spoken for the vrine This then is one hinderaunce why the vrine can not be retracted the way being made vp by those skinnes the manner of the entraunce such of that excremēt into the bladder why such stopping can not be in them as falleth out by closing of poores that happeneth to other partes through euacuation for these passages are neither opē because they be full nor closse because they be emptie but are the one for the other at our voluntary pleasures to this is the largenes of the passages to be added which hinder the close sinking of all sides together whith the position of the body downeward direct and thus much for the difference of the retention and excretion and how by reason the partes containing the exerement no calling backe of humors can be as in other parts which haue fluxe and refluxe free Touching the manner of excremēt this difference also is to be holden that vuch humours as are not yet seperated for euacuation follow the course of spirites and ebbe and flow with them being within the regiment of nature which the vrine contained in his naturall vrinall and attending the opening of the passage and destitute of those actiue spirites can not doe and this I take to be the causes why in extreame passions of feare vrine may passe against his wil that notwithstanding can shed no teares by the same extremity The third pointe remaineth for the more easie declaration of this dolefull gesture of what disposition of body they are of who are apt to teares They are almost altogether of a moist rare and tender body especially of brayne and heart which both being of that temper carie the rest of the parts into like disposition this is the cause why children are more apt to weepe then those that are of greater yeares and women more then men the one hauing by youth the body moist rare soft and the other by sex Whereby teares both easily flow and are supplied with plentifull matter if with rarenes of body and humidity the braine aboue the rest exceede that way and the eyes be great vaynes passages there about large thē wāteth ther nothing to the foūtain of tears euē vpō smal occasiō cōtrarily they which haue their bodies drier by nature and more cōpact and the passages and poores close as men in comparison of women children such hardly yeeld forth that signe of sorrow though the occasion may require it Thus you vnderstād what occasion moueth weeping how taken and what state of bodie they be of that easily water their cheekes when sorow and calamitie afflicteth Now let vs consider the matter of teares what it is and whence particularly and properly they flow and manner how The matter is the excrementitious humiditie of the brayne not contained in the vaynes for else would teares not be cleare nor of a waterish colour but resembling the colour of vrine receiue a tincture from the thinnest parte of the blood and so appeare yellow except the straining of the humour might seeme to clarifie them which can not so be For straining although it cast away impuritie it altereth not colour as strayne claret wyne as oftē as you will it keepeth stil the colour Againe the tincture of yellow being of a cholericke whay in the blood which is most thinne would nothing hinder the passage of the teare nor remaine behind in the strainer Then we may resolue vpon this point that teares rise of the brains thinnest most liquide excrement whereof being the moystest part of the whole bodie and twise so much in quantitie as the braine of an oxe it hath great plenty euen more then anie other part both in respect of his temper and largenesse This excrement is voyded ordinarily by the palate the nose and the eyes by certaine passages ordained for vaines arteries and sinues from that carnell which is placed in the sadle of the bone called the wedge which is direct ouer the palate of the mouth this carnell is there placed that the excremēt might not rush suddenly into these parts but gently distill into them The most ordinarie passage of thinne humour is by the pallate and nose the pallate receaueth it directly the nose from the eyes lest they should be molested by continuall fluxe into the eyes it floweth by the passage of the second couple of nerues which serue to moue the eye not entering the substance of them but passing on all sides floweth to the eyes and from thence is receaued of the fleshly carnell in the inner corner of the eye and so passeth into the nose and voydeth out to purge the head thereby and this is the ordinarie course of that humiditie which voyded from the braine into the nose Vpō occasiō of grief or trouble of smoke or wind this thinne liquor floweth frō all partes is receaued of another fleshly carnell vnder the vpper eye lid towards the eares from thence also watereth them and trickleth downe the cheekes So then you perceaue the matter of teares by what streames it voydeth and how it is conueighed it remaineth last of all to lay open vnto you what causeth the fluxe out of the eyes seeing ordinarily it should passe into the nose or through the palate be voyded out at the mouth and how in weeping nature dischargeth her self of this excrement For clearing of which point you must call to remembrance the kinde of passion wherewith nature is charged in matter of griefe or feare which is an enforcement of flight into her owne center not hauing whither else to flee whereby she gathereth in one her spirits and bloud calleth them in partly withdrawing them from that fearefull obiect partly by vniting of forces inableth her selfe to make greater resistance against that which annoyeth These spirites are such as passe from the principall partes of the heart braine and liuer and giue life nourishment sense and motion to the rest of the members of our bodies So then the braine being thus replenished with his flowing spirites is fuller then it was before and of necessitie warmer heat alwayes accompanying spirit with the spirite refloweth also the bloud and humours and that all may become safe nature maketh such contraction of the substaunce of the braine and partes thereabout that as one desirous to hold fast with his hand that which is apt to flowe forth loseth by his hard handlinge and compression which otherwise he might retaine so it expresseth that which by thinnesse is readie to voide and forcing with spirit pressing with contracted substance signifieth by shower of teares what storme tosseth the afflicted hart and ouercasteth the cheerfull countenaunce And this is the manner of the watering of the sorowfull cheekes and visage disfigured with lamentatiō which being by this double meanes inforced issue in more plentie then the passage into the nostrells can readilie discharge the aboundance whereof drencheth the eyes ouerflowing the brimmes of the eye liddes filleth the bosome
false because it seeth in dreames things past as present for so it doth also future things sometimes which rather may argue that both past and to come are both present vnto the mind of such things as fall into the capacitie of her consideration If anie man thinke it much to aduance the mind so high let him remember from whom it proceeded the maner howe it was created and the most excellent estate thereof before the fall and no doubt it will sufficiently aunswer that difficultie and confirme that which I haue said And thus much for that interruption of my aunswer to the obiection from sicknesse whether the soule hath outward sense and not organicall or no. Now to prosecute the aunswere I say all those which seeme to be faculties altered in sicknesses be only organicall dispositions which the soule vseth as she findeth them As for the outward senses the humidities and superfluities of the eares in some sicknesse being dried vp maketh hearing more quicke then in health so the poores of smelling may be more open and the eye by the same reason receaue quicker sight and the sense of feeling more exact or by reason the spirites are more subtile which thereby with greater case flowe into all partes of the instrument nowe emptied of superfluity Againe in phrenticke persons we see through drinesse of the braine and sinewes what strength they become of that fower men in health are scarse able to hold them though otherwise weake and feeble Nowe the outward passages of senses thus cleared and the spirits more rare and subtile deliuer more exactly to the inwarde the Ideas of such things as require to be admitted which inward senses by like disposition of the braine more exactly discerne the outward qualitie of thinges deliuer more sincere reporte vnto the minde which finding all so cleare giueth sentence pronounceth and debateth more perfectly in respect of that distinction and clearnesse it findeth in those personall representations of thinges which may seeme vnto such as consider not duely whereof it riseth to be an increase of gift in the minde by sickenesse and not greater clearenesse of the obiect This disposition of instrument causeth some children to be more pregnant then other some and in sickenesse manie one to be of better aduisement then in health and if you list inferre it vppon the former groundes I will not denie this to be the cause whie some be idiottes and fooles and other some of quicke spirit and prompt witted Nowe as this clearing of the poores and subtiliation of spirits is cause of these more readie and distinct actions in sicknesse then in health and in youth aboue the tendernesse of yeares so in health the poores replenished with their humours and the spirites recouering their ordinarie grossenesse or mediocritie the actions become of the same condition they were before not by anie alteration of facultie but through instrument diuersly disposed In like manner the aged farre stroken in yeares faile in the execution of externall actions though their mindes should rather be wiser through experience if anie thing be learned by the practise of this life by excrementitious humiditie and rewmaticke superfluities which drowne the instrument and an internal drinesse whereby all wayes to that small reÌ„nant of spirit is stopped through contraction and shrinking of poores the verie cundites of the spirit into all the corporal members neither only do they faile in outward sense and motion but by the internall also suffer like imbecillitie whereuppon their minde framinge conclusions vpon false groundes seeme to faile in that action also not hauing better matter to work on If you say vnto me why is not this helped by that inorganicall sense of the minde and so these in conueniences auoyded you must coÌ„sider the minde neuer exerciseth that but being withdrawen from the corporall socieâ—y these mechanicall actions which in a maner in sleepe extasie it is then it maketh choice of particulars as it listeth it selfe what who where and when neither is it tied to these outward ministers or those Ideas which they take viewe of Moreouer we must remember that during this life sauing vpon certaine occasions extraordinary God hath ordained these actions corporal neither is it necessary that wants of outward senses should be so supplied which before sinne tooke such hold of soule and body were not subiect to these imbecillities but perfectly and sincerely deliuered the condition of sensible things to the mindes consideration which reposing trust in them according to the integrity wherin they first stoode dischargeth her office of vnderstaÌ„ding iudging and willing as this way only it findeth cause And thus much touching the aunswere to the former obiections notwithstanding whose probabilities to the contrary you may perceiue how the body only receiueth these alterations before mentioned euen as instruments of a corporall substance and raised from the earth subiect to earthly and elementary chaunges without touch of soule or disturbing of that immortal nature which proceeded from the breath of God and is of a more noble race neither are you so to vnderstand me as though I accompted the soule in this present state equall with the first creation that were erronious and against the history of maÌ„s fall and of that curse which ensued through disobedience and contrary to that experience which euery one findeth of imbecillity in the most excellent actions of the minde and such as require no organ but my discourse tendeth in this point to exempt it from corporal contagion only which it can not in any sort receiue more then the heauens pollution from the earth being a nature farre more different in comparison then the heauens from this inferiour world which is alotted to our vse of habitation Hauing hitherto declared how perturbations rise of humors although it be not greatly pertinent to the matter in hand of couÌ„sell in this passion yet because my meaning is not only to satisfie your request in that but also to giue you argumeÌ„t of philosophicall discourse to occupie your selfe in this heauy time wherein both melancholie doth all it may to discourage you and Sathan the old enimy taketh aduantage to serue his turne vpoÌ„ your present imbecillity I will add the reason of such accidentes as fall vnto these passions in such probability as my habilitie will affoord both for mine owne exercise and your contentment whom in times past I haue knowen to be delighted with studie of philosophie CHAP. XX. The accidentes which befall melancholicke persons AS all other state of bodie so the melancholick sheweth it self either in the qualities of the body or in the deeds Of the qualities which are first taken froÌ„ the elemeÌ„ts the melaÌ„cholick without adustion is cold and drie of such as are second rising from the first of colour blacke and swart of substance inclyning to hardnes leane and spare of flesh which causeth hollownes of eye and vnchearefulnes of countenance all these more or lesse some or all either as
person becometh afterward sad heauy vncherful Thus you perceiue I think sufficiently how melancholick persons some laugh some weepe in the same melancholicke what causeth mirth what teares Before I proceede to the naturall actions chaunged and depraued by melancholy I cannot passe ouer an action which is verie vsuall to melancholicke folke and that is blushing with shunning of the looke and countenaunce of men which the Grecians call Dysopia and because it requireth a larger discourse then the ende of this Chapter will suffer I will treate of them in the next CHAP. XXIX The causes of blushing and bashfulnesse and why melancholicke persons are giuen thereunto THE affection that moueth blushinge is shame howsoeuer it riseth either vppon false conceit or deserued cause Shame is an affection of griefe mixed with anger against our selues rising of the conscience of some knowne or supposed to be knowne offence either in doing that which ought not to be done or omitting that which was requisite of vs to be done This description I will vnfold vnto you more at large that in shame euery one is grieued experience maketh plaine besides reason leadeth thereunto Euerie passion of the heart is with ioye or with griefe either sincere and simple or mixed as in ridiculous occasions in shame there is no absolute ioye nor comfort therefore there must needs be a displeasantnesse or else a mixt disposition of sorowe and cheare this there is not by reason shame casteth downe the countenance filleth the eye with sorow and as much as may be withdraweth the liuely and comfortable spirit into the center of the bodie not vnlike vnto feare and sadnesse It appeareth mixed with anger by reason euerie one feeleth a kinde of indignation within him selfe and offereth as it were a vehement inablinge of him selfe for the offence wee are angrie with our selues because the fault is ours and from vs riseth the cause of griefe as in absolute anger the cause is from other and vpon others we seeke the reuenge Where there is no conscience there can not be any sense of fault for that it is which layeth our actions to the rule and concludeth them good or bad so although the fault be committed in deede and yet no conscience made thereof it is taken for no offence neither can giue cause of this internall grief reuengement To these clauses I ad an offence knowne or so supposed for otherwise though a man be grieued and sorie therefore yet before it be knowne to others is he not ashamed This causeth that men make no doubt of doing that in secret which for shame they would not do openly yea in such thinges as of them selues are not dishonest nor disalowable Moreouer it riseth vpon offence committed in that thing which lay in our power as we tooke it to remedie or better to haue discharged our selues in doing or omitting Therefore no man is ashamed of an ague or of the goute or to haue broken his legges or anie such occasion as to haue bene spoyled or to die c. but onely in those thinges wherein we take our selues to haue our part and to rise vpon our owne default so are we both ashamed of the action and of all tokens thereof Nowe seing that all offence is neither in doing amisse or neglecting that should be done in either of both consisteth matter of shame The description of shame thus being declared I proceede to shewe howe it forceth rednesse into the eares and cheekes and causeth vs neither to beare other mens countenaunces and lookes nor with courage and boldnesse to beare vp our owne The griefe that nature conceaueth from our selues is not so straunge as that which is foraine and outward but farre more familiar and thence therefore in all partes more known Moreouer the cause is more transitorie and fading especially if the offence be small and of no great note Againe the griefe is not for anie depriuation of that whereof the vse is so necessarie as losse of friendes goodes perill pouertie do all import nor of anie singular pleasure wherein nature or will tooke their chiefe contentment These qualities of shame ioyned with anger procureth that rednesse in the face which we call blushing The tincture of redde ariseth on this sort the heart discontented with the opennesse of the offence maketh a retraction of bloud and spirit at the first as in feare and griefe and because it feeleth no greater hurt then of laughter or rebuke of worde or such like touch seeketh no farther escape then a small withdrawing of the spirite and bloud by the first entrance of the perturbation so that the necessitie being no more vrgent the bloud and spirit breake forth againe more vehemently and fill the partes about the face more then before and causeth the rednesse This is helped forwarde with that anger which is mixed with shame which forceth in some sorte these retracted spirites and bloud to reflowe with more strength as we see the bloud soone vp of a cholericke person The passion is not so vehement to close vp the spirits and to retaine anie longer time for the cause before alledged and although it were yet would the anger and inwarde reuengement make way to the bloud and spirites to geue that shamefast colour Thus you vnderstand what maner of perturbation causeth blushing what it is and how it breedeth the staine but you wil peraduenture say why do not all that are ashamed blush and why some more then other some This I suppose to be cause in blushing these pointes are to be considered for answer of this question the qualitie of the bloud and spirit the passage nature or substāce of the face which receiueth this reflux If the blud be grosse and thicke and the passages not so free then is the course of bloud slow the coūtenance little altered If the skin be ouer thick or ouer rare thē doth it not admit throgh the thicknes of the spirites or at the least maketh not that shew nor retaineth them through the rarenes and thinnes and by exoperation make no apparaunce of rednes this is the cause why many ashamed be not so ready to blush Besides this disposition of spirite humour and substance of the face the measure of the shame more or lesse helpeth and hindereth blushing For some there are affected more vehemently and othersome moderately othersome not a whit who blush not because they are not at all ashamed By that hath bin declared you may gather why the yonger sort and women easily blush euen through rarenes of their body and spirites ioyned with simplicitie which causeth doubt of offence and this is the cause why we commend blushers because it declareth a tender heart and easily moued with remorse of that which is done amisse a feare to offend and a care least it should cōmit ought worthy of blame Furthermore it sheweth a conscience quicke and tender and an vpright sentence of the minde agreable to this
ingrauen maximes of good and euill and thus much shall suffice you for blushing As for the shunning of mens countenances and bashfulnes either in beholding or being beheld it riseth vpon a giltines in conceite or in effect in that we feare is knowen to others wherein we haue offended or stand in doubt we shall offend This conceit causeth vs to hide our selues and to withdraw our presence from the society of mē whom we feare doe view our faultes in beholding vs and wherof our presence stirreth vp the remembraunce Wherefore we being desirous to couer and hyde our offence seeke also to be hiddē and couered who haue deserued the blame especially from such of whome we haue greatest reuerence and of whose estimation and censure we stand most in awe of Now because the vewing of another causeth the like from him againe therfore doth the guilty minde abstaine ther from that it prouoke not the eye of another whome he doth behold especially if the other party looke vpō him againe then is he presently outcountenanced through the guiltie conceite and ielousie of the crime which he suspect to be reueiled Moreouer the countenance being as it were the grauen character of the mind the guilty person feareth least that be red in his forehead whereof he is guilty in his heart which augmenteth the griefe when he seeth himselfe eyed more then by turning aside his owne countenance when he beholdeth it not Thus much touching the former bashfull actions whether they rise vpon cause or opinion only it remaineth of this chapter to shew how melancholicke persons are much subiect to both though they haue committed nothing deseruing rebuke or worthy of shame That which befalleth youth by their tender age in blushing the same in a manner happeneth to melancholicke persons by their complexion youth and children if they come in place of reuerend persons will easily blush not of any fault committed but of reuerence to the parties nature as it were secretly in respect condemning her imperfections in that age whereof the presence of both maketh a kinde of comparison Moreouer the nature carefull of that which is seemely and decent not acquainted with such presence doubteth of error and vncomelinesse and distrusting it selfe blusheth as if offence had bene committed This is the cause why the yong take occasion sooner then the aged and why reuerend and vnacquainted presence causeth this passion They which are of mo yeares by reason of experience and further knowledge which breedeth an assurance more hardly blush and familiarity and custome maketh greater boldnes Euen so the melancholick person through his internall mislike and cause of discouragement hath litle assurance or contentment in his actions whatsoeuer Whereby without cause he easily groweth into a conceite of some absurdity committed where none is this causeth him to blush and to expresse by outward rednes of colour the internall passion especially this befalleth him if he carrie any conscience of former vice committed then doth that ouercharge and set all out of order chiefely if it mingle the passion with feare and the quality of the blood and spirite largenes of poores and disposition of the skinne in the face aunswere thereunto But how will you say can the melancholy person haue his spirite and blood so disposed which I haue declared to be grosse and thicke and the passages of their bodies not free Trueth it is that all melancholicke persons are not so disposed to this action of blushing by reason they are of blood spirite and body vnapt thereunto but certaine only who haue melancholy not equally disposed but resteth vnder the ribbes anoieth chiefly with his vapour and who are such not from their parents but by some accident of diet or euill custome which notwithstanding retaine as yet the same disposition of their firme partes they had before or haue some other humour of thinner substāce wherby their blood is not so dull of ebbing flowing these I take to be the melancholick blushers only and the rest in all respects farre remoued there from whose swartnes of the skinne with other impediments both hindereth the recourse of the blood and if they did blush ouershadoweth the colour The same cause which stirreth blushing in melancholicke men forceth them to auoide assemblies and publike theaters and this is common to all melancholickes howsoeuer they be tempered in their bodies euen the opinion and fancy of some disgrace from others who are greatly displeased with themselues and by their erronious conceite preuent the sentence of others vpon themselues and condemne that vniustly which ducly wayed and without passion hath no desert of blame Thus much for these actions of blushing and bashfullnes CHAP. XXX Of the naturall actions altered by melancholy HItherto you haue had declared the alteration of such actions as lie in our power are for the most part arbitrarie it followeth to shew vnto you the rest which are natural are not at our becke but are performed by a certaine instinct of nature wil we nil we These actiōs are of appetite or of nourishmēt the actiōs of appetite are of meate and drinke or of procreation Touching appetite of meate melancholy persons haue it for the most part exceeding and farre surpassing their digesture The cause why it is through an aboundance of melancholy which easily passeth from the splene the sincke of that humour to the stomach whose sowernes prouoketh an appetite of nourishment to delay that sharpnes which molesteth the mouth thereof that you may with more facility conceiue this pointe marke what I shall say of the splene the stomach and the passage of that humour thereinto The splene lieth vnder the short ribbes on the left side of the stomach backward and is ordained to purge the blood of melācholick iuice which it draweth vnto it self by meane of vaines and being satisfied with some parte wherewith it is nourished the remnaunte sower of taste and as a naturall sawce it belcheth as it were into the stomach whose sharpnes causeth a kinde of griefe and knawing therein especially about the entrance which is most sensible so prouoketh the appetite of nourishment by whose sweete and familiar iuice the sharpnes or sowernes of the other is dulled and tempered so the byting eased Besides this sence which the quallity of melancholy offereth to the stomach it according to the nature of all thinges of that taste bindeth and contracteth the stomach which may also be another cause of the encrease of that paine which inforceth to seek after nourishment Thus then the stomach being subiect vnto the splenetick humour as it exceedeth or is more sowre so doth this appetite more increase Now in persons melancholicke the superfluity of this humor is in great aboundance which thereby the more forceth the appetite and this I take to be one cause of that greedy hunger which is more insatiable in melancholicke men then in others To this may be added the desire that nature hath to seeke
past you haue bene a patterne to others and there keepe the straightest hand where the lists of reason are most like to be broke through You haue had declared how the excessiue trauaile of animall actions or such as springe from the braine waist and spende that spirite which as it is in the world the only cheerer of all thinges dispenseth that life imparted of God to al other creatures so in mans nature is the only comfort of the terrestriall members which spirite being consumed or empaired leaueth the Massy patrs more heauie grosse and dull and farther of remoued from all prompt and laudable action of life this effect as it is wrought by that kinde of disorder in like manner a perturbation wheron reason sitteth not and holdeth not the raine is of the same aptnes to disturbe the goodly order disposed by iust proportion in our bodies putting the parts of that most consonāt pleasant harmony out of tune deliuer a note to the great discontentment of reason and much against the mindes will which intendeth far other then the corporall instrument effecteth If you will call to minde histories you may remember how some haue died of sorrow and othersome of ioy and some with feare some with ielousie and othersome with loue haue bin bereaued of their witts euen those most excellent in al the parts of reason and sound vnderstanding and therby haue made such perturbance of spirit in their braines that for credite of wisedome and in steade of reputation of discreite men they haue through these latter kindes of vnbridled affections worthely caried the name of fooles and men voide of all discreete consideration in the whole race of their life following This commeth to passe in some by troubling of spirite only which require not alone due quantity and temper but a calme setling and tranquillity moued indifferently as iust matter of perturbation shall giue occasion In othersome by lauish waste and predigall expence of the spirite in one passion which dispensed with iudgement would suffice the execution of many worthy actions besides Hereto may furthermore adde that as a member of the corporall body ouer vehemētly forced by straining is in perill of luxation sometimes thereby becommeth altogether disioynted and the parte looseth the freedome of flexible motion euen so the spirite ouerforcible strained to one vehement passion carieth the disposition of the parte therewith and in giuing ouer by too much yeelding to the violence of our passion stādeth as it were crooked that way and with an ouer reach of the raigning perturbation being past recouery inclineth wholly whereto it was forcibly driuen Wherefore the perturbations are discreetely so to be ruled as alwayes there do remaine sufficient power in reasons hande to restraine Of these some perturbations directly immediatly increase both passion and humour of which sorte are saddenes and feare Other some passing measure not so much of thēselues procure either as they doe feeble the melācholicke bodies as anger and ioy both by excessiue effusion of spirites and suddaine alteration from the heartes contraction to such dilatation as those affections procure In ioy if it breake forth into immoderat laughter then doth it more feeble the melancholickes and breath out there spirites and leaue a paine in their sides and bellies which partes are greatly trauailed in laughter For although it should seeme meete in respect of the thinning of the humor by flowing of spirite and blood into the outward partes from the inward center and alteration of the passion by the contrary affection yet the feeblenes of their bodies and skant of spirites their humors being vnapt for plentiful supplie respect not that consideration but require such an expulsion of one affection by the other that the bodie it selfe notwithstanding sustaine no detrement otherwise the combate would be so sore that nature not being able to beare the force of ech passion would be dissolued by violence of that contention So that as all matter of feare is to be abandonned excessiue ioy is also to be eschewed as a great feebler of melancholick persons chiefly if they be women or of tender and rare habite If the melancholie rise of any perturbation that especially is to be altered brought into a mediocrity wherof the passion take first beginning Among them feare and heauines are of most force and as they are procured according to the vehemency of the cause so the kinde of heauines and feare more or lesse encoūtereth reason and frighteth the melancholicke heart We both feare and are sadde for the losse of those things which with delight and pleasure in time past we enioyed and are tormented with despaire and griefe when in those thinges which we desire there is no hope to lay hold on Among the sundrie sortes of subiectes to these passions some are of necessity and some of pleasure Such as are of necessity either respect the natural maintenance of our bodies and liues or honest reputation amongest men The naturall maintenāce of life is of such force in this case that it moueth beyonde measure euen the wisest and most setled and admitteth no moderation If it be imbecillitie of body voide of paine it is borne more tolerable Reputation mē of vertuous and couragious disposition tender as their liues wherby they are in a manner in like case and sometimes more affected with hazard thereof then if life were in daunger The reason is because credite and estimation toucheth the whole person of the man and not either minde or body onely hath the least meanes being oncelost to be recouered againe and besides the disgrace in this life man being immortall in soule standeth in awe of the perpetual note of infamy which may remaine after his death This passion is most hardlie borne of the ambitious and proude man in respect of that opinion he entertaineth of his owne worthines next vnto him it setleth deep in the minde enlarged with the vertue called magnanimitie in respect his honor aunswereth not his merites The obiectes which are pleasant if they be naturall and not helonging to any one part but vnto the whole nature of which sorte is that loue which vpholdeth the propagation of kinde and is the onely glue to couple the ioynts of this great frame of the world together Here reason is often times failed of the passion and carried captiue submitteth where it should haue preeminēce rule If it be of other things which nature hath not so wedded together the losse is borne with more tolleration and where there is peril of want in them despaire toucheth more lightly In respect of their owne nature such is the condition of the thinges we desire in this world But because the diuerse qualities of men taketh them sometimes otherwise therfore that passion and those occasions most vrge as the partie is therwith most passionate some one way some an other as nature bendeth or education hath framed In these cases of griefe and