when as wee see that insteed of aduancing our honour they seeke to blemish it we can no longer maister our despight Wherefore we haue seene great personages who finding themselues vnworthily intreated by their common-weale or by their Cittizens for whose preseruations they had exposed themselues to a thousand deaths haue borne this iniury so impatiently as they haue giuen way to despight and hauing no other meanes to reuenge this ingratitude for the last monument of their wrath haue denied their ashes vnto their Country desiring to be buried in other places Wherefore the Ancients held opinion that the Choler of brethren was cruell and hard to pacifie For that the loue of brethren being tyed by the most powerfull bonds of nature being once broken Choler turnes into fury which continues euen after death Againe men are mooued against those which hauing made profession to honour them grow cold againe and yeeld them not that respect which they had formerly done For that they imagine this coldnesse proceeds from some kind of contempt as if they had discouered some imperfection in them the which they had not formerly obserued for they discourse in themselues if these men had not changed their opinions and if they had not conceiued some new contempt which withdrawes thē from vs they would liue as they had formerly done the which they neglecting they attribute it to an opinion which those men haue conceiued that insteed of honoring them they should bee honored by them Men are also incensed against such as they hold ingrateful and who they think haue no feeling of the benefits they haue receiued from them For they imagine that this ingratitude is a meere contempt both of them and of their fauors as if they had bene due vnto them or that they were much their inferiors They are also discontented against those which take a contrary part to that which they imbrace which contradict their counsells oppose their resolutions and which are of another opiniō in all occasions which are offred for they conceiue that this contradiction proceeds from the little esteeme the opponent makes of their sufficiency industry and also from a concyit they haue to bee more capable and sufficient which is a visible contempt But men are wonderfully incensed to see themselues disdained by the baser sort which are in no estimation holding this contempt to be much more insupportable then that of eminent persons and which are in reputation The reason is for that as wee haue said Choler riseth from the indignity of the contempt but we cannot endure a contempt accōpanied with a greater indignity or a more sensible outrage then that which comes from base persons and which are our inferiours who should yeeld all honour and respect to those that exceed him in dignity and merit Wherefore men of honor cannot endure but with much impatiency to see themselues contemned by the scum of the people Men are also discontented against their friends if they refuse to commend them or to oblige them by their courtesies and fauours but especially if they doe the contrary that is to say if they braue them and reiect them seeming to bee ignorant of their necessities or if they accommodate not themselues to their desires and passions And in truth it is a great signe of contempt when as any one feignes not to know that which his friend desires and affects with passion for that we striue to know the affaires and inclinations of those of whom we haue any care and loue dearely Men are also incensed against those which reioyce at their calamities or haue not the true feeling they ought For to scorne or take delight in them is a marke of Hatred and not to care for them is a signe of contempt Men are also discontented with such as neglect them and hold it an indifferent thing to displease them or to doe an act that may offend them Wherefore we doe commonly hate such as bring ill newes conceiuing that if they had borne vs the respect they ought they would not haue beene the messēgers of that which they knew wold afflict vs lest they shold giue vs occasion of discontent but would haue left the cōmission to some other In like manner they are mooued against those which take delight in scandalous speeches made to the preiudice of their reputation or which laugh with the rest or take pleasure to be spectators of their miseries for that the first argues a contempt and the second shewes an hatred So as wee see true friends vndertake wordes of reproach deliuered in the absence of their friends and are mooued with griefe when as they happen to be spectators of their misfortunes As it chanced to that poore man who held himselfe happy to be vpon the coast of Egypt not farre from Alexandria where as Pompeys slaues performed his last funerall rites to the end hee might witnesse his griefe and pitty for the misery of so great a Personage But men are particularly mooued against those which contemne them before foure kindes of people that is to say before those with whom they contend for honour and glory As Alexander could not endure the contempt of those which preferred Darius before him Nor Caesar such as equalled Pompey vnto him Or before such as they admire or by whom they desire to be admired As Alexander could not without griefe endure they should blemish the glory of his conquests before the Athenians for that hauing their vertue in singular recommendation he desired in like manner to bee admired by them and attended from them the most glorious ornaments of his triumphes Or before such as they loue and honour as children grow into choler against those that contemne them before their parents and he that is passionate in loue with a woman cannot endure an affront which is done him in her presence Or else before those by whom he will be reuerenced As fathers grow bitter against such as discouer their imperfections to their children by whom they cannot endure to be contemned Moreouer men are discontented with those that contemne or offend such as are deare vnto them whom they are bound to assist vnlesse they will be partakers of their disgrace the which hath bene the cause of great warres to reuenge an iniury done to the wiues daughters sisters and mothers of Kings Princes hold thēselues interessed to reuēge the reproch done vnto those persōs that Nature hath tied vnto them by so powerfull bonds Moreouer they are angry with such as doe not thanke them nor acknowledge the fauours they haue receiued from them for when as they see themselues depriued of this iust acknowledgement which they had propounded vnto themselues for the fruite of their good turnes or at the least which they expect from the good disposition of those they held obliged vnto them they attribute it vnto a meere contempt And their choler is kindled against those which haue depriued them of an honour whereof they helde not themselues
affect it and seeke it yet hauing a desire it imports not whether the knowledge be precisely in themselues or that some other cause supplies this defect and insinuates it selfe into this action to guide it The reason whereof is that although they be depriued of knowledge yet it hinders not the force of their motions for that they are vnited to that great intelligence which knoweth all things and cannot erre in her knowledge but guides all the naturall causes to their ends by her wise prouidence But these things haue alwayes neede of knowledge and desire to put them into action although that in regard of knowledge it is not absolutely necessary it reside in them but it sufficeth that it be imparted vnto them by the influence and assistance of a more eminent cause As for those which haue life it may be plainly obserued in the course of their liues But we must remember that the soule being the forme of liuing thinges and naturall formes hauing this in particular that the more Noble containes the perfection of that which is lesse Noble as a quadrangle comprehendes with a certaine eminency all that enters into the composition of a Triangle and as the formes of beasts containe the formes of the Elements It followes that there beeing three degrees of Soules that is to say that which giues life which is the lesse perfect that which giues sense which is the second ranke and the Reasonable which is the noblest of all this Reasonable soule which is peculiar onely to Man containes all the powers and perfections of the other and can effect as much as all the rest together By reason whereof man hath a Vegetatiue soule which is common with plants he hath the sensitiue which he hath common with bruit heasts But he alone is in possession of the Reasonable soule whereby he hath nothing common with the rest of the Creatures After this either of these soules hath a number of powers befitting the operations which must arise The powers of the Vegetatiue soule are principally those which nourish which contribute to the growing and increase and which serue to Generation And those haue other powers for instruments to their actions as the power to draw the power to retaine the power to expell the excrements the power to disgest the nourishment and others which Philosophers assigne vnto them Moreouer there is a power which is as it were the Queene of all the rest to whose command and conduct they referre all their actions And that is the power of the naturall Appetite the which as wee haue sayd is one of those two things necessary to accomplish the actions of Nature According vnto these Lawes we see that the power we call Attractiue drawes the nourishment vnto her for that the Naturall Appetite doth presse and command her and in like manner the power which they call Expulsiue doth cast forth and expell those things which the same Natural Appetite doth abhorre and so of the other Powers which are ordained to diuerse ends But for that the Appetite which is blind and voyde of all Knowledge is not sufficient in Vegetatiue things to exercise their action but withall it is requisite that they be accompanied with Knowledge it therfore happens that the Vegetatiue soule being not so Noble that among all her powers there is not any one indued with Knowledge the vniuersall Nature which prouides for all supplies this defect and conducts by her Light the inclination of Vegetatiue substances to their ends and by the same meanes guides all the other powers which follow her motions in their actions So as Nature knowing the substance fitting and proper for the Nourishment shewes it and instructs the Naturall Appetite and ordaines that it shal bee drawne and disgested and conuerted into Nourishment for the preseruation of the Vegetable Indiuidue and the like may bee sayd of the other actions wherein doubtlesse liuings things diffâ—r not much from those that haue no life And we must not obiect that Plants seeme to bee indued with Knowledge for that they can distinguish a Iuicâ— which is proper for them from that which is pernitious the which seemes to bee a marke of Knowledge for although there were Pilosophers which did aâ—tribute vnto Plants a feeling of things which they sayd was lesse pure and lesse actiue then that of Creatâ—â—es Yet it is most certaine that the Nature of the Vegetatiue soule is too earthly to bee fit for the functions of the Sences which require othâ—â— Organs then those of the Plants And therefore although they draw vnto them good Iuice and reiect the bad it proceeds not from any Knowledge wherewith they are indued but from their Naturall vertues and properties guided by that Soueraigne Intelligence which disperseth her care ouer al the Creatures how base and abiect soeuer And it is also by her motion that the same Plants fly their Contraries as the Vine shunnes the Bay tree and that they shew such grace beauty in their workes as we see in the Spring time So as all these things bind vs not to beleeue that they are indued with Knowledge But let vs returne to our discourse and leauing the Vegetatiue soule ascend a degree higher and come to the Sensitiue This as the more Noble hath in her selfe the possession of Knowledge and hath no need to borrow it like vnto the Vegetatiue soule 〈◊〉 things without Life Moreouer shee hath three kinds of Powers that is to say the faâ—ulty to know the faculty to desire and the mouing power Bâ— the mouing power I vnderâ—stand that which executes the motion from one place to another as it is commanded and ordained by the faculty where the Desire is framed after that it is enlightened and guided by Knowledge The Knowing powers are of two sorts that is to say the Exterior and the Interior The Exterior are the fiue sences of Nature as Seeing Hearing Smelling Tasting Touching the which as messengers 〈◊〉 to the Interior powers induâ—d with Knowledge whatsoeâ—er we can comprehend and desire These Exterior powers 〈◊〉 the sences answers in some â—â—rt to the bodies of the Vniâ—erse whereof they comprehend 〈◊〉 Colours the Sounds the â—melles the Sauors the Cold â—â—e Heat and the other naturall qualities wherewith they are clothed The Interior powers capable of Knowledge are three whereof the first is the Common sence the which is called by that name for that it is as it were the Center to which doe flow the formes which are sent vnto it from the other sences So as from the Eyes it receiues the formes of Colours which they haue seene From the Hearing the formes of Sounds which haue toucht the Eare from Smelling the formes of Sauors which it hath sented from the Tongue the forme of Sweetnesse or Bitternesse which it hath tasted and from the body the formes oâ— those things which fall vnder the sence of Touching And 〈◊〉 not oâ—ely receiues the formeâ— which the other sences send vnâ—to it but it
straÌ„ge accidents in man As for exaÌ„ple a furious anger drawing the heate violently from the heart to those parts which are most remote froÌ„ the Center of life and by the same meanes inflaming choler which by her naturall lightnes mounts vp to the braine may depriue maÌ„ of the vse of reason make him furious and mad In like manner an extraordinary feare drawing the spirits and heate forcibly to the heart whereas she meanes to fortifie her selfe against her enemy may quench the natural heate and suffocate the man shame may doe the like whereof we haue prodigious examples in histories which testifie that great personages haue died with shame and griefe for that they could not find the knot or expound certaine riddles or difficult questions which had beene propounded vnto them yea they say that great ornament and Gemme of Phylosophy Aristotle died with griefe for that he could not finde the cause of the flowing and ebbing of Eurypus Whereby it appeares that the heart which is thus opprest by Passions when they are violent is the seate of both the powers of the sensitiue appetite that is to say of the Irascible and Concupiscible And whereas they obiect to the contrary that Choller resides in the Gall inferring thereby that the Irascible power should reside there also It is easily answered for that the Choller which remaines in the Gall is not the reason for the which Anger is inflamed but for that it is a hot and dry humor the which are fit qualities to produce that effect The like may be sayd of Loue and that the aboundance of bloud doth not make men more inclined to the Passions of loue forthat the Concupiscible power resides in the liuer which is the place where the blood takes his forme but for that they which are of a sanguine complexion haue a hot and moist temperature which is proper to that passion And as for ioy wee cannot conclude that it resides in the Spleene for that it being infirme many are opprest with melancholly for the reason why melancholly doth torment them which are troubled with the Spleene is not for that ioy resides there but for that adust choller preuailing causeth a troublesome and importune heauines Yet we will not so restraine these two powers within the bounds and extent of the heart but wee will confesse that although they haue their chiefe residence there yet they disperse themselues through the whole creature whereof wee haue good proofe in Lizards which being cut in peeces feele paine in all the parts where they are offended For the last of our obseruations vpon the subiect of passions it remaines to shew whether of the concupiscible and irascible powers bee the more noble and excellent some giue the preheminence to the concupiscible for that it is destined to serue the soule and to make it enioy the obiects of her passions The which made Aristotle to say that beasts put themselues into choller and fight for their desires But this reason doth nothing abase the Irascible power but contrariwise it shewes how much it is more excellent then the Concupiscible For as those souldiers are most valiant which maintaine the shocke of a battaile and defend the weaker euen so by consequence the Irascible power must haue more generosity then the concupiscible seeing she is ordained by nature for her defence And as the noblest vertues are formed in the most excellent powers so we see that force or valour which resides in the Irascible is a more worthy and more commendable vertue then temperance which hath her seat in the Concupiscible We finde also that it is more shamefull not to bridle the motions of the Concupiscible then those of the Irascible for that these are lesse offensiue to reason In regard whereof we blame them more which abandon themselues to pleasure and voluptuousnes then those which are subiect to motions of choller Of the Number of Passions CHAP. 2. AS they that haue treated of the Nature of the Winds haue written diuersly some setting foure others eight some eleauen and some two and thirty to the which they assigne diuers points in the horizon So the Philosophers which discourse of the PassioÌ„s of the Soule agree not of the number some naming more some lesse Yea there was an Ancient affirmed that as there are many Passions whereof we know the names so there are an infinite number which we know not Wherefore hee compared man to one of the monsters of antiquity which they represent vnto vs composed of the members and formes of diuers creatures for that his Cupidities and Passions are so prodigious and so many in number as they are able to amaze any one that shall iudiciously consider of the multitude and diuersity First of all there were some which haue beleeued that as there were foure chiefe winds which excite diuers stormes be it at land or sea so there are foure principall Passions which trouble our Soules and which stir vp diuers tempests by their irregular motions that is to say Pleasure Paine Hope Feare and in truth these foure haue as it were the Empiry ouer all the rest which propound themselues as the obiects of their motions for whatsoeuer men do either they feare or desire or afflict themselues or are contented which be the effects of these Passions Others will haue onely two that is to say Pleasure and Paine and some assigne but one and that is Loue to the which they refer all the rest as to their center and roote Others haue multiplied them and haue made twelue and some eleauen Amidst this diuersity of opinions that is the trâ—est which is receiued at this day and imbraced by all those that make an exact profession of Philosophy that is to say that there are eleauen primitiue and generall Passions whereof all the rest are but as it were budds and branches These generall Passions are Loue Hatred Desire Flight Pleasure Paine Feare Courage Hope Despaire and Choller And thus the Philosophers finde out the number Of Passions say they some regard the good or euill absolutely and simply considered And these belong to the Concupiscible power Others regard the good or euill accompanied with some difficulty and they appertaine vnto the irascible those of the Concupiscible power are six in number whereof three haue for their obiects the good that is to say Loue Desire and Pleasure and the other three haue for their obiect the euil that is to say Hatred Flight and Paine for presently that the obiect which hath the forme of good offers it selfe vnto the Concupiscible power shee presently feeles herselfe surprized and Loue is framed If this obiect bee present she receiues Pleasure and Delight if it bee absent she is toucht with a Desire to enioy it And in like manner as soone as the obiect presents it selfe vnto the selfe same power vnder the shew of euill it doth presently stirre vp a hatred contrary to loue and if during this horror it bee
soule as the enuy wee beare to them that are fortunate discouers a wicked dispositioÌ„ wherfore we disseÌ„â—ble not the Hatred we beare to such as wee know are wicked whereas wee disguise all we can the enuy we conceiue against them that are happy Againe Enuy kindling in our hearts by the great prosperity of another when as they decline and that we see them ouerthrowne by some notable accident of misfortune it relents and is by little and little quenched yea it is most certaine that enuious men are glad to haue some cause of pitty whereas Hatred and enmities neuer ceasâ—e for all the calamities which befall their enemies but when they are once framed and fixed to any one they neuer abandon him neither in good nor bad fortune Moreouer Hatreds and enmities are sometimes cured and quenched by letting the party that is tormented with this passioÌ„ know that he to whoÌ„ he wisheth euill hath not done him any wrong or that he hath changed his inclinatioÌ„ is become a good vertuous maÌ„ moreouer that he hath done him some kind of pleasure in occasions which haue bin offered to oblige him But althogh you perswade a man that hee hath not receiued any wrong from him that is happy and fortunate yet it doth not quench his enuy and in stead of suppressing it with this consideration that he is a good man and that hee hath indeauoured to doe him fauours yet he will shew it the more and let the world see that he can neither indure his prosperity nor his benefits for that the one proceeds from the good fortune which doth accompany him and the other is an effect of his vertue which are two recommendable things coÌ„sequently subiect to Enuy Lastly these two Passions differ in regard of the diuerse ends which they propound vnto themselues for Enuy hath that in particular that shee doth not alwayes cause vs to wish great miseries to those we enuy for wee see it dayly by experience that there are some which enuy their own kinsmeÌ„ or friends yet they would be loth to see any great misery befall them or an affliction which might tend to their ruine contenting themselues to crosse their prosperities and to hinder the lustre and glory of their fortunes But Hatred passeth further still watching for an occasion to ruine his enemy and is neuer satisfied with his miseries vntill they haue brought him to the period of his downefall So as shee induceth vs to procure irremediable mischiefs and extreame calamities to those whom shee pursues with obstinacy Wee must now seeke the source and fountaine of Hatred and shew what the causes be that frames it As she consists in the auersion of things which are contrary to our senses it may spring from three causes principally that is to say from choler from reproches or slanders and from the crosses or discommodities which wee receiue As for the first an Ancient had reason to say that hatred is an inueterate or rooted choler not that time doth change one of these passions into another for the Philosophers will neuer confesse that one kinde may passe into the nature of another but for that choler hauing exasperated our courage if wee entertaine long the forme of an offence which doth gall vs in the end wee lay aside choler and beginne to hate him against whom our wrath was kindled So as choler is not of the Essence of hatred but many times the cause As for the second it is certain that nothing doth more excite our Hatred then slanders reproches the which may euen trouble the wisest and most vertuous for wee haue seene great Personages who had as it were renounced all feeling of the other Passions yeelde o the griefe of detraction and haue suffered themselues to haue beene so caried away with griefe of minde as they haue fallen into a generall disdaine of all the world and to abhorre all Mankind by reason of the fury of such as had defamed them So as slander is like to a huge waue which wrests the helme out of the Marriners hand for that she troubles the most vertuous and makes theÌ„ to giue way to the griefs of Hatred Besides if they which slander vs giue vs other crosses and are the cause of some notable preiudice as if they accuse vs before the Magistrate if they bring vs in questioÌ„ of our liues if they cause vs to lose our goods if they persecute our kinsmen if they torment our friends all these causes together frame a deepe Hatred in our soules the which retaine for euer the forme of these bloody iniuries vnlesse they make some great and solemne satisfaction Finally the reasons why choler detraction and crosses or discommodities ingender Hatred is for that all these things tending to the destruction of the being or honour of men they are so many subiects and spurres of Hatred against those that procure them those displeasures Yet Hatred is not framed in our hearts by these causes onely but there are other particular motiues from whence it may proceed as when we see our selues deceiued in our trust and of the good opinion we had of men to whom we were tied by affection Wherefore an Ancient had reason to say that Hatred is commonly framed in our soules by our bad elections for that wee loue before we know and before wee haue tried the merit and fidelity of those to whom we will trust so rich a treasure as friendship We are too easily perswaded that they are vertuous and worthy of all fauour and confidence and in the meane time wee finde them treacherous and vnworthy so as wee fall into such a disdaine and do so abhorre them as we cannot inindure to heare them spoken of Finally to draw to a head the causes of this Passion wee hate vgly and deformed things as the monsters and scorners of nature and arte and those which are filthy troublesome and importune for that wee esteeme them as enemies to our senses and content As for those which are subiect to the motions of this Passion wee obserue that faint and base mindes are sooner mooued then generous spirits The reason is for that Cowards feare euery thing so as their hatred is inflamed against all such as they thinke may hurt them bee it in their person in their goods or in regard of their friends Hence it growes that great men which haue no courage are commonly cruell as we haue monstrous examples in Nero Caligula and other effeminate Princes whose rage no murthers could satisfie And for the same reason they that haue offended a great Personage who hath meanes to reuenge himselfe hate him irreconciliably which makes them to desire his death to see themselues freed from feare Whence groweth that famous saying He that offends neuer pardons The proud and enuious are also subiect to the motions of Hatred The first for that they thinke they are not honored as they should be and the last for that all the prosperities
sayd hee Physitians may cure madnes by purging the braine with Helleborum whereas Pleasures depriue man of his iudgement without hope of remedy for his infirmity But for that there are Pleasures not only of the mind but of the body and senses which are meerely innocent as the Pleasure we receiue by Pictures Perfumes honest exercises and other things which bring a chast content it shall bee conuenient to know what the causes and obiects bee to the end wee may of our selues iudge which are lawfull and which are interdicted and to bee abhorred First then things necessary for preseruation of our nature as drinking and eating are pleasing vnto man and the which he vseth with a delight which moderation and temperance make innocent Secondly men take a singular delight in things to the which they haue beene long framed and accustomed for that custome is as it were another nature considering that the things whereunto wee haue bene accustomed and whereof there is framed a long habite by continuall exercise haue a great affinity with those of nature Thirdly the things which are conformable to our nature and disposition are pleasing for that they force vs not in any sort but insinuate sweetely into our senses Whereas on the other side whatsoeuer brings any constraint vexeth vs as studies serious affaires disputations and such like are importune and troublesome for that they constraine and force our inclinations vnlesse that custome hath taken away the bitternes Whereas their contrary please vs as rest sleepe play cessation from labour sights and such like in which wee finde not any constraint Fourthly whatsoeuer flatters our desires giues vs ioy and Pleasure for that these kinds of Cupidities are properly the desires of things which we imagine are pleasing and rauish our senses For whatsoeuer flatters our senses and delights our imagination causeth Pleasure and content So euery kind of good bee it that which is present or past or to come doth giue a content by the presence or by the imagination for that it delights our senses and is pleasing to our fancy which is a delicate power easily toucht with the sweeetnesse of her obiect how small soeuer Wherefore they that remember the good things which they haue tasted and those which they hope for in future hauing these things imprinted in their fancy feele a ioy Whereby it appeares plainely that all Pleasure and Delight consists either in the feeling of things present or in the remembrance of things past or in the hope of those which are to come For we taste and feele the present we remember those that are past and we hope for the future And doubtlesse the things which are grauen in our memory please vs much not only those which were sweete in the action but euen those which we haue tasted with some bitternesse especially when as the paines and toiles we haue indured are ended to our profite honor which made an Ancientto say that it was a sweete thing to remember trauailes past So souldiers glory of their dangers past and relate with singular content the wounds they haue receiued in combatts They which haue escaped dangers at Sea or made great and desperate voyages by land haue the same content to relate the hazards and fortunes which they haue runne and surmounted The reason of this ioy and the cause of this content is for that it is a sweete thing to be freed from a mischiefe especially when it hath giuen vs great afflictions and apprehensions But as for that which regards things which depend of hope all those things whose presence and enioying we imagine will bee pleasing or profitable and which will cause vs no kind of discontent excite Pleasure in our senses be it when we remember them or when wee hope for them So as whatsoeuer we imagine as a good which may befall vs is pleasing vnto our thoughts By reason whereof as wee will shew hereafter we feele a content in choller for that no man is angry but with hope to bee reuenged the which hee reputs for a great good Wherefore Homer made Achilles to say that choller disperst it selfe in a great courage more sweetely then hony For as much then as what we remember or hope for as a thing pleasing and sweete vnto our thoughts excites ioy in our hearts therefore most of the desires of men are accompanied with some Pleasure and delight For when as they remember how they haue plaied or when as they imagine after what manner they hope to play they feele a sensible content and a new ioy which represents vnto them the image of the true enioying As it happens to those which haue drunke with delight during a burning Feuer for they haue a certaine kind of ioy when as they remember to haue so drunke or when as they promise vnto themselues to drinke againe after the same manner So they that are tormented with Loue be it that they speake of the party beloued bee it that they write or make verses of that subiect they feele a wonderfull content for that in all those things they conceiue that whom they loue is before their eyes as in their thoughts Wherefore they hold it for a certaine signe of Loue when as any one afflicts himselfe for the absence of another and when he takes Pleasure in the teares and complaints of their separation And it is certaine that euen in cares and vexation there is also a content in the teares and sighes wee powre forth for the absence of that wee loue There is doubtlesse a griefe for that we see not the party wee Loue but there is also a sweetnesse for that her image presents it selfe vnto our thoughts and sets before vs all the motions gestures actions speeches smiles grace sport and whatsoeuer wee haue obserued in her when shee was truely present Reuenge also as wee haue formerly toucht is a sweete thing the which doth well appeare by her contrary for if wee see that wee cannot reuenge the iniury which hath beene done vs and which hath inflamed our Choller wee feele a wonderfull discontent whereas wee are transported with ioy when as wee hope and see some appearance of reuenge Moreouer it doth much content and giue a singular pleasure not onely to the ambitious but indifferently to al sorts of persons to vanquish and surmount those against whom they haue any contention or dispute for in this concurrence it seemes they dispute of the excellency and superiority and that it is as it were adiudged to him that obtaines the victory and all men liuing bee they great meane or base desire though some more ardently and others with lesse Passion to excell and surmount others By this reason we finde there is pleasure in sports in which there is any cōtention as at Chesse Tennis Cards and Dice and likewise in more serious exercises where there is any dexterity to obtaine the victory as in fighting at barriers running at the Ring and Tilt or such like Wherof
some are pleasing as soone as they apply themselues vnto them and others growe pleasing by custome as for example they that giue theÌ„selues to the exercise of hunting although it bee somewhat violent yet they receiue a singular content for that they must fight against sauage beasts and aspire to get the victory And according to that which wee haue said that victory breeds delight it is easie to iudge why the exercises of schooles disputations among learned men and the pleading of Lawyers at the barre giue a content to them that imploy themselues the reason is for that in these exercises there is also an image of victory which presents it selfe vnto our eyes Glory in like manner is in the rancke of those things which causeth delight and Pleasure for that it consists in a certaine opinion to be more eminent and more excellent then other men by reason of the esteeme the world makes of vs for euery man imagines himselfe to bee such as others esteeme him especially if they bee men which he holds to be ful of truth Wherein wee giue more credite to neighbours then to those which are remote who can haue no exact knowledge of our merit And wee referre more to out fellow Citizens to our household seruants and to our familiar friends then vnto strangers yea wee yeelde more to them that liue then to posterity we esteem more the iudgement of wise men then of them that want wit and we preferre the testimony of many before the applause of some few particulars for that it seemes they whom we preferre for the aboue mentioned reasons are better informed of the truth and more to bee credited in their dispositions Wherefore wee are better satisfied and contented to bee in reputation with them then with the rest of the world for no man cares to be honored by such as are contemptible and not regarded Wherefore if we hide our selues from Infants or beasts it is not for any fear of shame we haue of them seeing wee know they are without iudgment and cannot dishonor vs. It is also a sweete thing to haue a friend seeing that the very action of Loue what obiects soeuer she propounds vnto her selfe is wonderfully pleasing For no man loues wine who takes not delight to drinke it No man delights in Armes which takes no pleasure in the exercise no man loues Philosophy which is not pleased to discourse thereof In like manner no man loues another but hee takes pleasure in his friendship And moreouer it is a sweet thing to see himselfe beloued for it is as it were a presage that hee is indued with qualities which makes a man louely and to be esteemed by such as haue any feeling of reason Also euery man thinks he is beloued for the loue of himselfe The which puffes him vp and makes him more glorious by consequence fuller of content For the same reason it is a sweete thing to excite admiration of vs in the hearts of men for that the honor they yeeld vs maks vs to haue a good conceit of our selues which fills vs with ioy and Pleasure In regard whereof flatterers charme our mindes for that these kinde of people offer themselues vnder a shew of friendship and admirers of our vertues Moreouer it is a sweete thing to doe an action often that pleaseth vs for that custome makes things easie vnto vs consequently pleasing Change is also delightfull vnto vs for that it is as it were an imitation of nature which is pleased in variety in the diuersity of things for that which persists alwayes in one sort frames an importune custome in its subiect which continuing too long comes to corrupt Whereâ—ore it was wisely said that alterations and changes make all things more sweete and pleasant to our senses So as they also which come againe by interualls and respits are more pleasing vnto vs as the returne of the Spring after the sharpenesse of winter and the arriuall of our friend after along voyage for that these things are not onely done with a change which causeth delight but also for that they happen rarely and not at all times nor in all seasons Moreouer it is a great content to behold things which giue vs a subiect of admiration for the wonder which they stirre vp in our soules inflames vs and makes vs desire to know them and the cause of our admiration But wee cannot learne any thing of that wee desire to know but with extreame pleasure seeing it is as it were to mount vp to the highest degree of our nature and to eleuate it to her perfection wherefore this admiration causeth ioy Againe they be things full of sweetnesse and Pleasure to impart and to receiue benefits for that in receiuing you obtaine that which men desire and by giuing you shew your selfe to haue that which others want and that you exceede them therein the which we see with delight as a marke of our excellency And as to do good is a sweet thing it followes that it is pleasing to ease the misery of another to draw him out of captiuity and to change the face of his fortune by making him happy who was formerly miserable And for that any thing that breedes admiration in our soules and giues vs any subiect to learne is followed with pleasure it therefore happens that whatsoeuer consists in imitation brings contentment as painting caruing and Poesy which are all professions whose exercises are pleasing although the things which they imitate be not alwayes delightfull As for example the painter leaues not to please himselfe in his Art although he drawes the portraict of a Moore Nor the Caruer to content himselfe in his work althogh he cut a Chimera or that he fashioÌ„ a monster nor a Poet forbeares not to take delight in his verses althogh they bee made vpon a Mushrome a Sparrow a flea or some such ridiculous subiect for that which stirres vp pleasure in the spirit of man is not the obiect which hath propounded it selfe but the knowledge and iudgement hee makes to haue so well exprest this obiect as his industry approcheth neere the truth and is a liuely Image For that this perfect resemblance betwixt the Image and the Originall teacheth him some thing which hee knew not before and withall it makes him see his industry and his labour whereby he enters into admiration of his worke and pleaseth himselfe to beholde the perfection of his Arte. For the same reason the euents of things not hoped for nor expected and the care to bee freed from those wherein there are great dangers are accompanied with ioy for that they happen not without amazement In the meane time for that we haue said that what is coÌ„formable to the inclinations of nature is pleasing we see that the things which are tied by any bond of Nature that haue any affinity one with another as those which are of one kinde or which haue any other naturall conformity are delighted
it were odious contrary to nature which requires time in her actions And for the same reason wee see that the people submit themselues willingly vnder the obedience of a Prince who holds the scepter of his Ancestors and is come to the Crowne by the right of succession but when they seeke to giue them a new maister which is not issued from the extraction of their Kings they cannot endure him but easily shake off the yoake whereunto they haue not bene accustomed And in like manner no man is grieued to respect them that are descended from ancient Nobility but they can hardly yeeld honor to those whose nobility is but newly discouered The reasoÌ„ is for that men beleeue that the ancient Nobility being in possession of this glory no man should repine to yeeld him that which time hath gotten him which is a right in a manner equall to that which nature giues for that the things which we enioy by a long continuance of yeares seeme to be gotten and held as it were inpropriety not by the indulgence of men but by the bounty of nature And withall that which hath continued so long hath a greater affinity with the truth whose lasting is eternall then that which is but newly sprung vp within few dayes But there is one thing that filles our soules with Indignation when as wee see any one enioye those goods which haue no coherence with his quallity As when to the great reproach of piety wee see a Knight a Captaine a Souldier or any other making profession of armes to hold bishopprickes to enioy Abbeys and to possesse other dignities of the Church we hold this much more vnworthy then if they gaue the charge of Campe-maisters and of Colonels of foote or horse to religious men or Bishops Or if they made a singing man or Clarke of the Kings Chappell Generall of his armies Finally we hold it a thing very vnworthy to see a yong man inferior in all kind of qualities to a reuerent old man contest with him of merit and glory especially when it falles out betwixt men of the same profession betwixt whom this inequalitie is remarkeable And admit they be not men of the same profession yet we hold it an vnworthy thing that one who is inferior in all poynts to another should contest against him As if a Musitian would equall himselfe to a President or Counsellor of the Court remembring not that the charges of Iustice are farre more honorable then the profession of Musicke this would make all men to tremble which know what difference there is betwixt gold lead They which easily conceiue indignation are first of all men indowed with some eminent quality who see themselues reiected from dignities and offices or which see men altogether vnworthy aduanced to the same honours whereunto they haue attayned by their vertue For doubtlesse it is no iust thing to place so vnequall persons in the same ranke Moreouer vertuous soules and adorned with bounty haue a great disdaine to see good men depriued of the iust reward of their vertue and the wicked raised to honours which they could not hope for The cause is for that those soules haue their iudgement pure and can esteeme things according to their weight and value And therefore they abhorre vice and haue vertue in singular recommendation Againe they that loue honors and charges are subiect to indignation especially when as they aspire to those places which are held by vnworthy persons In like manner they that haue a good opinion of themselues and â—ho beleeue they deserue â—ore then all the world besides are subiect to the motions of indignation when as any one enters into comparison with them Whereas contrariwise seruile soules men borne in barbarisme and grosse spirits are not transported with any thing hauing nothing in them that may quicken this passion Yet there are some which do rather referre the motions of ambitious presumptuous men to meere enuy then to a iust indignation For that indignation being a commendable passion which proceeds from the feeling of vertue it cannot subsist with the vanity and arrogancy which accompany those men but it must bee another passion which kindles in their soules this kind of despight Of Enuy and Emulation CHAP. 4. AS Crocodiles haue their breeding and liue in the goodliest and richest riuer in the world and as other venemous beasts are commonly found among the most exquisite and sweetest flowers whose grace and beauty they pollute and corrupt so Enuy which is a venemous and maligne Passion doth commonly assaile the most vertuous men and such as haue attained to the greatest honor glory in the world Wherefore one of the most famous Captaines of antiquity being yet in the flower of his age was wont to say that he knew hee had done nothing that was generous or commendable for that he did not find any man that did Enuy him which shewes that there can bee nothing imagined in this world more vniust or more wicked then this infamous Passion which seekes her owne torment and finds her punishment in the glory and contentments of another It is also the reason why men are ashamed to confesse openly that they are troubled with this Passion And being conuicted they labour to palliate their error yea they had rather accuse themselues of all other imperfections then to iustifie this And therefore they giue it other names excusing themselues that it is not Enuy but hatred feare or choller which transports them the which is a silent confession they make that of all the infirmities of the soule they should most dissemble it least they expose themselues to a visible shame and disgrace But before we blame it we must first know it with her nature and properties Enuy then is a griefe which is framed in our soules by reason of the prosperities which we see happen to our equalls or such as be like vnto vs not that wee expect to reape any fruite by our Passion but for that wee cannot endure the glory of another man without Griefe It riseth first betwixt equalls or such as are alike that is to say betwixt those of the same blood of the same age of the same profession of the same wealth and betwixt those that aspire to the same honors So as we see kinsmen Enuy their kinsmen and are grieued at the increase of their fortunes Young men also cannot suffer with griefe that they of their age should be aduanced before them In like manner Philosophers are iealous of the glory of Philosophers and Painters Enuy the reputation of Painters great Commanders in the warre cannot behold but with impatiency the tryumphes of their companions rich men in like manner crosse the rising of such as are their equalls and finally they that affect the same offices do what they can to keepe backe their companions The reason is for that Enuy being alwaies accompanied with a certaine competition and contention which riseth betwixt those that
as they finde resistance which they did not expect they are amazed at the strangenesse of this accident and their hearts grow cold and relent in such sort as sometimes they flye before their enemies But the contrary happens to those that are truely valiant for when as they gouerne their courages by wisedome and measure their forces attempting nothing aboue their strength or against reason there is no sudden accident that may befall them that can trouble them in any action of Armes whereas commonly they finde lesse resistance then they expected before they entred the fight so as their resolution is alwayes fortified and neuer decayes And then propounding honor only before their eyes the feare of the losse of life cannot amaze them but their vertue surmounting all accidents it causeth them notwithstanding all hazzards to persist couragiously in that which they haue gloriously begunne Yea commonly they shew themselues more cold in the beginning then at the ending for that it is not the Passion that doth animate them but it is iudgement which doth act in their courages By reason whereof in the beginning of the actioÌ„ they are more cold are not enflamed but with fighting But it hath bin obserued in many valiant men which had their hearts all couered with haire whereof wee haue a famous example in that couragious Lacedemonian Leonidas who with fiue hundred men kept the streight of Thermopiles against that huge Army of Xerxes who had the courage and resolution to passe through the midst of his armed souldiers to wrest the Diadeâ—e from his head For when as after his death the King of Persia amazed at so great a resolution had caused him to bee opened his heart was found all couered with haire Some it may be would put this among the prodigies or rather among the scornes of Nature but the reason is easie to bee giuen for they that are extraordinarily valiant haue an exceeding heat which drawes from their heart a fume of excrements which thickens and is conuerted into haire the which is a marke of their courage and a signe of valour CHAP. 1. Of Feare or Dread ALTHOVGH it seems that feare is a dead Passion that it shold not make any great impressions in our soules nor cause any strange alterations in the world yet as there bee certaine starres which beeing in a manner continaully hidden haue notwithstanding very maligne and pernicious influences so although shee seeme not to bee so actiue as the rest and remaines as it were couered hidden yet she doth cause strange accidents in the life of man for that shee hath sometimes ruined powerfull Armies brought Kingdomes and States into dangers and ouerthrowne the fortunes of priuate persons Wherefore wee haue seene great Commanders in warre who troubled by some sinister and vnexpected accident in a day of battaile haue had recourse to vowes and prayers and haue promised to build temples to Feare and palenesse to diuert the ruine that threatned them if the amazement spread ouer the whole Army had not beene as it were miraculously dispersed Wherefore seeing that Feare doth produce such powerfull changes in the affaires of men and withall that this life is dayly threatned with infinite miseries which giue vs still cause to feare wee must see wherein shee consists how shee is framed and in what soules she doth reside Feare then is no other thing but A griefe and distresse of the soule troubled by the imagination of some approaching Euill wherewith man is threatned without any apparence to be able to auoyd it easily although it tend to the destruction of his being or cause him some strange calamity in the course of his life It is first of all a griefe and a distresse for that as pleasures fill the senses with delight and ioy so the imagination of an infallible euill which cannot bee auoyded fills vs with griefe and heauinesse But secondly the causes of this griefe are not alwayes solid nor true but many times they are vaine and imaginary for that wee doe frame or rather forge to our selues the miseries whereof the apprehension afflicts our mindes and torments our senses The which made an Ancient say that there are more things which amaze vs then that presse vs and that most commonly opinion and apprehension doth vs more harme then the thing it selfe Wherein doubtlesse the condition of man is lamentable for that as if he were not inuironed by a sufficient nuÌ„ber of true miseries he forgets others which are not in nature to encrease his miseries For wee see daily that although there appeare no presages nor any signes of a calamity that doth threaten vs yet our minds do frame false imaginations and vaine feares which many times are the causes of our ruine There are some things which torment vs more then they should do others trouble vs before the time and some afflict vs without cause or subiect for that we either increase our griefes and paines or we forge them our selues or else wee run before them and anticipate them And whereas wee should striue against these iealousies and false opinions which cause them wee suffer our selues to be vanquished resembling therein certaine Soldiers who being amazed at a little dust raisd by a flocke of sheepe turned their backes as if the enemy had beene at their heeles These vaine feares may sometimes grow from the ignorance of things which they imagine to bee of bad presage although they bee meere effects of nature which they should obserue without trembling as we haue many times seene an Eclipse of the Sun or of the Moone which haue their naturall causes trouble whole Armies and terrifie their Commanders Thirdly wee must obserue that to cause Feare the euill that doth threaten vs must not bee present but to come for that when it is present it is no more a Feare but a meere heauinesse And then the euill which wee doubt must bee full of horror and threaten vs with the losse of life or some other great preiudice For things of small weight are not capable to make any impression of Feare at the least if there remaine any sparke of generosity in our hearts Yea all kind of calamities how great so euer are not able to cause Feare if it be not accompanied with a certaine horror which amazeth the sences As for example men apprehend not to become vniust or wicked although they be things more to bee feared then all the miseries of this life But the nature of vice is such as the horror of her presence is not sensible vnto vs for that shee seemes not to destroy our being nor to cause in vs any great alterations that should afflict vs. Moreouer to bee terrified with any euill it must bee as it were hanging ouer our heads and threaten vs with a ruine at hand for when as we imagine that it is farre from vs how fearefull soeuer the forme be yet we are not amazed Euen so although that death bee the most horrid
fearefull thing that may fall into the thought of men yet for that euery man presumes it is not ready to seaze vpon him we do not apprehend it as we ought but wee suffer it to come and prepare not our selues There rests now to see what things wee haue iust cause to apprehend An Ancient makes three sorts that is to say pouerty diseases the outrages of the mighty The two first that is to say pouerty and diseases make the least shew but the outrages of the mighty present themselues vnto our sences with much bruite and terrifie our eyes and eares For euen as an executioner is the morâ— fearefull when he brings forth diuerse instruments to torture torment the patient so as many times they which would haue endured their punishment patiently are dismayed seeing so many deaths at one instant before their eyes euen so among the calamities which oppresse our spirits those cause most terrour which march with the greatest shew for that they represent vnto our thoughts irons fire chaines prisons gibbets wheeles and whatsoeuer is most horrible and fearefull in this life But let vs heare Aristotle who also sets three kinds of things which giue vs apprehension and feare In the first rancke he puts those which tend infallibly to the destruction of our being For this reason we do iustly feare thunder and lightning for that the life of man is full of the examples of such as haue bene miserably burnt We Feare in like manner great inundations and deluges of water which are the cauâ—es of so many ruines vpon earth For the same reason being in Forrests and deserts wee apprehend the encounter of sauage beasts which are enemies to the life of man And for the same subiect wee apprehend to fal into the hands of those whom we thinke we haue offended In the second rancke of fearefull things he puts those which cause pinching vexations and griefes as the losse of our kinsfolkes and friends banishment imprisonment and other punishments In the third hee placeth those which are as it were the signes and presages of these kind of miseries Not that these signes of themselues cause vs any preiudice but for that they are as it were the forerunners of the danger into which wee feare to fall The which makes kings and Princes apprehend the rising and apparition of Comets for that they haue beene perswaded they are foretellings of the death of great men These signes which amaze vs may bee reduced to foure heads which are found in the course of this life and in the affaires of the world For we are accustomed to Feare the wrath and hatred of those which haue power to bee reuenged for that their wrath and hatred is as it were an infallible signe of our ruine seeing that hauing power to vndo vs there is no question but by a disease commune to all men they will be naturally inclined to reuenge But secondly wee apprehend our enemies more when they are not stayed by some honest Feare of Iustice or some other respect but are ready to tread all diuine and humaine lawes vnder foote to satisfie their reuenge For men which haue thus renounced all the feelings of vertue wanting no power hauing a wicked inclination are alwayes ready to do euill and apprehend not to shew their valorous disposition So we haue great reasoÌ„ to Feare such as in the liberty of crimes find themselues aboue the lawes and cannot bee punished by any man As for example Tyrants which haue seazed vpon Estates Empires are much to be feared for that hauing force power to oppresse whom they please there is no doubt but they will speedily put it in execution for that these sauage spirits knowing that those whom they haue made subiect to their Empire hauing iust cause to hate them haue no other dessigne but to take from them al meanes to hurt theÌ„ by weakning them and terrifying them with the Feare of punishments They are also to be feared not only for that they haue power but also for that to settle their Empire they are inclined to commit all outrages and violence It is true on the other side that the same Tyrants should apprehend the fury of the people who do but seeke occasions to roote them out and to abate their power Wherefore wee see the life of these plagues of mankind is ful of Iealousies and distrusts which torment them day and night more cruelly then those which they make their miserable subiects to suffer who grone vnder the burthen of their Tyranny For although they bee inuironed with their guards that they haue powerful alliances that they command great Armies and haue strong townes Forts at their command yet nothing can assure their consciences but they are in perpetuall terrour which makes their condition like to that of sauage beasts which flye all the world and all men abhorre them Thirdly we haue cause to feare resolute men who make profession of honour when we haue offended them for that beeing sensible of iniuries it is certaine their courage will carry them to reuenge Lastly wee should apprehend those which haue iust cause to feare vs at the least if they haue power to hurt vs. For beeing in continuall apprehension lest wee should attempt something against their liues they had rather preuent vs then suffer vs to surprize them From hence it followes that there are diuers persons whose enterprises we should feare and haue a speciall care of First wee should feare those to whom we haue imparted some great and important secret which beeing reuealed may bee the cause of our ruine for the weakenesse of mans minde is such as it may bee they will either be corrupted or induced by promises to discouer vs or the feare to bee found confederates if the matter should be reuealed they will seeke to iustifie themselues in accusing vs and ruine vs to saue themselues Secondly we should apprehend such as haue power to huâ—t vs for that commonly the will followes the power and they will easily take liberty to effect that which is in their power Thirdly wee should dread such as we haue offended or that thinke wee haue wronged them beeing likely that they will not leaue this iniurie vnreuenged but will endeauour to take reuenge when occasion shall be offered Fourthly wee should feare those which haue wronged vs and which are subiect to feare vs for that doubting lest wee should apprehend the iniury wee haue receiued and hauing forces at command it is likely they would free themselues of this feare by preuenting vs as we haue formerly said Fifthly we shold distrust those which dispute or contend with vs for honour or for any good thing which wee cannot enioy ioyntly together For to take away this obstacle in their pursuites it is to be presumed that they wil attempt something against vs. Sixthly wee should dread such as are fearefull to greater personages then our selues For that if they may strike a
are offered vs and that men of greater age more vnable more tender and of another quality then our selues accept them freely for that this refusall is a signe of our effeminacy Moreouer wee blush to receiue benefites and fauours continually from the same person and wee cannot without some Shame reproach them we haue bound vnto vs by our fauours for that it is a signe of great basenesse Finally we are ashamed when as we attribute praises vnto our selues which are not due vnto vs or that we brag vnseasonably or challenge the glory of goodly actions which other men haue ended for that it is a note of our arrogancy and vanity So al vices and all the marks of vices make an impression of shame in all those which are infected with them Secondly we are ashamed to see our selues destitute of all honest qualities which recommend all our equalls generally or at the least most of them As for example it is a great shame not to bee adorned with valour wisedome knowledge modesty and other excellent parts which shine commonly in those of our profession of our age of our blood or of our quality So Caesar seeing himselfe two and thirty yeers old and hauing made no shew of the greatnesse of his courage nor done any great exployt hee grew ashamed and began to weepe beholding the Image of Alexander who seemed to reproach him All these defects are full of Shame and infamy especially when as they proceede from our negligence which shewes that we haue no cause to accuse any man but to blame our selues Thirdly men blush when as they are forced to do or suffer things which are vnworthy either of their condition or of the nature of man As for example if they would force a man of quality to do seruices vnworthy of his rancke this fills him with Shame and he cannot endure it but with great griefe and distaste yea we reade in Histories of generous spirits who in the middest of their captiuity remembring that they were borne free had rather precipitate themselues and chuse a voluntary death then bee forced to do seruices vnworthy of their births And therefore Nero should die for Shame to commit that excesse which he did with the scumme of the people vpon the Altars and in the publique places of Rome But what graue or serious thing can wee attend from that infamous monster who hath dishonored mankinde with his impudencies In like manner it is a matter which causeth extraordinary Shame in men of note and quality when by the iniuries of Fortune or by their own basenes they see themselues reduced to that extreamity as to suffer indignities and outrages which blemish their first lustre and glory As those kings who hauing lost battailes seene their Estates ruined spoyled to crowne their miseries were led in triumph to Rome to serue as a spectacle to that world of people and to be the Images and shewes of humane misery and of the inconstancy of the world Wherefore they branded them with infamous basenes which did prostitute themselues to this Shame either through couetousnesse or for want of courage Contrariwise according to the custome of the time when as Christian religion had not yet dispersed the vanity of Pagan errors nor conuerted reproches into exercises of patience they obserued great beames of generosity in a woman borne to pleasures and bred vp in the middest of all delights For that being in the power of her enemy shee chose rather to kill her selfe by the biting of Aspicks then to bee led in shew to serue as a fatall ornament to his tryumph But generally it is a very shamefull thing in all conditions to do or to suffer things full of indignitie and reproch yet we must set a difference betwixt those that suffer them by their owne basenesse and such as endure them by a violent constraint For they that suffer them by their owne basenesse are infamous for that they expose thēselues volūtarily to those affronts But wee must againe set a difference betwixt those that suffer them by constraint For either they resolue though timerousnesse and by an apprension which should not fall into a constant soule and then it is a signe of their weaknesse Or else for that they cannot resist being forced by such as are become maisters of their persons and then it is rather an effect of their misfortune then a signe of their basenes As wee see in those that suffer some indignity by them that are more powerfull But for that Shame riseth from a beleefe which wee haue to bee wounded in our reputation the which wee measure according to the iudgement esteeme which men make of vs it falls out many times that we are ashamed of the disgraces we suffer in the presence of persons which we respect much and whose blame and censure we apprehend In which ranke wee put those which haue in their power the good chances whereunto we aspire and of whom depends the honour or contentment which wee affect with Passion As for example a souldier will bee much more ashamed to haue fled from the enemy in the view of his Captaine then to haue committed this basenesse in his absence and a Louer will endure an iniury done him in the presence of his best beloued more impatiently then all the affronts that can bee done elsewhere For the same reason our Shame increaseth when as wee receiue any reproach before vertuous persons and such as are held to be iust As when they are wisemen or reuerent old men that accuse vs for that wee thinke men will easily giue credit to what they say of vs. Wee are also ashamed if any infamous thing befall vs in the presence of our equalls and of such which are as it were emulators and riualls of what wee pursue for that contending with them of honor it is a wonderfull griefe vnto vs to see this breach made in our reputation in their presence And generally wee are ashamed of that which is done in the sight of men which obserue it or which haue a malicious disposition which interpret all actions sinisterly For wee conceiue that if they do not pardon innocence they will not spare vs. Shame in like manner shewes it selfe in the presence of such which are adorned with vertues contrary to the defects which appeare in our actions especially if they bee seuere men who are not accustomed to pardon or excuse the errors which they see committed As the Romans were ashamed to do any vnworthy act before Cato both for that he was a seuere censor of the actions of the Cittizens as also for that he pardoned no man It troubles vs also to see our selues reproued scorned by ordinary Iesters and by such as make profession to shew themselues in Theaters for that wee conceiue it is a testimony that we are publikely defamed or at the least wee feare that these people to the eternall infamy of our name will teare our reputation
our soules by the truth alone of things but also by the vaine imaginations which wee frame in our selues Wherefore although they bee without experience without resolution and without great meanes to effect what they haue propounded yet they do promise much vnto themselues and Hope for all And although that loue be the fountaine of all the Passions of the soule yet Hope may be the cause that we loue any one For Hope may propound vnto it selfe two things that is to say the good which wee hope for and the meanes to obtaine it Wherefore an obiect of good presenting it selfe vnto vs which wee are not able to attaine vnto but by the assistance of some other for this reason Hope doth also regard those that assist vs and make the thing easie Seeing then that Hope regards the obiects which wee propound vnto our selues vndoubtedly loue is the root and cause of Hope for that we hope not for any thing but that wherewith wee are in loue and whereunto we haue tied our affections desiring passionately to enioy it But for that hope regards him which doth open to vs the meanes and makes the thing possible loue is a bud of hope seeing that we loue him for that we hope to attaine vnto our desires by his assistance So as the first impression which the obiect wee pursue makes in our soules is an effect of the loue wee beare it conceiuing it to bee a good fit for vs. But the consideration of the meanes to attaine vnto it which comes from others makes a second impression in vs and induceth vs to loue him that doth procure it representing him vnto vs as profitable vnto our dessigne and therefore worthy to be beloued Touching that which concernes the effects of hope we will not make any particular discourse but content our selues to say that as the North Star is the marriners guide who looke continually vpon her light to assure their nauigation so Hope is that which inflames vs to all the difficult actions wee vndertake And as the brightnes of this Star doth fill them with ioy that saile by sea but when as it shines not they are dismaide feare hourely to perish by the violence of some storme or to see their ship split vpon some rocke So whilest wee haue any remander of hope our soules are content but if it bee quite vanished we hold out selues miserable and begin to neglect and forget our selues The first effect of Hope is that it breeds a singular contēt in vs which makes our pursuites pleasing Wherefore all the Philosophers concurre in this Maxime that hope fortifies our resolutions and makes them more prompt in their actions The which is for two reasons The first for that she hath for her obiect a good hard to bee obtained But the apprehension of the difficulty which presents it selfe in the pursuite of the good whereunto wee doe aspire doth vsually make vs gather our forces together to vanquish all obstacles and to attaine vnto it notwithstanding all the difficulties that may bee encountered And therefore wee imploy more care and diligence by meanes whereof wee attaine more easily to the end of our dessignes Secondly Hope breeds this pleasure and sweetnes whereof wee haue spoken which makes vs more actiue and more ready to pursue that which we desire for that we behold nothing painful wherin we take deligh◠Wee must then remember here what we haue spoken elsewhere that Hope is a sweete imagination which we frame in our selues of a good whereunto wee aspire And that this imagination begetts in our soules a second contentment for that it is accompanied with this beleefe that wee may attaine vnto it Wherefore as pleasure makes all actions delightfull vnto men so the content we receiue from our hopes according vnto the Philosophers makes vs to pursue with more heate and lesse paine that which wee haue once conceiued in our thoughts This ioy which proceeds from a certaine hope we haue of enioying deriuing from the soule disperseth it selfe into all the members of man the which do ioyfully receiue the impressions of the mouing faculty yeelding vpon this occasion a more prompt obedience to execute the commandements of the Irascible the which of the one side is inflamed with desire to incounter vanquish whatsoeuer opposeth it selfe against her and on the other she is sweetly entertained in this resolution by the pleasure which imaginatiō giues her representing that shee may vanquish all these obstacles and be victorious in this combate and in the end obtaine the good whereunto she aspires But particularly this ioy falles about the heart which sends it backe againe and makes it ascend vnto the eies and countenance Wherefore we reade in their faces that are full of good hope the contentment which their imagination giues them In regard of the ioy and cōtentment which hope giues vs wee do easily deuoure all the toyles and paines which present themselues in our pursuites especially when the good which we pursue is endued with some excellent perfection which makes vs to esteeme it greatly or to loue it ardently As for example at the seege of Troy the Grecians were not discouraged with the tediousnesse of the time nor with the toyles and dangers of warre for that they imagined the beauty of Hellen deserued their long labor to restore her to her husband and to reuenge the reproach and infamy of Greece So Iacob being passionately in loue with faire Rachell hee patiently endured the rigors of her father the toyles of his seruice and the afflictions of his mind for that he liued daily in hope of this in comparable beauty And therefore Hope hath so great power in humane affaires in which there is found some kinde of difficulty The laborer would not expose himselfe so freely to the rigor of the aire nor endure with such patience the iniuries of times in tilling his land if hee did not promise vnto himselfe a rich haruest for the fruit of his labour the souldier would not cast himselfe into dangers he would not mount vp to breaches nor thrust himselfe into the fury of combates if the expectance of glory or hope of booty did not animate his courage The Merchant would not passe through rockes fires waues and stormes running from Sea to Sea and from Port to Port if hee did not promise vnto himselfe great wealth in recompence of his voyages and trauailes Yea Alexander himselfe going to the warre of Asia where hee should expose himselfe to a thousand dangers protested that he was wholly thrust on by Hope to enioy all the glory and treasures of the East by subduing those Barbarians So as hope is as it were the soule of goodliest actions making vs to surmount all the difficulties and obstacles which might hinder the execution by the mollifying of our resolutions Yea it is certaine that Courage hath alwayes beene held an effect of good hope for when as man hopes to surmount those fearefull things which
seeme to threaten him he goes couragiously to encounter them whereas when he is surprized by feare he faints and abandons himselfe vnto the misfortune his despaire rising from the difficulties which he apprehends in the good which he should hope for But to haue full knowledge of this subiect and of the whole matter we must in the end of this chapter shew how despaire is contrary to hope and seek the reason why it may sometimes make men valiant and to winne great victories First of all you must remember what wee haue formerly sayd that among the Passions of the soule they obserue two kinds of opposition The first is found among those that haue contrary things for obiects and that is onely a-among the passions of the Concupiscible part as for example betwixt Loue and Hatred whereof the one regards the good and the other the euill The second is obserued betwixt those that in truth regard the same obiect but with diuerse considerations and that is found among the Irascible passions whereof the one seekes the good and the other flies it by reason of the difficulty which doth inuiron it As for example Courage and Feare do both regard an imminent danger which presents it selfe to the imagination but courage lookes vppon it to encounter and vanquish it and feare regards it to auoyd it and flye from it if it be in her power After this manner then despaire is contrary to hope for that the obiect of hope which is a good difficult to obtaine drawes vs of the one side that is to say so farre as wee doe imagine a power to obtaine it But it doth reiect vs on the other side as when we apprehend that wee haue no meanes to enioy it for this apprehension daunts our resolution or that as Aristotle teacheth the impossibility which wee imagine in things makes vs to giue ouer their pursuit Wherefore in this consideration despaire is quite contrary to hope But some one may say How comes it that many times in warre despaire makes men valiant and giues them great victories as well as Hope for that it is not the custom of nature to produce the like effects from contrary causes To which we answer that when in the midst of despaire men resolue to fight valiantly as we reade of the English in the plaines of Poictiers where they tooke one of our Kings prisoner it happens for that they haue not lost all hope for they that see no apparence of safety by flying and apprehend that it cannot preserue them from falling into their enemies hands but will purchase them eternall shame with their miserie losing all hope of that side they resume new courage and resolue to sell their liues dearely and to reuenge their deaths gloriously Wherefore great Captaines haue alwaies held opinion that enemies should not bee thrust into despaire beeing put to flight but rather make them a bridge of gold to giue them meanes to passe riuers lest that finding themselues staied and despairing of all safety they should take more courage and generously reuenge their first basenesse by a cruell slaughter of their enemies Of Choler CHAP. 1. OF all the passions of the soule there is not any one that takes such deepe root or extends her branches farther then Choler wherof neither age condition people nor nation are fully exempt There are whole Countries which liuing vnder a sharp rough climate are not acquainted with pleasures There are others who contenting themselues with those benefits which nature presents vnto them are not enflamed with any ambition Some there be to whom misery is familiar as they fear not any accidents of fortune But there is not any ouer whom Choler doth not exercise her power and shew the excesse of her rage Yea she enflames whole kingdomes and Empires whereas the other passions doe onely trouble and agitate priuate persons Wee haue neuer seene a whole Nation surprized with the loue of one woman It was neuer foūd that a whole City hath beene transported with a desire to heape vp treasure Ambition doth puffe vp but certaine spirits But we see Cities Prouinces and whole States enflamed with Choler and transported by this fury with a publicke conspiracy of great small young and olde men and children Magistrates and multitude we see Commonalties whom this fury hath incensed runne all to Armes to reuenge a disgrace or a wrong which they pretend hath beene done them Wee haue also seene great and powerfull Armies which haue bene the terror of the world ruine themselues by this fury which hath thrust them into mutiny against their Commanders Wherefore if there be any passion which is pernicious vnto man-kind it is this which seemes neither to haue bounds nor limits nor any shew of reason It shall bee therefore fit to know the nature properties and effects thereof to the end wee may finde out some remedy to diuert the miseries which shee brings into the world Let vs begin by the Definition which giues a full light of the Essence of the thing and makes vs to know perfectly Choler is an ardent passion which vpon the apparence there is to be able to reuenge our selues incites vs to a feeling of a contempt and sensible iniury which we beleeue hath been vniustly done either to our selues or to those we loue Whereby it appeares first that Choler is accompanied with a heate which is framed and ingendred in vs for that this passion enflames the blood and spirits which are about the heart by meanes of the gall which in this heat exhales it selfe and ascends vnto the braine where it troubles our imagination This heate differs from that which proceedes from loue for that the heate which is found in loue tending to the thing beloued to vnite it selfe with it is mixt with a certaine sweetenesse so as the Philosophers compare it to the moderate heate of the ayre or blood Wherefore we say that sanguine complexions are most capable of loue that the bounty of the liuer wheras the blood is framed induceth to loue But the heate of Choler is boyling full of bitternesse and accompanied with sharpenes which tends to the destruction of the obiect which it pursues and is properly like to the heate of a great fire or to adust choler extraordinarily mooued which consumes the subiect whereunto it is fixed and therefore the Philosophers maintaine that it proceedes from the gall It appeares also by the Definition of Choler that she hath alwayes for obiect the particular persons which haue wronged vs. Wherein she differs from hatred which extends to a multitude of men As for example wee detest all murtherers all theeues all poysoners and all slanderers euen as wee abhorre all serpents vipers and venemous beasts And therefore it is not sufficient to satisfie our Choler that he that hath done vs wrong fall into some disaster which might suffice to giue satisfaction to our hatred But moreouer to giue vs full contentment hee must know that
Iouiall for that their age hath cooled the blood and made an impression of melancholy which loues seuerity As for vigorous and perfect men such as are betwixt these two ages they participate of both their humours yet they prune of◠that which proceedes both in youth and age Wherefore they obserue a mediocrity in all things so as they are neither too audacious nor too timerous but they hold a meane neither trusting in all the world nor distrusting euery thing but they examin al affaires by the rules of wisdom truth And in like manner they are neither miserable nor prodigall but measure their expences by the lawes of their power by honesty And in like maner they obserue this mediocrity in the other motions of the Irascible and Concupiscible powers Their valour is tempered and their temperance is accompanied with courage wherein they participate both with young and old For yong men are valiant but without moderation and old men are temperate but full of apprehension and feare And to say in a word all the good qualities which are found diuided both in young and olde are as it were vnited and tied together in a middle age which containes it selfe within the bounds of his temper and naturall inclination And as for those which haue any excesse or superfluity either in youth or age a man that is in this middle age checks them and cuts them off reducing them to the point of vertue and honesty We must now see what the Passions of men be in regard of their fortunes that is to say wee must know the Passions of Noblemen of Rich and of the powerfull of the Earth namely of Kings and Princes Noblemen haue this particular Passion to desire honors vehemently For as all men naturally wish to encrease the goods they enioy Noblemen seeing themselues rich in glory and full of honor desire to augment their treasure to the end they may not seeme to plant their triumphes vpon that which their Predecessors haue left them But as they haue giuen them light by their glory so they desire to transferre the same beames of brightnesse to their posterity and commonly Noblemen hold it a generous vanity not to continue in the same ranke with those which haue beene equal to their Ancestors yea many times they contemne them Wherefore they desire to adde some thing to the ornaments of their birth and to haue a subiect to recommend themselues aboue others For in truth the trophees of Families are sometimes so ancient and so worn with time as it is an easie thing to surmise any thing Wherefore generous spirits should preserue that which nature and their birth giues them otherwise if they degenerate it is a famous spectacle of infamy reproach As in truth there are some which degenerating from the magnanimity of their fathers make vs to see thicke clouds in the midst of their shining glory as it was said of the sonne of Great Scipio This misery happens to Families as to fieldes where corne and fruites grow for whilest the soile is good it yeelds good fruites and rich haruests but growing barren it yeeldes nothing that is pure and excellent So good Families continuing in their vigor produce worthy plants for a time But this generous vigor decaying by little and little they yeelde not such braue and valiant men as formerly they did In this Realme alone how many great and worthy Families whose names are so many starres and so many flowers which beautifie our ancient Histories are extinct and lost Or if there remaine any Reliques they rest vnknowne Finally when as Nobility comes to degenerate it giues vs monsters of fury for he that is puft vp with the glory of his Ancestors and will stray from their vertues imagineth that hee cannot make better shew of the splendour of his birth then by the insolencies and violencies which accompany their actions Whereof wee haue seene prodigious examples in the carriages of the descendants of Dionysius the Tyrant and Alcibiades And it is a misery in humane things that as good trees grow wild and sauage either for want of pruning and manuring or for that the soyle is not fauourable So great Families lose the glory of those that were their founders And as Philosophers affirme that there is no worse corruption then that which growes from things soueraignly excellent as we finde in the corruption of perfumes so it happens that Families full of magnanimity and courage degenerate into dull and stupid spirits as wee haue seene in the posterities of Symon Berides and Socrates forbearing to speake of our owne age As for the Passions of rich men they are knowne to all the world for that euery man sees that these menare proud insolent and outragious For feeling themselues supported by their wealth they imagine that all things are in their power For that riches through the couetousnesse of men set as it were a price of all other things which they may buy Rich men are also voluptuous effeminate and full of ostentation and vanity that makes them to glory of their treasure they are voluptuous and effeminate by reason of the cōtinuall delights wherein they plunge themselues they are vaine and glory of their wealth for that their thoughts are perpetually imployed in the imagination of their aboundance whereof they are rather slaues and Idolaters then true possessors and masters And moreouer they imagine that all the world loues what they loue Wherein they are not much deceiued for that infinite numbers of persons haue neede of the assistance of riches Wherefore a Philosopher beeing demaunded by a Princesse whether it were better to be rich or wise he answered that it was better to be rich for said hee wee commonly see wise men at rich mens gates to beg their fauours Rich men also haue commonly this vanity that they hold themselues worthy of great imploymēts because they are rich in regard wherof they thinke it reasonable they shold command others And to speake in a word the riches of a happy man destitute of wisedome discouers his inclination But there is great difference betwixt the Passions of those that are newly raised to great fortunes such as haue enioyed them long And we must not doubt but that they that haue newly gotten their wealth are more vicious and more insolent then such as haue enioyed it from their Ancestors for they enter into their riches as into a new possession in the which they are altogether ignorant As for the crimes which either of them commit they sauour more of insolency incontinency then of malice for commonly they are polluted with adulteries and doe outrage to such as resist their desires It rests now to speake of Princes Kings and the great men of the earth whose Passions also are well knowne for that they much resemble those of rich men yet wee must confesse that they haue sometimes bin more moderat and more milde for great men are commonly more iealous of their honour and more generous then the rich for that they are imployed in greater actions and haue a more eminent glory to preserue Wherefore they are contented to mainetaine their dignity not caring for any affected grauity for that dignity giues a greater splendour vnto men And therefore they shew themselues temperate and hold a mediocrity for that dignity is sweete and grauity is reuerend Finally when they once breake out they commit no small mischiefes For that commonly the effects are proportionable to their causes and finding themselues armed and powerfull they execute their Passions violently and doe vnspeakeable wrongs like vnto great riuers which breaking forth spoyle the haruest and ruine the labourers hope Whereunto we may adde that prosperity doth also make them more insolent for that seeing thēselues powerful in means and fortunate in their dessignes they grow proud and liue without any consideration of vertue or vice by reason of the fauours of Fortune which blind their eyes And yet there are some good natures who in steed of growing proud or forgetting themselues in the height of their fortune become more temperate more religious and more fearing God for that they acknowledge their greatnesse as a guift and fauour of his prouidence to the which for this consideration they are more affectionate and more deuout then other men considering the great benefits they haue receiued FINIS