preserued in the kinde wherein first of al she brought it into the worlde And this is an influence as common to beastes as men issuing from the prouidence of nature as hunger and thrist is giuen to man as well as beastes to the end he should maintayne his body which takes alteration by euapored norishment and desireth continuall new fomentation and so hunger mstructeth man when is meete time to feede himselfe But leaue we this loue or indignation naturall which rather is beastly then humane and let vs speake of that loue which addresseth it selfe to the minde when a man loues a fayre person wise and of good grace And to speake ingenerally of beautie it ought to be as well vnderstood of the minde as the bodie for one is amorous of the minde to acknowledge in the other person somewhat or other agreeing with our nature such as is liking and agreeable with vs Now to know what ioy one minde hath of an other we may answere that as one bodie is glad of an other bodie so one minde of an other so the fruition delight is in the same manner simpathized Then he that loueth desires that the thoughts of his mind may vnite ioyne themselues with the thoughts of the person beloued and as the body of the one receiues the others bodie in corporall pleasure so the minde might meete with another minde and giue it selfe therto as in communication of hartes so of willes seruing one anothers vse and taking on eyther part a mutuall concord in desire and no greater delight can be spoken of then when one findes himselfe as well beloued as he doth loue This may we further discerne in that God desireth our loue of vs vrging it to be giuen with all our hart by reason on his behalfe he loues vs infinitely we must then confesse that pleasure goes before loue which is a delight conceiued in the minde as he which desires the pleasure of a woman apprehendeth in his mind and imagination the delight he is to mâ—oy and so sometymes as if he had performed it is he pleased fully satisfied which is the thing that we call to loue In like manner he that loues a vertuous body desires to be in her good grace and so reciprocally to be beloued Behold then wherin the benefit of loue coÌ„sisteth nor caÌ„ any assigne other cause of the good which is felt by delight of the mind then that we find of our selues which makes euery man well borne desire to be reputed esteemed loued of euery one especially theÌ„ whoÌ„ he loueth reuerenceth as of his prince of honorable gentlemen and al his other wel willers beside Neuerthelesse because it happeneth often times that when one speakes of loue we rather vnerstand the loue which a man beares to a woman then that which one man caries to another so may I well saye and that by good right a man loues a woman more then he can doe any man whatsoeuer for there is no one but will confesse that two cords or strings binde and hold more strongly then one can do If then it be so this must necessarily be likewise graunted that man and woman beeing ioyned together in body and minde their loue is more firme and strict then that of man to man can be beeing lincked together but in minde onely Yet will I not denie for al this but that a stable and firme bond is found in one mans minde to another for their vertues if then the vertues in a womaÌ„ are not such as may answere and agree with them in her husband then doubtlesse I must confesse that the loue betweene men is much more great then the other of a man toward a woman But in equallitie of vertues I say a man loues a woman better then he can doe a man because man is not a mind onely nor a bodie onely but a mind and bodie ioyned togeather and while the mariage of the minde to the bodie indureth there is such societie betweene them that the one suffers the others infirmitie reioyceth and pertakes in contentment or otherwise It appeareth then that the mind dependeth altogether on the bodie as is playnely noted because the bodie is the organe and instrument of the mind and as the memorie of man looseth it selfe when the vessell of the brayne is offended or abused so likewise doth iudgement and common sence for we see there is no difference betweene a foole and a wise man but the health disposition of the braine and not of the minde as the minde being made of one and the selfe same matter but performing their functions by the bodies organes So we see that a man distempered by wine fuming vp into his brayne becomes like a foole or a frantique man then hereby may we well perceiue that there is a agreat simpathie and coniunctioÌ„ betweene the minde and the bodie wherevpon I conclude the loue of men toward women to be great when the minde and bodie delight and meete together by coniunction And because some will say there is not found so great amitie betweene a brother and sister or kinsman as with her that enioyeth more prâ—â—â—te societie euen so the delight is better agreeable man being no no way participating of any thing then by meanes of the bodie And if we should neede to produce diuinitie we know that God requires aswel the seruice of our bodies as of our mindes the sacramentes are applyed to the body aswel as to the mind and the body aswell as the minde must participate after this life of good or euill in the other world in briefe without the body a man were not a man neyther could be capable of knowing any thing which may be gathered by the disposition of our common sence wherto all the other sences apply themselues and that by sight hearing and the other as helpers the soule receiues enstruction which sight hearing being taken from man he is then no other but as a brute beast insensible But it is true that I make great difference betweene the delight of loue in a beast and the other propper in a man for that in a beast it goes no further then the body with out any more matter and is not moued but by nature onely to ingender but man hath the delight of the minde and did such pleasure of the body serue to no other end but to expresse the contentment of the minde yet were it as necessarie as our speech to be an instance of our thoughtes neyther can a man declare his good will and intents but by the ministrie of the mouth and other signes of the body In like manner the greatest affection is made apparant by kisses mutuallimbracings and other apt instances of the body and I dare affirme that the man which truely loues neuer findes the delight of the body so pleasing as when he sees his Lady on her behalse dehuer like teshmonie of her loue to him and that with a
in regard that her selfe is fayre but because she esteems him faire whom she loues for we see the hard fauored to be as amorous stand vpon termes to be intreated as they that are fayrest and best may brag of beautie Wherfore it is a thing most certaine that nothing els but the fayre forme of the countenaunce the beautifull cullour and pleasing looks of yong personages such as are in the only flower of their age is that which doth attract affection set open the windowes of good opinion and by little and little kindles the fire which afterwarde breakes into loues cheifest flame Now many tymes it happens that diuers through the folly of their parentes striuing to quench this affection and passion by force and without reason do nothing els aduantage themselues thereby but growe into more trouble as contending with smooke whereas if they would giue them head or libertie before such wretches as are lewdest and most voluptuous they would ouer throw them in their owne naughtinesse Hereby may we then perceiue that whereas loue should make such personages gen tle kinde and affable to them which frequent their companie it turnes to the contrarie making them melancholique froward and out of all order Then let vs not maruaile why our elders described loue to be inconstant and variable or like to the sunne which dayly seemes to quench it selfe and yet euery morning renewes his light agayne for this is my conceite of loue that as it is mortall and perishable so it cannot be constant in one and the selfe same kinde But to come to the conclusion of that before rehearsed concerning Beautie I will conclude with Aristotle that of two vertuous women the one beeing fayre and the other hard fauoured she which surpasseth the other in beautie shall be more praysed and esteemed then the other can be And the like may be sayd of two personages vertuous and wise the one beeing rich the other poore most certayne is it that the rich man shall be in more account then the poore because the one will be more contented then the other But if beautie or riches shall necessarily bring their vices with them then I wil conclude otherwise Orif any one will obiect vnto mee that he hath occasion of offending eyther by beautie or riches then wil I like wise answere him that he hath the more neede of vertue to make resistance Of Loue. The second discourse LOue hath bene of all men so extolled esteemed that antiquitie made a god of it as being the most forcible passion in vs to wit the only cause of all our actions It was not then without reason that they of elder time did so worthily celebrate the same and that not onely men subiected themselues thereto but the Gods likewise were vnder loues controlement And not to vse but this argument onely to shewe how it is combined with our sences and that it is the efficient cause of whatsoeuer we do in mine oppinion may be deemed sufficient in this case All our actions are to some end or purpose as Aristotle expresseth to some apparant good why then you will confesse that each one is amorous and desirous of that end purpose and apparant good then consequently whatsoeuer is doone is done for loue for eche man looues and desires that which is his because he thinks it good profitable and needfull for him as the couetous man he is amorous of his riches the enuious of his reuenge the incontinent of his beastly pleasure the vertuous of his vertues and consequently each man doth frame and leuell all his endeuours to the end of pleasing him selfe which title or more Plato giueth vnto it I will not here trouble my selfe in collecting anthorities from our elders who haue so highly exalted the powre of loue only I must say that there is no passion in vs more strong and piercing as may be discerned in them that affect and loue honor who dare boldely oppose their liues agaynst the cannons mouth as valiant enemies and dispisers of death others for the looue of their Mistresses to doo such things as else were impossible euen desperate hazard of their goods and liues Now herein make I no iote of difference betweene the loue which a man beares to a woman and the loue he caries to any goodly thing for I stand vpon those tearmes of definition which Plato himselfe hath giuen to loue namely that it is a desire to enioy whatsoeuer is beautifull For I call that beautie which a man thinkes to be good and as he in the beginning of his Ethicques calles it the apparant good which is the end of al our actions Likwise Plato speaking of this beautie disputes it ingenerall as the beauty of a vertuous man is nothing els but his vertue which sayth Cicero if it appeare to the eyes of men we may easily presume how louely it makes him to them that beholdes it But to particularize this matter we will speak of the loue of man toward a womaÌ„ and then must we say in trueth that it is a thing so naturall as there is no neede of other proofe seeing by common sence we vnderstand call that naturall which by nature is as vsual to beasts as men And therefore let me say of him that feeles not this passion as a Courtezane did of one which made loue to her who shewed himselfe so cold and dull in his amorous blandishmentes that though quoth she I haue moued many men by much lesse kindnesse then I haue shewen to thee yet I finde all this fauour lost which hath beene bestowed on thee because thou appearest to be no man but rather a hard and insensible stone And verily the phisitions doe shew by the anotamie of our bodies that a man being composed of flesh blood and his other partes must necessarily be subiect to the humour wherewith he is borne as he is to yeeld to hunger thirst and other appetites which pertake with the disposition of our blood Plato speaking of Hermaphroditus that is both man and woman sayth that man at the first was made both male and female which semes to haue some correspondence with others holding the same opinioÌ„ But man saith he sone after being deuided into male and female hath euer since had the appetite of reâ—oyning coumting himselfe togeather agayne as we discerne by desire of kissing imbrasing such like as he was at the first created But Aristotle telles vs an other reason which seemes more true and likely because the vnion whereof Plato speakes is not to be so agayne conioyned neyther can man likewise haue any hope thereof He sayth that for the conseruation of eyther sex and kinde nature hath giuen a desire of ingendring as wel by men as beasts Hereof may we say as Cicero doth in his booke of olde age that man sowes plantes grafts buildes leaues his bookes for his posteritie not bauing any thing inciting him hereto but that nature would haue all thinges
cheareful hart she entertaineth him which makes a man take more pleasure in her he loueth and by whom he is beloued agayne then in any other whatsoeuer be she neuer so beautifull For as saith one and very well too when a man receiues a present from a Lord he regardeth not the gift how faire or rich so euer it be as he doeth the good will and courtesie of the giuer so God acknowledgeth not our presents neither careth for them but our intents and good wils only Therefore we may say that when a man sporteth the pleasure of the body likes him not so well as that of the hart for if pleasure be had against the good will of any it serues not to him as anye contentment Contrarywise although he delighted but his body only yet if he were assured of the others good liking it would suffise being loued againe as himselfe dooth loue Moreouer if it be granted that the body is in such sort espoused to the minde as being one with the other it cannot be but an extreame paine if they delight not one in the other why then it would seeme most hurtfull to them if they should be forced to abstaine froÌ„ a ioy so vehement or abide separation thorowe constraint not daring priuatly or publikly be seen together who so thus offeÌ„deth or seeketh to force nature cannot auoide falling into great danger Why then I must say that strict and intire amitie cannot long continue between a man and woman without the delight of the bodie if amitie be bred of one and selfe same will not able to endure sinister contraries why then such parties shall as hardlie command and vanquish their passions as they receiue good by being in one anothers sight and harme when they may not be so together or as during not to speake but before witnesses This is the reason why loue is said not to continue long betweene a man and woman except it be in such as are tyed by the bands of mariage for betweene others it cannot be either without great danger or without suspition and scandale especially such secrecie and communication as is required in loue which makes of two hearts one and ioyneth them inseperably together As for others because our lawe giues vs a conscience if kindnes be had hardly can it be durable but betwene maried persons because the wise haue made a vertue of necessitie alliaunce is more certaine to wit more lasting hauing made a communion and societie together of all fortunes whatso uer good and bad But concerning loue it is very hard to be demeaned with a woman if she be not his wise or freend in delighting because nature inuites vs to those imbracings and secrecies which follow one another in sequence not to be named among such persons as intend to liue chastely And this I speake because discoursing now of loue I meane not amitie which I reserue for man to man or brother to syster or a sonne to his mother which cannot well name it selfe to be loue neyther the desyre of beauty distinct and seperated from amitie and good will for in trueth the focietie among amourous persons is such as the body is but a meane of vniting the soules and heere vpon diuers I hisitions discoursing haue made a communication of the complexions taken from the braine the heart the lyuer and in breefe from all the animall partes in man the lyfe of an insant being disposed and formed therby which is the cause why men are heere so mooued prouoked wheras other beasts enter as by a kinde or violence And hence proceedeth the passions of the amourous expressed so liuely by Poets both Greeke Latin Italian and others beside auncient and moderne especially when they haue set downe nothing but hane evther felt or experimented the same sufficientlye in themsciues so that it is very needfull if a man will make resistance to vse such extremities as we read the most holye persons did who led their liues in the solitarie deserts and heere I might alledge what they haue written but that it is sussicientlye knowne already But all this notwithstanding I set it not downe as a generall rule that a man cannot loue a woman but in this manner and for the delight before rehearsed for well might I be ashamed thereof besyde I should doo iniurye to infinite honest and chaste looues But I sav that keeping the one and other from following has nature therein consists the paine and the merit since as I lately spake the most holye persons being in the wildernes liuing on fauage rootes punisinng their bodies with hard garments drinking water and sleeping little but lying on sharpe stones in breese not admitting any remedie yet haue they in such serte beene assaulted as they in theyr writings haue been constrained to expresse it Now concerning our selues who are trained and brought vp in softe and delicate manner when we haue perticuler and priuate conference with her whome we best looue being fayre and gracious and requiting vs with loue if we could then abstaine the glory would be found the greater by how much the payne and resistance was difficult checfely when in regarde of the affection we beare our freend we feare to vrge any thing might be vnhonorable And heerein may the power of looue be discerned which making the louer forget his pleasure defrauds his desire to content her in al he may whom he so dearly affecteth Of such loyal freends are many to be found whose louers haue had such authoritie ouer them as being vertuous by perswasiue reason they let passe the pleasure for the great daunger which followes and ensues thereby His guide herein as in all thinges else is that the action of a man is 〈◊〉 his election and the election betweene two goods according as it is sayde a man for his pleasure leaues the following of honor which is but the minde of a cowardly souldier or Sâ—aile like house keeper timorous to follow the renouned exercise of warre where contrariwise the braue Souldier beeing iealous of his honor beguiles him selfe of his ease and the pleasure he takes in his house with his wife making the hard field his bed mountes on the rampartes shuts himselfe into a towne where he suffers extremitie of famine makes his body a wall agaynst the cannons batterie and doth all this for the loue of his honor In like sort can I say that he which truly loueth will abstayne from his owne desire be it but to satisfie the chast and modest inclination of his beloued As she likewise that lookes for answerable looue to her owne will endeuer by al meanes she can deuise that the grace of her mouth namely her breath and speech may besweet pleasing and agreeable to her louer But as for such as are vnited by the bonds of marriage they remem bring the inducements of their former loues how they laboured by al courses to congratulat one another in al chast and cordiall kindnes
so much the more because we touch the person whom we kisse the pleasure is great then is the benefit refered not to the bodie only but to the minde witnesse those kisses which men in times past gaue to one another the father to the soune and the mother also apsayne demonstration of courtesie and kindnesse I will unsist no other pointes then are expressed but leaue them as reserued to experience perience for many thinges are therby done honestly which are not to be named and many things like wise might be named which were better to be kept in secret as cicero said to the seuere and stoicall iudges and because it dependeth vpon the sence Now to know what is the cause of loue as also by what bayts and allurementes he ouertaketh himselfe this may not wel be discoursed ingeneral neither am I of their opinion that say a conformitie and resemblance procureth loue betweene vs for we haue scene the difformed loue the fayre the ignorant the wise with admiration the infirme and weake magnifiyng hardy and valiaunt men Briefly what so is faire what so is vertuous generally in all at all tymes and in all places is praised esteemed that which is vice is by the vicius thēselues reproued It were an absurd thing then to say that loue ensueth by resemblance and as Aristotle sayth reciting the authority of Euripides the earth desireth rayne when it is drye the sicke the Phisition True is it that it is another manner of matter the amitie which reconciles it selfe betweene persons of selfe same complexion and inclynation then in other cases and the reason is euident namely as he that loues an other for his vertue is likewise in selfe same manner beloued of him againe if he be vertuous He that loues a woman for her beautie is loued agayne reciprocally by her because he hath the like perfection and then is it tearmd amitie between persons when loue is mutual and in equality not when an hard fauoured or bad complexyoned man loueth a fayre and gracious Gentlewomen for there may be loue in him but none in her euen so loue not being actiue and passiue in these two kindes is not amitie To giue then the reason of loue it behoueth to consider the complection humour and affection of eyther partie for I am of this mind that no other but mutual loue can be cōtracted betweene beautifull persons but then we must consider that beauty in a woman is gentlenesle sweetenesse affabilitie and a pleasing disposition beautie in a man is also dignitie valour wit and dexteritie in vertue thus the beautie of eyther is diuersly appertayning to the sex So some do say that if gentlenesse and beauty in a woman pleaseth a man valour vertue and wisdome in a man liketh a woman which conduceth to the permutation and most auncient contract among men In like manner to make a generall rule of affectiō in men or women it is imposible because so many men so many seueral sences and complexions One loues a blacke eye another a gray in briefe one sayth and that most truely Loue maketh more store of faire women found out then their beautie confirmes them to be amiable or woorth desiring onely through our owne pursuing of vulgare actions which each one tearmes his best apparant good in regard he followes and adicts himselfe therto although very diuers and vnlikely This makes such abundance of frowarde natures and is the fountayne of all teares sighes complantes and greeuances among them that loue forcing them to such extremitie and violence on them selues that not teares alone but blood is sluiced foorth euen in the middest of their desperate siginngs and complaintes 〈◊〉 which ensueth because they that loue are not so pleasing in their louers eves as they appeare to them neyther find they like enterchange of will but quite contrary I or while they agree together delight is equally imbraced as if a hard fauoured man affect a fayre woman and recompence his want by comly demeanour valour and wisdome here hence ensueth the onely nourishment of loue when to delight and please a mans choise he becommeth gentle debonaire and vertuous as Plato sayth in his Conuiuium and Boccace likewise witnesseth deciaring the historie of rustical Cynon a clowne and badly nurtured by nature yet to compasse the fauour of a Lady which he loued in short while he became so ciuill gentle conformable valiant and renowned as no one could equall him in all graces and good partes beseeming a Gentleman And though loue serud vs for nothing els but to encourage and spurre vs onward to vertue yet were it worthy al praise and comendatiö And to approue that it doth so how many histories haue we which teach vs that loue hath beene the cause of vertue and gentlenes in such persons as haue don reuerence therto I referre my selfe to the wise and cūning decei of the Tuscanes who declared a singuler kindnesse to their husbands in making hazard of their liues for them For they beeing taken and committed to prison by them of Sparta where they were kept very strictly to trie if they could conuince them by certaine and vndoubted proofes in those matters wherof they stood accised they cōpassed the meanes to visite their husbands in prison preuayling so effectually with their keepers that they admitted them entrance only to and salute their husbands When they were within the prison they coū celled them to put off of their owne garments and being clad in theirs they should issue forth mour ning and hyding their eyes in signe of grief according as they hadentred to them which beeing done the women remained there shut vp in their sted entēding to suffer what soeuer was mean against their husbands whome the keepers let scape no otherwise imagining but that they were the women See now how on the one side ardent affection found sufficient help in need but for the other parte let vs not passe in silence the loyaltie of these men in acknowledging the good and kindnesse thus receiued by their wiues For beeing thus got out of prison they went presently and engirt the mount of Tangeta raysing the inhabitants neighbouring people to take Armes entring into an open rebellion Which they of Sparta fearing sent a herald to them by whom they grew to such a conclusion that their wiues were restored to them with monye and their goods beside as also diuers other aduantages This example may serue for a mirrour of cordiall and vehement loue in women toward their husbands and the like in men toward their wiues Let no man then discourage himselfe how much foeuer he be disgraced by nature or for tune for there is no hart so hard but may be moued in time to pittie and may by seruice merit very much if no other meanes were left him of desert And truely if the hart contayne any sparke of vertue it will neuer be ingratfull or lacke acknowledgement of good will and kindnesse
truely and doth whatsoeuer he can for another but he must needes be displeased when he beholdes his loue not to be requited but is answered with strangenesse and ingratitude as if all his seed hath beene bestowed vpon a barren soyle and all his trauaile prooues fruitlesse returning him no profite But they who once are entred into a league of true amitie ought on both sydes verie carefully preserue their allianuce for if at anye time it chaunce to bee bruised and broken if it vnite agayn afterward it is very wonderfull except consideration of that which caused the breache doo prooue the meanes to help it againe else it had beene much better for eyther part that such a vnion had neuer beene betweene them Of the passions of Loue. The sixt Discoure LOue is a passion so forcible in our soules as therein all affections are contayned and comprised Foure things there are that do torment our mindes and hat in such sort as they seeme like the windes that tosse a ship vp and downe to wit hatred loue feare and hope These foure passions are in loue and in such order are they there as they can neuer be excluded thence The Poets in their writings haue left vs sufficient testemonie thereof but muchmore is that which we feele and finde in our owne selues Therefore in regard of these foure affections a man is hindered in iudgement and so by good right is loue figured and set foorth to be blinde These foure one after another in their seuerall degrees doo occupie and labour the mindes of the amorous and holdes them as it were in a continuall traualye for when hope lifteth vp feare and distrust castes downe agayne looue makes a man imagine it a pleasure but then some vnkinde crosse turnes is to greefe and then he growes in hate of that which impeached him in his pleasure But aboue all that which procureth moste paine is the priuate looue we beare to our selues which at the first fight may seeme very straung because he that looues not hateth him selfe as one affirmeth and there is nothing more contrarie to looue then this Philaftia which is nothing else but looue of our selues Notwithstanding because I haue so found it by experience I say that he which looueth and is not againe requited with the lyke feeles nothing to him more insupportable then to see himselfe misprised not listned to nor regarded for then he growes to contempte of himselfe that he is not of any worth hansome or gracious but lothsome and vnfightly when he beholdes an other preferd before him and he repulsed at the very first onset then he laies all blame he can deuise on him selfe alleadging these perswasions that if he were of any desert or any matter woorth affecting were in him his mistresse would haue giuen him better entertainement or else at the least would haue made some account of him And so much the more as nature hath giuen vs a care to prochase to our selues all aduantages and benefits to the end that what she hath brought foorth might encrease and be encreased in the first intirnesse euen so is grefe the more hurtfull when a man cannot reach to the degree of others affabilitie and attayne those good partes necessarie to make himselfe affeced so that a man holding nothing dearer then emiche himselfe with such graces as are generally beloued and desired feeles an exceeding dislike when he perceiues himselfe faultie and some noted defect makes him repulsed and not esteemed And it is very true that we neuer know our owne imperfections till we growe to desire and aduancemente of our selues for when we perceiue our crossing and constrayning then we doo finde more acknowledgment of our selues When a man keepes a piece of golde in his pursse or chest he knowes not then the estemation of it he sees it hath the couller lookes very fayre and hath the stampe impressed on it but when he bringes it abroad would deliuer it in payment and sees it brought to poysing to endure the touche or sounding and then it proues counterfeict by publique oppinion why then he findes himselfe nothing enriched by the piece but a matter which is vtterly vnaduantageable The tryall of a man is when he makes offer of him selfe and standes taxed to abyde good lyking or disgrace If then he be refused first of all he findes fault with his want of desert because indeede we naturally holde it as a singular commendation to be perfect in all partes and beeing desirous of honour we couet to be so esteemed by others It followes then that a man in this case nothing accounted of greeues because hee cannot compasse his inent and sees no other helpe yet well vnderstanding that as he looues his mistresse for a certayne occasion to wit because she is fayre gracious gentle and honest so should he on his parte haue somewhat wherby to gaine her loue for loue groundes his foundation vppon some especiall cause Then when he sees he hath nothing good in him-selfe whereby to attract mooue and procure her affection toward him then he growes out of all hope of compassing his purpose then he becomes sad melancholique solitarie shunning the light and societie of men Neuer-the-lesse as we can very quickly make our selues beleeue that there is some matter of worth remayning in vs then hope yeeldes some mittigation but comming then presently agayne to perceiue that we are not of any reckoning eyther because the opinion of people is diuers and oftentymes a woman setteth her lyking on a man of least descart alas it is impossible to conceiue how much the poore minde is then tormented with continuall cursings exclaiming on the houre of our birth But what would such a man man doe if he had a iudge there present to censure on his cause in loue Doubtlesse hewould conceiue some hope that the good nesse of his plea should be to his aduantage and so to compasse that by iustice which otherwise by fauour is vtterly denyed him But the estate of a man dependes on the inclynation of his mistresse she is of this humour heere then she takes pleasure annon to be there and will not resolutely determine on any thing but still is chaunable in her oppinions VVhat remedie can the poore man apply to these moodes he now intreates to proceede by her grace and not in the iustice of his cause his mistresse is the iudge and himselfe standes for his tryall he beginnes his plea but she is become so humorous as the more she is followed desired and entreated the further of flyes she closing her eyes cares and hart altogether farre dissenting from them of best crudition who hate to be touchte with any act of vngentlenesse There are two wayes to winne a woman by to wit delectation which makes her beautie esteemed and so to be desirous of iouissaunce of which kinde there be many which seeme colde enough outwardly eyther by course of nature in themselues or deeming that they are fayre