Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	nature_n	power_n	3,155	5	5.1866	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14277	The blazon of iealousie· A subiect not written of by any heretofore· First written in Italian, by that learned gentleman Benedetto Varchi, sometimes Lord Chauncelor vnto the Signorie of Venice: and translated into English, with speciall notes vpon the same; by R.T. Gentleman.; Lettura sopra un sonetto della gelosia di mons. Dalla Casa. English	Varchi, Benedetto, 1503-1565.; Tofte, Robert, 1561-1620. aut	1615 (1615)	STC 24593; ESTC S119026	72,936	79

owne power created all things and as another saith excellent well God is beyond fraile sense to comprehend Hee first beganne All and of All is End b Amongst other laudable customes vsed among the better sort of learned Gentlemen in Italy their priuate Exercises called ACADEMIES are most commendable and praise-worthy of which the INTRONATI of Sienna the INFIAMMATI of Padoa the GELOSI of Rome the PAZZI the ZOPPI and such like are of most fame and note the manner whereof is after this sort A certaine number of Gentlemen the best Schollers and Courtiers of such Cities where they enhabit draw themselues into a Societie and Company together whereof the Duke himselfe or the chiefe Magistrate of that Citie is alwayes one These once a weeke at some houre set downe in the afternoone assemble and meete in a goodly Hall appoynted for that purpose where one of them mounteth vp to a place called the Harangue a little higher than the rest and in his owne naturall language maketh an Oration of an houre long of what Subiect or Theame soeuer himselfe shall like best this Orator hauing warning so to doe by an Officer a pretty while before his day For they chuse euery halfe yeere a Consull or chiefe Magistrate amongst them who appoynteth sundry men ●o the Harangue for sundry dayes and when the houre of their Assembly approacheth all the Gentlemen of that Company repayre to the Consuls house bringing him honourably to his Chayre where hee sitteth highest although the Duke or chiefe Gouernour of that Citie be there present And these be the Gentlemen of the fore-said Academies who in the Christmas and Carnouall time tearmed by vs Shroue-tide deuise many rare showes sports presenting before the Ladies and Gentlewomen there excellent witty and pleasant conceited Comedies with such like delightfull Exercises to their owne no small commendations and credit and to the wonderfull applause and conteutment as well of their owne Countrymen as of all other strangers whatsoeuer c He meaneth Aristotle Disciple to Plato who was an admirable singular wittie man inferiour to None Platoes Better in varietie of knowledge and all the worlds Superiour in disputation d Nature is that Spirit or diuine Reason which is the efficient Cause of naturall works and the preseruing cause of those things that haue beeing through the onely power of the heauenly Word e The exteriour Senses are the powers of the Soule and Body and are in number fiue viz. Seeing Hearing Smelling Tasting and Touching the right vse of which may be set downe thus Looke but aright and long but for your owne Heare all alike and Trust when Truth is knowne Taste but to feed yet feede not still to please Touch neuer more than lawfull is to sieze The Senses thus you rightly shall enioy Which oft makes many Seruants of annoy f The Soule is a created Substance invisible incorporall and immortall resembling the Image of her Creator Plato deuideth the Soule into three parts in his Timeus placing Anger in the Heart Concupiscence in the Lyuer and Splene and Reason the Lady and Gouernesse of the worke in the Braine g Plato saith that Affections in a man are like Nerues or little Sinewes or strings wherby Nature draweth vs forward into contraries as themselues are contrary but he that hath giuen his Reason once dominion ouer them shall finde their force of no effect worth esteeming and to this purpose one writeth very well thus Sad perturbations that Affections guide Should not giue iudgement till their Cause were ●ride h The Minde is that bright eye which guides the Soule and gouernes men in all their actions whatsoeuer and as one saith The Minde hath in it selfe a Deitie And in the stretching Circle of the eye All things are compast all things present still Will fram'd to power doth make vs what wee will i Passions are certaine internall Acts or Operations of the Soule bordering vpon Reason and Sense prosecuting some good thing or flying some ill thing causing therewithall some alteration in the Body k Viz. Loue Hate Ioy and Sorrow and they haue foure chiefe Gouernours Reason Patience Time and Experience l Loue according to Plato is three-fold the first imbraceth Vertue onely the second is infamous which preferreth bodily pleasure and the third is of the body and the soule nothing more noble than the first than the second nothing more vile the third is equall to both But this Loue of which our Author now speaketh is comprehended in these two lines onely Loue is a Fiend a Fire a Heauen a Hell Where Pleasure Paine Griefe and Repentance dwell But hee that will see a most liuely description of this kinde of Loue indeede and more at large let him reade Mr Michael Draitons Definition thereof in The Flowers of English Parnassus m Of Virgil it is said that for his great learning and iudgement hee encountred with Theocritus vanquisht Hesiodus and ranne the selfe-same race as fairely and as well as Homer himselfe did n The Stoickes hold that onely to be Will when a thing is firmely and constantly desired and therefore it is defined to be a Desire of any thing with Reason which is in a wise man onely but that which is against reason is called Lust or an inordinate desire being resident in all Fooles whereupon an English Poet setting downe the difference betwixt Will and Wit writes thus Will holds the royall Scepter in the Soule And o'er the Passions of the Heart doth raigne Wit is the Minds chiefe Iudge which doth controule Of Fancies Court the iudgement false and vaine Will puts in practise what the Wit deuiseth Will euer acts and Wit contemplates still And as in Wit the power of Wisedome riseth All other Vertues Daughters are to Will o And yet there are foure chiefe bridles by which Nature is curbed which are Want Authoritie Hope and Feare p To this sense one imitating Ariosto herein saith thus The ioyes of Louers if they still should last Without Affliction or Disquietnesse That worldly Chances doe amongst them cast Would be on earth too great a Blessednesse Liker to Heauen than to mortall wretchednesse Therefore the winged God to let them weete That here on earth is no true Happinesse A thousand sowres hath tempered with one sweet To make it seeme more dainty as is meete q A Tragedy so called presented by the Gentlemen of the ●●TRONATI in Sienna where all the Actors in the same came to seuerall vnfortunate and disasterous ends r Socrates saith Iealousie is a disease of the minde proceeding from a Feare which a man hath lest that thing be communicated to another which hee would not in any wise haue cōmon but priuate to himselfe s Beautie as a certaine graue and learned Gentleman our Country-man writeth is nothing else but a iust proportion of the parts with an apt correspondency in colours in these inferiour bodies of which Subiect● the immortall Muse of our euer memorable SPENSER singeth thus Nought vnder

is the difference great which men worke to purchase and compasse what they seeke to effect on the Holy-dayes it being a quite contrary course to that they take on the working-dayes about any such matter Lastly as concerning the fourth and last point which is the imployments and Businesses who knoweth not but that he that is laborious and beateth his braines about one thing or another is lesse Iealous than he that is idle and doth nothing all the day long and as Ouid saith of Aegistus Quaeritur Aegistus quare sit factus adulter In promptu causa est desidiosus erat My question 's why Aegistus lewd became Adulterer vile T is answer'd Hee not labour would his lasinesse did him spoyle So may we say that he that will take no paines but giues himselfe to be idle will soone come to be Iealous Besides there is no feare of such a one as giueth his minde to matters of great importance difficultie or of him that esteemeth more of commoditie and profit then of any vaine pleasure whatsoeuer and so by the contrary contrary causes arise considering that of contrary occasions contrary Effects spring and grow so that according as they shall be greater or smaller the things spoken of before shall be greater or smaller not according to the rule of Truth but as IEALOV●IE it selfe shall conceit thereof And although wee for the most part speake in the Masculine Gender yet must you vnderstand we meane as well Women as Men who being giuen no lesse to loue then men and hauing generally lesse wisdome and discretion then the other they must therefore needes fall into this dangerous disease suffering themselues to be possessed now and than with this damnable Fury But here perhaps some of you expect from mee to know whether Man or Woman be more extreame and outragious in this more than monstrous Malady Noble no doubt and magnanimious is Mankinde and so most delicate and generous is that pleasing Sexe of Women I will not herein commend Man much neyther will I so much as discommend the Woman a little for the same since borne wee were for their defence and brought into the world to doe them dutifull seruice Comparisons are odious and to infer or affirme vpon Conclusions bringeth on oftentimes farther danger onely gladly would I please both Kindes and not willingly displease eyther vouchsafe then most Princely and Honourable Assembly the opinion herein of a famous Poet for I neither dare nor will presume to deliuer mine owne and one that in my poore conceit had good iudgement in IEALOVSIE and that is OVID a taste and touch whereof you may take and then be Iudges your selues prouided alwayes that you be not ouer partiall on your owne side The Verses are these Sed neque fuluus Aper medea tam saeuus in ira est Fulmineo rapidos dum rotat ore Canes Nec Leo dum catulis lactantibus vbera prebet Nec breuis ignaro Vipera laesa pede Foeminea quam c. But neyther rauening Tyger mad Nor wildest foaming Bore Are halfe so fierce baited by Dogs Whom they doe panch and gore Nor ruthlesse Lionesse who sucke Giues to her little ones Nor Viper quicke trod on by chance By Traueller on the stones As is a iealous Womans minde Whom Fury doth enflame Her gastly Count'nance showes her Thoughts None can her malice tame To Sword and Fire shee flyes all Shame Shee casteth from her quite Like such as are possest in Soule With some most hellish Spright Behold Medea how shee seekes Reuengement for to take Vpon her Children and her Spouse Whom shee away would make Another cruell mother is The Swallow which you see Begor'd with bloud on brest a marke That with her Fact doth gree This is that damned IEALOVSIE Which o'er much Loue doth breede The wiser sort must shunne this Fiend And of the same take heede But now let vs come vnto the third verse of our Sonnet Et mentre con la Fiamma il Gelo mesci Whilst chill cold Thou minglest with a hot and burning Flame In this Verse our Poet sheweth the operation and working of IEALOVSIE viz. that it mingleth chilly Cold which is no other thing than Feare and Suspition together with burning Flames of Fire that is with Loue which is no thing else but a kinde of Fire And herevponour Poets vse these words Fiamma Fuoco not alone for Loue but likewise for the Women themselues whom they affect and like as Petrarq did when hee wrote this Canzon L'alma mia Fiamma oltre le belle c. My loueliest Flame more beauteous then the best Who had the heauens her country so much at command Is thither gone where with the blessed she doth rest And as a glorious star by Venus there doth stand Now I beginne to wake by Her I doe finde That for my Good she crost me in my prime Desire And with a sweet disdaine for my deserts too kinde She temper did my more than hot and raging Fire I humbly thanke her and thanke her Discretion sage Who with such mildnes cool'd my hasty youthfull Heate Whilst I giuen o'er through fancy fond to raue and rage My Mind thus yong about my soules health I did beat O dainty Arts and rare Effects fit for the same The one my Verse her matchles face the other wrought She vertuous seedes did sow in me I rais'd her Fame Her sacred selfe my witty Braine to passe this brought Thrice happy I if that so rare a Muse Had liued still Grace in me to infuse And the reuerend Cardinall Bembo in those his diuine Terzanes of LOVE saith thus Vn dinanzi al suo fuoco effer de neue Iliuro c. He swore his Lasse more white than mountaine Snow Before him sweetly smiling stood as tho Where you must vnderstand that there is alwayes some pretty Epithite added vnto the same as Petrarcq did before L'alma mia Fiamma And in another place Il mio bel fuoco è tale Che io desidero di vederlo c. My dainty Loue my Fire so bright It shee in whom I doe delight And this kinde of phrase is much in request with the Latines and not without great reason wherevpon Virgill in his Bucolickes saith thus At mihi sese offert vltro meus Ignis Amintas But my sweet Girle Amintas wanton Lasse Offers her selfe to mee as by her I did passe And that Cold or Ice is set downe for Feare that is the Effect for the Occasion or Cause is a most vsuall Figure not onely with those who are Versifiers but such likewise as write in prose follow the same course Now the reason of this is for that whosoeuer doth feare waxeth pale and colde as a stone because Dread and Feare draw vp and weaken the heart wherevpon Nature to succour and comfort the same the Heart being the most noble part of man and being that which according to the Peripatetical

but shee must also turne backe againe with diuers and strange Apparisions and Shadowes that is with new Fashions and Shapes after a more cruell and fearefull manner euery day more than other and so encreaseth continually to the greater discontentment of his minde But this Part being sufficient playne of it selfe I will speake the lesse herein onely as you know well enough this word Larue in the Latine tongue signifieth the condemned Soules of the wicked which we in our vulgar tongue terme Spirits of Ghosts but here it intimateth sundry Shadowes Fantasmes and Apparisions in which as they say they vse to appeare And this is borrowed out of Petrarcq in one of his Sonnets beginning thus Fuggendo la preson ou ' Amor c. Ladies it tedious were to set downe here How much I grieue at my new libertie Since I brake prison where so many yeere Loue kept mee as he pleas'd most watchfully My Heart would tell mee oft hee could not liue But as hee did whilst Cupid subtle Else Met me in Shadowes false me more to grieue And might deceiue a wiser than my selfe This makes me oft looke backe and sighing say Woe 's me too late now to my losse I finde 'T is worse with mee now I am scap't away My Yoake and Chaines were wont to be more kinde Too late I now perceiue my wilfull fall And hardly now can I my selfe vntwine From my first Error which I would recall In which I wound my selfe through Follies mine When I was bound I then wisht to be free Now I am freed I loath my Libertie And now this Sonnet of our being expounded and ended there are most noble Auditors many and sundry goodly and delightfull doubts no lesse profitable than difficult and hard to conceiue about this subiect of IEALOVSIE But because presuming vpon your curteous patience I haue somewhat exceeded the prefixed time appointed for this solemne place I would be loth any longer to be tedious vnto you and therefore we will onely touch some of the chiefe and principall of them by the way and such as wee shall thinke to be most fitting and necessary for vs. First then some make a doubt and are maruellous desirous to be resolued in this point which is whether Loue I meane that Loue which is the desire of beautie may be without IEALOVSIE as it seemeth Petrarcq is of that opinion in that Sonnet of his mentioned so often by vs heretofore where he saith that he loueth his Mistresse Laura without being Ielous at all and he sheweth the reason thereof and what the cause was he did so when he said L'altra non già ch'el mio bel fuoco è tale c. The other 's none of mine For my fire 's of such power c. l' Amor chen cend il cuore To this we answere briefly thus Loue truly we cannot vnlesse there be some spice of IEALOVSIE therein and the reason is for that as Aristotle in his eyght Booke of Elegies saith Loue is of one alone but Friendship is amongst few And where Ouid writeth to Grecinus that hee liked and loued two women and both of them at one time my opinion vnder correction is hee mistooke himselfe in the name although greater matters than these are tollerable and passe for currant amongst Poets whereupon our amorous Master Lewes Allemanni sayth imitating his most witty Shoolemaster Ouid in one of his dainty and sweet Tuscan Elegies thus Per qual cagion auien crudel Amore Che fuor d'ogn ' uso human per Cinthia Flora Porto due fiamme non hà più d'un cuore What is the reason tell me cruell Loue That gainst all common sence I wretch should proue And beare two fires when I haue but one hart For Cinthia and for Flora more to make me smart Now if the woman that is beloued should affect another when there cannot be any Loue true but of one alone it must then of necessitie follow that she should not care for her first friend or Louer this being the principall point required of her Besides the Louer coueting and desiring to beget of his Mistresse a thing like vnto himselfe it must follow by this rule that he should not obtaine his purpose hauing his she-Friend common to another And whosoeuer beleeueth or is of opinion that a man may truly and from the heart loue and affect more then one at one and the selfe-same time is very much mistaken as besides the authoritie of Aristotle aforesaid we haue proued euen now in this place neither doth he rightly vnderstand how that partie who loueth indeed loueth his Friend as his owne proper and best good hee crauing and desiring nothing so much than that twaine should become one as Plato reporteth those two Louers answered Vulcan very well and to this purpose Lodouicq Martelli spake excellent well saying Nessun può far di queich ' al mondo sono A più d' una di se gradito dono No man for present can himselfe bestow But on one woman if he honest show And me thinkes he spake as well when he said thus Et poco e'ldon ch'un di se stesso fece c. Thinke you that man doth giue but little wealth When gift-wise he bestoweth All himselfe Hauing sayd before Et quei ch'ama diuoi donne piu d'una c. Fayre Ladies he that shall loue more Than one of any you And at one time dissembler is His Loue can not be true His mind 's beyond his might like he That with his daring eye Stands staring on the Sunny beames And blinded is thereby Wee will then for conclusion say that wheresoeuer true Loue is there indeed some IEALOVSIE must most necessarily be and where no IEALOVSIE is there of necessitie can be no true Loue indeed as a certaine Gentleman a friend of mine wrote to his Mistresse who tooke some exceptions against him because hee seemed to be a little yellow of her when amongst other things he wrote thus vnto her Nor let not this Lady your minde once moue Iealous to be in some sort is true Loue. And of this opinion was Petrarcq as you may perceiue in the beginning of that his Sonnet so often by peece-meale repeated by vs although in the end therof he to insinuate into her fauour and to commend his Mistres Laura the more faineth like a right Poet that there was no IEALOVSIE in him which neuerthelesse he yeeldeth to be in any other Louer else and which our familiar acquaintance Master Lewes Allemanni knowing to be but too true added therefore those speeches set downe a little before by mee Fuor d'ogni vso humano Meaning hereby as if it were a thing against nature any liuing man should not haue some small spice of IEALOVSIE in him Another doubt is whether IEALOVSIE be naturally in Louers or no many affirming it is and withall alleadging the same likewise to be in euery bruit Beast as well as in man