reason for it it being too high for the vulgar capacity to attain to the knowledge of it They by their influence act upon the humors and bodies and by their secret qualities tie creatures with the knot of love for how many are there who love things which are neither lovely nor good I mean not only in effect but in their own opinion and judgement yet are they fastened by some tie unknown to any but the reall sons of art and those which are acquainted with the sublime sciences nor can they free themselves from it but by the absolute power of reason Do we not dayly finde by experience that a Man who is and who knoweth himself to be deformed and wicked yet by nature falleth not in love with himself so through a love of Concupiscence he may love things which have neither beauty nor goodness although he daily hath a blinde feeling of something sutable to sensuality and an unperceptible attractive For there may be a sympathy in Nature and an antipathy in Complexion and a sympathy in Complexion and an antipathy in Nature as in animals there is amity betwixt the Black-bird and the Thrush betwixt the Crow and Hern betwixt Peacocks and Pigeons Turtles and Parrats Whence Sappho in Ovids Epist. writes to Phaon To Birds unlike oft-times joyn'd are white Doves Also the Bird that 's green black Turtle loves For of what sort the amities and enmities of the superiours be such are the inclinations of things subject to them in these inferiours These dispositions therefore of Love are nothing else but certain inclinations of things of one towards another desiring such and such a thing if it be absent and to move toward it and to acquiesce in it when it is obtained shunning the contrary and dreading the approach of it He that knowes the amities and enmities the superiours have one towards another knows my meaning and will quickly give you a reason and that none of the worst let the Priests say what they please The third Cause is from Parents and Education This cause is from our first Parents for the preservation and propagation of the Species and will so continue till nature shall be no more It is according to the old Adage Qualis Pater talis Filius like Father like Son Cat to her kinde if the Dam trot the foal will not amble Experience and nature approves it that the fruit will relish of the tree from whence it sprung Consider how Love proceeds from Parents and gradually descends that so soon as we are come to maturity and that our bloud begins to boyl in our veins we devote our selves to a Woman forgetting our Mother in a wise and the womb that bare us in that which shall bear our image This Woman blessing us with Children our affection leaves the levell it held before and sinks from our bed unto our issue and picture of posterity where affection holds no steady mansion they applying themselves to a Woman take a lawful way to love another better then our selves and thus run to posterity But Education is more potent for Themistocles in his youth as himself confesseth for want of Discipline was carryed away by the lascivious and hot passion of Love like to a young unbridled Colt untill that by Miltiades example who was then famous among the Grecians he caused the heat of his courage to be cooled and the lasciviousness which was naturally in him to attend upon virtue he fed delicately and highly Qualis cibus talis sanguis membrum such as the meat such is the broath for luscious fare is the only nurse and nourisher of sensual appetite the sole maintenance of youthful affection the fewell of this inordinate passion nothing so much feeding it nor insensates the understanding by delighting in it He was very idly educated which is one main branch that causeth love and the first arrow that Cupid shooteth into the hot Liver of a heedless Lover For the Man being idle the minde is apt to all uncleanness the minde being void of exercise the Man is void of honesty Doth not rust corrode the hardest Iron if it be not used Doth not the Moth eat the finest garment if it be not worn Doth not impiety infect the clearest and most acute wit if it be given to idleness Doth not common experience make this common unto us that the fertilest ground bringeth forth nothing but weeds if it be not tilled The particulars of idleness as immoderate sleep immodest play unsatiable drinking doth so weaken the senses and bewitch the soul that before we feel the motion of Love we are resolved to lust Cupid is a crafty Gentleman he followes those to a hair that studdy pleasure and flies those that stoutly labour Likewise though their natural inclination be to virtue if they be Educated in Dancing-schooles Schooles of Musick lead a riotous life they will be much subject to this passion they will prefer fancie before friends lay Reason in the water being too salt for their tast and follow unbridled Affection suitable to their education But let their inclinations be never so strong if they have been well brought up and instructed they are in some sort forced to moderate themselves not suffering Love to have such pernicious effects in them as naturally they are inclined to whereupon in my opinion that old proverb was not spoken without reason That Education goeth beyond Nature so that Quintilian would not have Nurses to be of an immodest or uncomely speech adding this cause Lest saith he such manners precepts and discourses as young children learn in their unriper years remain so deeply rooted as they shall scarce ever be relinquished Sure I am that the first impressions whether good or evill are most continuate and with least difficulty preserved Quo semel est imbuta recens servabit odorem Testa diu A pot well season'd holds the primitive tast A long time after Socrates confesseth in Plato that by nature he was inclined to vices and yet Philosophy made him as perfect and excellent a Man as any was in the world Besides Education and custome have power not only to change the natural inclination of some particular Men but also of whole Countries as the Histories of most Nations declare unto us and namely that of the Germans who in the time of Tacitus and Lycurgus amongst the Lacedemonians had neither Law nor Religion knowledge nor forme of Common-wealth but were led and carryed on by the current of their own inclinations and as their wils was inclined by the influence of the superiours whereas now they will give place to no Nation for good institution in all things To reform the Lacedemonians Lycurgus used this piece of policy He nourished two whelps both of one Sire and one Dam but in different manner for the one he trained up to hunt and the other to lie alwaies in the chimney-corner at the porridge-pot afterwards calling the Lacedemonians into one assembly he said Ye
How light these Males are in their affection This may seem to you an easie errour but were I judge of Birds it should receive due censure Why Lady replyed he these poor Birds doe but according to their kinde Yea but what do ye Men then who ingage your selves interest your selves empawn your souls to be constant where you professe Love and perform nothing lesse then what you professe most Nor would her long intended revenge admit more liberty to her tongue for with a passionate enterbreath she closed this speech with a fatall stab leaving so much time to her unfortunate and dysasterous Lover as to discover to one of that sorrowfull family the ground of her hate the occasion of his fall which hastened on the dolefull Scene of her Tragedy And these are the products of that Hell-born fiend Jealousie An Astrologer may give a probable conjecture by every Mans Nativity if it may be had whether he will be jealous or no and at what time by the direction of the Significators to their severall promissors of which you may read many Aphorismes in Sconer Junctine Pontanus Ptolemy Albubator c. The Remedies of Love THat we may use the Method of Art To cure the effects is first to take away the cause Cessante causa cessat effectus take away the cause and the effect ceaseth It was the scope of our discourse in the second Section of this Treatise to discover the Causes those incendiaries and fomenters of this inordinate passion or this intoxicating poyson in the third Section we demonstrated the Effects arising from them now in this last Section it is our purpose to treat of the Cure and Remedies of them We will begin at the second cause viz. the Stars for the first cause instituted by the Creator was moderate and good As the minde hath its natural principles of knowledge so the will hath her natural inclinations and affections from the influence of the Stars for they do incline the will to love but do not compell it agunt non cogunt of their own nature they are good as they are taken from the first nature created of God neither would they be at any time hurtfull if there were not excesse in us proceeding from nature corrupted which afterwards by the force of their influence breed in us such inclinations and affections as are these passions For God in the beginning made all things good neither doth he forbid and condemn this love and affection in his Law so far forth as it is ruled thereby but approveth it being instituted in the Creation But when this love and affection is disordered in us and is inflamed giving way to the power of the superiours to work together with it it is not only vitious but is as it were the originall and fountain of all vices for what vice would a Man whose reason is governed by will and that will inclined by the Stars leave unperpetrated to effect them whereas if it were well ordered and ruled according to the will and institutes of God it would be the original and well-spring of all vertues Sapiens dominabitur astris a wise man through grace and the strength of reason can moderate and divert their evill influences and convert them into good seeds of virtue but if they be not well ordered and ruled they corrupt and degenerate As if Venus be Lady of the Nativity she giveth to the native a sanguine complexion whose nature is bloud and beareth greatest sway among the other humors and qualities or if she be in a ☌ ⚹ or △ of ♂ inclineth the native naturally to love if this be not moderated and well guided by reason but letteth the will receive their influence and their work upon it without any obstruction it easily passeth measure and falleth into this foolish doting passion of Love Therefore seek for grace of him that can give it and that he will grant strength of reason to divert the influxious power of the superiours and to moderate the vehement heat of this Idalian fire Let us now remove the third cause and that is Education for to remove that which comes gradually from Parents we cannot unlesse we seek to subvert Nature and utterly extinguish the race of Man but according to the old proverbe That which is bred in the bone will never out of the flesh If you finde that your Parents have been addicted to this folly and that they brought you up delicately and idly and that you feel in your self an inlcination to the same passions Corripite lora manu take up the slackned rains in time before you run your selves past recovery Addict your selves to the study of good letters flying idlenesse as a mortall enemy reading of Love books Comedies looking upon immodest Pictures feasts private familiarities loose company and have in derision even the shadow of impurity Love has no subject so apt to work upon as idlenesse therefore handle the matter so that he may alwayes finde you busied for Vitia otii negotio discutienda sunt the vices of idlenesse should be shaken off with businesse and to this effect speaks the Poet Otia si tollas frangis Cupidinis arcum An idle life forsake What made thee love a lover makes thee still The cause of nourishment of that sweet ill Shun idlenesse and Cupids bow will break His slighted flames flie out disarm'd and weak As Reeds in Marishes affect their site As Poplars in the running brooks delight So Venus joyes in sloth Let Cupid be By action tam'd live busie and live free Faint ease long sleeps which no cōmand controls Time spent in sport drench't in flowing bowls Without a wound th' enfeebled minde surprize Then in unspi'd insidious Cupid flies That sloth-affecting boy doth toyle detest Do something to imploy thy empty brest Witty and proper was that elegant invention of Lucian who faigned Cupid to invite the Gods to an amorous feast prevailed with all of them to give way to Love till he came to Pallas but she was found conversing with the Muses and would admit of no time to enter parley with Cupid By this you may see that exercise draweth the minde from effeminacy and remisnesse feeds the desire and adds fuell to Loves fires And no lesse occasion gives wanton discourse or lascivious books to the inraged affections of distempered youth Therefore as Love is entertained with idlenesse and feasts subdue him with austerity and exercise He will fall upon some object scatter and confound him As he laboureth to finde out a loose and unbridled spirit hold yours extended upon the study of some good science He requires liberty private places and night let him have witnesses and enlighten him on every side He will be governed by fantasie keep him obedient both by admonition and menaces so by this means you will banish the wanton Jack of Apes out of house and harbour The bed being a sensitive nourishment renders many lascivious fancies therefore no sooner wake but arise and
ΑπογÏαφε ϛοÏγεσ OR A DESCRIPTION OF THE PASSION OF LOVE DEMONSTRATING Its Orignal Causes Effects Signes and Remedies By Will Greenwood {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Omne meum Nil meum Nihil dictum quod non dictum prius LONDON Printed for William Place at Grayes Inne-gate in Holborn 1657. To the Service and Delight of all truly Noble Generous and Honest Spirits of both Sexes The AUTHOR Dedicateth these his Exiguous Devoyres NOBLE HEARTS BEing invited with several pleasing Considerations and delightful Motives to appear the second time upon the slippery stage of this World I here present to your view a Description of a Passion too much regent in this britle age The worke is of no great substance not much Satyrical nor Critical only glances like the Dogs of Nilus taking a touch here and there It may happily appear at the first view a meer congested Chaos and somewhat indigested and promiscuously handled I can assure you my meaning was methodical but I hope your favourable opinions will dissipate the foggy mists of erronious misprision and be really clarified in your considerate censure I cannot conceive what more acceptable present may be offered unto you then that which with an apparâ—nt brevity compriseth the Original â—enerality Definition Causes Effects Signes c. of Love For which purpose and your greater contentment I have madly rambled in every one of them If I have over roaved gone wide or falne short it 's not unlike you may impute it to my folly of precipitancy In this to forge an excusive answer I shall not unfittingly resemble the Painter who being to figure forth the fury of a mad Dog the better to expresse it stood long curiously pidling about the froth or fome issuing from his mouth but finding nothing frame fitly to his invention rashly takes up his pencil dashes it against the Picture with an intent to spoil it howbeit this suddain accident prevailed to make his work more excellent So may I in these suddain touches pencil out this Passion with a more lively tincture then if I had been tediously curious in contriving or vaingloriously to embellish them with quaint ear-pleasing Elocution To speak the reall truth you must not expect any additional ornaments of Rhetorick nor neat flourishes of Eloquence or wyre-drawn phrases meer inke-pot termes or a hodgpodge of a laboured contexture but a plain and smooth style which best becomes our subject I am not passionately enamoured on pety Courtships like to those Helena's all of gold where we can behold nothing but Drapery but my sole aim is to speak to be understood I have more laboured at the reality of the matter then ornament of words for he that courts his pen and neglects the matter shall alwayes have trouble enough to defend himself from Moths Rats and Oblivion Fine heads will pick a quarrell with me but this is my minde let him that findeth a fault amend it and he that liketh it use it I submit my self to the judgement of the wise and little esteem the frownes of a censorious brow I dedicate this unto you not because either by virtue of a long experience or of an exact judgement I make profession to be Master in this Science but to manifest that by the Pole-star of methodical observations one may furrow the deepest Seas of unknown discipline And to vindicate my self with that of Mr. Burton Vita verecunda est Musa jocosa mihi However my lines err my life is honest But I presume I need no such apologies for no man compos mentis will make me culpable of Lightness Wantonness and rashness in speaking of the Causes Effects Signes c. of Love I speak only to tax and deter others from it not to teach but to demonstrate the vanities and errors of this heroical and Herculean passion and to administer apt Remedies I cannot please all men for the same cause that made Democritus laugh made Heraclitus weep It is impossible for an Angler to please all fish with one bait so if one write never so well he cannot please all and write he never so badly he shall please some I know there are some counterfeit Cato's that will pish at me cannot abide to hear of Love toyes they hare the very name of Love in detestation Vultu gestu oculis in their outward actions averse and yet in their cogitations they are all out as bad if not worse then others Whatsoever I speak in this Treatise of the one sex may be also said of the other mutato nomine I determine not to run with the Hare and hold with the Hound to carry fire in one hand and water in the other neither to flatter Men as altogether faultless nor be critical with Women as altogether guilty for as I am not desirous to intrude into the favour of the one so am I resolved not to incur the disfavour of the other Honored Ladies I commit my self to the Candor of your curtesies craving this only that if you be pinched in the instep you rather cut the shooe then burn the last If I discover the Legerdemaine and subtle traines Women lay to inveigle their Lovers and unvail the furrows of Womens dispositions you ought no more to be vexed with what I have said then the Mint-master is to see the Coyner hang'd or the true Subject the false Traytor arraigned or the honest man the thief condemned I grant it an act somewhat uncivil to run inconsiderately into invectives against the sex so it is an unworthy servitude of minde to be obsequious to them but I deal with them as he who slew the Serpent not touching the body of his Son twined up in folds so I strike the vice without slandering the sex I hope this Book will insensibly increase under the favour and good opinion of virtuous Ladies as Plants sprout under the Aspects of the most benigne Stars What I here declare Candid Readers is not in the least to extinguish a pure and reall love or to detract from the honour of marriage for my stomach will not digest the unworthy practises of those who in their Discourse and Writings plant all their Arguments point blanck to batter down Love and the marryed estate using most bitter invectives against it as the Author of the Advice to a Son and such like whose behaviour speaks nothing but Satyrs against this divine Ordinance and the whole sex of Women But such do it out of meer dissimulations to divert suspicion being defatigated in a vigorous pursuit of their desires are made incompetent Judges of that which they undertake to condemn or else out of revenge having themselves formerly light upon bad Women yet not worse then they deserved they curse all adventures because of their own Shipwrack Here my Book and my self march both together and keep one pace one cannot condemn the Work without the Work-man who toucheth the one toucheth the other what I speak is truth not so much as I
Lacedemonians to the attaining of virtue education industry and exercise is the most noble means the truth of which I shall make manifest to you by tryall Then bringing forth the whelps and setting down a porridge-pot and an Hare the one run at the Hare and the other at the pot the Lacedemonians not understanding the mystery he said Both of these be of one Sire and one Dam but you see how Education altereth Nature Let us therefore that seeing our flexible nature is assaulted and provoked to the acting of any thing which is not good endevour to accustome and exercise our selves in virtue which will be as it were unto us another nature let us use the means of good Education and instruction in Wisdom whereby our souls shall be made conquerors over these hot passions and our mindes moderated and stayed in all our actions We will now proceed on to the next and fourth cause which is a certain harmony and consonancy of hearts which meeting accord upon the same tone having a natural correspondency For it is Mans nature to affect all harmony and sure it is where Cupid strikes this silent note for Love is the musick the harmony complexion the genus and very soul of nature more sweet and melodious then the sound of any instrument for there is musick wheresoever there is an harmony And thus far we maintain the musick of the spheres for these well ordered motions and regular paces though they give no sound unto the ear yet to the understanding of the parties affected they strike a love-note most full of harmony I desire leave to insist a little upon this Every body hath its projections and unperceiveable influences as we finde in the power of Amber and the Adamant which attract Iron and Straw by the expiration they scatter in the aire to serve as instruments and hands to their attractions This being common to other natures of Plants Metals and living creatures we must not think but that the body of Man participateth therein by reason of its vivacity and multitude of pores which give a more easie passage to such emissions There then cometh forth a spirituous substance which is according to Marcilius Ficinus vapour of bloud pure subtle hot and clear more strong or weak according to the interiour agitations of spirits which carryeth along with it some friendly convenient and temperate quality which insinuateth it self into the heart and soul doth if it there finde a disposition of conformity abide as a seed cast into the earth and forms there an harmony and this love of correspondency with an admirable promptness and vigor so it happeneth that the spirits being transpired from one body to another and carrying on their wings qualities consonant do infallibly excite and awaken the inclinations The eye is principally interessed herein breathing thence the most thin spirits and darting forth the visual rayes as the arrows of Love which penetrate the heart striking a most dulcisonant harmony and are united one within another then heating the bloud they strike upon the imagination and attract the will which are linked one to another that they are tyed together with an unperceiveable knot and so by this means Love entereth into the heart The fifth Cause is that of the Divines and morall Philosophers That beauty and goodness make us love Which two if they be found both in one Woman she 's rara avis a very rare thing indeed are most availeful advantages Love varies as its objects varie which is alwaies good beautiful amiable gratious and pleasant or at least which seems to be so from Goodness comes Beauty from Beauty Grace and Comeliness which result as so many rayes from their good parts makes us to love and so covet and desire it for were it not pleasing and gratious in our eyes we should not seek it Omne pulchrum amabile and what we love is fair and gratious in our eyes or at least we do so apprehend or esteem it Suum cuique pulchrum Th' perfections of his Mistress are most rare In all mens eyes yet in his own most faire Amiableness is the object of love the scope and end is to obtain it for whose sake we love and with our minds covet to enjoy Likewise Grace and Beauty are so wonderfully annexed do so sweetly and gently win our souls and strongly allure that they confound our judgement and cannot be distinguished And this makes the Poets still put the three Graces in Venus company as attending on her and holding up her train As the needle of a Diall being touched with an Adamant doth alwaies turn towards the Pole-star because the Philosophers hold that to be the element of the Load-stone or Magnet and by a natural sympathy doth attract every part of it self unto it self so a Loâ—ers heart being touched with the beauty and goodness of his Mistress doth turne it and all its thoughts towards her Poetically to explain this conception let us add The needle of a Diall Northward turns If touch'd by Adamant His heart touch'd by his Mistress burns And after her doth pant As this Magnet draweth the heavie Iron and the Harp the swift Dolphin so beauty allureth the chast minde to love In that exquisite Romance of Clytiphon and Lucippe where Clytiphon being captivated with her beauty speaking of himself ingenuously confesseth that he no sooner came in Lucippe's presence but saith he Statim ac eam contemplatus sum occidi oculos à Virgine avertere conatus sum sed illi repugnabant He was wounded at the first sight his heart panted he could not possibily turn his eyes from her This Beauty hath great power to procure love for where it appeareth in the exterior parts in any body it is as it were a witness and testimony of the beauty in the soul For the Creator created all things in such manner that he hath commonly joyned beauty and goodness together in the beginning there was nothing made but it was very good and beautiful in his kind therefore there is an agreement between the body and the soul for bodily beauty is as it were an image of the beauty of the soul and promiseth after a sort some good thing of the inward beauty for internal perfection breedeth the external whereupon the internal is called goodness and the external beauty Many would willingly die for the beauty of others and are so tormented and tossed that they become senseless and phrenetick being captivated with looking upon a beautiful face which hath such a sting that it pierceth even unto the liveliest part of their heart and soul Whereupon it falleth out that poor silly Lovers are so full of passions that they stand altogether amazed making their souls so subject to their desires that she must obey them as if she were some poor Chamber-maid or drudge It is the Witch of Nature as gold is the god of the World for a Woman without beauty hath as few followers as a Man without money hath friends
The reason why Womens beauty is of such force that it overcomes men is that the sense being too much fastened upon it doth not only as if it gazed upon an object above its strength remain dazled with the rayes thereof but reason it self is darkned the heart is fettered and the will by love made a prisoner And I must needs tell you in plain terms that beauty without the indowments of a virtuous minde is stark naught Yet most commonly the beauty of the minde is manifest in the face as it were in a looking-glass for in it is seen a modest blush the vail of shame fac'dness the true ornament of an honest minde the treasure of Chastitity the splendor of Clemency the riches of Silence the majesty of Virtue the lodge of Love and the nest of Grace because the face amongst all the other corporal parts is the more noble where the minde by those senses that are in it exerciseth its effects and operatious Having discoursed thus much of beauty in general we will now descend to the particulars of beauty and demonstrate their force in causing Love For there is not any that loves but there is some particular part either in form or condition which pleaseth most and inflameth him above the rest And first of the Eyes which Scaliger cals Cupids arrowes the black round quick sparkling eye is the most fair amorous and enticing the speaking courting enchanting eye Hesiod cals those that have fair lovely eyes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and Pindarus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by a Metaphor borrowed from the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifying the young tender sprigs or branches of Vines for as these alwaies embrace the neighbouring bough twining about it with many various circles in like manner the eyes of a beautiful woman apply their beames and endevour to intangle the hearts of those that earnestly behold her The Poet Propertius cals the eyes the conductors and guides in Love Si nescis oculi sunt in amore duces It is the eyes that infect the spirits by the gazing upon an object and thence the spirits infect the bloud To this effect the Lady in Apuleius complained Thou art the cause of my grief thine eyes piercing through mine eyes into mine inward parts have set my bowels on fire therefore commiserate me that am now ready to die for thy sake The eye is the judge of beauty and is as it were the looking-glasse of the soul in which are described all the affections of the Soul as Love passion anger disdain c. The eye exceedingly lusteth after beauty and whilst it contemplateth the colours formes features comeliness grace laughter and whatsoever excellent quality appertaines unto beauty is deemed fittest to be the principal judge thereof the eye being an Organ by which a Lover doth best discern the perfection of all those principal parts which are required to the framing of a compleat beauty for we often times see by the bare report of virtue in any honorable breast love imperfectly but if report be once confirmed by an interview and the eye be made judge as well as the ear it gathereth strength and exceedingly encreaseth which proceedeth from no other cause then from the great force that the eye hath in the true judgement of sensible things besides the power thereof extending it self more then all the other senses to the multitude of objects and more speedily apprehending them Pardon me for stepping a little out of the way but I shall quickly be in again Secondly Faire hair as the Poets say are the prisons of Cupid that is the cause as I suppose that Ladies make Rings and Bracelets and love-locks to send to their Lovers And that 's the cause too for I must handle both sexes that Men curle and powder their hair and prune their pickativants making the East side correspond to the West Thirdly the Tongue is called by Scaliger the lightning of love But we wil take all the actions and gestures of the mouth together with it what a bewitching force hath a gratious laughter a pleasant and eloquent delivery a modest courting a Syrens song or any other comely carriage or manifestation of the minde a corral lip a comely order and set of two Ivory rails How great force and enticements lie in kissing Balthazer Castilio saith Jam pluribus oculis labra crepitabant animarum quoque mixturam facientes inter mutuos complexus animas anhelantes They breath out their souls and spirits together with their kisses changing hearts and spirits and mingle affections as they do kisses and it is rather a connexion of the minde then of the body What 's a kisse of that pure faire But Loves lure or Adonis snare Fourthly some are enamoured of an handsome tall and slender body some again are taken with one of a middle size and plump but many are captivated with a handsome leg and foot Fiftly their breasts and paps are called the tents of Love for which cause Women do so much discover them for Women saith Aristotle are Natures Errata continually studying temptations together with their naked necks shoulders and armes having all things necessary and in readiness that may either allure the minde to love or the heart to folly What is the meaning of their affected carriages those Garments so pompous those guizes so sought after those Colours so fantastick the Jewels and Pendants so sumptuous that painting so shameless those Curles and Patches their silk and Bow-die stockins with their coats tucked up that their neat leg and foot may be seen their lac'd shooes those curtesies salutations cringings and mincing gates but to cut the throat of Chastity and are springes to catch Wood-cocks A Ship is not so long a rigging as a yong Lady is in trimming her self against the coming of her Sweet-heart Eye but the dresses of Women which are now in use and thou shall not only see the carved vizard of a lewd Woman but the incarnate visage of a lascivious wanton not only the shadow of love but the substance of lust Sir Philip Sydney in his Arcadia saith that Apparel though it be many degrees better then the wearer is a great motive and provocation to love and nothing like unto it Which doth even Beauty beautifie And most bewitch a wretched eie And as another Poet saith Love-locks and clothes which speak All Countries and no Man He layes all that ever he hath upon his back making the Meridian of his Estate stoop to his shoulders judging that Women are captivated with and marryed to Bravery Add hereunto the painting practised by Harlots adulterated complexions well agreeing with adulterous conditions They especially use to paint their eyes understand their eye-browes and eye-lids with Stibium to make them look black conceited by them an extraordinary comeliness Hereupon was Solomons caution Neither let her take thee with her eye-lids as one of her principal nets to catch wantons
Mistresse So that through the eye it seizeth upon the liver which is the first receptacle of Love then the heart then the brain and bloud and then the spirits and so consequently the imagination and reason The Liver to be the seat of Love is grounded upon the saying of Solomon in Prov. 7. That a young man void of understanding goeth after a strange woman till a dart strike through his Liver Cogit amare jecur the which being affected and inflamed setteth all the other principall parts on fire according to Senec. in Hippol Pectus insanum vapor Amorque torret intimas saevus vorat Penitus medullas atque per venas meat Visceribus ignis mersus venis latens Vt agilis altas flamma percurrit trabes Now Love within my raging bosome fumes And with a cruell fire my reins consumes The flame within my bowels hid remains Thence shooteth up and down my melting veins As agile fire over dry Timber spreads Valesius lib. 3. Contr. 13. saith that that Love which is in Men is defined to be an affection of both powers appetite and reason The rationall resides in the brain and the appetite in the Liver and the heart is diversly affected of both and carryed a thousand wayes by consent being variously inclined sometimes merry and jocond and sometimes sad and dejected The sensitive faculty over-ruling reason carryes the soul hoodwink't and hurries the understanding to Dawfair to eat a Wood-cock pie Of Jealousie in Lovers the Defininition the Signes and Symptomes of it IT is described and defined to be a certain suspicion which the Lover hath of the party he chiefly affecteth lest he or she should be enamoured of another Or an eager desire of enjoying some beauty alone and to have it proper to himself only It is a fear or doubt lest any forainer should participate or share with him in his love still apt to suspect the worst in such doubtfull cases This passion of Jealousie is more eminent among Batchelours then Marryed-men If it appear among Batchelours we commonly call them Rivals or Corrivals a similitude having its original from a River Rivales a rivo for as a River divides a common ground betwixt two Men and both participate of it So is a Woman indifferent betwixt two Suitors both likely to enjoy her and thence cometh this emulation which breaks out many times into tempestuous stormes and produceth lamentable effects murders it self with much cruelty many single combates Ariosto calls it a fury a continual Fever full of suspicion fear and sorrow a mirth-marring monster Ecclus. 28. 6. The sorrow and grief of heart of one woman jealous of another is heavier then death But true and pure Love is without jealousie for this affection springs from the love of concupiscency for jealousie is a fear as I have said which a Man hath lest another should enjoy the thing he desireth the reason thereof is because we judge it hurtfull either to our selves or to those whom we love if others should enjoy it And if they have any interest in the party beloved they have a speciall care that no other have the fruition thereof but themselves taking the matter heavily if it fall out otherwise being very much offended and full of indignation against him that should attempt any such thing being very suspicious and carrying within themselves matter of jealousie and tormenting themselves and others without cause for Love with Jealousie and a madman are cozen germans in understanding for questionlesse immoderate love is a madnesse and then had Bedlam need be a great and spacious house for he that never was in that predicament is either blinde or babish When jealousie once seiseth on these silly weak and unresisting souls 't is pitifull to see how cruelly it tormenteth them insultingly it tyrannizeth over them It insinuateth it self under colour of friendship but after it once possesseth them the same causes which served for a ground of goodwill serves for the foundation of mortal hatred Of all the mindes diseases that is it whereto most things serve for sustenance and fewest for remedy This consuming Fever blemisheth and corrupteth all that otherwise is good and goodly in them But as the most firme in Religion may have doubts so the most confident in Love are capable of some suspicion The strongest trees are shaken by the winde though the root be fixed whilst the leaves and branches be tossed Why should we not rest our selves and abandon all suspicious Ideas after having had a tryall of a person and many effects for testimonies of the affection yet all these proofs and tryals keep us not from vexing and tormenting our selves because fear which is not in our power to restrain interprets ill the least appearance and buries it self in false objections where it findes no true ones O weak jealousie did ever thy prying and suspicious sight finde thy Mistresses lip guilty of any smile or any lascivious glance from her eye doest not thou see the blushes of her cheeks are innocent her carriage sober her discourse all chast no toyish gesture no desire to see the publick shewes or haunt the Theater she is no popular Mistresse all her kisses do speak her Virgin such a bashful heat at several tides ebbes and flowes flowes and ebbes again as it were affraid to meet our wilder flame what is it then that stirs up this hot passion in thee Some will object and say All this is but cunningnesse as who knowes the sleights of Sirens It is these Idiots that have these symptomes of jealousie as fear sorrow suspicion strange actions gestures outrages lockings up oathes tryals with a thousand more devises then any pen is able to enumerate 'T is a vehement passion a furious perturbation a bitter pain a scorching fire a pernicious curiosity it fils the minde with grief half suspicion accidentall brawles compassionate tears throbbings of the heart distracted cogitations inconstant desires and a thousand the like lancing razors that cut and wound the hearts of Men as Gall corrupting the Hony of our life more then ordinarily disquieted and discontented Next time you see a jealous Lover doe but mark him and you shall see without a pair of Spectacles how he misinterprets every thing is either said or done most apt to mistake or misconster he peeps into every corner followes close observes to an hair all the postures and actions of his Mistresse he will sometimes sigh weep and sob for anger swear slander and belie any Man sometimes he will use obsequious and flattering speeches and aske forgivenesse condemning his rashnesse and folly and then immediately again he is as impatient and furious as ever he was therefore I wish Gentlewomen to beware of such infidels who wax and wane an hundred times in an hour as though they were got in the change of the Moon so strange is the inferences of this malicious jealousie that it never makes a good Logician He pries on all sides accurately
your corroding sore made by loves wounding weapon that excellent remedy that soveraign balme that universal medicine which if seasonably administred will give you comfort when you are most distempered The Recipe is Divine Contemplation for certainly those spirits which are truly raised to the study and knowledge of divine things and do well know the art of celestiall contemplation are elevated above all terrestrial pleasures in as much as eternity is above time and infinite felicities above vanities And not finding any thing on earth worthy our desire and to fix our affections upon let the object of our love and felicities be in the Empyreall heaven And while we are in these divine extasies let our spirits be so strong as they may be conquerors of our bodies so heavenly that they may esteem the chiefest pleasures of the body as this of heroick love but as dung and drosse nay worse if worse may be in comparison of those sublime and celestial pleasures we enjoy in our souls And in such comparison we may rejoyce more in contemning these corporeal delights and being above them then in the fruition of them Therefore in stead of placing our affections on terrene objects let us seek after that fountain and well-spring of all love lovelinesse beauty sweetnesse and excellencies of the Creator which is infinitely more permanent and doth as much transcend all other beauties and excellencies in the world if they were all united in one so that when a soul is possessed with the beauty and love of God it will have the eye of its imagination fixed on him often soaring and mounting up to heaven as its center on the wings of contemplation and a sa vapor exhaled by the Sun often gliding after its love being thereunto attracted by the allurements of his most amiable fair and divine lustre and lovelinesse insomuch as it will be enlightened with glorious Ideas touring apprehensions ardent affections and celestial raptures We will conclude with that Poetical and Divine strain of the Nightingale of France If wanton Lovers so delight to gaze On mortall beauties brittle little blaze That not content with almost dayly sight Of those deer Idols of their appetite Nor with th' Ideas which the Idalian Dart Hath deep imprinted in their yielding heart Much more should those whose souls in sacred love Are rapt with Beauties proto-type above FINIS The Postscript READER I Know I shall come under the lash of a Satyrical dijudication and be boy'd out of countenance for presuming to appear in this Subject which would have become the neat flourishes of a more elegant pen Therefore I will acknowledge that Philomus as one of my most energetical palizadoes who will defend this Enchiridion against the malevolous aspersions of the venemous tongues of detractors that will endevour to derogate its worth by calumny But I have Herculean hopes that some will vindicate me where I cannot answer for my self against the viperous brood of backbiters And as I love not to come within the jawes of such black-mouth'd Plutonian Curs so I desire not to be bandied up and down in the Tennis Court of this World with the Racket of praise for there is a Herb called Lingua pagana I translate it a double tongue the Devill that crafty Gardner hath got a slip of it and hath set it in the heart of the Gâ—athonical Reader for Bilinguis was none of Gods making no it was of the Devils marring he loves to make that double which God made single So there will be some Cloven tongues that will disallow of that in the Writers absence which before did approve of and commend in his presence and if such distastful Criticks shall misinterpret the innocency of my harmlesse meaning I shall but reply and play with their sporting Censures as doth Ben. Johnson in his Play works Their praise or dispraise is to me alike Th' one doth not stroke me nor the other strike I will conclude with one word to Momus who like a cowardly Cur will fawn in a Mans face but bite him by the heels when his turn'd back hath given the farewell or like the Cholerick Horse-rider who being cast from a young Colt not daring to kill the Horse cut the Saddle Think Momus speak do what thou wilt th' art free Thy thoughts thy words thy deeds are nought to me FINIS The Contents Of Love the Original the Universality and the Definition of it pag. 1. THe whole Vniverse tendeth to love and that it was love which caused God to create the World pag. 1. Mans inclination to a seeming good and the cause of Womans creation 2. The sympathy that Minerals and Vegetables have one to another 3. The Definition of amorous love and the several opinions of Theophrastus Montagne Socrates Tully Seneca and others pag. 4 5. The policy of Paris in the disposal of the golden ball to Venus 5. The power of the Planet Venus pag. 6. The Concord betwixt Pallas the Muses and Venus ibid. The Conclusion 7. The Causes of Love pag. 7. THe first cause from God ibid. The second from the influence of the Stars 8 9. Parents and Education 9 10. The example of Themistocles 10. Idlenesse ibid. Luscious fair ibid. Dancing Schooles and Schooles of Musick 11. Quintilians opinion of Nurses ibid. The example of Socrates 12. A Harmony and Consonancy of spirits c. 13. That beauty and goodnesse make us love 14. The great power that beauty hath in procuring Love 16. The particulars of beauty causing Love 1. The Eyes 17. 2. Fair hair 18. 3. The Tongue a gracious Laughter Songs Kissing c. 19. 4. A tall slender body c. ibid. 5. Breasts and paps affected carriages garments guises colons jewels pendants painting c. 19. Apparel 20. 6. Pleasant looks glances c. 21. Good instruction to Ladies 21. 7. A tender and hot heart ibid. 8. Love-letters 23. 9. Words ibid. 10. Eare ibid. Lysidas love to Astrea ibid. Money causing Love in Men 23. Money causing Love in Women 25. What the Poets say are the causes of Love 26. Fonsecas opinion of the cause of Love 27. The Conclusion 29. Of the Power and Effects of Love 31. WHat Plato cals Love ibid. The effects of love in Animals 31 32. Diseases caused by Love 32. Powers and assaults of Love 33. The variousnesse of it ibid. Divers examples of the Effects of Love 35. The many dangers and hazzards Lovers undergoe 37. Loves force is shown in the continuation of a designe 39. The effects of love in Birds c. 40. The effects of love in old persons 41. In Maids ibid. Constancy in Lovers inconstancy 43. How Lovers display the beauty of their Mistresses 43. The effects of love in She-lovers with their ear-charming notes 44. A loves simplician described 47. A description a great many Guls 48. Instructions to Lovers 48 49. Love strengthened by hope c. 51. A description of the Palace of Love 57. The effects of love in Women 53 54 55 56 57. The conclusion 58. Of the Power and Effects of Love in Widows 59 WIdows compared to Heralds Hearse-clothes and how they will belie their age c. ibid. The artificial discourse of Widows ibid. Widow Courters c. 61. The cause why Spaniards will not mary Widows 61. Widows were ordained for younger brothers 62. The Signes of Love 63. CAutions before you judges of signes ibid. What Physognomie is ibid. Various signes of Love are from pag. 64. to 69. Signes of Love in Women 75 76 77. Signes of Love by Chiromancy 77. Signes of Love by Dreams 77 78. Signes of Love by Astrology 79 80. At what Age we begin to be in Love What Complexions do best sympathize What c. 81. WHen it beginneth in men 81 82. When in Women ibid. 83 84 85. What temperatures and complexions do sympathize together and are most prone to receive the impression of this passion 86 87 88 89 90. In what principal part of the Body of Man is the seat of Love 91. WHere Love first entreth 91 92. Of Jealousie in Lovers 93. THe Definition of it 93 94. The Effects Signes and symptomes of it 94. 95 96 97 98 99. How it may be known who will be subject to jealousie by every mans Nativity 101. The Remedies of Love 102. HOw to take away Love caused by the stars 102 103. How to remove it caused by Parents and Education 103 104 105 106. How to extinguish it caused by beauty 106 107. That Love is sooner extinguished in presence then absence 109. How to take away the cause of Money causing Love 113 114. A preservative and soveraign receipt for Women to fortifie themselves against the contagion of this pussion 115 116 117 118 119. How to extinguish Love according to the way of the Arabians 119. And the Parthians 120 121. Several other instructions to divert the patients thoughts 120. Physical cures by letting of bloud change and variety of places and what air is best How to diet him as what simples to use in his broaths What Syrups and Conserves he must take What fruit he may eat c. What Sauces to use with his meats 122 123 124. What the patient must abstain from 124. His Exercise 125. Fortifie the haart ibid. The remedy of Theban Crates ibid. The Conclusion 126 127. FINIS * And that is the cause why women love fish better then flesh for they will have Plaice what ever they pay for it