that womeâ— doe greatly hate those that have forsâ—â—â—ken them and with greater malice if they carry away any thing of theirs A. The double losse which they receive is the cause Q. Why should we not ground our love upon those that be too young A. Because they be inconstant very bold and ever more curious of new Servants and lovers Q. How chanceth it that most commonly the beautifull desire to have servants and Lovers that be faire And the vertuous those that be vertuous A. Similitude and likenesse doth engender and breed love Q. How is it that they which have a short or dimme sight are more given to love then other A. It may be because they see not the foulnesse and imperfections so well as others Q. Whereof commeth it that â—he Country people doe love peasants better then Citizens A. Because they be more affectioned to their like Q. VVhy doe women appeare fairer by candle light then in the cleare day 〈◊〉 A. Because their painting or beauty doth glister more by candle light theâ— otherwise even as our body and flesh doth shine more being in the Sunne then in the shadow Q. Which of these were it best to serve a Mayde a married woman or a widow A. The love of the maide is most constant of the widow much more pleasant and of the wedded woman more slanderous and hurtfull Q. Whereof commeth it that many be so amorous of Nunnes A. Because the hidden beauty is most desired and because they be attired and coloured with ten thousand toyes and it seemeth that all their words be so sweet as Sugar and Rose-water Q. Whereof of commeth it that those whâ—â—h be young are more amorous then other A. Because they trust to receive greater pleasure Q. Wherefore is love painted to be placed betweene slothfulnesse hatred and that Idlenesse goeth before and hatred followeth with wings A. Because Idlenesse doth engender â—ove and of love many times riseth haâ—red Q. Whereof commeth it that women which of nature be timorous be neverthelesse strong and hardy in amorous enterprises A. Because Love doth darken their understanding and in things wherein they should be most fearefull doth harden and encourage them Q. Wherof doth it come that old women for the most part are imbraced of â—oung men and that sometimes old men doe sooner enjoy young women A. Old women through experience be very bold and hardy and without any regard imploy themselves upon young men Old men because they be not to be feared and that without suspition they may speake familiarly by good authority by reason of their age doe come for the most part where yong men for nothing that they be able to doe can come Q. What meaneth it that women given to Love â—ee more disposed charmes and enchantments then men A. Of their folly and fond beliefâ— which is the thing principally requirâ— in charmes and Enchantments Anâ— thereof it commeth that the number 〈◊〉 women witches be greater then men Q. What is it that causeth most tâ—â— union and conjunction of Lovers A. The diversity of complexion cauâ—seth the effects of Love to be divers Aâ—â— most commonly the celestiall influences bee the causes of their union anâ—â— conjunction Q. VVhat doth it meane that simpâ—â— shepheards have beene taken with 〈◊〉 love of some great Lady and Priâ—â—cesse A. We evermore desire the thingâ—â— which we cannot have But there is yâ—â— a thing more strange to see two peâ—â—sons of divers fortune the one to dyâ—â— for the other Reade the History of Tâ—â—credi in the Pallace of Pleasure Q. VVhereof commeth it that youâ—â— women which be in love are never sâ—â—tisfied in dancing and in all other things they be of feeble complexion A. Immoderate desire of Dancing is â—â—veneriall young women and Maidens be subject to Venus So that in such acts they never find themselves molested or wearied Q. From whence commeth it that Love maketh vs solitary and pensive A. Love as Ovid doth write is full of feare and care And it partaineth to the fearefull to bee solitary and pensive Q. What is the cause that many doe esteeme themselves not to bee well loved if Iealousie be not mixed with Love A. The feare which they have to lose â—he thing that they love doth cause the Lover to be more cherished Q. What causeth many men although they be faireâ— young rich and fresh 〈◊〉 be Jealous of the least wretch they â—â—ee A. It may come of their owne conâ—â—it Or for that they know the lightâ—â—esse of their Mistresse behaviour Q. Wherefore doe women require above all things their Servants aud â—â—vers to be secret A. Love being discovered there 〈◊〉 not so great pleasure besides that Loâ—â— disclosed can bring nought else bâ—â— damage and travell and sometimes danger of death as may be reade in the â—â—cond Tome of the Pallace of Pleasure almost ready to the Print Of a Lady 〈◊〉 Burgundy Q. Whereof commeth it that Loveâ—â— delight so much in Musicke A. Musicke is a very vaine thinâ—â— And Lovers alwayes follow after vanity Yet I will not blame all sorts of Musick but that onely which is lascivious anâ—â— doth effeminate the spirits Q. What meaneth it that many dâ—â— love fervently and yet cannot be belâ—â—ved A. That proceedeth by reason thâ—â— complexions cannot agree Q. How chanceth it that love dotâ— make men leaâ—e A. Lovers be in continuall travell which dryeth up the bones by reasoâ—â— whereof they diminish and consumâ—â— themselves Q. What is the cause that the talke Love or fight of the effects thereof in â—â—inted Tables make men desirous to â—â—ter into his snares A. The pleasures that be past are by â—â—ch meanes brought to our memory â—â—d so the pleasure is double Q. VVhy doth Love blind vs from â—â—eing the imperfections of the thing â—â—hich we love A. Love is blind and doth blind oâ—â—ers Q Why is a man many times amoâ—â—ous of a woman vpon her onely fame A. Renowne doth evermore make â—â—ings greater then they be And the â—â—ind esteemeth things more great by â—â—earing then by sight Q. Why doth the earnest view and beholding of a person make a man amorous A. The eyes are the messengers of love â—â—ut especially when the beames which proceed from the heart doe unite and conforme themselves to the thing viewed and looked upon Q. What is the occasion that Lovers doe stâ—dy to apply themselves to the imperfections of their Ladies A. It is the better to resemble them being well assured that conformity 〈◊〉 manners doth engender love Q. How commeth it that women caâ—â— better perceive and discerne those that be amorous then men A. It may be that they are more expert in the practise of Love as being more subject unto it then men be 〈◊〉 goodly History hereof may be seene in the second Tome of the Pallace of Pleasure of Queene Anne of Hungaria Q. From whence commeth it that amorous Ladies are more liberall thâ—â— they which resist Love A. It is the property of
laughter and so they doe easily laugh It may also be said that they have tender and delicate bodies and laughter is no other thing then a spice of Joy wantonnesse or tickling Q. Doe you thinke that Love is so blind as he is painted or that his sight bee good A. Wherefore should not I thinke him blind sith amongst my neighbours I see the most ill favoured to be best beloved of the fairest Q. What people after your mind and judgement be most worthy to be beloved A. J thinke those that be learned beâ—cause they may give pleasure to the body profit to the Spirit and make their faâ—â— immortall Q. Wherein is the subtilty of women mosâ— discovered A. In that they seeme to love one alone and neverthelesse doe give themselves 〈◊〉 many Q. What woman thinketh her selfe mosâ— worthy to bee beloved the faire or thâ— foule A. Before J shall answer you shew 〈◊〉 a woman that thinketh her selfe to be foule Q. What meaneth it that the lookes oâ— Ladies doe wholly turne vs from all otheâ— objects and doe draw vs vnto them A. The lookes of Ladies be neere neighbour to the Image and imaginatioâ— of beauty then any other thing whicâ— above all things doth ravish our senses anâ— they doe pleasantly bind and captivate thâ— same of purpose in the end to bring theâ— to subjection Q. What be the conditions that an amorous Lady ought to have A. That she be not covetous that she be courteous and easie to be spoken unto neate and secret in her doings Q. What properties be requisite in a Lady that right well may bee called faire A. That she have a faire and a comely personage a faire neck a small body a little mouth and white teeth and cleane Q. Is this a proverbe good Love him that will love thee A. Yea very good for he is a beast that will not love being beloved Q. Whether is the man or the woman more subject to love A. That question is very evident a man is sooner taken and wrapt in love then a woman For we see that the man which is borne to a thousand good and great enterprises doth for loves sake abandon all glory and honour that he may receive Q. Why have the ancient and they of these dayes painted love with wings A. To declare that the desires of Lovers be high and labour to attaine high and great enterprizes Q. Who deserveth more to bee favoured of love the faire of simple and honest meaning or the foule that is sage crafty and well advised A. Prudence is the beauty of the mindâ— which continueth longer then the beauty of the body Q. Can love be without Iealousie A. I thinke not For testimony whereofâ—be Ovid Virgill Plutarch and Boccaceâ— who writeth in a Sonnet If Love lived without Jealousie c. Q. Why he Ladies sooner amorous of 〈◊〉 Souldier then of a learned man A. Souldiers be more liberall and not so subtill as Schollers be more easie to be allured with enticements of women There is no Souldier so brave if a woman say unto him that he hath a faire beard that his leggs be well proportioned that he is comely on horsebacke strong to encounter and overthrow his enemy but incontinently doth give over and submit himselfe unto her will and pleasure Q. What is the cause that many despising their wives be so fond vpon curtezanâ— and Harlots A. The Curtezans suffer not themselves to be seene except they be first painted but wives must often be seene of their Husbands which causeth them to seeme not to be so faire Or we may say that wives continually be at their husbands backes misusing them with vile and unseemely words which maketh them to tast of other meates and causeth them to imagine a thousand other appetites and lusts Q. Wherefore have Lovers so feeble voyces A. Of the feare that they haue to displease their Ladies And therewithall the unequall motions wherewith their Spirits are moved which forceth this feeblenesse of voyce Q. VVhether doth Love shew her greatest force either in making the foole to become wise or the most wise or advised man to become a beast A. If there be more paine to breake down then to build I beleeve there shall be more adoe ' to restore wisedome to him that hath lost it then newly to make him wise For love and folly be nothing else but analienation oâ— the good sense and wit Q. May a man dye through vehemeâ— Love A. Of this the History of Seleucus aâ—â— Antiochus may testifie and beare witnessâ— which may be reade in the first Tome 〈◊〉 the Pallace of pleasure lately published Q. Which should bee the greatest heart breaking the Lady dying in our sight anâ— presence or in our absence A. J would thinke by her presence foâ— the eyes doe give greater feeling of doloâ— and griefe then the eares Q. Whereof commeth it that men havâ— divers judgements of the beauty of wâ—â—men A. It is a proverbe derived from the anâ—cient Greekes that all faire and beautiful things be hard to be judged even so of thiâ— difficulty commeth this diversity of judgeâ—ments Q. How chanceth it that many whicâ— be esteemed men of very good judgment arâ— surprised with the love of foule and ill faâ—voured women A. It may be that they have marked 〈◊〉 certain beauty in them which doth appearâ— outwardly In like manner Painters and Musitians have judgements of draughts and â—â—cords whereof none doe take heed but â—â—ch as have skill in the same Q. Doe you thinke the discovering of Love to be the cause sometime that a man â—btaineth not his desire A. That chanceth many times by reason â—hat such women doe love their honesty â—ery much Q. Is the travell greater in secret and â—oncealed love then in that which is discovered and open A. Without doubt there is greater paine in concealed love because a man cannot vent the heate of love concealed which by communicating and counselling with some other may be made more comfortable and easie Q. Whether is more constant in love the man or the woman A. The man being both of body and spirit more firme in all affaires And naturally he is more constant and of better perâ—wasion in love Q. Whereof commeth it that he which loveth is most commonly beloved A. That peradventure may come because our Spirits cannot resist the amorâ—â— shots which doe proceed of the sweet looâ— that Lovers doe continually cast one upoâ— another Or else we will say that it is thâ— property of nature to couple and joyne likâ— to like and to scatter and divide the thingâ— which have no proportion together Q. VVherefore doe men say that to sneeâ—â— is a good signe in the deed of love A. Because it commeth of the braine which is as it were the little Canon and withdrawing place of all the Senses And it seemeth that all the Senses do agree and give their assent to the sentence and conclusion of Lovers Q. VVhereof commeth it that
Love to causâ—â— them to be liberall and free hearted Q. Whereof commeth it that whiâ—â— Lovers doe talke with their Ladies spettle doth come and encrease in their mouthes A. The tongue oftentimes moved doth heate it selfe and that heate doth resolvâ—â— into spettle Q. VVhereof commeth it that wheâ— amorous Dames doe talke with their Lovers their brests seeme as though they would depart their besome doth leape and hop with such force A. That proceedeth of the great neighbourhood that the heart hath with the â—pâ—ppes from whom all the vitall spirits 〈◊〉 proceed who retiring them to the â—â—ests be the cause of such motions Q. VVhereof commeth it that divers amorous women doe oftentimes speake evill of their Servants or Lovers A. It is to put away the suspition that men may engender of their love or else for feare that men should backe-bite them Q. Why doe men so willingly kisse the eyes of them whom they love A. The eye is the dearest part of the body and in the eye a man may see and know what is hidden in the heart or else they doe it because the eye is the beginning of Love Q. Whereoâ—re doe Lovers hide theâ—selves when they goe about to content each other A. Because of the filthinesse of the act or by a naturall shamefastnesse for thâ—â— they seeme to doe a thing that is 〈◊〉 very honest Q. Wherefore be Lovers so curious 〈◊〉 know the name of their Ladies A. Because they suppose to findâ—â— the names some secret thing that maâ—â— yeeld them hope to enjoy the thing thâ—â— they so greatly desire or else we mâ—â— say that Lovers will not onely posseâ—â— the bodies of their Ladies but also havâ— all that is joyned thereunto and thaâ— which doth depend thereof Q. Whereof commeth it that Loveâ—â—â— be so importunate to demand of their Ladies how well they love them A. It is to certifie themselves thâ—â— more of which assurance the spirit doth appease it selfe and receiveth contentation Q. VVherefore doe Lovers delighâ— to carry about them any thing that hath beene their Ladies A. To be more agreeable unto them and the better to conforme themselveâ— to their desires and wills Q. Wherefore doe Lovers give their colours the one to the other A. The conformity of deeds and will doth engender and augment amiâ—â— Besides this the colours secretly doe give to understand the thing that â—â—n vardly we doe suffer as by signifying of â—nconstancie diminution of heate mockeries travels humility highnesse we doe shew it by the colours of a yea â—â—ow pale redde blew white gray and â—ncarnate Q. VVhat causeth divers Ladies esteemed wise and of good judgement to give themselves over to vile men infamous and wicked A. J have told you oftentimes that Love is blind and doth captivate the senses abandoning judgement and foresight in women specially in those that 〈◊〉 amorous whose wits be very weake and unperfect Q. VVhereof commeth the custome that the Greekes doe eate a confection made of Quinces commonly called Marmalade the first night of their Marriage A. Because they feare to disease 〈◊〉 weary their spouses at the first recoâ—â—â—er and meeting Q. Whereof commeth it that maâ—â— be in Love with Gardiners A. Their simplicity perchance is tâ—â— cause Or else because Gardens be dedicated to Venus and those that be coâ—tinually within them doe savour 〈◊〉 Rosemary Margerome or of some othâ—â— sweet hearbe Q. How chanceth it that the 〈◊〉 married women the first night of thâ—â— marriage goe so vnwillingly to bed aâ—â— doe rise the next day so lusty and joyfull A. That commeth of the perfectioâ—â— that they have received of the man 〈◊〉 then they know that they be womâ—â— indeed Q. Wherefore doth agreement in loâ—â— cause things to please vs which otherwise should not so doe A. Love of necessity doth inflamâ—â— For we seeing many to pursue the thiâ—â— we love the opinion which we have 〈◊〉 her beauty doth encrease in us Q. VVhy doth a word many times more allure the heart then long service A. Because service was not imployed â—â—o he purpose and the word was spoken â—â—o effect A. How commeth it that women â—â—ched vpon the Navell be incontinent revoked with a desire to enter the â—â—eld A. There be certaine veines in the â—â—aw whereof the Navell is made and he maw is the very seate of voluptuousâ—esse It is no marvell then if they bee â—oved thereunto when they be touched â—pon the same Q. What is the cause that some Lovers be better pleased with the Meancholike then with the lively and luâ—â—y A. Lovers be easily induced to beâ—â—eve that they be beloved and perceiâ—ing their Ladies to be Melancholike â—â—d heavy they esteeme that to come of 〈◊〉 care that they doe take of them and 〈◊〉 their affaires but it may be that it â—â—mmeth of the agreement and similiâ—â—de of complexion Q. Why be rich women more giâ—â— to love then the poore A. Idlenesse is the cause who is 〈◊〉 mother of all superfluity I leave to spâ—â— of the delicate meates and the gâ—â— wines that the rich doth use without â—â—ving any griefe or vexation which 〈◊〉 bleth their braine Q. VVhy is love most commoâ—â—painted with his eyes bound vp A. Because he blindeth poore Lovâ—â— and maketh them so like unto beâ—â— that they cannot at all discerne the 〈◊〉 perfections of their Ladies Q. Why doe Lovers delight to hâ—â— amorous Histories written by Authâ—â— of our time A. By the conformity of their passioâ—â— and likely hood of their affections Q. Why be women well content 〈◊〉 they be told that other women be in 〈◊〉 as well as they A. Because their fault seemeth 〈◊〉 lesse not being alone spotted with â—â—vice Q. VVherefore doe stepmothers lâ—â— their Sonnes in law and hate tâ—â— â—â—ughters in law A. They hate their Daughters in law because they draw all the substance from their Sonnes and they love their Sons in law as the principall goodnesse and solace of their owne Daughters Q. Why is Love better liked in the Countrey then in the Towne A. Because in villages there is not so great respect and for that all commodities and things are not to be found there Lover be constrained to apply themselves one to another Moreover the pleasure of Gardens of hunting fishing and other Countrey delights doe most commonly cause men to keepe themselves at home and to forget the â—â—oves and follies of Townes and Cities Q. Whereof commeth it that amoâ—â—ous women be more ticklish then others A. Women prone to love be delicate for the most part whose skisâ— be loose and soft more easie to be tickled Q. Why doe women love them most earnestly that had their maydenhead and men cleane contrary hate those women whom first of all they imbrâ—â—ced A. Women by the conjunction of 〈◊〉 man doe gaine perfection and the 〈◊〉 thereby maketh himselfe unperfect 〈◊〉 cause the woman is a creature unperfect and as the Philosophers say a creatuâ—â— caused and not compleate Q. Why be some hard
for respect of Love or whose familiarity doth make love â—â—oathsome or out of tast Q. What is the cause that hee that loveth fervently is soone angry A. Because the spirits and humours of Lovers be very hote and boyle continually Q. How commeth it to passe that an 〈◊〉 morous woman is so curious to be finely apâ—parelled and decked A. She doth it to increase and set forth her beauty thereby to subdue and drawâ—â— those unto her that be most beautifull anâ—â— desirous to Love Q. But why be rough and hairy 〈◊〉 more prone and disposed to the amorouâ—â— battell of Love then others A. Because they abound and be moâ—â— full of humours then others Q. What hath moved certaine Greek Poets to say that Love is the most exceâ—â—lent amongst all the heavenly Gods A. It is perchance because there is 〈◊〉 Philosopher that doth teach the manners mans life so well as he or maketh man moâ—â— practise of quicke spirited Q. But why hath Love beene esteemed God A. Because he maketh anâ— Idiote to speak well a coward to be bold and hardy a mâ—â— lancholike man joyfull a heavie and slothâ—â—full man prompt and ready to all enterpriâ—ses be they never so great Or else he 〈◊〉 made a God for man to excuse himselfe and to cast vpon Love all that which by the same he hath done and sustained Q. Why be Lovers so desirous of corporall and bodily beauty A. Because beauty as ancient Poets doe affirme doth please the Gods is agreeable to men is not loathsome nor heaâ—â—y to him that is indued therewith but desired above all things that may be wished Q. What is the reason and cause of Nosegayes Garlands of flowers and greene Boughes wherewith Lovers bee went to â—â—dorn the fronts of their Ladies Lodgings A. It is to honour them as their Gods â—n earth and to shew that such Nosegaies Garlands and May-boughes doe serve for â—he spoyles and triumphes of their Ladies â—nd for true signes of the service and devoâ—ion of their loving Servants Q. But whereof commeth it that wee â—â—eame sildome of the thing that we love A. All Lovers being tossed and vexed with â—â—vers thoughts cannot stedfastly grave â—nd settle any one thing in their fantasie â—r their thoughts be like the circles and â—â—ubblings of the water which are dissipated â—e one by the other Q. From whence commeth it that certaine Lovers vpon the view and sight of their Ladies doe blush A. It riseth of the blood and spirits which ascend upwards whereof the face fullesâ— of pores of any part of the body doth charge it selfe with colour It may be also that it proceedeth of a singular reverence that they beare to their Paramours Q. But why doe they afterwards waxe pale A. There is no true Lover but is troubled with some disquiet or contrariety Iâ— the cause then of his paine doe present it selfe before his eyes the same doth easily grow and increase And so Nature retirinâ— unto the inward parts as into her hold oâ— sort carrieth with her both the blood and spirits leaving the superiour parts withouâ— any colour Q. How chanceth it that barreine and unfruitfull women be more hote and prompâ— to love then they which are fruitfull and bearâ— Children A. Because that such doe more abounâ— with-seed and do purge themselves of theiâ— naturall disease lesse then other doe Q. Why doe Lovers delight to beare in their hands Nosegaies and Apples A. All Loveâ—s have a desire to enjoy and possesse the flowre and the fruit of others age and beauty wherein they rejoyce whensoever they see the same And so be amorous both of flowrs and fruit and of all such beautifull things that they see Q. But why bee Lovers for the most part ready to weepe A. Poore Lovers continually be pricked with some Naile and feele cause whereof to complaine being of Nature fearefull suspicious jealous and troubled so that it is no marvell if such and the like passions doe provoake them to teares Q. What meaneth it that Lovers bee continually as it were in a fire A. The affection of Love doth move and trouble their spirits which doth raise in them this heate Q. Why be women more proue to Love then any other creatures at all times and seasons A. Nature hath indued them with more delicate touchings and with more moderate complexion then other Besides this they be of complexion hote and moyst a thinâ— very proper and requisite to Lovâ— Q. How commeth it that men take 〈◊〉 pleasure in the play and Game of Love when they have lust to make water A. Because even then the Conduites aâ— full and that which is full of moystnesâ— cannot receive other humour It may bâ— also that the heavinesse and weight of thâ—n Vrine doth restraine and stop the Conduâ—â— from whence the Seede doth issue an come Q. Wherefore is the pleasure of Lovâ— greater then all other pleasures that maâ— be imagined A. That commeth of the Sperme whicâ— passeth through all the parts of the body yeelding unspeakeable pleasures to the 〈◊〉 ther members Q. How chanceth it that men of Mâ—â—lancholicke complexion be more lively thâ— other in combat of Love A. The windy passions whereof thâ—â— be full be causes of the same which maâ—â— them more wakefull disposed thereuntâ— Q. Why doe Physitians praise mediocrâ—â—ty or sildome vse of Loves desire A. Because the same doth lighten the body rejoyce the spirits comfort the brain recreate the senses and expelleth from them all accidents proceeding of melancholike numours Excesse also is to be blamed because it doth weaken the body and is hurtfull to the sight Q. Why doth Nature give to Love so great pleasure A. For preservation of mankind which through the same is continued Q. Why doe they soone grow to gray haires which be much given to Love A. Because they expell from them their naturall heat whereby life is conserved and maintained Q. Why doth the haire of the head and eyebrowes of those that be fornicators and lechâ—rous soonest fall A. The Game of Love doth marvellously coole the superiour parts which being made bare and voyd of blood and â—pirit cannot digest that which doth nouâ—ish the same And so the vapours proceeding of digestion be not sufficient and able to engender haire of the head and eye-browes Q. Whereof commeth it tbat Lover care not to spend the whole Night iâ— Love A. Every vehement passion doth whollâ— draw a man thereunto and suffereth hiâ— not to give himselfe to any thing else buâ— to that whereof he thinketh and whereupâ—on he bendeth his fantasie Q. Why bee Lovers so carefull of thâ— sight and amorous lookes of their Ladies A. All Lovers are wont to suffer themâ—selves to be fed with such allurements and there is no part of the body that doth sâ— well manifest and declare the interiour passsions of the mind as the eyes Also we say that the eyes are the true harboroughes oâ— the heart And thereof it commeth that when one kisseth
the eyes affectâ—ously as 〈◊〉 thing desired It seemeth that hee kisseth the thought and the soule it selfe Whereof certaine Poets with good reason have written that Love borroweth his arrowes from the eyes of Lovers to serve himselfe againsâ— themselves Q. What doth move the Poets to fainâ— VENUS to bee of Massive Gold A That may be by reason of her raâ—â— and excellent beauty or else because shee is so much desired as Gold some assigne the cause vpon the great summes of Gold that Lovers doe consume and spend vpon Love Q. What is the cause that Lovers doe vse to forsweare themselves A. Love doth laugh at such perjuries Lovers therefore desirous to serve their God doe sweare continually Or else it preceedeth of a certaine lightnesse caused of divers thoughts which doe rise in their minds Q. How chanceth it that men leave not to love a woman although through age or some other accident or chance shee waxeth ill favoured and foule A. That commeth of love which is blind and being blind cannot know or judge the imperfections of other But how should he take knowledge of that which he cannot blame And how can he blame that which hee is constrained to embrace and wholly to pursue Q. From whence commeth it that most commonly wee be given fervently to love not those onely of whom wee never received pleasure but those also whom wee never saw A. Every one beareth the Image of hiâ— mind in his face and thereof may be gathered some signe or token of the wit and nature of the person by meanes whereoâ— we may conjecture whereunto she is moâ—â— enclined which is the very spring and beginning of Naturall amity or hatred Q. How chanceth it that divers meâ— cannot obtaine the grace and favour oâ— their Ladies although they doe serve them honour them and adore them A. Because as Aristotle saith there iâ— nothing in them worthy to be beloved Buâ— what man is so voyd of Natures grace but hath somewhat in him worthy 〈◊〉 Love Q. But what is the cause that some sâ—â—ters be better beloved of their Lndies thâ—â— other some A. The Lady enriched with beauty anâ— good manners is like unto the Sunne thâ— doth every where equally extend hiâ— beames which notwithstanding are receâ—â—ved unequally of some more of some lessâ— after their capacity The starres also there in doe beare some rule so that after the saying of Diogenes the Stoique the signes common to two persons that is to say under which the one and the other shall be borne and those signes agreeing doe cause the wills of the same two persons to bee joyned and united Q. Why be these little and prety angers and fallings out which chance amongst Lovers the refreshing and renuing of Love A. That shall ever be because Love is the flame that will goe out and dry if it be not blowne and oftentimes moved Or else we may well say that the more the thing which wee desire is denied the more we desire it Q. Whereof commeth it that we be ashamed to communicate to others our desire and lust to the combate of Love and of other appetites and desires as to drink eate sleepe and such like wee be not ashamed A. Because that the same carnall affection is not so necessary nor profitable for this life as the other appetites be Q. Whereof commeth the diversity of weapons wherewith Love is wont to wound men and women fishes birds and other foure â—ooted beasts A. Of the divers nature of things that he assaileth Q. You will say that beauty failing love decreaseth A. J would say yea because Love is no other thing but a desire of beauty Q. Whereof commeth it that a man heing touched with Love cannot ridde himselfe of that passion by any dexterity policy or wit A. Love is a certaine estate and plighâ— that doth wrap and fold the mind of manâ— and with a certaine sweet motion dotâ— transport him into the thing by him desired This affection riseth by the contemplation and judgement that hee hath oâ— beauty which causeth him to conceive in his Spirit anâ— Mind such admiration and desire that whether hee will or no he iâ— caught in the Ginnes and Nets of Love Q. What reason have certaine people oâ— the North parts to seeth with water 〈◊〉 certaine stone called Gagates causing theiâ— spouses before they lye with them to drink thereof A. That is to know whether they havâ— made any fault or not before For the proâ—perty of that stone is suddainly to force them to make water that have endured and suffered the act of man Q. What is the cause that women which be of very bote nature cannot conceive A. Great and vehement heat doth destroy and corrupt the seed and therefore they which be very hote are commonly fruitlesse and barren Q. Why doe some women love men that be blacke and other those that be faire and well coloured A. Women of feeble sight love them that be blacke because blacknesse doth joyne and unite the sight too much disparkled and by this meanes doth comfort the same Or else we may well say that every thing doth love and desire his like They therefore which be hote of nature love them that be blacke because they be more prone to heaâ—e Other which be of colder Nature doe love them that be white because they be of cold Complexion the Mother of whitenesse Q. Wherefore have the ancients compared love to drunkennesse A. For nothing else but because it maketh men which before were cold heauy and covetous lusty and liberall Q. Wherefore doe not common harlots conceive or if they doe it is very sildome A. The diversity of the seeds doth leâ— conception and causeth that the same cannot be retained Q. What meaneth it that the purse of Cupido is tyed with a Leeke A. This proverbe doth declare that Love is liberall and findeth no let to put his hand in his purse Q. Which is greatest the hurt or profite that commeth of Love A. He that doth not love of himselfe esteemeth the losse to be greater then the profite Q. Thinke yee that Love hath judgement or no A. How can he with judgement cause Lovers daily as every man may see to fall into such enormities Q. Whereof commeth it that for the most part the Children which married women doe borrow or which be not lawfully be gotten commonly called Bastards doe resemble more their husbands then those that be legitimate or lawfully by them begotten A. The reason commeth of an imagination that they have to be suddainly taken or espyed of their husbands And so their husbands be alwayes in their fantasie for it seemeth to them that they be continually before their eyes and that they say to them what doest thou thou shamelesse whore Is this thy assured promise made unto me at the marriage day Q. Wherefore be young women more prompt to laugh then others A. Young women are under the safegard and tuition of Venus the Goddesse of
Graces with the Muses whereof it came that Aelius Comodus the Emperor was so farre in love with Martiall that hee termed him to be his Virgil. Q. Are men to be commended for their corporall beauty sake A. No But for their vertue wisedome counsell and force which declare what manner of minds they have within Q. What caused Driopas the Athenian to establish this Law That whosoever had conceived any evill opinion of God should have his head cut off A. Because there is no worse thing then to have an evill opinion of him which hath made and mainteineth all things Q. What manner of thing is â—â—ligion A. It is the true knowledge of Gods owne service Q. Wherefore did Alcibiades reject all kind of Musicke saving when he was at the Table at his meales A. Because Musicke provoked him to conceiue delight familiarly to talke at the Table Q. A strange Question whereof I â—â—ould faine be resolved One Stesichorus lying in his Cradle a Nightingale lighted on his mouth and sung vpon the same A. It was a presage that Stesichorus should prove an excellent singer Q. What profit bringeth Musick to him that hath delight in the same A. It sharpeneth the spirit not onely to know the harmonie of the voyce but also it maketh the person to have a better judgement to indite either in 〈◊〉 or prose Q. What is true Philosophy A. The knowledge of goodnesse and how to live well Q. What caused the Poets to vse so â—â—ny fictions and inventions A. To allure men to abandon their â—â—barous conditions and brutish behaviours and to turne themselves to vertue and exercises Q. What was the cause of the death of Cinna A. Because hee was cruell towards his Souldiers and constrained them to fight perforce and by compulsion Q. What is Patience A. A voluntary sufferance in things difficult for love of honour and profit Q. VVhat is Constancy A. It is a vertue which conserveth good counsell and maketh a man persevere in honourable deeds Q. What is Opinion A. It is a stay fixed either in deed 〈◊〉 word which maketh vs obstinately 〈◊〉 follow our fancy although it be without reason onely to be superior in all controversies Q. What is Iustice A. After the mind of the ancient Poets it is a celestiall vertue powred down from God into our spirits that 〈◊〉 might the better honour love and sanâ—ctifie him as author of all things anâ— therefore Princes were for good respect called of Homer Iupiters schollers Q. What is the property of Iustice A. To love and honour God above all things and our neighbour as our selfe Q. How many kinds of Iustice bee there A. Foure that is to say Divine Naturall Civill and Judiciall Q. Of what things is the world gouerned A. By reward and punishment Q. What is divine Iustice A. It is that which maketh vs to acknowledge God to be our Creator the beginning and end of all things and him of whom all creatures receive life without participation of mortall things Q. What is naturall Iustice A. It is alwayes one in all men and varieth nothing through the diversity of Regions and Nations being alwaies convenable to Nature And as divine Iustice sheweth the duty towards God even so naturall Iustice is subject to the satisfaction of nature The Disciples of Socrates affirmed that naturall Justice is a knowledging 〈…〉 and just things and agreeable to naturall reason which thing whosoever doth vse shall become good of himselfe Q. What is civill Iustice A. Jt is appertaining to a Prince or Magistrate whose office is to provideâ—â— that the people be well ruled and governed and that no harme be done vnto the place whereof he hath the rule Q. What is 〈◊〉 civill Iustice A. That consisteth in being reasonable to all men and to discerne the just from the vnjust Q. Why were Achilles and Sylla â—â—prehended for their victories A. Because they were cruell and insolent towards their enemies when they had overcome them The contrary 〈◊〉 Caesar Alexander Hannibuâ—â— â—â—nius and Aegeâ—â— all which 〈◊〉 greatly praised for their victories Q. Before whom is it lawfull 〈◊〉 man to vaunt himselfe of well doing A. Before the valiant or before 〈◊〉 that know him not or have small knowledge what vertue is Q. Why was Metellus despised A. For being too much desirous to have surpassed Sertorius to whom notwithstanding he was not comparable in 〈◊〉 Q. How ought a man to vse the goods 〈◊〉 Fortune A. That they may become subject to man and not man to them following the verse of Horace Et mihires non me rebus submittere 〈◊〉 conor Q. Whereof proceeded the saying of Poets that Mars was armed with Diâ—â—â—â—onds A. To declare that a Prince ought to be strong not in body but in heart 〈◊〉 courage Q. What is the property of a good Captaine A. To be gentle politique wise and witty not be discouraged in hard fortune nor inflamed in prosperity Such was Hanniball See a further description hereof in the 24. Novell of the Pallace 〈◊〉 pleasure Q. From whence came the great râ—â—nowâ— that in olde time the Cimbriâ—â—â—nd â—nd Celtiberians atchieved in the warres A. Because they esteemed the 〈◊〉 of honour to be in the warres and had rather fley their owne children then they should be thrall and taken of their enemies Q. Why doe some praise Anger A. Because it doth commonly accompany courage Q. How many kinds of Amity bee there A. Three that is to say profitabl honest and delectable Q. Why was Dionisius expelled by the Locrences A. Because he being curteously received of them in the time of his â—â—â—â—â—ishment vsed dishonest orders towardâ—â— their wives Q. Why did Amphitryon give 〈◊〉 sonne Hercules to Euristeus A. To teach him to flye the voluâ—â—tuousnesse of the Thebanes and 〈◊〉 accustome him with honest laboâ—◠〈◊〉 following the vertues of Euristeus Q. Whereof proceedeth the difference between one man and another A. By digressing from Philosophy 〈◊〉 that it riseth through the trayell 〈◊〉 â—he soule when it passeth into our â—â—cies descending from God through the Lodiaque and the white Circle In which passage all soules take their affections and doe participate with all the natures and motions of each Sphere and Starre according to their aspects Q. What is Choler A. Jt is an anger soone come and soone gone proceeding of a feeble â—eate Q. What is taken of the Planet Saâ—â—ne A. Reason eloquence and vnderâ—â—anding as of Iupiter force of doing 〈◊〉 Mars boldnesse and of the heate 〈◊〉 the Sunne feeling and opinion and 〈◊〉 forth Q. What is hatred A. It is an anger that hath taken 〈◊〉 Q. What is discord 〈◊〉 and Morall and politique Questionâ— A. It is a frowardnesse and anger comming of hatred which maketh men rebellious to the CoÌ„mon-wealth which indeed is the destruction of all humanâ—â— things Q. What is Concord A. It is a vertue which in short time maketh small and weake things to grow as Salust saith 〈…〉 crescâ—â—â— Q. Why
the course of the Element and of the Sunne it can make the Moone to be as red as blood appease the windes make the earth to tremble enchant Beasts and cause 〈◊〉 Man or woman to be loved perforce Q. But how can the Negromance doe such strange things A. With perfumes conjurationâ— ceremonies charmes and characters Q. VVhat is he that is like unto the Image of Sardanapalus A. A man well proportioned of body but of brutish nature Q. VVhat doth Fortune represent with her apple of Gold A. That good spirits are accompanied with good Fortune Q. VVhat meaneth a Plow in the hands of a Labourer A. That travell is the true treasure of man Q. VVhat signifieth a Wolfe carrying a Lambe in his mouth A. A man that careth not what hurt â—e doth to another Q. VVhat betokeneth a man with his Purse open A. That a wise man spareth nothing for his health Q. What signifieth a Ship sunke in the bottome of the Sea A. That the perill of other ought to make us take better heed Q. What doth the Ants carrying of â—orne represent unto us A. Those that live of the sweat of other mens browes They teach us also in youth to provide for age as they in Harvest doe provide to live withall in Winter Q. How may wee represent gratitude and acknowledging of good turnes which we have received A. By a Storke that nourisheth the â—â—â—mme Q. And great travell with little profit how should we paint that A. By a child that swimmeth Q. What is to be vnderstood by a Serpent A. That an evill disposed person cannot accustome himselfe to goodnesse Q. What signifieth a man that is painted with Gold in the right hand and fire in the left A. That he is not worthy to be a partaker of the felicity which hath done no friendship in time of adversity Q. What doth he betoken that breaketh his head against the wall A. That he esteemeth his life but a little which contendeth with great men Q. VVhat representeth a Quadrant vnto us A. That nothing ought to be done without counsell Q. VVhat is Envie A. An horrible monster Q. VVhere is her habitation A. At the Court. Q. If she should happen to be banished from thence whither would she goe A. To Monasteries and Conuents Q. VVhereof proceedeth it that children doe not love the father so well as the father doth the children A. Love is alwaies advanced and â—oth never turne backe againe especially for the desire that a man hath to make his posterity perpetuall Or rather it proceedeth of this that the father hath nothing of the son but the soone hath and holdeth all of the father Q. Whereof commeth it that although every man is desirous of knowledge yet very few doe apply themselves to scienâ—es and Artâ— A. Because to attaine to sciences great â—aine is to be taken and is subject to his pleasure a thing contrary to contemplation or else some doe want the â—ight way and meane to study Q. Why is a Philosopher painted naked A. Because both in verity and Philoâ—ophy there needeth not coverture but is necessary that all things be handled â—ainly and purely and ought to bee â—oyd of all sophisticall colours and carâ—all affections Q. Why did Euripides say in his Tragedy entituled Medea that womens wit is unapt to goodnesse but very well inclined to unhappinesse A. Because a Woman is a creature unperfect and where Perfection is not there can rest nothing that is good Q. VVhy is the counsell that a woman giveth upon the sodaine of much estimation and that which she doth devise and study nothing worth A. Even as unreasonable creatures are induced and provoked to their actions without any resistance by a certaine superiour occasion which is Nature even so the Woman although of her selfe she be evill yet the understanding and knowledge that Nature hath given her which will not be deceived noâ— yet abuse or deceive any person doth provoke her at the first motion to give good advice But if she have leysure by study to follow her own inclination all that she will doe shall be little worth Q. Why be women more covetous theâ—â— men A. Because they 〈…〉 will set by them 〈◊〉 riches Q. Why be reasonable creatures 〈◊〉 short life A. The perfection of transitory thing 〈◊〉 not measured by time for the life of reasonable creatures although it be â—â—orter yet is more desired then the life brute beasts Q. Why is death called the last of terrible thiugs A. Because she is terrible both to them â—â—t thinke to be immortall and also ill livers and to those that dye of a â—â—lent death but not to others Q. Why is sneesing deemed a good â—â—ne and not belching A. Because sneesing commeth from â—e head which is as it were the Lord â—â—d Ruler of the body Q. Why is it a thing so shamefull 〈◊〉 ill a woman A. Because she is weake and not able resist Q. Why did the Painter Phidias 〈◊〉 Venus setting her feete upon a â—â—rtoise A. To declare that a woman of honour is no runner out of the doores but keepeth her selfe within her house Q. VVhereof commeth it that many Ladies have so greatly esteemed the leaves and seed of Agnus Castus A. Because it is enemy to Leacheâ—y Q. Why did nature ordaine that when Bees doe engender no man can see them A. To teach us shamefastnesse and modesty Q. Why are cloathes of silke betteâ— esteemed then those of wooll A. Because silke is more fine and light better coloured more bright and orient then woollen Q. VVhat is it that breedeth enviâ— most in man A. To bee sad and Melancholicke Q. VVhat manner of motion hath envie A. Slow and heavie Of what age is she A. Old crooked withered having pale and leane face her tongue infected with poyson Q. From whence commeth the beauty that is in the neckes of Pigeons and in Peacockes feathers A. Of the variety and diversity of colours Q. What is the property of mans heart A. To faigne and dissemble Q. Why is the Camaeleon so marvailous A. Because he transformeth himselfe into all colours Q. Whereof commeth the brightnesse that is in rotten wood A. Nature sheweth us thereby that there is nothing so abject but it hath some vertue Q. VVhat is the property of the Sirenes A. To bring death by singing Q. Wherein consist the effects of vertue A. In words and in deeds Q. How may a man seeme gentle in his behaviour A. By his gate or going by countenance by his manner of living and above all things by his civility Q. How are secret advertisements disclosed A. By letters by weapons in love and by courses of armes Q. How must a man doe reverence A. By putting off his cappe and bowing downe his head Q. How ought a man to obey his superiours A. With fidelity goodwill devotion feare and hope Q. How is a man modest in his behaviours A. When his hand is on his stomacke his eyes