Athens glory in the delight of wisdome and Rome of armes pag. 207 98. Why doe kings and Princes contrary to the opinion of the common people tast least pleasure delight pag. 212 Of Sorrow 99. Why hath nature giuen sorrow vnto creatures pag. 222 100. Why is the sense of feeling most subiect to griefe pag. 224 101. Why are griefes of the body communicated vnto the minde and those of the minde vnto the body pag. 227 102. Why are the griefes of the bodie more sensible and violent in softe and delicate bodies as of women and honorable personages then of those that are strong and valiant pag. 231 103. Why are the griefes of the minde farre greater then those of the bodie pag. 232 104. Why are great Princes commonlie afflicted with the griefes of the minde and men of baser condition with those of the body pag. 235 105 Why are the griefes of women in labour of all other bodilie griefes the greatest pag. 239 106. Why would Plato that Children from their tender yeares should bee accustomed both to delight and Sorrowe pag. 241 107. Why do many die with too great an apprehensiō of ioy others with too much griefe and sorrow of the minde pag. 242 Of Hope 108. Why hath Nature giuen Hope pag. 244 109. Why doe rich men noble men and young men Hope much pag. 247 110. Why doth hope deceiue manie pag. 249 Of Despaire 111. Why hath Nature giuen Despaire pag. 253 Of Feare 112. Why hath Nature giuen Feare pag. 254 113. Why doe Louers alwayes Feare pag. 257 Of Boldnesse or Courage 114. Why hath Nature giuen courage pag. 259 115. Why are young men commonly bolde and couragious pag. 261 116. Why would Nature giue Anger vnto all liuing creatures pag. 263 117. Why is Anger in the brest of men easily turned into a sinne pag. 265 118. Why is the Anger of Princes and great gouernours commendable pag. 267 119. Why do many exercise their Anger against themselues pag. 269 Of Shamefastnesse 120. Why hath man onely obteyned of Nature the gift of Shamfastnesse pag. 271 121. Why doe women and young men especiallie blush pag. 273 122. VVhy is the seate of Shamefastnesse in the forehead pag. 274. Of Compassion 123. Why hath Nature giuen compassion pag. 276 124. Why are women and olde men most pittifull pag. 278 125. Why are they that are angrie or in miserie not mercifull pag. 281 Of Emulation 126 Why hath Nature giuen to man Emulation pag. 283 127 Why do men Emulate things most noble pag. 285. FINIS Errata In pag. 3 line 18 for creator of things creator of all things pag. 11. line 2◠for bestroweth bestoweth pag. 13 line 5 for sure since pag. 28. line 11. for saciable sociable pag 47 line 3. for gods goods pag. 73. line 11. for Iuceus Incens pag. 81. line 23 for pease please pag. 89. line 20 for adde and pag. 79. line 4. for diposition disposition pag. 102. line 17. for laugh cough pag. 160 line 20. for visible inuisible pag. 162. line 23. for intentiall intentionall