potest esse tam â—pertum tamque perspicuü cùm coelum suspeximus c. What can be more plaine and manifest when we behold the heauens and coÌ„template the celestiall bodyes then that there is some kinde of Godhead whereby they are gouerned The creatures of God are the footesteps of the great God which shew vnto vs his greatnes they are the looking glasse which a far off represeÌ„teth vnto vs the rich colours of his immesurable Beauty they are a booke of artificiall notes written in letters of gold which instruct the simple minds of meÌ„ they are the finger of that diuine wisdome which discouers vnto â—s the greatest treasures of the greatest â—ood they are so many learned tongs â—mute I must confesse but yet more â—loquent then all humane eloquence which in a still tongue instruct our ignorance and perswade vs to the serâ—ice and worshippe of the true God And lastly they are so many goades which by a sweete kind of inuitation pricke vs forwarde to the knowledge of the originall fountaine of all good And to say the truth what clearer footstep what brighter Looking glasse what easier booke what readier finger what wiser tongue and what more easie spurre can any mortall eye discouer then Beauty It shines in the east is admirable at noone is pleasant euen at night but most resplendant in the day It is white in the snow red in the rose gratious in the violet delightfull in the flowers rich among the plantes woÌ„derfull among the beasts of the field glorious amongst meÌ„ Who beholds rests not astoÌ„ished at the cleare light of the Moone the bright beams of the sun the whitenes of siluer the spleÌ„dor of gold the purity of the marble the sparklings of the diamoÌ„d the high prise of al other precious stones artificial Iuels What eie can rest satisfied in beholding the variety of the formes and colours of the rainebow the great riches of the spring which in all things in all places euen the most solitary in holes caues vpon high hils the craggy rocks hollowe mountaines desert corners and in all other places most remote abaÌ„doned displayeth the maiesty of her mother Venus who is not astonished to behold the rich garments of the beasts of the field the birds of the ayre rich in their proud mantles their glorious maynes their beautifull backes their soft feathers their comely spottes their glittering wiâ—gs who wondereth not at the haire of the Lion the spotted garment of the Panther the excellent feature of the horse the backe of the Leopard the no lesse delightfull then alluring skin of some little dogges which furnished with a thousand strange delights attend vs euery howre in our houses who can sufficiently display the Beauty of the Cocke the rich tayle of the Peacocke the innumerable colours of the Pigeon the glorious feathers of the Fesant who can describe the siluer scales of the fish their slippery backes their ruddy and hyacinthian purple â—olours their diuers purflings in manâ—er of litle drops of gold their formes â—heir finnes their barbes their armes â—nd their innumerable fashions Who can by speech sufficiently set downe the whitenesse of the Lilly the rednesse of the rose the purple of the violet the multitude of those excellent beauties which we behold with singular delight and admiration in euery flower Who can describe the colours of the Apple his red white yellow and medley of al colours the forme sphericall oual piramidall thereof with a thousand other wonders which vpon their plants we see in them who is so wise as by his speech to adde beauty to the beauty of the plants to their barkes their tall trankes their strong bases their spreading boughes to the delicatenes of their leaues the prise of their gummes the diuersity of their flowers the magnificence of their fruite the beauty of their toppes and the diuersity of their kindes who doth not admire the comlines of the Mirre tree the noblenesse of the Cedar the height of the Pine the strength of the Oke the beauty of thâ— Cypres the fecundity of the Oliue the rarity of Agnus castus who can suffieciently celebrate the amenity of the medowes the fertility of the â—â—eldes the height of the hilles the greatnesse of the mountaines the beauty of the Ilands and the stately bounds of sundry prouinces fauored with a thousand sundry properties by the celestiall influence who can sufficiently commend the clearnes of the water the swift current of the channells the sweete murmur of the fountaines the treasures of the riuers the strange wonders which the Mediterran Hiberian and Ocean sea yea euery goâ—fe euery depth doth hide in it What stile so graue as to set downe the riches of the raine the Beauty of the clouds the strange grace of the falling snowe the twinkling of the starres the flaming of the cometts the motion of vapors inflamed and the sweete breathinges of the celestial aire Alas these and a thousand the like can neuer be expressed nay the beauties of Gods creatures cannot be considered of without wonder without astonishment If then such be the visible things of nature what shall wee thinke the inuisible are for we cannot but knowe that those things that are most excellent nature hath hidden kept most close â—old so much esteemed in the world it â—ath hid in the bowels of the earth preâ—â—ous stones pearles of greatest prise 〈◊〉 the bed of the sea the seede in which 〈◊〉 preserued the life of euery plant vnder thousand barks the sweetnes of euery â—â—uit with the marowe therof and euery â—hing of greatest prise it hath hidden â—â—om our eyes If then we are but as it â—ere stammering children in expresâ—ng the beauties of corporall things as of the colde marble the dead stone and other things insensible how should we â—e able to expresse the Beauty of an angell an Archangell a Seraphin a Cheâ—ubin Alas too dul is the minde of maÌ„ â—oo vncapable of so excellent a knowâ—edge too dead is euery stile to silent all eloquence too slowe are al pennes and too rude are all tongues Al we can do is but to passe by these mortall beauties as it were by so many shadowes which doe weakly guide vs to knowe in parte the incomprehensible beauties of inuisible creatures and from thence to proceede with strange astonishment to the contemplation of the first Fayre which is the inuisible God who to no other ende hath framed these outward beauties then to direct vs to the inward the visible to stirre vs vp to the inuisible the corruptible to inflame our desires to the incorruptible the terrestriall to rayse vs vp to the celestiall But man hauing forgotten both himselfe and his duty as if he were meerely earthly fasteneth his thoughts vpon earthly things vnthankfull vnto God the Author of so great a good and to himselfe the cause of his vtter ruine But to passe from nature vnto arte It was onely Beauty that did first
great ioye that he feeleth in the presence thereof sendeth forth those liuely flames which being plainely descried in the superficiall parte of the face doe many times giue such a vermilion tincture that the whole countenance seemeth to be coâ—ered with a flashing kinde of Ardour â—nd that by reason of the great store of â—pirits gathered into that place Or â—erhaps because as the fire amongest â—he Elements is the most noble so amongest the affections Loue is the most â—xcellent as being the rule and meaâ—â—re of all the rest and therefore â—oue is saide to haue the Empire and â—ominion ouer all the other affectiâ—ns and to rule and to gouerne them â— it pleaseth her For for no other â—use is griefe or sorrowe great in â—â—me but because the Loue is great for â—hich that sorrowe is vndergone and â—r no other cause in others is the vaâ—ur great but because the Loue is â—eat which spurreth them forward to â—ngerous attempts Or Perhaps beâ—use the fire is the most actiue Eleâ—ent and so Loue pricking vs forward â— all honorable enterprises bee they â—uer so difficult is not in actiuity inâ—â—ior thereunto and therefore besides those aboue saide metaphorical names and titles by the greatnesse of her vertue property and strength she challengeth likewise other names both Metaphoricall and proper And therefore to speake onely of her proper names which sufficiently manifest her power Loue is a word of honour whereby honorable enterprises are atchiued It is a word of maiesty which gouerneth all the interior and exterior powers Loue is a word of comfort which mitigateth by a hidden and powerfull kinde of vertue all labors whatsoeuer It is a riâ—â— word which by diligent endeauors â—uer affecteth treasures of highest prisâ—â— as friendship ciuill community our Country our children and of all others the chiefest good which is God So that no man can deny but that Loue â—â— of singular force and power VVhy do Poetts faine Loue a Childe Probleme 47. PErhaps by reason of the diuers appetits that reigne in children â—hich likewise appeare in them which â—e inflamed with Loue who someâ—mes desire that thing which at anoâ—er time they abhorre sometime acâ—mpt that for good and excellent â—hich at another seemes vgly and â—athsome vnto them insomuch that â—ey are as changeable in their opinioâ—s as the Camelion in his colours or â—e moone in her figures which arisâ—â— not from any other cause then â—â—m the multitude of those affections â—hich in louing they suffer being â—metimes mooued with feares someâ—â—es with gelosies sometimes vioâ—tly enforced with sorrowes blinded â—h anger vexed with melancholy â—priued of counsell robbed of â—anes pricked and pierced through â—th desire of honour and so by â—nging their affections they do change their willes Or Perhaps because Loue as if it were alwayes a childe in the heart of him that Loueth is alwaies growing and neuer waxeth olde because the desire of the possession of his wished good is alwayes renewed in him and notwithstanding it seeme somtimes after the lawfull fruition thereof to decay or at least-wise to lose some part of his first vigour which in respect of the extension and outward manifestation may be graunted true that is in asmuch as those outward figures of Loue which Louers vse to shew doe not so commonly appeare yet in respect of the internall force and vertue thereof it doth euery day increase which doth often appeare by those dangerous attempts which men for their enioyed Loues do many times vndergo Or Perhaps because Loue makes wise men children and many times depriueth them of true discourse and reason whereby they fall into such errours as children doe who by their apish imitation which is propper vnto children doe no sooner see any thing doone but presently as farre forth as their wit will giue them leaue they seeke to imitate it And euen so euery Louer studieth indeuoreth in euery thing to imitate that which is Loued and doth his best endeuours to the end he may winne grace and fauour to be like vnto it VVhy naked Probleme 48. PErhaps because he that followeth the schoole of Loue must not be loathed with the garment of simulaâ—ion but simplicity for there is not aâ—y thing that more offendeth the â—awe of Loue then a lie which as it disâ—leaseth all so especially those which â—oue neither is the force of Loue any â—onger sweete and pleasant then that it â— found true and faithfull and from â—is truth it is that euery part thereof â—ecomes so amiable and euery vertue â—ade as it were handmaid vnto Loue â— Confidence which maketh vs secure â—f things most precious Faith by which â—e beleeue without doubting Truth â—hich alwayes helpes and delighteth â—ommunity of counsells which maketh vs wise in all out actions and as euery good thing whatsoeuer Or Perhaps because Loue cannot long behidden but must necessarilie be manifested and made knowne both to the obiecte beloued and strangers too and if not by other meanes yet by passions and sighes and teares and palenes vnwonted blushings vnquiet sleepes change of manners and many the like And perhaps this was some cause too why it was called fire because as the fire mainfesteth it selfe by the smoke that ascendeth from it So Loue by those passions that arise from it And therefore it is saide in the prouerbe that Loue and a laugh will not be hidden Or Perhaps because nakednes for the most part bringeth with it a ruddy kinde of bashfullnes so he that is in Loue his Loue being descried commonly blusheth which is not the faulte of loue but rather of those that lyuing intemperately Loue intemperatly whereby iâ— commeth to passe that the very name of Loue being made by lasciuious actionâ— infamous painteth the face with a vermâ—ion kinde of tincture whâ—ch we câ— bashfullnes although there be no such effect in Loue as may deserue it VVhy winged Probleme 49. PEerhaps because As wings though they be made of light feathers yet raise and mounte vppe things of weight into the ayre So Loue though setled in a base subiect doth yet awaken stirre vp their hearts that Loue to the attempt of high honorable enterprises For Loue is an enimye to flowe and slowthfull spirits and a frend to â—uch as are quicke industrious who not like earthly and marrish or moorish Angells fly downewardes to the center of the earth but like the lofty eagle aspire with swifte flight to immortalitie â—t is therefore an errour to thinke that Loue taketh pleasure in bedds of down â—leasant fields dainty and delitious â—ardines in idlenes and wantonnes â—ut desireth to seate her selfe rather in â— temperate and well setled heart â—amed to endure al hardnes to passe all difficulties then in those mischieuous inconueniences that lasciuious wantonnes longe sleepes Bacchus blemishes the sensual pleasures of Venus and the flatterings of blinde appetite brings with them which being all altogether earthly belong vnto vnchast Loue which neuer rayseth her flight
being by nature contrary vnto it Probleme 73. PErhaps because euery cause that eyther by reason of the matter or qualitie or place or temperature or concourse of contrary causes or by inordinate suggestion or any other obâ—tacle to the true generation of things â—s altered and changed bringeth forth â—n steed of lawfull birthes monsters â—nd prodigious compositions and â—uen so Loue whilest it contemplateth â—n the person beloued those vertues whereby it is enkindled with an honoâ—able desire to serue and honour him â— breedeth and bringeth forth Loue a â—uite like to it selfe but those vices beâ—ng discouered that are opposite vnto â—ertue to chastitie temperancie shameâ—stnesse and the holy lawes of Loue euen from the obiect beloued it is enforsed to conceiue hâ—te bring forth a horrible monster farre different from the nobilitie and generosity of it owne nature Or perhaps because time the first changer and corrupter of euery thing not alwayes permitting one and the same estate in humaine things as another destroying nature interrupteth deuoureth consumeth and changeth euery thing and in altering the complection altereth the desires too and therefore it many times falleth out that that which a man loueth being young he hateth when he is old and what he hated when he was young he loueth when he is olde and what he loathed being at libertie he loued being a prisoner the reason whereof is because that which he conceiued by the simple knowledge of the sense to be good reason increasing with time he knew and vnderstood to be wicked and euill Or perhaps the affections may be a cause that we oftentimes change our iudgement of things and therefore a father iudgeth otherwise of his sonne when in his furie he considereth the qualitie of his offence then when out of a quiet and peaceable minde he frameth an opinion thereof which likewise appeareth plainly in those that Loue who according to those affections that are predominant in them do either Loue or hate VVhy is the hatred of men against things generall and vniuersall their anger against things more particular Probleme 74. PErhaps because as Loue which is contrary to Hate spreadeth his wings to all helpfull things whatâ—oeuer So Hatred to all hurtfull Or Perhaps because the cause of Hate which is vice and common to many more vniuersall then the cause of â—oue which is vertue and Beauty and â—und in fewe Or Perhaps because â—e hatred of a nature in generall â—akes no exception of any particular â—f that nature but vnder the vniâ—rsall all particulars are conteyned â—or that Hatred which a sheepe beareth â—gainst a woolfe excepteth no particular woolfe but extendeth it selfe to all wolfes as being all enimies to his nature and so likewise a vertuous man in that Hatred that he beareth against vice and vitious men excepteth no man as he is vicious but as so qualified hates them all but anger being a suddayne disdaine arising from a suddaine and present Iniurie offered and that by some particular person extendeth it selfe no farther then that particular which by that particular act hath offended Or Perhaps because Anger ariseth from an offence committed by some particular person either againsâ— our selues or those things thaâ— appertaine vnto vs but Hatred ariseth from a wrong offered neither to ouâ— selues nor what belongs vnto vs buâ— hath a cause more vniuersall anâ— though perhaps we hate any particulaâ— man for his vice yet wee seeke â— reuenge against him which angeâ— doth VVhy is Hatred conceiued euerlasting But anger soone allayed Probleme 75. PErhaps because Hatred ariseth from a setled and appeased reason and a certaine assured knowledge of vice but Anger from an offence that ariseth from suddaine affection and blind knowledge So that there being in the first right iudgement and in the second blind passion it is no maruell if the one continue and the other by a true acknowledgement of the offence be easiâ—y alayed Or Perhaps because that â—orasmuch as Hatred looketh only to â—he vniuersal benefit and good the care whereof should neuer haue end it is â—kewise necessary that Hatred which â—eeldeth that care should likewise be â—ndlesse but Anger tending onely to â—e ruine of one particular by a partiâ—lar affection the party being pacified â—ere is no reason why Anger should â—ntinue VVhy doe men sildome hate either their countrie or their parents Probleme 76. PErhaps because the benefits they receiue both from Countrie and Parents are great and excellent Our Country giueth vs honour ciuill education and many honourable priuiledges defendeth vs in time of warre and in time of peace feedeth and cherisheth vs with a thousand delights and delicacies adorneth vs with excellent Artes and Sciences watcheth ouer vs whilest we sleepe being beaten downe by fortune recomforteth vs and lastly sweetneth the whole course of this our pilgrimage Parents being prouoked by their particular Loue which they beare towards their particular children doe not onely giue them life and being by that seminall vertue they receiue from them but welcome them into the world with such ioy and content that so long as they liue it sweetneth all that bitternesse they haue endured for them which doth plainly appeare by those many labours and afflictions that many miserable mothers endure for their children who besides the bearing of them so many moneths in their owne wombes with so much paine so many bitter throngs and that dangerous trauell they endure at their birches in the whole time of their infancie and childhood they doe neuer abandon them but with their milke they feede them with their songs they still them with their armes they embrace them with their eyes they gaze on them and with tongue and armes and eyes all with â—ndefatigable toyle and affliction they neuer cease day nor night to defend comfort them Neither are the labours of the father in disciplining them when â—hey come to riper yeares in nourishâ—ng them in defending them in prouiâ—ing for them whatsoeuer is necessarie â—ither for the enriching of their minds â—r the maintenance of their liues any way inferior to those of the mother â—o that the heape of those manifold beâ—efits receiued from our Country and â—om our Parents being so high and so â—finit great it is no maruell if nature as â— louer of vertue and an enimy to vice â—oth not permit if the wickednesse of their owne natures withstand it not that either Cittizens should Hate their Country or Children their progenitors And therefore we see that the Loue of a mans owne country is of such force that men of base parentage borne in places as base and obscure arising by their valour and vertues to honour and dignity in their countrie and common weale do neuerthelesse nothing disdaine the memorie of their Countries and parentage but desire to honour them with their often visitations and presence their armes their impreses and magnificent edifices Nay the verie beastes of the field that haue beene bredde in rockes desert places and obscure dennes are
content for them to leaue the pleasant fields the sweete medowes the delightfull groues and fertile territories of the world Or Perhaps because those things that are giuen vs of Nature and are neare vnto vs as our fathers that begotte vs our mothers that bare vs and our countrie that hath preserued vs we cannot Hate not onely because they are neare and deare vnto vs but because they are ministred and giuen vnto vs euen before wee came into the world by that first prouident Cause that prouideth all things necessary for them and vs. VVhy is the Hatred of great Princes and noble men inexorable Probleme 77. PErhaps because the height of their minds being wonderfull and yet they abasing themselues to vouchsafe â—he company and familiarity of their vassalls and subiects when there aâ—iseth from this familiarity a kinde of â—ontempt and carelesse respect of that honour that is due vnto them as their Loue worketh this vnnaturall effect â—n those they Loued so it turnes their Loue into an vnnaturall Hatred which makes their offence irremissible Or Perhaps because the mindes of great Princes for the most part being enâ—ued with a knowledg of things more â—hen humane and so better discerâ—ing the ill deserts and with a more â—earcing eye looking into the wicked â—onditions of any man the Hatred they conceiue against such qualities and manners is so much the greater by howe much the better they are able to iudge of such inconueniences as follow such conditions And therefore no maruell since as yeares encrease so iudgment if their Hatred against that doe still continewe which they still iudge worthy of hate Or Perhaps because in natures more noble and honorable and in minds more diuine the affections making deeper impressions are of greater force and therefore great Lords and princes hauing bodies more disposed to affections and to greater alterations in affection it is no maruell if Hatred once seated at the heart sit too fast to be easily remooued Or Perhaps because it becommeth not great Lords to be inconstant becausâ— inconstancy argueth a kinde of leuity in minde and manners and therefore they iudging it a note of infamy and dishonor to bee ouer mutable in opinion touching those they hate they harden themselues like a Diamond in their hard conceypts Or Perhaps because great Princes being for the most part of happy memories of all others they doe least forget those which in any respect crosse their desires or oppose themselues against their pleasures and delights And therefore a certaine great Prince being by nature verie liberall and bountifull was wont to say to a familiar friend of his that it was more possible for a man to forget a thousand iniuries then one good turne Inferring thereby that as it is impossible to forget one offence without a lawfull defence much more to forget a thousand so most impossible to forget a benefit receaued VVhy is the Hatred of women without end or measure Probleme 78. PErhaps because as in their Loues they are accustomed to exceede Loue without rule or measure in somuch that they passe many times beyond affection euen to the frensye of Loue so in their Hatred they are ouer violent and no way able to bridle themselues and therefore as in their mad vnbridled loues there can be nothing found that may moderate that passioÌ„ in so much that they run headlong to the vtter ruine of their owne chastity and honors So in their headstrong Hatred there is no tongue that can perswade or pacifie them no force that can ouerrule them Or Perhaps because women louing with a strong and earnest affection and therefore not fearing to communicate vnto those they Loue not onely their most secret cogitations but whatsoeuer they enioy of best esteeme and highest prise and afterwards discouering either a false heart or a minde vnthankfull or whatsoeuer else that may bee opposite to vertue they presently change their Loue into Hate which continueth as long as their dissimulation without honest excuse Or Perhaps because women being alwayes carefull and studious to please the sense and altogether carelesse to satisfie reason they doe for the most part apply themselues vnto the extreames leauing the meane wherein the seate of vertue is placed whereby they being miserably deceaued by a false appearing truth too late bewayle their losses and harde fortunes and seeke to ease themselues by the continual Hatred and reuenge that many times brings miserie and misfortune vpon themselues and their whole families OF DESIRE VVhy hath nature geuen to euery thing a Desire Probleme 79. PErhaps because these inferior bodies hauing neede of a thousand helpes for their preseruation as of place nutriment rest delight generation and other things healthfull and helpefull to their benefit which being not alwayes present and if present yet not befitting their natures and though not befitting yet willing to haue them present and in their owne possession it was necessarie that these things should bee followed and forasmuch as that could not be doone without a Loue and a longing after them wise and prouident nature would first giue Loue and thereby desire whereby euery thing being spurred forward to his owne benefit and good they might follow those places that doe best befit their owne natures finde out meats answerable to their complections and attaine that perpetuity by speciall generation which is proper vnto them And for this cause nature hath giuen to some things lightnesse of body to some weight and heauines as fit meanes whereby to attaine their naturall places vnto others members fit for the motion of themselues from one place to another with apt sinowes and bones which being subiect vnto the moouing vertue and this to the appetite doe expresse vnto vs the great care and wisdome of nature in giuing to euery thing their fittest meanes to attaine their fittest end Or Perhaps because Nature not allowing of idlenesse in any thing as being very hurtfull to all things both generall and particular shee gaue vnto them Desire whereby they might exercise themselues in honest and honorable actions For we see and by experience finde in our selues that except wee be kindled and stirred vp by a certaine Desire wee knowe not how to shake of that idle rest and quietnesse which doth rather deuoure the goodes of the minde then adde any thing to the perfection thereof And therefore hence it is that being caried awaye with that delight we take in hunting we are not able to containe or bridle our selues but whatsoeuer the weather be colde or hote wet or drie we bouldly betake our selues to the open fields we trauell vp the highest rockes and mountaines runne thorow the thickest forrests flie neither waters nor Ise nor snowe nor whatsoeuer inconuenients may follow those sports So likewise we are caried with the like Desire to the delight of fishing wherein we refuse neither by night nor by day with nettes and a thousand other deuises rather to aduenture our bodies nay our liues to the
and ability to exercise her works it cannot but greeue with it when sorrowes affflict it or contraries any way deforme it and therefore no maruell if the sorrowes of the body are communicated vnto the minde Or Perhaps because the reasonable soule for the time is tyed and vnited to the body dependeth vpon it as vpon her organe or instrument to exercise her natural powers for the inward discerning faculties in their operations depend vpō the outward discerning powers which do carry the sensible kindes to the inward sēses wherby it cometh to passe that the body being martyred consequētly the senses altered which in that masse of the body are conteyned they present those corporall kindes or species very imperfectly to the inward powers and therefore remaine likewise in their workes very confused and impotent whereby followeth that griefe and heauinesse of heart and affection of the minde which euery man findeth in himselfe by the passions and sufferings of the body Or Perhaps because in the composition of man there is a kinde of order or marshalling of the powers among themselues which hath the similitude or resemblance of a Monarchy all the parts in due place and order obeying the Empire and commaund of the first moouing power which is the will And therefore if the body and euery member thereof be well disposed to their worke it is all to doe seruice vnto the will and if by the power and puissance of the bodily forces it come to passe that any thing be acted worthy comendations worthy a crowne the honour is the willes which gaue in charge to the handes and other partes of the body to attempt so honorable an enterprise And so likewise if it come to passe that the hand cannot worke the foote cannot go the eye is dazeled the eare obserueth not and all the members of the body be weake and the whole body languishing it is a token that the Monarchy of the will is depriued of that traine of the vniuersall powers which shewed themselues so prompt and ready at her seruice and commaund And therefore no maruell if the minde be sorry for the griefe of the body because she seeth by the ill disposition thereof a greate part of her glory extinguished Or Perhaps because the minde by a kinde of foreknowledge seeth that the griefes of the body are but as precedent forerunners to the ruine and corruption of the whole by which ruine there followeth the seperation of the soule from the body which is so much more greeuous then any other by howe much the minde of all other substantiall formes is the more noble and this griefe contineweth so much the longer by how much longer it hath bin vnited vnto the body and therefore the minde seeing the naturall strength of the body by the extremity of griefe to decay and fearing a future ruine of all is many times opressed nay ouerwhelmed with melancholy and griefe The like may likewise be sayde of the griefes and sorrowes of the minde which the body doth so participate as if they were proper vnto it self For the body seing his naturall force the exercise of his powers his action and life to be placed in his Forme from which it taketh his beeing powers operations name and distinction it is no maruell the minde being Melancholike and full of heauinesse and griefe if the body likewise doe decay and languish For the soule being separated the eye seeth not the hand mooueth not the tongue speaketh not the eare harkneth not the foote goeth not the shoulder susteyneth not and the whole body as vnapt to do any thing like an earthly burthen falleth to the earth VVhy are the griefes of the body more sensible and violent in softe and delicate bodies as of women honorable personages then of those that are strong and valiant Probleme 102. PErhap◠because the senses by how much more pure noble they are by so much the more excellently doe they apprehend those sensible kinds obiects that belong vnto thē Now the flesh being the organe or instrument of the sense of Feeling and that Organe in noble men their bodies being framed of purer bloud by reason of a purer diet in women by reason of a their thin delicate skin and excellent temperature of body most pure and noble it could not otherwise be but that womē noble men should more sensibly and strongly feele the bitternesse of any bodily griefe Which may likewise appeare in the Oxe and the Asse who stir more slowly with the pricke of the goad or spur then either the dog or the horse because they abounding with a nature very earthly melancholike receiue not the blowe with that feeling griefe that the dogge or the horse doth being beastes of a more noble and generous nature Or Perhaps because noble men being much giuen to the commodities of Nature and women to the delights of Bacchus and the wanton alluring pleasures of Venus they passe they whole time in ioy and pleasant recreations in so much that if it fall out that they are inforced eyther by chaunce or defect of Nature or violence to suffer any griefe of body they are farre more afflicted with it then men of baser estate conditiō who besides that they haue bodies eyther by nature or education of a harder temper consequently are lesse apt to feele the griefe and vexations of the body they are cōmonly accustomed to much variety of misfortunes and to suffer the discommodities of nature and the iniuries of all times VVhy are the griefes of the minde farre greater then those of the Body Probleme 103. PErhaps because the iudgement of the reasonable or intellectiue part is more perfect as hauing knowledge of causes remote and neare at hand then that of the sense which manye times erreth about his present sensible obiect whereby that griefe which the sense feeleth by the alteration of the bodily partes is ioyned to the confused iudgement of his owne passion doth only grieue without reason discourse but reason which seeketh all thinges by subtilty of wit vnderstandeth and iudgeth all things with equity and iustice doth not so much consider the offence of the sense as the iniury of that hand that offereth it the iniquity of that minde the vnhappy chaunce blind fury or whatsoeuer besides that offēdeth Or Perhaps because the sorrowes and griefs of the soule haue a more potent and effectuall obiect in their martyrdomes then the sense hath For the griefes of the body do many times proceede from those things that are contrary to nature from the violent assaults of bruit beasts from humane chaunces and the like which vse to change and alter the body but the sorrowes of the minde from those great and strange occurrents that happen eyther to our selues or to any thing that is ours especially from iniuries losse of honour or goods death of friends iniust persecution of mighty Princes treachery of friends iniust iudgments losse of children senses
violent remoue of any one member from his naturall place all the rest are strangely affected with paine and griefe But in so great a mutation and dislocation of the chiefe maister bones and in so great an vndoing and dissoluing of the rest what incredible paine and torment is endured they onely can best tell who vpon their bed of death haue made experience thereof Or perhaps because the woman was no sooner created but bytasting the forbidden fruit deliuering it to our Grandfather Adam brought death vnto her selfe vnto Adam and to all his posteritie as yet vnborne So that by the iust iudgment of God euen in the gates or entrance of life whereby her childe first entreth this life shee is constrained to passe through the gate of death VVhy would Plato that children from their tender yeares should be accustomed both to delight and Sorrow Probleme 106. PErhaps because these two affections are the end of all other all being ordained to follow Delight and flie griefe and Sorrow which being well vnderstood by young men they easily know afterwards how to discerne for what causes a man should reioyce and for what he should grieue which is a great cause of their good education and their future seruice for the good of the common-weale Or Perhaps to the end they should learne the true discipline of that honestie wherewith a wise man is delighted and the hatred of that sinne which bringeth Sorrow to honest minded men and consequently be mooued to follow the honestie of vertue and to flie the hatred of sinne being allured to the one by delight and terrified from the other by griefe Or Perhaps to the end that being instructed by publicke Iustice which ministreth vnto the wicked infamie with corporall punishment and to the good a crowne of honour and immortalitie they should flye dishonour and infamie and follow vertuous and valorous enterprises VVhy do many dye with too great an apprehension of ioye others with too much griefe and sorrow of the minde Probleme 107. PErhaps because in great ioyes and delights that are either new or long expected or very soodaine and bring much felicitie with them the store and plentie of vitall spirits enlarging and spreding themselues at that new and sudaine delight to the superficiall part of the body and the heart the fountaine of life being thereby forsaken it is no maruell if the heart faint and the man perish So contrarywise in great and vnspeakable griefes which arise from strange and sudaine occasions Nature being willing to succour the part offended the vitall spirits which are dispersed through the whole body gather themselues vnto the heart as the part most noble and most necessary to be releeued the plenty of which spirits being ouer-great the miserable heart by the aboundant heate of them is not succoured but smothered and ouerwhelmed and so dyeth Or Perhaps because euery superfluous ouermuch is alwayes hurtfull and therefore though delight doe helpe Nature yet it is onely when delight is in his iust temperature for meate helpeth that creature which it nourisheth â—ut yet too much doth not only offend â—ut killeth him and if griefe be modeâ—ate though it be alwayes offensiue yet if it be not ouer-great and patiently borne it ouerthroweth not OF HOPE VVhy hath Nature giuen Hope Probleme 108. PErhaps to the end that Hope might be an especiall helpe to giue heart and courage to those who haue newly vndertaken difficult and dangerous enterprises for without the sweete and pleasant pasture of assured hope they that are wearied weakned with their labours can neuer attaine their desired end And therefore Hope is termed an Anchor because as when it falleth out that a tempest ariseth at Sea by casting the Anchor into it the vessell is secured from the assaults of contrarie fortunes the Anchor not suffering it to floate aâ— the pleasure of the raging windes Sâ— they that are actors and labourers iâ— the world being tumbled and tossed sometime with one difficulty somtimâ— with another they are many times in the sea of their actions and operations in such sort ouerwhelmed with doubts and dangers that were they not stayed and strengthned with the Anchor of Hope doubtlesse the worthiest and most excellent enterprises would be drowned in the raging tempest of dispaire and neuer attaine the hauen of light or come to the knowledge of mortall men For to say the truth how could the husbandman endure frost and snowe colde and heat wet and drouth how could he go through his labours in plowing and digging and deluing and dunging and a thousand the like yea and as many losses and hinderances if he were not recomforted by the sweetnesse of Hope How could the Artificer amongst so many labours so many inconueniencies cares dangers and hard occurrents of fortune gouerne his estate and passe through his trauells without the sweet entisements of some hoped good How could students and learned men spend their solitarie dayes and nightly watchings in deepe studie and contemplation in much reading frequent obseruations long disputes continuall speculation multitude of bookes varietie of authors diuersities of opinions in the search of hidden causes strange effects in the difficultie of artes the the darknesse of a thousand doubts and contrariety of textes if Hope did not still giue comfort vnto them in the search of the truth The husbandman therefore hopes in his plough the artificer in his instrument the Notary in his Pen the Sayler in his ship the Souldier in his sword the Courtier in his courtly cariage the Nobleman in his bloud the Philosopher in his speculalation the wiseman in his discreet gouernment the Prince in his iustice and fortitude and the whole world liues and is susteined by Hope And therefore it was not without good cause that they haue fained this onely goddesse Hope to be remaining vpon the earth and the other diuine powers to be translated into heauen Or Perhaps because it was not sufficient that Nature hath giuen Loue which is the first pleasing content of that good wee see and desire which is that kindled thirst to possesse it but least dispaire should quench the heate of eyther she added the Spurre of Hope that notwithstanding there bee many difficulties in obtayning that good wee seeke wee should neuerthelesse with all diligence and patience leaue no way vnattempted to winne the possession thereof VVhy do rich men noble men and young men hope much Probleme 109. PErhaps because golde especially in these dayes seemes to be the measure or rule nay the prise of euery good and temporall honour for wee see magistracies publicke offices and dignities and euery great place to bee sold for money and therefore riche men knowing they haue those riches lying by them that excell in prise the rarest things it is no maruell if they doe not onely hope after great matters but as times now are obtaine them Or perhaps because noble men and mighty knowing that the opinion conceiued of them among their followers
of things delightfull Fury and a thousand the like vnbridled affections whereby they many times fall into great and vnauoydable dangers they are inforced to the ende they may free themselues from those perilous chaunces to gather heart and spirit and courage to sustayne and incounter whatsoeuer shall happen vnto them OF ANGER VVhy would Nature giue Anger vnto all liuing Creatures Probleme 116. PErhaps because by such meanes the Cholericke humour easily awakening those forces that in our quietter moods are fallen a sleepe and stirring â—hem forward against those dangers â—hat shall any way incounter them â—hey might arme themselues with a deâ—ence answerable to those dangers â—hat doe assayle them For if a dogge â—eing assaulted by any other beast â—ere not caried by the violence of this Anger to his owne defence he would â—either shew that courage that he doth â—â— his fight nor indure the combat â—ut rather loose his owne life And â— horse so magnanimous a beast at the â—â—und of the trumpet would neuer be so â—eady and hardy to assayle the enimies quadrons if he were not spurred forward by the force of this affectioÌ„ which by the great concurse of bloud about the heart inflameth the spirits and ministreth new vigour vnto the members Or Perhaps because there is no Nature vnder the heauens that hath not some contrarie and opposite nature vnto it as the water to the fire the Lambe to the Wolfe the Wolfe to the Dogge and the like haue all other creatures From which contrarietie of Natures there ariseth plentifull occasion of wrongs and violences to the vtter ruine of one another and therefore it was necessary to the conseruation of euery particular Nature that it be furnished with the strength and vigour of this angry affection whereby such offences might bee remoued as shall any way assaile or encounter it And therefore we see that nature hath not onely giuen this potent affection to this necessary end but hath likewise furnished euery creature with outward armes for his better defence as with hornes tuskes teeth beakes tallants heeles prickles poyson and a thousand the like forces both to offend their assailants and to defend themselues And if shee haue giuen none of these yet she hath giuen flight swiftnesse of running agilitie of body to succour themselues for in vaine had that force of courage beene which Anger ministreth against a present iniurie if it were not for that assistance that it hath from those outward armes wherby Anger being kindled in the brest of any creature he becommeth hardy and bolde to defend and offend to enter combate with his aduersary to beat downe his forces to wound to teare to kill whatsoeuer shall make resistance or seeke to offend him VVhy is Anger in the brest of men easily turned into a sinne Probleme 117. PErhaps because such is the propertie of humane affections that they are alwayes ingendred with some alteration of the body as it plainely appeareth in Sorrow which afflicteth the sense in Feare which maketh pale the countenance in bashfulnesse which adorneth the face with a chaste and crimsin hew in Delight which disperseth the spirits through all the members and in euery other affection more or lesse sensibly from whence it followeth that those affections that do most change and alter the body doe likewise most distemper the minde which in many operations doth communicate with it and therefore Anger by reason of the great store of bloud which gathereth if selfe to the fountaine of life ingendereth a strange kind of commotion throughout the whole body and consequently a great perturbation and distemperature in the mind or reasonable part and therefore it is no maruell if a man that is Angry be vnfit for counsell which requireth a speciall and principall vse of reason And therefore it is wisely said that Anger is blind because it maketh men blind in their iudgment and common discourse whereby it comes to passe that Anger doth sildome times conteine it selfe within the bounds of vertue because furie and blind desire of reuenge causeth defence to passe into offence and offence to iniury and iniurie to iniustice and iniustice to vice Or Perhaps because the arme of Anger is too heauie and with too great a violence presseth downe his patient and of a helpe is made a hinderance and by exceeding his iust measure of a vertue is made a sinne and therefore from hence proceed those many graue and wise aduertisements of ancient Philosophers which are as a bridle to this rash and inconsiderate affection which with such celeritie depriueth vs of all wisdome and counsell and vse of reason which taketh away all light of vnderstanding robbeth the will of that wise choise which deserueth commendations and bringeth greater danger to the minde of man then all the other affections VVhy is the Anger of Princes and great gouernours commendable Probleme 118. PErhaps because by office and right it apperteineth vnto them to chastise and punish the wrongs and misdemeanours of those their subiects which by violating the law take from a peaceable estate all felicity therefore that anger is much coÌ„meÌ„ded in their brests which according to the law giueth condigne punishment to the wicked therefore they carry the Scepter in their hands as alwayes seeming to threaten wicked men Or Perhaps because the Anger of Princes which hath his beginning from zeale and publike benefit is not directed by those furies of particular persons who are moued to anger for their priuate benefit but hauing alwayes before their eyes the true end which is publike felicitie a good beyond measure esteemed of all noble and generous hearts it cannot but be commendable in them so it passe not the rigour of iustice in so much that those iudges that in hearing causes and censuring controuersies betwixt party and party are nothing moued with such iust affection deserue rather blame then commendations Or Perhaps because great Princes are wonte to represent as the heads of their people the publike person of their states and therefore when a wrong is offered to any priuate person it is offered to a member of the Prince whereby it standeth him vpon to withstand and reuenge such iniuries wherevnto he is moued by the violation of those lawes which he hath established and by Anger stirred vp to execute iustice eyther against the goods or persons of the offenders which so long as he doth according to equitie and iustice cannot but increase his honour and reputation Or Perhaps because the actions of princes being subiect to the view and censure of common people are alwayes accompanied with a gracious kinde of decencie and reason which conferreth much to the confirmation of their estates and therefore their anger for priuate offences is farre from furie and alwayes tempered with that grauitie which best befitteth their royall persons VVhy do many exercise their Anger against themselues Probleme 119. PErhaps because they doing that they should not doe many times finde and feele that
minister the occasion vnto arte to finde out the knowledge of Caruing painting building to finde out the modells prospectiues and rich furniture of so many proud and wonderful edifices and from hence haue our Poets taken occasion to celebrate not only naturall Beauty but artificiall not onely the Beauty of the body but of the minde too in so much that many times with the sweetnesse of their verse they leaue the reader full of wonder astonishment As amongest others saith Politian of artificial Beauty The princely house diuides the terrene aire more bright with gems of gold then I can tel VVhich maks the darkest night then day more faire the workmaÌ„ship the maker doth excel â—n Adamantine pillers hangeth there 〈◊〉 floore of Emralds that doth fit full wel â—heir harts to comfort that doe pant with care to mount vp Sterop Bront or Mongibell And Ariosto following the description of another proud building sayth â—he high pillers and the Capitels of gold â—heron those thrise faire gemed floors did staÌ„d Those straÌ„g marbles which such art did vnfold grauen in sundry formes by learned hand And Hugoni colouring the Beauty of the spring vttereth these verses The earth that her due ornament had lost and nothing brings but horror to the eye VVith thousand colours of farre greater cost doth once againe reuiude adorned lie The nâ—ghtingale renewes her warbling plaint they renew the fire in frozen heart And wanton loue growes strong which theÌ„ did faint the ayre and water laugh in euery part And Veniero to the like purpose The woods medows euery wher grow green the waters are in euery fountaine cleare The southern wind that neuer blowes too keene so moues the leaues as motion none appeere But all these passing from this Beauty to the Beauty of man whereof it seemeth that al our Tuscan poets haue delighted to write could neuer thinke themselues satisfied with the commendations therof and therefore saith Petrark I thought perhaps to number all the starres And to inclose all fountaines in a glasse VVhen first I thought within these paper bars to praise that Beauty which al pens doth passe Or to coÌ„mend that flowre which is the rarest because it giueth Beauty to the fayrest And Ariosto following the same subiect saith He that commends Phillis or Nerea or Amarillis or Galatea Tytirus and Melibe by your leaue Let him be mute my loue the prayses haue And Sanazzaro My Phillida whiter then the Lilly more louely then the feelds in midst Aprile And of the Beauty of the minde saith Mattelli Princely spirit whose fame all limits scornes whose name no pen sufficiently adornes And lastly Caro. And theÌ„ they cald him wise strong iust Miters and garlands they put on his head And termd him great Father King August Here I passe ouer with silence the description of those pleasant places delightfull situations hills citties temples neyther will I speake of those affections of the minde of ioy laughter glory hope loue modesty comlines shamefastnesse ciuility affability wisdome valour patience eloquence and whatsoeuer else that concurreth to the forming of the inward Beauty of the minde which by dayly speculation and frequent action is obtayned for whosoeuer attentiuely readeth those wise and sage Poets not so carefull to describe lasciuious Beauty as that which is ioyned with true shamefastnes modesty teÌ„perance and vertue shall finde in them not only those excelleat poeticall figures which giue a kinde of lustre and Beauty to their sententious speech but that greater Beauty of the minde beautified by their learned pens Let it not therefore seeme strange if I in this little worke haue bin bolde by way of Problemes to handle this subiect of Beauty thereby to passe to the matter of AffectioÌ„s which by beauty are especially most strongly stirred vp for if it be true as among al philosophers it is held most true that loue is the rule and measure of all other affections and that loue is moued by that which is faire as by her proper obiect I could not with any conueniency haue written of Beauty if I had not passed to that affection which especially as the proper obiect and matter belonging therevnto coâ—templateth that which is fayre neythâ—â— could I well haue followed this subieâ—â— of loue if I had not likewise written â—â— al other affections among which loâ—â— is the predominant and from whicâ— the rest receiue thir originall beeing confesse it was beyond my skil exquisitely to handle a matter of this worth and therefore following only a problematicall stile vnder probable reason briefe conceites I haue briefely 〈◊〉 vp this whole discourse perswading mâ— selfe thereby both to haue done thaâ— which was answerable to my own strength and this present subiect Anâ— therefore to conclude let ingenious mâ—â— conuert their studies to the contemplation of the Beauty of Gods creatures 〈◊〉 thereby learne to direct their loues tâ— the loue of that chiefe and supremâ— fayre which can onely make them happye and giue them perpetuall felicity And as the beauty of the minde is of higher prise then that of thâ— body so let them remember that the inuisible beauty is more worthy oâ— Loue then the visible because that endureth for eâ—er and this euen with wings passeth away Problemes of Beautie written by Thomas Buonie Cittizen of Lucca Why is Beauty so vniuersal Probleme 1. PErhaps bycause it is a kinde of good which being by nature communicable doth therfore shine in euery part â—f the vniuersall world Or Perhaps â—ecause all thinges being the effects of â—ne and the same Nature which is a â—enigne mother vnto all it was not â—onuenient that any thing should bee â—n his degree deformed but that all â—hinges according to their due formes â—hould haue some perfection of Beauty â—nd as the Pecocke is faire the Eagle â—aire the Swan the Lyon faire so â—hould the Serpent be faire the Crocodile the Aspe in their kindes from which Beauty is framed that vniuersal Beauty of this inferiour created world which is a kinde of foote steppe of the diuine Beauty Or Perhaps for the conseruation of the kindes the which by generation are preserued vnto which action of generation it was not requisite that the Agents should be violently drawne but being gentlely allured by the Beauty of their kindes they should willingly frame themselues to the acte of generation Oâ— Perhaps that soueraigne creator of al thinges beeing the Supreme Essence which hath in it al kind of perfectioÌ„s iâ— an infinite degree and consequently al Beautyes and being the first Faire in a degree that is infinite too heâ— would likewise in his great bounty vniuersally impart a kind of perfection to all Nature VVherefore is Beauty imparted to euery particular Creature Probleme 2. PErhaps because man shold not only consider it by the diuers kinds but â—y the particulars of the vniuersall and â—â—om thence should passe with the â—inges of his cogitations to the conâ—emplation of the highest Fayre from