belefe which is the thing principally required in charmes and enchauntementes And therof it commeth that the number of women witches be greater then men ¶ What is it that causeth moost the vnion and coniunction of Louers The diuersitie of complexion causeth the effectes of Loue to be diuers And moost commonly the celestiall influences be the causes of their vnion and coniunction ¶ What doeth it meane that simple Shepardes haue ben taken with the loue of some great Lady and Princesse We euermore desire the thinges which we cannot haue Loue also taketh pleasure in many straunge thinges But there is yet a thing more straunge to see two persons of diuerse fortune the one to dye for the other Reade the historie of Tancredy in the Pallace of Pleasure ¶ Wherof commeth it that yonge women which be in loue are neuer satisfied in dauncing and in all other thinges they be of foeble complexion Immoderate desire of Dauncing is Uenereall yonge women and maydens be subiect to Venus So that in such actes they neuer finde them selues molested or weried ¶ From whence commeth it that Loue maketh vs solitarie and pensiffe Loue as Ouide doeth write is full of feare and care And it perteyneth to the fearefull to be solitarie and pensif ¶ What is the cause that many doe esteme themselues not to be well loued yf Ialousie be not mixed with Loue The feare which they haue to leese the thing that they loue doeth cause the Louer to be more cherished ¶ What causeth manie men although they be faier yonge riche and freshe to be Ialouse of the least wretche they see It may come of their owne concepte Or for that they know the lightnes of their mistres behauior ¶ Wherfore doe women require aboue all thinges their seruauntes and Louers to be secret Loue being discouered ther is not so great pleasure besides that Loue disclosed can bring nought els but damage and trauel and somtime daunger of death as may be red in the second Tome of the Palace of Pleasure almost readie to the print Of a Lady of Burgundie ¶ Wherof câ—mmeth it that Louers delight so much in Musike Musike is a very vayne thing And Louers alwaies followe after vanitie Yet I will not blame all sortes of Musike but that onely which is lasciuiouse and doeth effeminate the sprites ¶ What meaneth it that many doe loue feruently and yet cannot be beloued That procedeth by reason the complexions can not agree ¶ Howe chaunceth it that Loue doeth make men leane Louers be in continuall trauell which drieth vp the bones by reason wherof they diminishe and consume them selues ¶ What is the cause that the talke of Loue or sighte of theffectes therof in painted Tables make men desirouse to enter into his snares The pleasures that be past are by such meanes brought to our memorie and so the pleasure is double ¶ Why doeth Loue blind vs from seyng the Imperfections of the thing which we loue Loue is blinde and doeth blinde other ¶ Why is a man many times amorouse of a woman vpon her onely faine Renowme doth euermore make thinges greater then they be And the minde estemeth thinges more great by hearing then by sight ¶ Why doeth the earnest viewe and beholding of a person make a man amourouse The eyes are the messengers of loue but specially when the beames which procede from the hart do vnite conforme them selues to the thing viewed and loked vpon ¶ What is thoccasion that Louers do studie to applie them selues to the imperfections of their Ladies It is the better to resemble them beyng well assured that conformitie of maners doeth ingendre loue ¶ Howe commeth it that women can better perceaue and discerne those that be amorouse then men It may be that they are more experte in the practise of Loue as beyng more subiect vnto it then men be A goodly historie hereof may be sene in the secoÌ„d Tome of the Pallace of Plesure of Quene Anne of Hungarie ¶ From wheÌ„ce commeth it that amorouse Ladies are more liberall then they which resist Loue It is the propertie of Loue to cause them to be liberall and free harted ¶ Wherof commeth it that when Louers do talke with their Ladies spittle doth come and encrease in their mouthes The tonge often times moued doeth heate it selfe and that heate doeth resolue into spittle ¶ Wherof commeth it that when amorouse dames do talke with their Louers their brestes seme as though they would departe their bosome doeth leape and hop with suche force That procedeth of the great neighbourhod that the hart hath with the pappes from whom all the vitall spiritâ—s do procede who retyring them to the brestes be the cause of such motions ¶ Wherof commeth it that diuerse amorouse women do often times speake euill of their seruauntes or Louers It is to put away the suspition that men may engendre of their Loue or els for feare that other women should backebyte them ¶ Why do men so willinglye kisse the eyes of theim whom they loue The eye is the derest parte of the bodie and in the eye a man maye see and knowe what is hidden in the hart or els they do it because the eye is the beginning of Loue. ¶ Wherfore do Louers hyde them selues when they go about to content eche other Bicause of the filthines of the acte or by a naturall shamefastnes for that they seme to do a thing that is not very honest ¶ Wherfore be Louers so curiouse to knowe the name of their Ladies Bicause they suppose to finde in the names some secrete thinge that maye yelde them hope to enioye the thinge that they so greatly desire or els we may well saie that Louers will not onely possesse the bodies of their Ladies but also haue all that is ioyned therevnto and that whiche doeth depenâ— thereof ¶ Whereof commeth it that Louers be so importunate to demaunde of their Ladies howe well they loue them It is to certifye them selues the more of whiche assuraunce the spirite doeth appaise it selfe and receiueth contentation ¶ Wherefore do Louers delyght to carye about them anye thing that hath bene their Ladies To be more agreable vnto them and the better to conforme them selues to their desires and willes ¶ Wherefore do Louers geue their coloures the one to the other The conformitie of dedes and will doth ingendre and augment amitie Besides this the coloures secretly do geue to vnderstand the thinge that inwardlye we do suffre as by signifying of inconstancie diminution of heate mockeries trauels humilitie highnes we do shewe it by the colours of a yelowe pale redde blewe whyte graye and incarnate ¶ What causeth diuerse Ladies estemed wyse and of good iudgement to geue theim selues ouer to vyle men infamouse and wicked I haue tolde you often times that Loue is blinde and doeth captiuate the senses abandoning iudgement and foresight in women speciallye in those that be amorouse whose wittes be very weake and vnperfecte ¶ Whereof
them selues Loue doeth laugh at such periuries Louers therfore desirouse to serue there god do sweare continuallie Or els it procedeth of a certein lightnes caused of diuerse thoughtes which doe rise in their mindes ¶ Howe chaunceth it that men leaue not to loue a woman although through age or some other accident or chaunce she waxeth ill fauored and foule That commeth of Loue which is blind and being blind can not know or iudge the imperfections of other But howe should he take knowledge of that which he can not blame And howe can he blame that which he is constrained to embrace and wholie to pursue ¶ From whence cōmeth it that moost comenlie we be geuen feruentlie to loue not those onely of whom we neuer receiued pleasure but those also whom we neuer sawe Euerie one beareth the Image of his minde in his face and therof may bee gathered some signe or token of the witt and nature of the person by meanes wherof we maie coniecture whervnto she is most enclined which is the verie spring and beginning of naturall amitie or hatred ¶ Howe chaunceth it that diuerse men can not obteine the grace and fauour of their Ladies although they doe serue them honor them and adore them Bycause as Aristotle saithe there is nothing in them worthie to be beloued But what man is he so voide of Natures grace but hath somewhat in him worthie of Loue. ¶ But what is the cause that some Suters be better beloued of their Ladies then other some The Ladie enriched with beautie and good maners is like vnto the sonne that doth euerie where equally extend his beames which notwithstanding are receiued vnequallie of some more of some lesse after their capacitie The sterres also therin doe beare some rule so that after the saying of Diogenes the Stoique the signes comune to two persons that is to saie vnder which the one and the other shalbe borne and those signes agreing do cause the willes of the same two persons to be ioyned vnited ¶ Why be these little and pretie angers and fallinges out which chaunce amonges Louers the refreshing and renewinge of Loue That shall euer be bycause Loue is like a flame that will goe out and dye yf it be not blowen and oftentimes moued Or els we may well saie that the more the thing which we desire is denied the more we desire it ¶ Wherof commeth it that we be ashamed to comunicate to other our desire and lust to the combat of Loue and of other appetites and desires as to drinke eate slepe and such like we be not ashamed Bycause that the same carnall affection is not so necessarie nor so profitable for this life as the other appetites be ¶ Wherof commeth the diuersitie of weapons wherwith Loue is wont to wounde men and women fishes birdes and other foure foted beastes Of the diuerse nature of thinges that he assayleth ¶ You will say that beautie fayling loue decreaseth I wold say yea bycause Loue is no other thing but a desire of beautie ¶ Wherof commeth it that a man being touched with loue can not ridde him selfe of that passion by any dexteritie policie or witte Loue is a certeine estate and plight that doeth wrappe and folde the minde of man and with a certeine swete mocion doeth transport him into the thing by him desired This affection riseth by the contemplation and iudgement that he hath of beautie which causeth him to conceiue in his sprite and minde suche admiracion and desire that whether he will or no he is caught in the Ginnes and nettes of Loue. ¶ Why doe the newe maried vse roquet and muske when they go to bed with their new maried wiues Bycause such thinges doe prouoke luste and engendre seede ¶ What reason haue certeine people of the North partes to seeth with water a certeine stone called Gagates causing their spouses before they lye with them to drinke therof That is to knowe whether they haue made any faulte or not before For the propertie of that Stone is soudenlie to force them to make water that haue indured and suffred the act of man ¶ Howe commeth it that yf a man geue him selfe to much to the sporte and plaie of Loue the same doeth diminishe the pleasure therof Bycause the seede being sore diminished is but a certeine waterishe matter of no great heate which can not yelde any great pleasure ¶ What is the cause that women which be of verie hote Nature cannot conceiue Great and vehement heate doeth distroie and corrupt the seede and therfore they which be verie hote are comenlie fructeles and barren ¶ Why doe some women loue men that be blacke and some other those that be faier and well collored Women of feble sight loue them that be blacke because blackenes doeth ioyne and vnite the sight to much disparcled and by this meanes doeth comforte the same Or els we may well saie that euerie thing doeth loue and desire his like They therfore which be hote of nature loue them that be blacke bycause they be more prone to heate Other which be of colder nature doe loue them that be white because they be of colde complexion the mother of whitenes ¶ Wherfore haue the auncient compared Loue to dronkennes For nothing elles but bycause it maketh men which before were colde heauie and couetous iustie and liberall ¶ Why were Oysters consecrated by the auncient to Venus Bycause Oysters doe prouoke lecherie ¶ Wherfore doe not common harlotes conceiue or yf they doe it is verie seldome The diuersitie of the seedes doeth lette conception and causeth that the same can not be reteined ¶ What meaneth it that the purse of Cupido is tyed with a Leke This prouerbe doeth declare that Loue is liberall and fyndeth no let to put his hand in his purse ¶ Which is greatest the hurt or profite that commeth of loue He that doeth not loue of him selfe estemeth the losse to be greater then the proffet ¶ Thinke ye that Loue hath iudgement or no Howe can he with iudgement cause Louers daylie as euerie man may see to fall into suche enormities ¶ Wherof commeth it that for the moste part the children which maried women doe borrowe or which be nor lawfullie begotten commonlie called Bastardes do resemble more their husbandes then those that be legitimate or lawfullie by them begotten The reason commeth of an Imagination that they haue to be soudenlie taken or espied of their husbandes And so their husbandes be alwaies in their fantasie for it semeth to them that they be continuallie before their eyes and that they saie vnto them what doest thou thou shameles whore Is this thy assured promis made vnto me at the mariage daie ¶ Wherfore be Bastardes for the moost part of better corage and more lyuelie then lawfull children That procedeth of a more ardent force and vertue of him that doeth beget them for man is more earnest in that acte when it is secretlie committed and done in
thinges be hard to be iudged euen so of this difficultie commeth this diuersitie of Iudgementes ¶ Howe chaunceth it that many which be estemed men of verie good Iudgement be surprised with the loue of foule and ill fauored women It may be that they haue marked a certeine beautie in them which doeth not appeare outwardlie In like maner Painters and Musitians haue iudgement of draughtes and accordes wherof none doe take heede but suche as haue skill in the same ¶ Wherfore be they whose bellies be couered with heare so geuen to women Lecherie doeth procede of the heate of the raignes wherof doe ryse great vapors which engendre the heare of the bellie the aboundaunce of the heare of the bellie doeth signifie the heate in the generatiue partes ¶ Doe you thinke the discouering of Loue to be the cause sometime that a man obteineth not his desier That chaunceth many times by reason that such women doe loue their honestie very muche ¶ Is the trauell greater in secret and conceled loue then in that which is discouered and open Without doubte there is greater paine in concealed loue bycause a man can not euent the heart of loue conceaued which by comunicating and counseling with some other may be made more confortaâ—le and easie ¶ Whether is more constant in loue the man or the woman The man â–ª being bothe of bodie and spirit more firme in all affaires And naturallie he is more constant and of better perswacion in loue ¶ Wherof commeth it that he which loueth is moost commonlie beloued That peraduenture maie come bycause our spirites can not resist the amorouse shottes which doe procede of the swete lookes that Louers doe continuallie cast one vpon another Or els we will saie that it is the propertie of nature to couple and ioyne like to like and to skatter and diuide the thinges which haue no proportion together ¶ Wherfore do men saie that to Neese is a good signe in the facte and dede of Loue Bycause it commeth of the braine which is as it were the litle Cauan and withdrawing place of all the senses And it semeth that all the senses doe agree and geue their assent to the sentence and conclusion of Louers ¶ Wherof commeth it that secret loue is more burning and feruent then that which is discouered and open That chaunceth bycause the secret Louer hath no meane of ease and rest to lett out the fyre that doeth consume him the vertue of Loue being of meruelouse force and strength and so not able to atteine the thing which he loueth best is vnto him greater trauell and paine then yf he inioyed it or might discouer it to his frende for his comforte ¶ Whether were it better that there were loue or no loue I beleue it to be better that there were loue for somuch as it bringeth vnto vs more good effectes then euill and to my minde and opinion Plato agreeth who making a definicion of Loue doeth saie that it is nothing els but a desier to get and obteine a faier and beautifull thing ¶ Thinke you that one maie be in loue with an other onely vpon fame and report Yf Loue be wont to place himselfe in the chamber of our mindes by entrie through the gates of our eyes who doubteth but likewise he may enter by the dores of our eares to harborough him selfe in our vnderstanding Boccacio in his Decamerone and Plutarche be of the same opinion Example hereof may be senâ— by the historie of the Duchesse of Sauoie and the Lorde Iohn of Mendozza which may be redde in the Pallace of Pleasure aforesayd ¶ What doeth incite a man more to vertue eyther honor or the desire that he hath to please the thing he loueth I doe not iudge or thinke that Loue doeth serue for a spurre to pricke men to vertue supposing that a man desireth it for none other purpose but to enioye it ¶ Wherof commeth it that diuerse women haue remained longe time without louing any person and afterwardes haue burned with loue I saye that the vertue of the Planetes haue wrought it for in this vniuersitie of thinges nothing doeth moue it selfe that doeth not take his fyrst motion of the planetes ¶ Who loueth moost feruentlie the hardie or the Coward It is the bolde and hardie for the coward commonlie dareth not aduaunce him selfe foorth to proue his fortune ¶ Are ye not of this opinion that he which is more liuelie and of spirite more excellent is lesse content with one Loue alone Yes truely and that is accustomablie sene amonge men and women for why to content him selfe to loue in one place is an acte of pusillanimitie and of smal hart and corage which is the cause that my mystres doth not content her selfe with a thousand seruantes ¶ Which is greatest paine to get and obteine the loue of one or to mainteine the same being gotten To mainteine it after my iudgement because of the great inconstancie of women which doe sone fill and satisfie them selues and are quickelie angrie and soone wearie lightly found and sone forgotten verie slipperiâ— Cattaâ—l ¶ Who is more easie to be perswaded that they are beloued the man or the woman The man and that maie be clerelie sene for Ladies neyther by long seruice great giftes or otherwise can perswade them selues to be beloued but euermore they be readie to replie that a man doeth dissemble and counterfaicte the trueth ¶ What doeth certifie the woman that she is loued The perseuerance in Loue. ¶ Is there no other signe then perseuerance To be Ialouse of them and to geue liberallie yf perchaunce they be couetouse as in dede they be for the moost parte ¶ Why is Loue painted by some in forme of a Shepherd Bycause they which pursue and followe loue be more lyker beastes then men ¶ Which hath greatest force in man hatred or Loue I wolde saie that the passion of Loue should be greatest And why man through hatred neuer killed him selfe which men doe often times through extremitie of Loue. ¶ Is Loue blinde as he is painted The vulgare and common loue is blynd but the celestiall loue is not but with great dexteritie it openeth and discouereth the greatest secretes ¶ Why be they that haue small legges more subiect to loue then others That procedeth of the aboundaunce of seede that maketh them so Lecherouse which thing commeth ordinarilie to those whose inferior parts of the bodie receiue no great nourishment Bicause all that which Nature taketh from the nether partes is by Nature conuerted into superfluitie and seede Therfore we should rather haue demaunded why men greatlie giuen to lecherie haue for the moost parte so small and slender legges ¶ Wherof doeth it come that Louers haue so litle knowledge of the imperfections of their Ladies One great mocion doeth lette an other Euery Louer then beyng troubled in spirite the iudgement of his sence is impeached and letted in suche wise as he remeineth blind in the thing which he
commeth the custome that the Grekes do eate a confection made of Quinces commonly called Marmalade the first night of their mariage Bicause they feare to disease and werie their spouses at the first recountre and meting ¶ Whereof commeth it that manye be in loue with Gardâ—ners Their simplicitie perchaunce is the cause Or els because gardens be dedicated to Venus and those that be continually within them do sauour of Rosemarye Margerome or of some other swete herbe ¶ Howe chaunceth it that the newe maried women the first night of their mariage go so vnwillingly to bedde and do rise the next day so lustie and ioyfull That commeth of the perfection that they haue receiued of the man for then they knowe that they be women in dede ¶ Wherfore doeth agrement in loue cause thinges to please vs which otherwise should not so doe Loue of necessitie doth enflame For we seing many to pursue the thing we loue the opinion which we haue of her beautie doeth increase in vs. ¶ Why doeth a woorde many tymes more allure the harte then longe seruice Bicause seruice was not inployed to the purpose and the worde was spoken to effecte ¶ Howe commeth it that women touched vpon the Nauell be incontinent prouoked with a desire to enter the fielde There be certaine vaines in the mawe wherof the Nauell is made and the mawe is the very seate of voluptuousnes It is no meruaile then if they be moued therevnto when they be touched vpon the same ¶ What is the cause that some louers be better pleased with the Melancholike then with the liuely and lustie Louers be easelie induced to beleue that they be beloued and perceiuing their Ladies to be Melancholike and heuie they esteme that to come of the care that they do take of them and of their affaires but it maye be that it commeth of the agrement and similitude of complexion ¶ Why be riche women more geuen to loue then the poore Idlenes is the cause who is the mother of all superfluitie I leaue to speake of the delicate meates and the good wines that the riche doeth vse without hauing any griefe or vexation which troubleth their braine ¶ Why is loue most commonly painted with his eyes bound vp Bicause he blindeth poore Louers and maketh them so like vnto beastes that they cannot at all deserne the imperfections of their Ladies ¶ Whye do Louers delighte to heare amorouse histories of Loue discribed aswell by aunciente writers as the histories written by aucthours of our time By the conformitie of their passions and likelihode of their affections ¶ Why be women well content when they be told that other women be in loue as well as they Bycause theyr faulte semeth the lesse not beyng alone spotted with that vice ¶ Wherfore do stepmothers loue their sonnes in lawe and hate their doughters in lawe They hate their doughters in Lawe because they drawe all the substaunce from their sonnes and they loue their sonnes in lawe as the principall goodnes and solace of their owne doughters ¶ Why is loue better liked in the Cuntrie then in the Toâ—â— Bycause in villages there is not so great respect and for that all commodities and thinges are not to be founde there Louers be constrained to applye themselues one to another Moreouer the pleasure of gardines of hunting fyshing and other Cuntrie delightes doe moost commonly cause men to kepe themselues at home and to forgett the toyes and follies of Townes and Cities ¶ Wherof commeth it that amourouse women be more ticklishe then other Women prone to loue be delicate for the moost parte whose skinnes be lose and softe more easie to be tickled ¶ Why do women loue them moste earnestly that had their Maydenhede and men cleane contrary hate those women whoÌ„ fyrst of all they embrased Women by the coniunction of the man doe gayne perfection and the man therby maketh him selfe vnperfect bicause the woman is a creature vnperfect and as the Philosophers say a creature caused not complete ¶ Why be some hard to be perswaded that they be beloued Bicause they perceiue not themselues amiable and because they know that in them there is nothing that may incite other to loue them ¶ Wherfore do Louers many tymes write to their Louers with the Ioyse of Onions or of Leamondes Bicause the thing which is written with suche ioyse should not appeare manifest except it be neare the fyre and they do so to kepe their loue secrete ¶ Why do not Louers subscribe their letters which they write to their Ladies and Paramoures The reason and cause is aboue mentioned beyng assured that yf their Loue â—ere disciphred they should haue lesse pleasure Besides this away shuld be opened for false tonges to impeach lett their mindes purposes ¶ Why do Louers write one to another amorouse sonnets in ryme rather then in prose Poetrie is the frend of Loue. And all the praise belonging to loue was alwaies more swetely songe and celebrated by Poetes then by Orators ¶ Wherfore do women so willingly beholde them selues in Glasses To contemplate and beholde their beautie to esteme the same as it is worthie Or els it procedeth of a certeine lightnes that is in them ¶ But wherfore vse they more willingly glasses of Stele then of Christall Stele is of a more sounde substaunce conforting with his glimse or reuerberation the sight more then Christall doeth ¶ Wherfore doe we present women with glasses gloues ringes chaines Iewels and pretie fannes to coole their faces or defende the same from the fyre Glasses do serue them to see their beautie fannes refresh and cole them cheynes to signifie that they be foles and had nede to be cheyned gloues to lett their handes from snatching still ready and proper to the spoyle Ringes that they may consider thende with the beginning and to thinke vpon the tyme present and to come ¶ What is thoccasion that many women haue liued chastely in their youthe and approching to age haue geuen them selues ouer to wantonnes It may be that in their youth they laboured muche for trauell is enemie to loue Or els they were so well loked vnto that they had no leasure or tyme to attempt that enterprise ¶ Wherof doeth it câ—me that louing and amorouse women be geuen to bable and prate more then other If loue be not to excessife it rendreth and maketh folkes ioyfull lustie and well speaking And commonlie it semeth that heauines stoppeth the Orgaines and conduictes of the voyce contrariewise Ioye and gladnes of the harte doeth open and vnlose them ¶ What is the cause that many rapt with loue doe vpon the soudein lose this loue All they which be of hote complexion be subiect to soudeine mutations and chaunges and runne hither and thither without any reste ¶ Wherof coÌ„meth it that Louers lose their eating or appetite The amorouse passions doeth disparse their hartes into sundrie parts and their liuely and vitall spirites be vnproper to
DELECTABLE demaundes and pleasaunt Questions with their seuerall Aunswers in matters of Loue Naturall causes with Morall and politique deuises Newely translated out of Frenche into Englishe this present yere of our Lorde God 1566. Imprinted at London in Paules Churchyarde by Iohn Cawood for Nicholas Englande Cum priuilegio ad imprimendum solum To the Studiouse and vvell disposed youthe of Englande THE learned Poete Horace myndinge to bestowe the trewe prise of wisedome vpon him that is most worthy saieth that he by good right doeth deserue the same which can best skil how to knitte and ioyne profite and pleasure together For those two thinges be as it were vncoupleable forsamuch as the gods as Hesiodus doth witnes would that profitte were dailie accompanied with sweate and trauell and that commonlie thend of pleasure is sower and bitter He therfore of good righte is to bee tearmed a passinge good workeman which can with such â—astnes of coÌ„sent incorporate vnite them as thone maie stil interchaungeably ensue and rise of thother To which entent notwithstanding their diuersitie of opinions thauncient Philosophers altogether endeuored sieking euery one after his veyne in suche sorte to pollishe and beautifie that most excellent porcion of vs the minde as prepared the better to receaue the print of vertues seale we mought in this race of frailtie climbe to some degree at least of trewe happines and sound felicitie But bicause the name of vertue is of suche maiestie as at the firste vewe it would dashe and dismaie her firste and feble beholders certaine Philosophers castinge asyde their frostie beardes and other such ceremonies of Philosophicall showe with louing care to cherishe and mainteine those soft and gentle minds that could not yet wel broke the pain full bruntes of scollerlike customes haue deuised certein pleasant confections as it were wherwith to sauce and sweten the studie of Philosophie handling eche parte therof so familiarlie that the most wild and haggard heades were oftetimes reclaimed to harken follow their holsome Lessons And so the phrigian fabler Aesope geuing fained speche and conference of talke to creatures vnreasonable vnder cloke and color therof lefte vnto the reasonable most necessary preceptes of all humanitie and morall dewtie â–ª The like hath bene from time done by a number of noble Poetes who in their fabled forgeries yf they be well marked haue vttered all maner of most depe and profound learning I speake not of the Comike writers who pretending but sport by pretie contriuement of partes and persons teache howe to beare our selues towardes all sortes and specially to shonne the cosining trappes of those that are numbred amonges the vilest kynde of people Which selfe same fruite is also to be gathered of these our common plaies and showes which grounded after a sort vpon the rules of Philosophie do whet and sharpen the wittes of the lokers on euen as the Barriers Tilte Torney wrestling leaping or running do by vse streÌ„gthen the â—â—mmes and frame the bodie better and more abâ—e to discharge when neede shall earnestly require their office of armes In respect wherof hauing fallen into my handes of late a certeine Frenche booke the woorke sure of some learned and Skilfull writer driuing principallie to the like good purpose deemed it could not bee but labour worth to spende some vacaunt daies in teaching it to speake our mother english tonge Especiallie for that in full perusing thesame I founde he had so handsomlye by waie of question couched together the moste behoueable pointes of all Philosophie as to the diligent reader mought nedesly bring with it exceding riche encrease bothe of profitte and pleasure The rather truely bicause in order of his treatise not intermedling with the particuler dewtie of any calling or estate he generallie concludeth of matter not impertinent to all degrees So that leauing the rawenes of thinfant and childishe yeres to the care and correction of their nourses and scholemasters beginneth to shape his fyrste preceptes to the best aduauntage of that age which as it is most disposed to the vanities of loue so moste likelie to be abused miscaried by thesame may here in some part lerne to knowe and eschewe the tempting deceiptes of that Boy she godde and his blinde disciples From thence leadeth he vs into the darke storehouse of natures secretes where with open eies perusing the weke condition of the world and worldely thinges yea and of vs our selues for whose sake they were principallie ordeined maie remaine therof both more mindefull and thankefull to our creatour Lastely he bringeth vs to the fountaines of good nurture teaching not onely in priuate cases of our owne liues and houses but in common welthe matters also to geue suche verdict of thinges incident as amonges the wise and sagest gouernors shal make vs estemed not altogether ignoraunt or emptie of good vnderstanding All which thinges although it is not vnknowen maie by the lerned be picked out of the works of thold autentike Clarkes yet for so much as falleth not to al men such opportunitie as wherby to rake vp their so huge infinite volumes it is to be hoped the greatest number those specially whose good spirite moueth rather to geue their leasured howres to some vertuouse exercise then to ydle and for the mooste parte dispraisable games will with suche equitie vse and constre this englishing of these brief collections as of a labour louingly vndertaken bothe for their delectable recreation of minde and profytable helpe of studie wherevnto bee wished vniuersallie moost happie successe tyll for the further benefite of them that fauour the reading of the Scriptures which truthe to saye all men aboue all thinges ought to fauour shall herevnto also be annexed the like Questions of diuinitie ryght pleasaunte familier and moost necessarie QVESTIONS OF LOVE AND THE Ansvvers WHEROF doeth it come that Ruffians Iesters and common Dauncers be lesse subiecte to Loue then other That may come by the continuall familiaritie that suche men haue with women in whom they haue no pleasure for respect of loue or whose familiaritie doeth make Loue lothesome or out of taste ¶ What is the cause that he that loueth feruently is soone angrie Because the sprites and humors of Louers be verie hote and boyle continuallie ¶ How commeth it to passe that an amorouse woman is so curious to be finely appareled and decked She doeth it to increase and set foorth her beautie therby to subdue and drawe those vnto her that be moost beautifull and desirous to Loue. ¶ But why be rough and hearie men more prone and disposed to the amorouse battell of Loue then other Bycause they abound and be more full of humors then other ¶ What hath moued certeine Greke Poetes to saie that Loue is the moost excellent amongest all the heauenly goddes It is perchaunce because there is no Philosopher that doeth teache the maner of mans life â—o well as he or maketh man more practique or quicke sprited ¶ But why
all the moisture which the vine hath alreadie receaued ¶ Wherof coÌ„meth it y t bread â—alted is lighter theÌ„ other notwithstanding that salte ioined to water should make it heuier The heauines of the bread commeth of the humiditie and the more it is dried the more the bread is the lighter ¶ Wherefore is not hote bread holesome Hot bread is yet full of moistnes vapors which do corrupt the bloud ¶ Why is not hot bread so white as stale And whye is olde oâ—â—e whiter then newe The vapors and moistnes of hot bread doth cause the blacknes therof by reason of y e water which doth naturally make blacke Oile also wheÌ„ it is fresh is replenished w t a certaine waterish humiditie which at length is conuerted into vapors wherby the oile y t is old is clarified made white ¶ What is the cause that when a dog beginneth to barke all other there about do followe him and do the like A dogge bicause of coller wherwith he naturally aboundeth hath both his senses and his hering very sharpe ¶ Why is not bread made of pure meale or that which is made of cleane branne estemed good All extremities are viciouse the branne bicause it naturallye dryeth to much hath no nourishment The flower of meale contrarywise causeth gret nourishment but is slimie gluing coÌ„sequently of to hard digestioÌ„ ¶ Why do grosse men and those that haue the dropsie delight to eate bread made of pelt meale It loseth the noughtie humors in grosse bodies and dissolueth the watery humor which hurteth them and is temperate betwene hot cold ¶ Why hath man longer heare then any brute beast Bicause they receue greater nutriment and also because brute beastes do often chaunge their heare which happeneth not to man except through some great hurte ¶ Wherfore do the swete sauors delight vs and the stinking offend vs Like as in tunes ther be both consonantes and dissonantes wherof the one delighteth vs thothet offendeth vs Euen so in sauors swete smelles are the concordes and agreable to our nature and stinking are the discordes and dislike vs. ¶ Wherof commeth it that aboue all other meates we loue fleshe best and that it doth profite vs most Bicause flesh doth yeld more strength replenisheth better our bodies Or els because it approcheth more nerer to our substaunce ¶ What is the cause that of wood which is white the cole is blacke and the cole being kindled dissolueth into white ashes So ofte as heate is mingled with moisture to worke his effect it ingendreth blacknes and for that cause wodde becommeth cole but when heate worketh his operation in the thing that is drie it is made white and so of cole the ashes are made or els we maie say very well that it commeth by nowe toking and nowe leauing of the whitnes with a certeine generation and corruption ¶ Wherof commeth it that howe moderate soeuer the ayer be we euermore loue better to be in the shadow then the sunne The Sunne is hotter then the shadow is colde we being then temperate of our selues are more offended with that which is moost contrary to temperature which is the Sunne Or els we may say that although we be temperate in dede yet we be euermore disposed to auoyde the heate of the sunne and so the shadowe is more agreable vnto vs. ¶ Howe commeth it that suche as haue the disease called Gonorrhea auoyde their seede without any pleasure Bicause their seede is thinner and lesse digested and their conduictes made wider ¶ Howe commeth it that they which be cholerike haue loude voyces That procedeth of the extremitie of heate ¶ What is the cause that Turpentine is commenly smelt in the vrine of those that vse it Turpentine is of a substance very subtill therfore it doth easely penetrate passe to the bladder wher the vriâ—â—ie infecteth it with his odor ¶ Wherof commeth it that saier wether beginning towards night most commonly doeth not long continue Of the inconstancie of the Moone which hath her principall domination and power in the night ¶ What meaneth it that Cranes do pronosticate faier wether Cranes do naturally feele the mutation and chaunge of the wether and accordingly goe and depart into other countries ¶ Wherof commeth it that olde men remember so well that which they haue sene and done in their youth and forget that which they learne and doe in their age Thinges lerned in youth haue already taken a certeine habitude in the person But things which they learne in age bicause their senses be weakened are easely lost and forgotten ¶ Why do men saie that to grow fast is a figure of short life Bycause the humor that causeth the growing as it is easely enlarged euen so it sone consumeth ¶ Why doe Cranes sette them selues in araye when they prepare to flye To trouble them selues the lesse in flying ¶ Howe commeth it that vnhorned beastes haue not tethe on bothe sides That commeth for lacke of the matter or substance which causeth the same ¶ Why be sodden stones more heauie then other It may be bycause the fyre hath rendred them more solide better compact ¶ Wherof commeth it that Bees are more fierce then other beastes Bicause they are of nature drie and be voyde of excrementes and other superfluities ¶ Why doe not fatte thinges sone corrupt Bycause they be replenished with ayer ¶ Why doe trees that growe in marshes dye so sone Bicause they are of great moysture and do receiue litle nourishment ¶ Wherfore can not fyre endure except it be continued and nourished Bicause of the great vehemencie and impetuositie of his heate ¶ Why did not nature create byrdes to goe vprighte accordingly as she did man Bicause they be voyde of reason and haue no care of heauenly thinges ¶ Howe chaunceth it that Nature gaue no winges to man Bicause man is not created to flye nor to walk in the ayer but vpoÌ„ earth ¶ Why do the poulces of yong Infantes beate so swiftly Bicause their heate receueth ayer without any let and are againe sodenly cooled ¶ Why do Dolphins when they appeare aboue water signifie some storme or Tempest to come Bicause at the beginning of the Tempest there doe ryse from the bottome of the sea certeine hote exhalacions and vapours which do warme and heate the Dolphins at what time they mount to seke for colde ¶ Why be the poulces of yonge people more vehement then the aged Bicause their complexion is whotter ¶ Wherfore doe aged people dye as it were without dolor and payne Bycause all their senses are debilitate and weakned ¶ Wherfore hath nature geueÌ„ the Milt to the noblest creaturs Bicause they haue nede of greater respiration and breath ¶ Wherof commeth it that beastes which liue partly on the land and partly in the water do alwaies bring forth their yong ones vpon the lande Bicause they are more participant of the earth then of the water
of riches had made it to licenceous ¶ Wherof came it y e Marius Viriatus Ventidius Bassus wer so excellent in armes did suffer so paciently y e labors of y e warres The one was a laborer the other a sheperd the third was a horskeper wherby all thre were vsed to gret trauel to paine to heat and cold and to sparenes of life ¶ Why would the Capadocians neuer be without a prince â–ª Experience did teache them howe profitable it was to be vnder the gouernaunce of an other ¶ For what cause was Solon estemed a foole Bicause being pursued of Pifistratus the tyraunt he loued rather to begge throughout the worlde then to tarrie with Cresus kinge of Lidia who would haue geuen him part of his Realme to the intent he mighte iustely and vertuousely gouerne which by his aduise he thought that he might atteine ¶ Why would the Aetheniens neuer become subiect to any Prince Bicause from their childehode they were accustomed to liue at libertie ¶ With what goodnes ought he to be indued that doth reigne and gouerne He ought to excede his subiectes in bountifulnes so muche the more as he doeth surpasse them in degree and honor ¶ What is the true duetie of a Prince To make his subiectes to liue quietly and godly which thing he can not doe yf he him selfe be not good iuste and vertuouse ¶ What difference is there betwene the equall and iuste Prince and the Tyraunt The one vseth thoffice of a man the other of a beaste The Prince serueth as a father to his subiectes the Tyraunt deuoureth them ¶ Howe may a Tyraunt assure him selfe in his Tyrannie By putting to deathe those that are the chiefest and moost noble Such was the councell of Thrasibulus to Periander Tarquinius superbus to his sonne ¶ Why be men naturally afraide to rebell or encounter with a Prince Bicause that after the minde of Hesiodus the Prince is established by God ¶ Thinke you that God hath any regarde of thinges to come There is nothing more certaine Romulus testifieth the same being rescued from the water and nourished with the milke of a wolfe Abidus nourished with the milke of a Hynde and Cyrus of a Goate ¶ Is it any meruell then although the Persians did worshippe them as goddes No truely Moreouer Homer and Hesiodus do affirme that principalitie and gouernement is a gifte proceding from aboue geuen vnto men therby to knowe the power of God ¶ What is the nature of a liberall man It is not onely to geue for the reliefe of the necessities of others but also to giue liberally and with a free harte ¶ Howe did the auncientes by figure and painting represent the good successe and ende of all thinges They made an Image holding in the right hande a cuppe and in the lefte hande an eare of wheate with a poppiâ—â— signifying thereby that he is well satisfied that contenteth him selfe with the fructes of the earth ¶ Wherfore was the gratitude and good remembrance that Eschines had towards his scolemaster Socrates so well coÌ„mended Bicause he gaue him selfe to serue him and a greater pleasure he could not do him ¶ Wherof commeth it that Crassus being in the beginning verie couetouse became in the ende so liberall Through the gret importunitie of beggers that neuer suffred him in quiet ¶ Why was it said that Alexandre had conquâ—red kingdomes and that Anaxarcus kept them Bicause that Alexander desperately for the sorrowe that he had slaine Clitus his great frende would haue killed him self and so haue lost at one instant the glorie of so many victories had it not bene for the great admonishions that Anaxarcus the Philosopher gaue him which preserued him from killing him selfe ¶ Why did Alexandre vse alwaies to carrie the Iliades of Homere about him Bicause by reding the factes of armes of the Auncientes he lerned the pollicies of the warres which encoraged him the more to y e desire of wars ¶ Of what disposition ought a sufficient Ambassadour to be Braue eloquente and wise For it is commonly saide that the prince is knowen by the Ambassador ¶ Why did the Romanes call their Ambassadours which went to treat of peace with the nauie Caduceatores Of the Caduceum of Mercurie which was a rodde that he helde in his hande signifying therby that the same rodde was a meane betwene them that fought and the aucthor bothe of peace and warre ¶ What was the cause that Nicomedes kinge of Bithynia instituted the Romanes to be his heyers In token of remembraunce of gratefulnes to be towardes them being by their ayde after he was chased from his estate by Mithridates king of Pontas restablished in the same againe ¶ What is that which maketh a Prince wicked To thinke that it is laweful for him to do all thinges and that all wickednes is sufferable hauing power to do what he liste His great welth and aboundaunce may be also the occasion and flatterers euill ministers and cruell men of warre suche as attende about his person ¶ Which is the hardest thing for him to do Dioclesian the Emperour saide to knowe perfectly howe to vse himselfe in his kingdome ¶ Why are Ciuile warres so greately to be contempned Bicause he that hath the vpper hande doeth not onely what he listeâ— but also they which take his parte do the same ¶ Why be Princes estemed like vnto God As God considereth the affection of man euen so the liberall and magnanimouse Prince ought to consider the hart and power of him that doeth him seruice ¶ Why was the liberalitie of Zeuxis reprehended of the Auncientes Bicause he gaue to receiue twise the valour ¶ Why did the Auncientes saie that it was no nede to offer eyther golde or siluer to Sainctes Bicause Sainctes are not couetouse and aâ—ericiouse as men be ¶ Why would not certaine of the Auncientes haue the ymaâ—es of their goddes to be in Marble or other stone Bicause they are tractable and plyant to our praiers and requestes wherfore they demed it blasphemie to iudge them to be harde harted ¶ Wherof proceded the custome that the kinges of Persia had to geue golde and syluer to all women that they met and to men dartes and arrowes Gold and syluer is conuenable to women and weapons to men ¶ Why did Plato in his lawes forbid that any god should be made eyther of golde or siluer Bicause he demed those mettalles to be the verie poyson of the world ¶ Why did the kinges of Persia vse to rewarde women that brought forthe many male children Bicause they filled the cuntrie with souldiers which serued for the preseruation of the same ¶ Howe was Caesâ—r healed of the falling euill By sobrietie and abstinence from wine ¶ Why haue many wise men studied to be obscure in these writinges To astoyne dul wittes at the first sight therby to encorage the studiouse to serche the mysteries and secretes of the same ¶ Wherof commeth it that the moost
moued with affection we endeuour our selfes to shew pleasure vnto them whom we loue in suche sorte that good will is the effect of the affection ¶ Howe shall a man knowe them that are wicked By the example of the good ¶ Howe shall the vertue of man be knowen By aduersitie as golde by the fyer ¶ What was the cause of the renowme of Simâ—n of Athens His being so curtuouse and gentile that he caused those beastes to be buried that made him to winne the prise of the games of Olimpus ¶ What made Pericles infamouse His great ingratitude inhumanitie to suffer Anaxagoras his schole-master to dye for hongre ¶ What moued Phocion to helpe them that were wicked Bicause he knewe the good had no nede of helpe ¶ Why did the Romanes eate and drinke openly before the gates of their Citie To take better occasion to geue meate to them that did want ¶ Wherof commeth the custome that kinges and Princes cause their Trompettes to be sounded when they go to dynner To geue warning to the pore to come take parte of their magnificence liberalitie and in many coÌ„mon welthes the same custome is yet obserued ¶ Why did Alexandre laie his Treasure in the Temple of the Sunne To kepe it saufe for at that tyme holie thinges were had in suche reuerence that all thinges were saufe that were coÌ„mitted and laied in the same For that cause Callisthenes laied in the Temple of Inno his doughters do wries to be kept ¶ What caused the victories and the great sloughter that Leonidas of Sparta and Themistocles made against Xerxes and his people and what was the cause that in the ende Xerxes was slaine by the meanes of Artabanus Bicause he had violated and polluted the holie thinges and spoyled the Temples The like happened to Brennus in the Temple of Apollo and Antiochus bicause he would haue sacked the Temple of Iupiter ¶ What is Religion after the mindes of the Philosophers It is a vertue so coupled with godlines that it can not be losed or seperated ¶ Who were they that the Philosophers called Religiouse and whiche Supersticiouse The Religiouse were they which applied their studie in the seruice of God the Supersticiouse were they that praied incessantly for the health and longe lyfe of their children ¶ Wherof commeth it that a man vnderstandeth one thing and doeth another Bicause of contrarie thinges we be wont to atteine like knowledge â—â— bicause the mind attendeth to many thinges and the sensual appetite but to one But man most coÌ„monly liueth by reason beasts after their appetite ¶ Wherof commeth it that man aboue al creatures is proude Bicause he doth somewhat resemble god and being tamed aboue all other beastes by the knowledge that he hath of many thinges comprehendeth by his wit al sensible thinges and by the spirite al things intelligible ¶ Wherfore is a pluralitie of Princes euil not to be suffred All that which may be done by one is better done then when it is done by many Moreouer yf a kyngdome be tourned into Tirannie the tirannie of one is more sufferable then of many and to be short the reigne of one is the beste ¶ Wherof commeth it that we loue better to be counted an honest man then to be so in dede and haue an euill reporte Man alone is capable of honour and therfore eche man desireth to seme to be good and euery man would auoide the trauell that bringeth man to goodnes albeit without the same vertue can not be in man ¶ From whence came the custome not to name the newe borne before the seuenth daie Bicause they estemed the childe at .vii. daies of age to haue escaped the daunger ¶ Howe chaunceth it that in the beginning of sitting at the table to eate a man careth not how nere together he sitteth and at the ende of the meale he loueth to sitte at ease and at libertie When a man is hungrie he careth not for ordre for in eating we represent a Pyramis which combreth litle rowme ¶ Why did the Aegiptians desirouse to liue chast eate no salte Bicause through the heate therof it prouoketh Lecherie ¶ Why doeth Homere call salte a diuine thing Bicause it geueth taste to all meate and preserueth the same from stinking and hath a force and vertue generatiue ¶ Wherfore be we afaird to passe through a churchyarde Bicause it representeth our ende ¶ Wherfore did the Grekes fayne that there was a god that blamed all thinges To declare that there is nothing perfeçte ¶ Wherfore was Hanibal so hated of the Romanes Bicause he kept no fidelitie and despised al things touching god man ¶ What moued Ptolome king of Aegipte to ordeine the Romane people to be the tutors of his sonne Bicause he knewe the Romanes to be faithfull ¶ Howe was the common welthe of Sparta so longe time mainteined Some imputed the cause to the magestrates which knew well how to commaund some to the people bicause they knewe howe to obey ¶ Who was the cause of the great victorie that the Lacedemonians obteyned against the Iliryans The presence of their king which was but a childe perswaded thervnto by the counsell of their priestes ¶ Why were the Athenians so vnfortunate in warres Bicause they gaue charge and aucthoritie vnto many ¶ Wherfore did the Mossones a people of Asia kepe their seruauntes tied and as it were dayly locked vp To cause them to die for hongre yf they did any thing that was not honest For which cause Alexandre chastised them very rigorousely ¶ Wherfore did the Athenians establishe this lawe that yf a bond man were set at libertie and shewed him selfe vnkinde to his master he should returne againe into bondage To declare howe vnnaturall ingratitude is ¶ What caused the kingdome of Persia so much to florishe Xenophon saieth that it was the great loue that they bare to their king ¶ What thing is hardest for a man to do To be secrete Which Philippides affirmed when he besought Lycimatus his great frende not to reueale his secretes ¶ Why did Plato so muche refuse the liberalitie of Dionisius If Dionisius had bene alwaies nighâ— vnto Plato to geue him somewhat Plato would euer haue refused it ¶ Howe ought a man to vse Hospitalitie Indifferently neither to muche nor to litle Which Homere affirmed when he ordeined that a traueller by the waie yf he would not tarrie he should not be pressed to tarrie but if he would that he should haue good chere made vnto him ¶ What order is to be obserued in helping of men Massurius Sabinus the Lawier resoluing this doubte saith that first we be bound to defende the pupilles that be committed to vs in gouernement charge vntill they be come to age Secondly to defende and helpe our gestes and such as be lodged in our houses Thirdly those whose â—utes and causes we take in hande to mainteine ¶ Who amonges the Auncientes were the most excellent in
hath Loue bene estemed a godde Bycause he maketh an Idiote to speake well a coward to be bolde and hardie a melancolike man Ioyful a heauie and slouthful man prompt and readie to all enterprises be they neuer so great Or els he is made a godde for man to excuse him selfe and to cast vpon Loue all that which by the same he hath done and susteined ¶ Why be Louers so desirous of corporall bodelie beautie Bycause beautie as auncient Poetes do affirme doth please the Goddes is agreable to men is not lothesome nor heauie to him that is indued therwith but desired aboue all thinges that may be wished ¶ what is the reason and cause of Nosegaies garlandes of floures and grene bowes wherwith Louers be wont to adorne the frontes of their Ladies lodginges It is to honor them as their goddes on earth and to shewe that such Nosegaies Garlandes and Maie bowes doe serue for the spoiles and triumphes of their Ladies and for true signes of the seruice and deuotion of their louing seruantes ¶ But wherof commeth it that we dreame seldome of the thing that we loue All louers being tossed and vexed with diuerse thoughtes can not stedfastlie graue and settle any one thing in their fantasie for their houghtes be like the circles and bubblinges of the water which are dissipated the one by the other ¶ From whence commeth it that certeine Louers vpon the viewe and sight of their Ladies doo blushe It riseth of the blodde and sprites which ascend vpwardes wherof the face fullest of poores of any part of the bodie doeth charge it selfe with coulor It may be also that it procedeth of a singuler reuerence that they beare to their Paramoures ¶ But why doo they afterwardes waxe pale There is no true louer but is troubled with some disquiet or contrarietie Yf the cause then of his paine doe present it selfe before his eyes the same doeth easelie growe and increase And so Nature retiring vnto the inward partes as into her holde or forte carieth with her both the blodde and sprites leauing the superior partes without any coulor ¶ Howe chaunceth it that barren and vnfruitfull women be more hote and prompt to loue then they which are fruitefull and beare children Bycause that suche doo moore abound with seede and do purge them selues of their naturall disease lesse then other doo ¶ Why doe Louers delight to beare in their handes Nosegaies and Apples All Louers haue desire to enioye and possesse the floure and the fruicte of others age and beautie wherin they reioyce when soeuer they see the same And so be amorouse bothe of flourâ— and fruicte and of all suche beautifull thinges that they see ¶ But why be Louers for the moost part readie to wepe Poore Louers continuallie be pricked with some Naile and fele cause wherof to complaine being of Nature fearfull suspiciouse Ielouse and troubled so that it is no merueile if such and the like passions do prouoke them to teares ¶ What meaneth it that Louers be continually as it were in a fyre The affection of Loue doeth moue and trouble their sprites which doeth raise in them this heate ¶ Why be women more prone to the combat of Loue then any other creatures at all times and seasons Nature hath indued them with more delicate touchinges and with more moderate complexion then other Besides this they be of complexion whoâ—e and moiste a thing verie proper and requisite to that plaie and pastime ¶ Howe commeth it that men take no pleasure in the plaie and game of Loue when they haue lust to make water Bycause euen then the Conduictes are full and that which is full of moistnes cannot receue other humor It maie be also that the heauines and weight of the vrine doeth restraine and stoppe the conduicte from whence the seede doeth issue and come ¶ Wherfore is the pleasure of Loue greater then all other pleasures that may be ymagined That commeth of the Sperme which passeth through all the partes of the bodie yelding vnspeakable pleasures to thother members ¶ How chaunceth it that men of melancholike complexion be more liuelie then other in combat of Loue The windie passions wherof they be full be causes of the same which make them more wakefull and disposed thervnto ¶ Why doe Phisitians praise mediocritie or seldome vse of Loues game Bycause the same doeth lighten the bodie reioyce the spretes comfort the braine recreate the senses and expelleth from them all accidentes proceding of melancholike humor Excesse also is to be blamed because it doeth weaken the bodie and is hurtefull to the sight ¶ Why doeth Nature geue to Loue so great pleasure For preseruation of mankind which through the same is continued ¶ Why doe they soone grow to graie heares which be much geuen to Loue Bycause they expell from them their naturall heate wherby life is conserued and mainteined ¶ Why doeth the beare of the hedde and eyebrowes of those that be fornicators and lecherouse soonest fall The game of Loue doeth marueilouslie coole the superior parts which being made bare and voide of blodde and sprete can not digest that which doeth nourishe the same And so the vapors proceding of digestion be not sufficient and able to ingendre heare of the hedde and eyebrowes ¶ What maketh a man after he hath committed the acte of Venus to be soudenlie melancholike and angrie Because in the doing of the same we lose and skatter the moost part of our vitall spirites which maketh vs heauie and sadde ¶ What is the cause that a man doeth sooner dispatche that acte fasting then when his bellie is full The Conduictes wherby the seede doeth passe be more open fasting then after meate ¶ Wherof commeth it that Louers care not to spend the whole night in Loue. Euery vehement passion doeth holy drawe a man thervnto and suffreth him not to geue himself to any thing els but to that wherof he thinketh and whervpon he bendeth his fantasie ¶ Why be Louers so carefull of the sight and amorouse lookes of their Ladies All Louers be wont to suffer them selues to be fedd with such allurementes and there is no part of the bodie that doeth so well manifest and declare the interior passions of the minde as the eyes Also we saie that the eyes are the true harboroughes of the harte And therof it commeth that when one kisseth the eyes affectuously as a thing desired It semeth that he kisseth the thought and the soule it selfe Wherof certeine Poetes with good reason haue written that Loue boroweth his arrowes from the eyes of Louers to serue him selfe agaynst them selues ¶ What doeth moue the Poetes to faine Venus to be of Massiue golde That may be by reason of her rare and excellent beautie or els bycause she is so much desired as golde some assigne the cause vpon the great some of golde that Louers doe consume and spend vpon Loue. ¶ What is the cause that Louers doe vse so to forsweare