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A02493
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The vanitie of the eye first beganne for the comfort of a gentlewoman bereaved of her sight, and since vpon occasion enlarged & published for the common good. By George Hakewill Master of Arts, and fellow of Exeter Coll. in Oxford.
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Hakewill, George, 1578-1649.
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1615
(1615)
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STC 12622; ESTC S103636
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52,423
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194
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leviticall law coÌ„maÌ„ded that none should enter into the holiest of al saue only the high Priests alone and that once in the yeare only and vpon the same grouÌ„d no doubt it is that the great Turke suffers not his subiects to looke him in the face when they speake vnto him and that those Easterne Princes the Duke of Musâ—ovia the great Cham of Tartary and Praester Iohn as Boterus Paulus Venetus report present themselues to be seene of their subiects but once or twice in the yeare at most as well remembring that presence much weakneth report and that 4. good mothers bring forth foure bad daughters vertue envy peace idlenesse truth hatred and familiaritie contempt To this effect also is that excellent discourse which Comineus hath in his second booke to proue that enterviewes betweene great Princes for the most part proue more dangerous theÌ„ profitable The examples hee brings hapned all in his own time some of them himselfe had been present at as that between Edward the 4 King of England Lewes the 11 King of France of the rest had hee beene credibly informed Among which the first and chiefest for our purpose is that which was held betweene the forenamed Lewes and Henry king of Castile in the conclusion of which those two confederate nations saith he began to scoffe and iest each at other the king ofâ— Castile was deformed weak of behaviour and the French misliked his apparel wherfore they derided him Againe the French king wore his apparell very short and marvellous vncomely was sometimes clad in very course cloth besides wore an old hat differing from the rest of his company and an image of lead vpon it where the Castilians iâ—stiested as if this proceeded from bâ—senes so that these two kings being ever before this entervew coÌ„federats good frends parted discontent on both sides never loued hartily afterâ— that meeting Notwithstanding I denie not but that there may beâ— Solomon the very sight of whom may adde much to heresay and report as the Queene of Saba who caÌ„e to see him witnesseth in these wordes it was saith shee a true word which I heard in mine own country of thy wisdome of thy sayings howbeit I beleeued not their report vntil I came mine eies had seene it The like issue had that renouned entervew if I may so tearme it at that King of Denmark his comming over to see his Maiestie the true Solomon of this age of whoÌ„ I may as iustly say that his presence in this Vniversitie bred a greater admiration and reverence theÌ„ the report which was seÌ„t before him which howbeit it were almost beyond credit yet his presence much ouâ—streched it But howsoever some on such Phoenix may arise in an age yet for the most part which arts precepts only consider I durst confidently maintaine my first position grounded aswell vpon reason as commoÌ„ experience that presence much weakneth report and diminisheth reverence aswel towards persons as things CAP. 5. How curiosity and prying into other mens businesse is bred and maintained by the etc. THe 6. particular is curiositie for such is the condition of most men that although nature haue seated the eie in the inner chaÌ„ber of the face yet are they prying alwaies into other mens busines sharp sighted as Eagles in ceÌ„suring other mens actions but bats moles in their own Not vnlike those witches called Lamiae of whoÌ„ Plutarch speaks in his booke of Curiosity who were wont to put vp their eies in a boxe whiles they stayed at home and never to set them in their heads till they were going abroad Insomuch that the oracle of truth it selfe hath pronouÌ„ced it for truth that those who caÌ„ see a mote in their brothers eie caÌ„ not yet discerne a beame in their own the second wise maÌ„ that ever liued hath laid it down for a maxime that a wise mans eies are in his head but a fooles are peeping in at euery window which lesson it seemes Antoninus the Emperour was to seeke of wheÌ„ curiously casting his eies about in another mans house 't was freely told him that it became a guest as he was in that place to be deafe blinde to which purpose also we read in the Acts of the Apostles that our Savior being taken vp in a clowd out of their sight they were checked by the Angels for gazing curiously after him and in a kinde of reproofe stiled with the naÌ„e of men of Galilee Yet more memorable is that instance out of the booke of Samuell where t is said that the Lord smote the men of Bethshemish because they had looked into the Arke as t is added in the text for that very fact he slew amoÌ„g the people fifty thousand 60. 10. meÌ„ But for a plesaÌ„t example in this kinde I haue not met with any answerable to that of Rablais who reports that Pope Iohn the 22 being in FraÌ„ce passing by the nuÌ„nery of FoÌ„thenrant the Abbesse with her Nuns presented vnto him a supplicatioÌ„ that it might be lawfull sufficient for theÌ„ to confesse one to another since many secrets fell out amoÌ„g them which they durst not either for shame or feare trust the Priest withall The Pope gaue theÌ„ the hearing told theÌ„ he would consider of the matter and at his departure deliuers to the Abbesse a little box in which he had put a Linnot to be kept without opning vnder pain of excoÌ„municatioÌ„ til his return his holines had no sooner turn'd his back but they with one consent set al vpoÌ„ the Abbesse for the opening of it to see what was in it such was their curiositie of prying even into the Popes secrets shee being easily perswaded did so by which meanes the Linnot escaped the Pope presently returning vnder pretence of some other occasion demaunds his box but finding the bird gone tels them that if they could not keep his couÌ„sell vpoÌ„ so straight a charge they would hardly keepe one anothers and so inioines them their wonted form of confession CAP. 6. Of bewitching by the eye THE seaventh and last particular in this kinde which I will speake of is bewitching by the eie to which the Apostle S. Paul alludes in his Epistle to the Galathians where he demands who had bewitched them the word in the originall is found but this once onely in the new Testament as I thinke in the Canonicall scripture as the learned Beza hath rightly observed properlie signifieth a kinde of fascination or bewitching by the eie and therefore the Apostle in the same verse continuing his metaphor opposeth therevnto as an amuletâ— or preservatiue the cruâ—ifying of Christ in their sight and Tertullian in his booke of the vailing of Virgins brings this as a reason to perswade theÌ„ to the vse of their vailes least the heathen might thereby take advauntage to bewitch them in finding their faces