minister the occasion vnto arte to finde out the knowledge of Caruing painting building to finde out the modells prospectiues and rich furniture of so many proud and wonderful edifices and from hence haue our Poets taken occasion to celebrate not only naturall Beauty but artificiall not onely the Beauty of the body but of the minde too in so much that many times with the sweetnesse of their verse they leaue the reader full of wonder astonishment As amongest others saith Politian of artificial Beauty The princely house diuides the terrene aire more bright with gems of gold then I can tel VVhich maks the darkest night then day more faire the workmaÌ„ship the maker doth excel â—n Adamantine pillers hangeth there 〈◊〉 floore of Emralds that doth fit full wel â—heir harts to comfort that doe pant with care to mount vp Sterop Bront or Mongibell And Ariosto following the description of another proud building sayth â—he high pillers and the Capitels of gold â—heron those thrise faire gemed floors did staÌ„d Those straÌ„g marbles which such art did vnfold grauen in sundry formes by learned hand And Hugoni colouring the Beauty of the spring vttereth these verses The earth that her due ornament had lost and nothing brings but horror to the eye VVith thousand colours of farre greater cost doth once againe reuiude adorned lie The nâ—ghtingale renewes her warbling plaint they renew the fire in frozen heart And wanton loue growes strong which theÌ„ did faint the ayre and water laugh in euery part And Veniero to the like purpose The woods medows euery wher grow green the waters are in euery fountaine cleare The southern wind that neuer blowes too keene so moues the leaues as motion none appeere But all these passing from this Beauty to the Beauty of man whereof it seemeth that al our Tuscan poets haue delighted to write could neuer thinke themselues satisfied with the commendations therof and therefore saith Petrark I thought perhaps to number all the starres And to inclose all fountaines in a glasse VVhen first I thought within these paper bars to praise that Beauty which al pens doth passe Or to coÌ„mend that flowre which is the rarest because it giueth Beauty to the fayrest And Ariosto following the same subiect saith He that commends Phillis or Nerea or Amarillis or Galatea Tytirus and Melibe by your leaue Let him be mute my loue the prayses haue And Sanazzaro My Phillida whiter then the Lilly more louely then the feelds in midst Aprile And of the Beauty of the minde saith Mattelli Princely spirit whose fame all limits scornes whose name no pen sufficiently adornes And lastly Caro. And theÌ„ they cald him wise strong iust Miters and garlands they put on his head And termd him great Father King August Here I passe ouer with silence the description of those pleasant places delightfull situations hills citties temples neyther will I speake of those affections of the minde of ioy laughter glory hope loue modesty comlines shamefastnesse ciuility affability wisdome valour patience eloquence and whatsoeuer else that concurreth to the forming of the inward Beauty of the minde which by dayly speculation and frequent action is obtayned for whosoeuer attentiuely readeth those wise and sage Poets not so carefull to describe lasciuious Beauty as that which is ioyned with true shamefastnes modesty teÌ„perance and vertue shall finde in them not only those excelleat poeticall figures which giue a kinde of lustre and Beauty to their sententious speech but that greater Beauty of the minde beautified by their learned pens Let it not therefore seeme strange if I in this little worke haue bin bolde by way of Problemes to handle this subiect of Beauty thereby to passe to the matter of AffectioÌ„s which by beauty are especially most strongly stirred vp for if it be true as among al philosophers it is held most true that loue is the rule and measure of all other affections and that loue is moued by that which is faire as by her proper obiect I could not with any conueniency haue written of Beauty if I had not passed to that affection which especially as the proper obiect and matter belonging therevnto coâ—templateth that which is fayre neythâ—â— could I well haue followed this subieâ—â— of loue if I had not likewise written â—â— al other affections among which loâ—â— is the predominant and from whicâ— the rest receiue thir originall beeing confesse it was beyond my skil exquisitely to handle a matter of this worth and therefore following only a problematicall stile vnder probable reason briefe conceites I haue briefely 〈◊〉 vp this whole discourse perswading mâ— selfe thereby both to haue done thaâ— which was answerable to my own strength and this present subiect Anâ— therefore to conclude let ingenious mâ—â— conuert their studies to the contemplation of the Beauty of Gods creatures 〈◊〉 thereby learne to direct their loues tâ— the loue of that chiefe and supremâ— fayre which can onely make them happye and giue them perpetuall felicity And as the beauty of the minde is of higher prise then that of thâ— body so let them remember that the inuisible beauty is more worthy oâ— Loue then the visible because that endureth for eâ—er and this euen with wings passeth away Problemes of Beautie written by Thomas Buonie Cittizen of Lucca Why is Beauty so vniuersal Probleme 1. PErhaps bycause it is a kinde of good which being by nature communicable doth therfore shine in euery part â—f the vniuersall world Or Perhaps â—ecause all thinges being the effects of â—ne and the same Nature which is a â—enigne mother vnto all it was not â—onuenient that any thing should bee â—n his degree deformed but that all â—hinges according to their due formes â—hould haue some perfection of Beauty â—nd as the Pecocke is faire the Eagle â—aire the Swan the Lyon faire so â—hould the Serpent be faire the Crocodile the Aspe in their kindes from which Beauty is framed that vniuersal Beauty of this inferiour created world which is a kinde of foote steppe of the diuine Beauty Or Perhaps for the conseruation of the kindes the which by generation are preserued vnto which action of generation it was not requisite that the Agents should be violently drawne but being gentlely allured by the Beauty of their kindes they should willingly frame themselues to the acte of generation Oâ— Perhaps that soueraigne creator of al thinges beeing the Supreme Essence which hath in it al kind of perfectioÌ„s iâ— an infinite degree and consequently al Beautyes and being the first Faire in a degree that is infinite too heâ— would likewise in his great bounty vniuersally impart a kind of perfection to all Nature VVherefore is Beauty imparted to euery particular Creature Probleme 2. PErhaps because man shold not only consider it by the diuers kinds but â—y the particulars of the vniuersall and â—â—om thence should passe with the â—inges of his cogitations to the conâ—emplation of the highest Fayre from
the principall patient too which is the mother yea and sometimes like to their causes more remote as the Grandfather and greaâ— Grandfather both by Fathers side and the Mothers Or whether it be by reason of the strong imagination oâ— the operation of the seede or the concurrence of the bloud or any otheâ— cause that worketh in the act of generation wee must conclude howsoeuer that the first women of those prouinces Citties Castells villages hauing been of a right excellent complection and due proportion of members with other circumstances that conferre any thing to the perfection of a bodily Beauty were the first originall causes of the Beauty of the women in those places vnto which wee may likewise adde the influence of the heauens vpon those territories the fitnes and temperature of the Climats with the concurrence of meates and drinkes beâ—â— befitting those celestiall operations which doth plainely appeare in Gaeta Beneuento the hilles of Pistoâ—a and in other places The like may be said of those men who in the beginning by â—eason of their tale stature bigge bone â—leasant aspect accompanied with a â—â—nde of Lordlike maiestie by vertue â—f their actiue seede and the climate â—isposed to the like temperature haue â—ade their progeny admirable and â—eautiful But as touching fattnesse and â—eanenesse accompanied with a certain â—inde of whitnesse or blacknesse perâ—aps the one is caused by the coldnesse â—f the Climat which being far distant â—rom the force of the sunne makes the â—ugestion more strong whereby much of the nutriment is conuerted to the beâ—ifit of nature and consequently the â—arty made more fat and more faire â—s doth plainely appeare in our women of high and lowe Germany whereas â—he contrarie cause workes the contraâ—ie effect that is makes women leane â—nd of a sallow complection which we may easily see in the women of Spaine â—nd forasmuch as the Italian is neither so neare the North as the German nor â—he South as the Spaniard hee participateth of both their natures and flies both their extreames Or Perhaps the frequent aspect and interuiew of the Beauty of each Sex offering it selfe oftentimes to the windowes of the senses imprinteth a dayly imagination of Beauty in the mindes both of the man and the woman by which meanes Beauty aboundeth in those places And contrarywise great plenty of deformed countenances and bodies il featured make these blemishes and vnpleasing defects by imagination to passe into nature VVhy doth the Beauty of women consist sometimes in one colour somtimes in the variety of colours Probleme 14. PErhaps because corporall Beauty is not onely placed in the due proportion or site or quantitie or quality of the members but much more in the appetite which by reason of the diuersitie of the complection where it resideth willeth and desireth diuersly And therefore to the eye of the Moore the blacke or tawny countenance of his Moorish damosell pleaseth best to the eye of another a colour as white as the Lilly or the driuen snowe to another the colour neither simply white nor black but that well medled Beauty betwixt â—â—em both like the red rose in pure â—ilke or the purple violet amongst the â—hite Lillyes for an absolute Beauty â—arieth away the bell Or Perhaps beâ—ause euery like desireth and loueth his â—â—ke wherby euen for the publick good â—here remaineth nothing despised beâ—ause there is nothing but hath his like â—nd therefore wee see that a man naâ—urally giuen to sport and delights deâ—â—ghteth most in the company of ingeâ—ious and pleasant wittes a souldier in â—he company of him that is warlike and â—alorous a Saturnist in one like vnto â—imselfe which falleth out no oâ—herwise in the appetite and desire â—f Beauty and therefore the Moore Loues the Moore and so of the rest Or Perhaps because Beauty consisteth â—ot so much in the coulour as in the â—lumination or illustration of those â—oulours which giueth grace and â—ustre to euery countenance and without which all Beauties are languishing So that this illumination which giueth such splendour and maâ—estie to some countenances being ioyâ—ed to one only colour formeth a true â—nd an excellent Beauty which we may plainely see in the faces of those Moores which though they are blacke doe many times bewray a strange kinde of Beauty in them and therefore no maruell though many praise the Beauty of one onely colour as some one onely sunne one onely Moone one onely heauen one onely light notwithstanding being common vnto al Or Perhaps because as I haue already saide Nature by loue being made saciable stirreth vp and awaketh in the heart of man whatsoeuer hiddeÌ„ or least appearing Beauty VVhy doth the sweetnesse of Speach comely cariage of the bodie giue greater grace vnto Beauty then any other parte Probleme 15. PErhaps because Beauty without that grace which is discouered either in the tongue or in the motion of the body seemeth the Beauty of an Image drawen in dead coulours or rather a figure which either in marble or bras layeth open the worthy actes of Hercules or Achilles without any motion of â—he members so that it seemeth to be a â—ead Beauty in a liue bodie yet langâ—ishing in his powers Or Perhaps beâ—ause as without the happie influence â—f the vitall spirits which giue life to â—he powers and organes in their strong â—perations the body remaineth colde â—nliuely and vnfit for action and exerâ—ise so Beauty without grace causeth eâ—ery part and qualitie belonging thereâ—nto to languish whereby it worketh â—n the field of Loue without life Or Perhaps because Beauty being in it selfe â—ltogether earthly is little esteemed but â—he grace thereof being a certaine ceâ—estiall beame issuing from the bright â—pheare of the Beauty of the minde is dispersed through all the members of â—he body and accompanieth them in all â—heir motions and therefore is deemed â—he first qualitie necessarie to the framing of a compleat Beauty Or Perhaps because it is not the simple speach that perswadeth vs nor the onely motion â—hat makes the worke perfect but the grace in speaking and the grace in the cariage is that that kindleth the heart and inflameth the minde of man And so likewise if to bodily Beauty there be added that grace which manifesteth it selfe in all the motions both of the body and of the minde it presently worketh in euery man an opinion of perfect Beauty and perswadeth to loue and honour it And therefore from hence it is that euen teares accompanied with I know not what celestiall grace falling from the cristaline eyes of a Beautifull face do draw the heart of man with such force to compassion that he thinketh euery teare a droppe of bloud fallen from his owne heart And euen the like force hath a gratious laughter a kissing of the hand a pleasaÌ„t deliuery a modest courting a sweete songe or any other cariage of the body or manifestation of the mind Or Perhaps because the Beauty of the body by it selfe moueth the bodily sense
the purity of their manners and conuersation to preserue it in her chiefe flower that so it may be made a spurre to vertuous honourable attempts and not a snare to entangle the liberty of vertue Or Perhaps to the end that if they should not finde that exquisite Beauty in themselues which they saw in others they should endeuour to awaken themselues to all honourable exercises and by their inward vertues supply their outward defects Or Perhaps that they might thereby learne to follow the discipline of truth which as a glasse whatsoeuer presenteth it selfe before it without respect of degree or qualitie of any person sheweth openly either the Beauty or deformity thereof so they knowing in whatsoeuer person the Beauty of vertue they should commend it or the deformity of Sin they should reprehend it For there is nothing more hurtfull and daungerous to an noble mind theÌ„ a lye in the opeÌ„ field of truth VVhy doe Princes and women of honourable birth proue for the most part fayrer both in body and mind then women of baser condition Probleme 29. PErhaps because their delicate and exquisite diet both in their meates drinks make their bloud more pure their vitall spirits more liuely their coÌ„plection more Beautifull and their nature more noble so that passing their time without interruption of any troublesome or disorderly molestations they become by their high thoughts and honourable imaginations both Beautifull and gentle in aspect about other women of inferiour condition who by reason of their base estate taking a contrary course in whatsoeuer belongeth vnto their life they participate contrary effects And forasmuch as the inward powers of the minde do depend vpon the excellencie of their actions bodily organs and much more the wit vpon the complection of the body and these bodily parts being in women of high linage most exquisitly perfect it must necessarily follow that euen by nature they proue admirable in the gifts of the minde wherby it cometh to passe that we doe not admire so much the singular Beauty of their bodies as their gratious cariage their sweete speach their diuine iudgmeÌ„t their chast thoughts Beautified with a strange kind of maiesty in al their actions Or perhaps because their education being euen froÌ„ their infancie vnder a discipline more noble excelleÌ„t to omit the generous bloud of their parents from whom they descend the pure milke which they draw froÌ„ the dugs of women of a most temperate constitution they cannot in common iudgment but proue admirable in the world VVhy doe faire women preuaile much in obtayning grace and fauour with Princes Probleme 30. PErhaps because it seldome comes to passe that women that excell in Beauty doe not likewise excell in the sweete deliuery of their speech which doth so much the more inflame the heart of man by how much the more they haue commonly ioyned therevnto a pleasing cariage and heauenly grace in the other parts of the body which deseruedly winneth vnto them so much fauour especially with men of highest state and condition who by their nobilitie are made more facill and gentle that whatsoeuer the cause be they thinke they haue sinned against the rule of Iustice if they condiscend not to their desires Or Perhaps because by a beautifull face bedewed with teares trickling downe her cheekes and accompanied with amorous flames of honest and chaste loue the greatest Princes without any other supplication vttered by the tongue euen out of the generositie of their owne hearts made to pitty doe feele themselues to be wounded with the darte of true clemencie and commiseration and therefore doe endeauour in what possibly they may though perhaps not in all to satisfie their desires and to giue comfort to that appaled countenance which hath lost the colour though not the Beautie Or perhaps because women adorned with such a qualitie doe either loue or hate beyond measure so much the more by how much they are higher in estate and condition And therefore if their supplication be for loue and fauour they assaile with those darts that are most effectuall to moue vnto pitty and clemencie and to make a breach into the will and affection of the hearer As the miserie of their present estates their greatnesse â—n former times their little desert of â—hese their miserable fortunes the danger that is yet behinde both of their honours and their fortunes the great confidence that they haue euer had in his Crowne and Scepter as hauing no other friend vnder heauen to whom â—hey may lay open their griefes lastly â—heir promises of all manner of bands of thankfulnesse and recompence that may be made I omit their teares their interrupted sighes and all other their passionate actions and cariage of the body whereby they so hide and couer their arte that they binde and ensnare and as it were violently inforce the hearer But if for hatred they haue made themselues suppliants they change their tune and betake themselues to new artes new protestations new desires of Iustice accompanied with a fyerie tongue which clearely layeth open the iniurie that they haue receiued the troubles they vniustly suffer to conclude what with their modest blushings their iust zeale of honour their honest requests their scalding teares the greatest personages are soonest perswaded to do their pleasure to grant their desires Or Perhaps because womeÌ„ being by nature fall of pitty compassion and soonest moued to a feeling commiseration of the miseries of other men they are worthy of the like pitty compassion when in the like case of misery they are suppliants to other meÌ„ Or Perhaps because the inuisyble Beauty of the minde adorning the outward semblance with I know not what diuine grace doth inuisybly wound the hearts of great Princes with a sweet kinde of violence stirreth vp their wils to grant vnto them whatsoeuer they shall demaund VVhy is onely the Beautie of women amongst all other Beauties named praised and esteemed Probleme 31. PErhaps because Beauty is the onely ornament of women their onely dowerye their diuine gift their riche pledge and their highest glory therfore no other creature may iustly chalâ—enge it but by speciall priuiledge Or â—erhaps because notwithstanding Beauty may be giuen to a young child a towardly youth a handsome man an honorable knight a venerable old man a magnanimious Prince neuerthelesse man being borne vnto labour their coÌ„mendations must not take roote from â—he simple gift of nature but the childe 〈◊〉 commended for his towardlines the â—outh for his dexterity readinesse in â—erformance the man for his wisdome 〈◊〉 matters of importance the knight â—or his valour in dangerous seruices the â—ld man for his sufficiencie in giuing â—ounsell and the Prince for his iustice Or Perhaps because women are not to glorie in any other gift then in the liberality and bounty of nature who hath adorned them with so precious a quality that they might preserue it as
perfecting of some speciall worke which wholy dependeth vpon the skill of his hand that is not enforced either â—y the continuance of labour or his â—any watchings or some other inconâ—enient accidents not only to rest his â—oyled bodie but to send out many a â—lent sighe and inuisible teare Or Perâ—aps that we may thereby vnderstand â—hat a Louer is alwayes accompanied with a thousand other passions Somtimes troubled with feares and doubts of little Loue or affection in his Louer towards him sometimes quelled in his hopes by those many difficulties that withstande his quiet possession of that he loueth somtimes disturbed by the riualitie of others sometimes afflicted with the pangs of the heart and feare of those manifolde mischaunces that may befall the person beloued So that the many passions that multiply in the heart of a Louer doe bring with them an extenuacion and impayring of the complexion a palenes in the face a wearisomnes in the members sometimes a strange kinde of alteration in the indiuiduall Essence froÌ„ whence do a rise those furies of Loue and potent frensies and insensible astonishments which happen many times to those that Loue either because they make not reason the forerunner of their sence or because before they loued they loued not temperancy or because they direct not their Loues by the rule of wisdome and discretion which onely teacheth the only meanes to the attayning of all other vertues VVhy doe Louers delight in flowres Probleme 54. PEerhaps because in them they see the colours of the things beloued For their is not any thing that wants his like or that hath not something that carieth some resemblance in nature vnto it selfe and therefore in those flowers they contemplate those liuely colours which they see to shine both in the flesh and habit of their best beloued Or Perhaps because the colours names of flowers are apt to display those passioÌ„s that they feele who are subiect to this passioÌ„ of â—oue for euery colour hath his proper signification As white signifieth innocencie Blacke vnchangable grauitie Purple a heauenly minde Red boldnes of Spirit Carnation life yellowe Empire or â—elowsie Greene hope Ash colour multitude of vertues Sea water greene the riches of fortune Blew magnanimitie Lion Tawny strength and the like which may also be verie well saide of flowers As the lilly signifieth chastity the rose virginall integrity the violet a languishing life the Hiacinth vertue Furse generosity the white daffadill piety Gesmme small comfort and so of the rest And therefore not vnfitly to discouer their passions doe Louers delight in flowers Or Perhaps because in that diuersity of flowers and colours they seeme to contemplate the large field of the vertues of their beloued Or Perhaps because Loue like a wanton taketh delight in delicate things and to rolle and enwrappe it selfe in sweete odours taking from thence some comforte in her passions And this is the reason why we many times see Loue painted in a pleasant fielde sitting vpon a multitude of flowers mery and iocund crowned with garlands lying vpon a bedde couered with a thousand roses and violeâ—ts fast by a fountaines side compassed with many rich verdures Beautifull plants VVhy doe not Louers in the presence of those they Loue knowe how to frame their speech Probleme 55. PErhaps because the Senses of a Louer being too much setled by an ouer earnest intention in the contemplation of the Beauty of his best beloued he doth as it were altogither forgette himselfe and being lulde a sleepe in his beloued obiect the ouer vehement intention of the minde taketh away the outward vse of the tongue which is not vnlikely because euery man by experience findeth that whilest hee attentiuely heareth any sweete or pleasant sounde hee hath little vse of any other of his senses all the powers being hindered from their due operation by the concurse of the vitall spirits to that onely power which so attentiuely worketh therfore no maruel if men stand mute in the presence of their Loues when they should speake Or Perhaps a Louer fearing that he shall not speake so as may please and content the eares of his mistris chuseth rather to be mute and silent then to vtter his conceit imperfectly And if he dare proceede so farre as to open his mouth for as much as he still feareth that he cannot spâ—ake as he should he vttereth his minde stammeringly and interceptedly Or Perhaps because from the Image of that vertue and worth which they know to be in the thing they Loue they frame in them selues a conceipt thereof as of a thing diuine and from hence they gather great matter of feare and it commonly falleth out with them as with those that are to speake before great Princes who being accompanied with the selfe same imagination tremble and growe pale when they speake and vtter their conceipts many times both brokenly and vnaduisedly VVhy do Louers blush in the presence of their mistresses Probleme 56. PErhaps because the heart dilating it selfe in things pleasant sendeth forth great aboundance of the spirits â—o the superficiall parte of the face which by that outward rednes are made aparent and the Louer filled with â— kinde of ioy by the sence of his best beloued such being the propertie of all men that enioying the presence of â—hat good which they so much desire â—hey become merry and iocunde and by reason of that great ioy they feele they appeare fresh fragrant as conâ—rariwise pale and wan in the presence of that they hate Or Perhaps because Louers do many times blushe of modestie a thing proper vnto that age as being carefull and ielous of each others honour for Loue is proper vnto yong men who are naturally gouerned by the bridle of shame and bashfullnes especially in the presence of those whose good opinion of them they especially desire and therefore they are very carefull not to doe any thing in their sight that is not fitte and conuenient Or Perhaps because by those amorous glaunces they are more inflamed with the Loue of each other and so laying open their inward fire to one an other they are neuer satisfied with the lookes of one an other VVhy doe Louers take pleasure in the teares of their beloued Probleme 57. PErhaps because Louers are then meriest when they are assured of the Loue of their beloued and better assurance thereof they cannot haue then when they see them for their Loue to languish sigh and shed teares For notwithstanding teares in their owne natures cannot be without some bitternesse yet forasmuch as they arise from a pleasing cause though the roote be sower the fruit is sweete For there is no greater felicity in the whole Empire of Loue then the certaine assurance of the true heart of his best â—eloued which contenteth so much â—e more by howe much the greater â—e signes thereof are that doe yeelde â—ch strange effects Or perhaps because â—y such signes they discry that it wilâ—e
PROBLEMES OF BEAVTIE and all humane affections Written in Italian by Tho Buoni cittizen of Lucca With a discourse of Beauty by the same Author Translated into English by S. L. Gent. AT LONDON Printed by G. Eld for Edward Blount and William Aspley 1606. To the right worthy and my honorable friend Maister Samson Lennard Esquire AMongst those many duties that are required in a man any way obliged for a benefit receaued Seneca setteth this downe for one Caue ne clam gratiam referas Take heed least thou smoother thy thankfulnesse in such a manner as if thou were ashamed either of him from whom thou receiuest or of thy selfe that thou shouldest receiue for Ingratus est qüi remotis arbitris gratias agit This is the reason right worshipfull that hath made me bold at this time to dedicate these my simple labours vnto your selfe not because I thinke them any way worthy your worthinesse or sufficient in the smallest proportion that may be to requite those infinite bounties I haue receiued from you but to make knowne vnto the world that I am not ashamed to acknowledge how much I am bound to bee thankfull and how little I am able to expresse my thankfulnesse as I should that haue no better meanes to requite then by crauing more that is by humbly intreating that you will bee pleased as a full recompence of your former goodnesse in supplying my wants in this little worke to protect my infirmities you shall thereby not onely adde much vnto your former kindnesses but giue quickning and spirit to my future studies and make me bold by your fauourable acceptance of this to vndertake matter of farre greater consequence and better befitting your worthy patronage Which I doe the more willingly promise because I want not will to performe it For pity it were but I should euer liue in wants if I should euer liue to want will euer to loue and honour him that hath euer supplied my wants And though this be reason enough to binde me to more then I can either doe or promise yet Nature and Name and bloud and neere alliance challenge a greater dutie at my hands and if none of these were yet forasmuch as I know not any vpon whom it hath pleased God with a more bountifull hand to poure down his earthly blessings in this life then vpon your selfe it cannot but be wisdome in me to make choise of him to blesse this worke whom God hath so blessed in this world Pardon me Good Sir if out of a true acknowledgment of Gods goodnes towards you and by you towards me and mine and not from any the least touch of vaine glory or flatterie or doubt of the like acknowledgement in your selfe I be bold to tell you for to my owne comfort I speake it that God hath from time to time euen from your cradle vnto this day cheered you vp with a bountifull change and variety of his blessings First with a Father whose prouident care for your education when you could not prouide for your selfe made you a man before you came to mans estate and layd a foundation so firme not onely for your owne future benefit but for the ensuing felicity both of yours and his posterity in this world as that I cannot but ioy in the remembrance of his wisedome and carefull foresight and congratulate the happy successe thereof in your selfe I meane in prouiding for you in your riper yeares and his declining time a better comfort to supply his want euen that honorable Lady your deare and louing wife who hath not onely multiplyed your happinesse in this life by her many vertues and euen vâ—speakable affection towards you but by her large and lawfull patrimony the reuenewes and honour of an ancient Baronie to yours and her heires for euer lineally dâ—scending from so many noble Lords her parents and honourable Progenitors From both whose loynes hath sprong a third blessing not much inferiour to the rest not onely numerosa proles many children but many good and among the rest your worthy sonne Sir Henry Lennard whose name and nature I must alwayes loue and honour as heire both to your honours and honourable vertues Thus hath God euer blest you a child a husband and a father and thus God euer blesse you and adde vnto these his blessings a long life that you may long liue to be a blessing to other men and to patronage this and my future labours in this kinde Touching which worke so vnworthy your acceptance let me intreate you not to sticke in the title or to thinke it a subiect vnworthy your grauitie being grauely handled It is one thing to write of passion and another to bee subiect to passion The best and grauest writers haue writte thereof and it vnbefittes not any man to reade what they haue written The Author I will not commend let the worke commend the Author The translation I must not commend onely I wish the volume had beene farre greater so lesse Philosophicall Howsoeuer if it finde fauour in your eye I haue my desire and I shall thinke it the greatest happinesse that euer befell me in this life to haue done any thing that may content him by whom I liue And so I end wishing you all happinesse in this life and after this life that which neuer hath end From my lodging in Westminster 30. Aprilis 1606. Your Worships in all duty to be commanded Sams Lennard A discourse of the Author vpon Beauty AMongst those cleare lights which in the middest of the darknesse of ignorance can direct the minde of man to the knowledge of the magnificence of our great God the clearest and most resplendant seemeth to be that of Beauty which shineth not in one only part of the vniuersall but in the whole appeareth not only in things animate but inanimate sheweth her greatnesse not onely in the accidents but in the substance layeth open her riches not onely in the Elements but in the compoundes not onely in the superficiall part of the earth but euen within the bowels thereof as within a safe treasury hideth her manifold beauties extendeth her golden rayes not onely to things visible but inuisible manifesteth her sparkling lustres not onely to things earthly but heauenly So that ascending euen from the lowest things that are vnto the highest we do still discouer the greater wonders of this so great a God communicated vnto vs by the Arch-figure of al beauties Hence it is that the Platonists would that passing by the creatures as it were by so many steps or degrees of nature we should ascende to the knowledge of that supreme Monarch who with his infinite power and vnspeakeable wisedome causeth that ornament of Beauty to shine in euery part which to no other ende benigne nature hath framed an ingin so heigh and so wonderful then to direct vs to the knowledge of those attributes which in truth are dew vnto him And therefore saith the father of all Romaine eloquence Quid
her well featured members and her hony wordes which being sweetly vttered make excellent harmony and yeeld vnspeakeable delight Or Perhaps because that which perfecteth not onely the outward powers but the inward also brings alwayes delight and therefore the corporall Beauty reducing in to act the senses and the incorporal inuiting vs to contemplation and inuesting vs as it were into all vertues both the one and the other must necessarily yeeld delight and pleasure for this is the propertie of the naturall powers that in the presence of those obiects that serue them and belong vnto them being inuited vnto action which they naturally delight in they take great Ioy and contentation and the reason is because by their obiects they are fed terminated and perfected and therefore the vnderstanding at the presence of an intelligible Species the will in the presence of any kinde of good the memorie of any Image presented â—nto it and the sense at the presence of â— sensible obiect receiueth ioy and â—ontent So that the corpâ—rall Beauty â—eing gazed on by the outward senâ—es and the incorporall Beauty that is â—he Beauty of the minde being appreâ—ended by the inward senses and that â—y the helpe of the eare cannot but â—ringe vnto either sense great pleaâ—ure and delight Or Perhaps because â—he comfort which the other sensible obiects doe giue endes in some speciall â—ense as the pleasure which a coulour â—iues is onely the pleasure of the eye â—nd the delight which a good sauour â—rings is onely of the Nose but the â—elight of Beauty is a content common â—o all the senses which falleth out beâ—ause Beauty dependeth vpon many â—nd diuers goods they which delight â—ow this sense now that So that there â—s no time in which Beauty bestroweâ—h â—ot vpon man some kind of delight â—nd contentation VVhy is Beauty worthy of Loue Probleme 7. PErhaps because bodyly Beauty is a cleare signe if Malignity bee not hidden vnder it of a faire that is of a vertuous minde The which by those rich doweryes which it gathereth vnto it selfe deserueth to be knowne celebrated accounted worthy of honor which honour that it may duely receaue loue is the best guide which best knoweth the merit of the thing beloued and therefore this man it honoreth that it admireth this in priuate discourse it prayseth and that both in prose and verse it extolleth which are all effects of loue Or Perhaps because Beauty either true or seeming is also a good either true or seeming whatsoeuer is such cannot but be worthy of reward and a more acceptable reward cannot be giuen to make manifest the merit thereof then the heart wherewith Loue is giuen Or Perhaps because that which bringeth solace and recreation to the minde delight to the inward powers pleasure to the senses deserueth recompence and such effects doth Beauty produce in vs. So that the pleasure that we take being great it is fit that the recompence be answerable therevnto and sure a greater then Loue cannot be giuen Beauty is worthy of the greatest Or Perhaps because the Excellencie of Good deserueth the excellencie of the affections and the greater Good the greater affection Hence it is that greater courage is showen in the defence of a great personage iniured then of an other of base degree and condition As a learned man is more carefully garded and defended then an Idiott a Queene then a common woman a Nobleman then a Commoner a Cittizen then a Slaue And therefore Beauty beeing a Good which conteyneth in it the excellencie of many other Goods as well naturall as acquired it followeth necessarily that the excellencie thereof must bee verie great as beeing that which is framed of a multitude of al other excellent things whereby it likewise followeth that it challengeth the greatest affection which is loue the supreme Beauty the supreme Loue. VVhy are not all men delighted with one and the same Beauty Probleme 8. PErhaps because that is fayre which to euery man so seemeth little considering the reason of true Beauty but onely that which is ministred by the sense wherein delighting themselues they sticke fast Or Perhapâ— the diuersitie of mens complections breeds a diuersitie in their desiâ—es wherby they iudge diuersly of things present follow those which doe best agree with their constitutions whereby wee see that in the Election of any thing whatsoeuer the Appetite doth accommodate it selfe to the teÌ„perature of the body and it holdâ—th not onely in things naturall but mortall also for we see that as the country Swaine desireth grosse meates such as agree best with the grossenesse of his nature labours education as Onions Leekes Garlike Beefe Bacon and such like and these meates to him are sweete and sauory So we see that men fitting themselues in their customes and carriages to their bodily temperatures do euer desire to conuerse with their like and therefore no maruell if the same happen in the election of Beauty Or Perhaps because Nature would haue it so to the ende that euery one should bee esteemed and beloued and they that are not absolutely faire in euery part should not be despised but being receaued into grace and fauour with their louers might liue honestly and in good esteeme with them That so the profit of the vnion of the whole vniuerse the benefit of Peace mutual society and safe custodie of all earthly blessings might supply all other defects and losses VVhy is Beauty enioyed least esteemed Probleme 9. PErhaps because the Agent possessing his end in it resteth contented and satisfied and the Louer enioying that Beauty which he loueth queales in his affection by the fruition of that he desired which wee may easily obserue in euery thing else The fire being mouÌ„ted to his natural spheare their resteth Euery heauy body desceÌ„ding to the Center ceaseth motion A Captaine when he hath gotten the victorie layeth aside his armes A shippmaster being entred the hauen gathereth vp his sayles Hee that thirsteth hauing with water alaied his thirst desires water no more and the traueller beeing come to his wished home hath ended his trauells whereby wee may likewise vnderstand why a Louer possessing his treasure of Beauty expresseth not so much delight in the hauing as desire in the getting Or Perhaps because there is no earthly thing whatsoeuer that hath not some imperfection annexed vnto it the which a Louer in the certaine possession of that hee loueth finding presently fainteth in his desires which to be true our Sense and experience teacheth in as much as wee are many times either for want of due care and foresight in our selues or the dissimulation and coloured arte of others deceaued For not to speake of those manifolde imperfections that many euen from their cradle bringes with them Howe many vices are often times hidden vnder long garments What pride intemperance Luxury Immodesty Gluttony Sloth Enuy Lyeng Decipt â—â—olating of honour How often is â—â—e loyall heart found to bee disloyall â—â—e
and deceipt of the minde For she that feareth not to falsifie these exterior parts may with more ease and lesse feare adulterate the inward Beautyes of the minde and so much the rather because the sense or corporall organe cannot act any thing that is false except the minde be first made false hauing first consented therevnto whereby it commeth to passe that men taking knowledge at the last of this so great a blurre both of the body and the minde they cannot if they be not ouer vicious loue such women but rather as falsifiers of themselues and mockers of others flie dispraise and detest them and as much as in them lieth forget them and banish them the confines of their memory VVhy doth the Beauty of the body with greater celeritie wound the hearts of men then that of the minde Probleme 19. PErhaps because the bodily senses are more apt and more speedy by nature without the helpe of any arte to apprehend their obiects and especially the sense of seeing which is so powerfull in loue by presenting the Beautyfull features and liniaments to the common sense that from it to the other inferiour powers loue with admirable celeritie nussels it selfe in the breast of mortall men the which thing falleth not out in the Beauty of the minde which besides that it requireth a longer time to manifest it selfe because it lieth hidden vnder the bodily vailes doth not imprint her image with those liuely colours in the outward sense as the bodily Beauty doth Or Perhaps because the Beauty of the minde is inuisible and therefore doth slowly moue the powers that onely by the meanes of that which is corporally visible whereas the visible Beauty is by it selfe made manifest Or Perhaps because mortall man being ouerladen with the bodily spoiles doth more quietly incline himselfe to corporall things then to spirituall Or Perhaps because that which doth most often wound the senses and commeth neerest vnto nature worketh likewise a more speedy effect in Loue as in the other senses VVhy doe wise men more esteeme the Beauty of the minde then of the Body Probleme 20. PErhaps because the colours which doe forme the inuisible Beauty are of higher prise then those of the bodily For the Beauty of the minde ariseth from the rich colours of all the morall vertues as from Temperancy Shamfastnesse Chastity Modesty Clemency Sufferance Fortitude Wisdom and the like and is also made more glorious by other colours more noble as the Liberall Sciences the sweetnesse of vtterance the knowledge of high misteries the vse of studies the happy remembrance of times past and the studious search of diuine thinges whereas the Corporall Beauty is restrained to a fewe colours of smale prise which doe speedily vanish and decay Or Perhaps because the Beauty of the minde is of a more high and Sublime order because in some resemblance it commeth neare vnto the angelicall spirits who as by nature they excell all â—nferior things so do they likewise in â—heir qualities vpon which their Beauâ—y depends Or Perhaps because corporall Beauty is the simple gift of nature which as it is more common so lesse esteemed But the Beauty of the minde not by simple nature but by arte and studie and industry and watchings is hardly after a long time discouered and therefore of better esteeme because more rare and with more difficultie attayned VVhy do young men preferre the Beauty of the bodie before that of the minde Probleme 21. PErhaps because being prouoked therevnto by nature as being more apt to generation then old men they follow their like for Beauty is proper vnto youth and no other thing can satisfie them then the present visible and sensible obiect but old men who contemplate the inuisible Beauty of the minde which by reason of their great experience is commonly found in them themselues growing as it were to nature inuisible by contemplating this spirituall Beauty inamour themselues therewith Or Perhaps because young men are strongly moued by bodily delight as being great well-willers to the pleasures of the sense but old men hauing often times quenched their thirst at the like fountaines with the great hurt and impeachment both of their persons and honours do no more esteeme those floating vanities and therefore resting themselues content with the bare remembrance of those times they doe willingly embrace that Beauty which dependeth vpon the many and deare experiences of things past Or Perhaps because young men in euery thing shew themselues too credulous wherby they turne their thoughts to euery appearing Beauty that presenteth it selfe vnto the eye neither caring for or dreaming of any greater but old men being more slowe in their iudgement and alwayes hardly perswaded to giue credit to outward things hauing found the inward Beautie doe better accoumpt of it as knowing it by â—xperince to be more rare and hardly â—ttayned VVhy is the Beautie of the minde more often seene in olde men then in young Probleme 22. PErhaps because the Beautie of the minde being framed of many difficult and ingenious habits it falleth out â—hat young men being distracted with â—heir youthfull cares and affections attending more to the pleasure of the sense then the delight of the minde doe little or not at all endeuour by labour and industry to attaine to those vertues and knowledges which are necessarily required to so precious a talent to the obteyning whereof men of riper yeares imploying all their thoughts studies and endeauours the sea of their affections being calmed by the constitution of their bodies attaine vnto this pretious Gemme which shineth and sheweth it selfe in the grauitie of theyr speach Or perhaps because olde men wanting the flower of all bodily Beauty which raigneth onely in yonger yeares they desire at the least to be in some accompt and reputation in the world by their internall Beauty which alwayes accompanieth their nature both in their priuat and publick gouerment Or Perhaps because multitude of yeares bringeth with them sage and graue Counsel to haue heard much inricheth knowledge to haue read much increaseth iudgement and the frequent conuersation with men of diuers qualities and countries giueth a perfect knowledge of humane affaires the which not hapning to young men they want those graue partes that concurre to the framing of the Beauty of the minde VVhy is the Beauty of the minde accompanied with that of the body in the breastes of young men so much esteemed Problemes 23. PErhaps because that which by more then ordinarie arte and vertue selâ—ome comes to passe deserues both â—lory and admiration as it falleth out â—n the Beauty of the minde for young â—en being no friends vnto labour but â—ather to sloath and idlenesse it seemeth to be a thing out of order to see a young man adorned with so noble a qualitie and consequently winnes him â—oner and estimation Or Perhaps because a young man besides the fruition of the Beauty of the bodie a thing perhaps of it selfe sufficiently esteemed
men promiseth as it were a future felicitie that knowing the great force of imagination and conceipt in the act of generation they are carefull to furnish their Chambers with fayre and Beautifull pictures to the end that their children may come into the light in some sorte answerable to their desires Or Perhaps because men not being content with the nobilitie of their owne bloud and Beauty they desire likewise the outward helpes of those princely Beauties of the most famous women in all Countries to the ende their children may likewise proue admirable in that qualitie and they winne vnto themselues greater honor Or Perhaps because as they vse with a thousand restoritiues to comfort the fearefull hearts of their afflicted wiues being neare their labour so they are no way backeward by these present figures adorned with diuers coulours and strang Beauties to make them comfortable VVhy doe they make Venus the mother of Beauty Probleme 36. PEerhaps because they make her the mother of Loue and Beauty is that â—hich by meanes of that content and â—easingnesse which is in it ingendreth â—oue in the hearts of men Or Perhaps â—ecause Beauty is the proper ornament â—f women and Venus is sayd to haue â—eene the fayrest woman that euer â—as Or Perhaps because among the â—elestiall Planets their is none more â—elightfull more blith and bucksome â—r by reason of her siluer lightes more â—anton then the planet of Venus which â—ualities doe all concurre to the forâ—ing of the Beauty of a woman Or â—erhaps because this planet by her hapâ—y influences worketh much to the â—â—aming of euery woman gratious â—ayre and louely therfore she hath deâ—erued the name and title of the mother â—f all Beauty VVhy is onely the Beauty of heauen amongest other Corporall thinges of it selfe permanent Probleme 37. PErhaps because a body vnchangeable incorruptible and no waye subiect to the voracitie of consuming time such a qualitie best befitteth as is answearable to such a subiect And notwithstanding the Celestiall mantell doe not alwayes shine and therefore sometimes the golden raies of the Sunne siluer beames of the Moone the glorious light of the Starres the noble compartiments of the celestiall signes the illustrious splendour of all that region and to conclude a faire night a beautifull morning a glorious day may not be seene Yet neuerthelesse the darkenesse of the Element the fury of the winds the pitchy obscuritie of the whirle-winds the thicknesse of the cloudes and all other darksome oppositions being takeÌ„ away the heauens doe alwayes shine in their â—reatest Beauty appeare glorious in â—â—eir supreme Monarchie and display â—â—emselues adorned in euery parte â—ith a thousaÌ„d Beautyes Or Perhaps beâ—â—use the eyes of those that contemâ—â—ate the heauens seeing so supreme a â—eauty in so supreme and celestiall a â—ody with the eyes of the minde they â—ould thinke and consider that vnâ—hangeable Beauty is onely found in â—â—e celestiall partes and that no Beauâ—â— in this inferior world lasteth longe â—â—d so with heauenly desires and inâ—eauours they should aspire to the ceâ—â—stiall Beauty Or Perhaps because men â—â—owing so noble a Beauty and so â—â—nstant to be in a body so soueraigne â—â—ey should from thence learne in their â—inds created immortall to place the â—â—auty of vertue of wisdome and of â—â—ery noble art and science that that â—hich is inclosed within a mortall subâ—â—ct may by glory and honor be made â—â—mortall Or Perhaps because the â—â—st inuisible Fayre being willing to â—â—awe vnto the knowledge of his â—â—auty all mortall men partely by the â—â—iuersall Fabricke of the world and â—â—rtly by some speciall visible creature he hath placed as it were in a throne this his Beauty and there made it permanent that all eyes might see and behold it and so beholding it he might draw the hearts of all from time to time vnto him that there might be no reason of excuse left euen to the slowest eye and all such as are most backward in the search of highest mysteries Or perhaps because such is the order of euery thing that the more they are parted and separated from the originall fountaine of all Beauty the more they decline in their owne which doth plainly appeare if we descend from the Heauens to the Elements and from them to their comâ—ounds and from the perfect compounds to the lesse perfect and so forth VVhy is the first faire to mortall eyes inuisible Probleme 23. PErhaps because the Spheare of his infinite light is so high that it is past the power of any created Organe to pierce so high as to behold euen the darknesse of the outward entry or lobbie thereof much lesse to discerne the immensitie and exceeding greatnesse of that soueraigne obiect in the presence whereof the glittering rayes of the Sunne are darkned the Starres lose their light the sparkling Diamond is defased the flashing Ruby shineth not the white Lilly is black the Spring not beautifull Laughter not pleasant Musick not delightfull Iuceus not odoriferous Nectar not sweet golde not rich and the highest Monarchies base and contemptible And therefore the Angels in heauen lay downe their crownes at the feete of so infinite a Beautie and all creatures are altogether impotent yea vnwotthy to consider the incomprehensible greatnesse thereof Or perhaps because things most rare and excellent doe alwayes botâ— by Nature and Arte lye hidden and therefore we see that the deepest and most important matters in the Scripture lye couered and vailed vnder a thousand figures similitudes mysteries parables and the like which doth likewise appeare in nature who hideth things of greatest prise in gâ—eatest darknesse and maketh those things seeme inuisible that were framed visible as we see in the seede of euery plant which lieth hidden in a thousand rinds skinnes and shelles in the inward powers which are made inuisible by the outward organs in the substanciall formes which lurke vnder their matter in precious stones which shee hath buried in the sandy bed of the sea in gold and siluer which she hath hid in the bowells of the earth in the Angelicall spirits who by the curtine of heaueÌ„ placed betwixt their sight and ours are separated from our sense and in all other Beautiful and excellent qualities whatsoeuer therfore no maruell if the first Fayre likewise be hidded from our eyes Or Perhaps because it is not fitte that so high so supreme yea so infinite a Beauty should bee gazed one by mortall eye but onely in the other life by the helpe and assistance of the light of glory In the meane time let it suffice that it is not altogither inuisible but by the light of that Beauty that shineth in al creatures we may discerne at the least a shadowe thereof VVhy doe many men little regard the first fayre Probleme 39. PErhaps because man being ouerladen and pressed downe by the â—ense by reason of that ancient sinne â—f his first father Adam knoweth not â—owe to raise vp himselfe to so great a â—ood
without the speciall helpe of him â—hat framed him immortall for being weake in himselfe he cannot by his â—wne strength ascend to so great a maâ—â—sty Or Perhaps because he being â—â—aced in the middle of the Theater of 〈◊〉 many Beauties created both in things â—enerall and more speciall and indiâ—â—duall and as it were dazeled and â—â—inded with the light of them doth â—ot know howe to discerne the better â—â—om the worse Not considering that 〈◊〉 was created to vnderstand and vnâ—â—rstanding the excellency of the creaâ—â—res of God by them to passe to the â—â—owledge of the Creator and so from â—â—e inferior Beauties to the supreme Or â—â—rhaps because hauing fastned the eye of his sense vpon some earthly Beauty pleaseth himselfe so much with the present delight thereof that forgetting the greater Beautie and not knowing any greater delight he placeth therein his last end and chiefest felicity offending thereby both the law of reason and of God Or perhaps because man being made blinde by sense and loue of a momentary delight he desireth not by contemplation to enioy the Beauty of God For neither can the sense or any other powers exercise their operations in any degree of excellencie if not in one onely obiect and at one only time and therefore the eye being fastned in an earthly Beauty with an earthly loue how can he by contemplation behold the celestiall Beautie with angelicall loue How should a man that hath abased his lips by inordinate lust to the standing and stinking poole of a rotten Beauty dippe them in the pure fountaine of the onely fayre by a regular and orderly desire How should he gazing by a sensuall and brutish loue vpon a corporall and corruptible Beauty fasten the subtilitie of his vnderstanding vpon the first fayre who is meerely spirituall and heauenly what proportion hath the Sunne with darkenesse the day with night truth with a â—ye a Prince with a slaue fire with Ise snowe with durte golde with Iron honour with infamie diuine with earthly treasure with pouertie vertue with vice order with confusion infinite with finite immortall with mortall so long therefore as he fasteneth his eye vpon an inferiour Beauty he cannot possibly ascend by contemplaâ—ion to the first fayre Or perhaps because the sense being debased to a thousand concupiscences the Appetite drowned with the lasciuious billowes of intemperancie the taste glutted with the honie of Cupids appearing â—ainties the will placed vpon fraile obâ—ects and willing nothing but to satisâ—ie the desires of the flesh the body more then furiously and inconsiderateâ—y accustomed to Venus beddes the â—oynes alwayes walking to the common forge of euery brothelhouse the â—yes open to nothing but the spectacles â—f Sardanapalus the thoughts ascendâ—ng no higher then the contriuing of â—dulteries and wanton sports Religion â—anished the vailes of chastitie broken â—he bridle of the law nothing regarded All good counsell and ciuill discipline set at naught and man being made more then an enemy to himselfe hee cannot euen by the lawe of custome which is conuerted into an other nature yea a necessitie lift vp the eye of his vnderstanding to heauen and to the contemplation of the first Fayre Problemes of the Affections Where at full are set downe Their Causes properties offices vses and endes Of Loue. VVhy hath nature ordayned that their should be affections in the world Probleme 40. PErhaps because the world being a kinde of well ordered Common-weale where beholdicg the Beautifull â—iâ—position of all visible bodies both â—…ght and heauy neither light nor â—…eauy and contemplating the powerâ—al workmaÌ„ship of the celestial Speares which for the perpetuall generation of 〈◊〉 things are perpetually caried about â—hat great shop of those first Elements â—y them framing and fashioning all â—ompound natures and beholding in â—his Elementall and lower world â—he Citizens thereof which are all liuing creatures and among them the chiefe and principall which is man who is Lord and gouernour of the rest it was fit necessarie that there should be assigned vnto his perfection some order for his military strength which could not otherwise be done then by placing in the minde of man these affections which for the benefit of the whole world by Loue might defend by Hate might offend by Desire of victorie might attempt in the presence of greater forces by counterfeit flights might retire by Delight might reioyce in the benefit of peace by the death of the conquered be stirred vp to Griefe by Hope might willingly offer their neckes to the yoake of labour by Despaire might fight couragiously and not in vaine by Feare might learne to prouide for future wants either of victuall or munition by Boldnesse might not feare to vndergoe any danger for publicke honour and benefit by Anger might be enflamed to shed their bloud and to lose their liues for a generall peace And so all the workes of nature might remaine safely defended from their enemies and quietly enioy that benefit which nature hath bestowed on them Or Perhaps because it being impossible to preserue nature wâ—thout generation and generation not to be had without loue and Loue not working without desire and Desire not moued without hope and Hope not obtayning his wished end without audacitie and Audacitie not doing the vttermost without Anger nay without the violent motion of all the irascible paâ—t and the irascible part not being thoroughly stirred and quickned without some feeling griefe and Griefes being not perfected without feare of greater and Feare being nâ—t cleared without the certaine delight of a present good â—t followeth that all the Affections are necessary for the preseruation of the whole VVhy is some speciall affection predominant ouer euery age Probleme 41. PErhaps because Nature seeketh in euery thing both the vniuersall beâ—efit and priuate good and therefore 〈◊〉 hath ordained that feare should be the predominant in all mothers ouer their tender infants to the ende that the vniuersall generation of humane kind might be preserued their owne children thereby to their owne benefit carefully guarded attended which by reason of their owne weaknes they cannot doe And for this cause it hath likewise giuen to Childhood delight in childish sports and pastimes Shame to be a bridle as it were to that age to withhold them from dishonest vntowardly actions To youth Loue desire of generation to men of riper yeares hope and courage to the performance of acts worthy glory immortallity to olde men pitty compassion in iudging and censuring humaÌ„e accidents feare to make theÌ„ circumspect and wary in that smale remnant of their life which is behinde to decrepite olde age paine griefe sorowes as forerunners and messengers of appoching death And that to the ende they may therby be driuen to despaire of all humane helpes and in god alone put their whole trust and confidence Or Perhaps to the end that man in the change and alteration of his life might likewise change his wil desires passing
alwaies to that which may be most worthy and best befitting his yeares for hence it is that men desiring thinges contrary to their age with an earnest desire following theÌ„ purchase to theÌ„selues Shame dishonour As for example it is not fit and conuenient that a man of perfect yeares should take delight in the toyes and sportes of little children or that an olde man should follow the fansies of Loue which are proper vnto young men or that women should exercise armes chiualry which is proper vnto man or that a Prince should feare the clattering of his enimies Squadrons which is the property of women and therfore wise nature by these affectâ—ons seeketh a certaine kinde of decent comâ—ines in all humane actions Or Perhaps to the end that humane nature by this meanes might be made more louely sociable for a modest young man doth much pâ—ease and content with his modesty and bashfullnesse and so doth a breast adorned with chast and interâ—hangeable loue we do much coÌ„mend â—he valour of men of riper yeares in the â—erformance of difficult dangerous â—nterprises Wee reuerence the piety â—nd pitty of olde men embrace their â—ounsells when by their owne feares they withhold vs from the execution of our rash and inconsiderate furies And hereby appeareth the great profit and commoditie to this community and decent proportion of euery affection to euery age In that feare vniteth the parents to their children the delight of friendship breedes ciuillity in conuersation the kindled desire of Loue knitteth the hearts and the bodies and the mindes in one and the same will manly courage by defending the weale publicke makes ciuill vnion more perfect and counsell which dependeth vpon the wise and fearefull tongues of old men draweth young men to a true vnity in all their desires Whereby it plainly appeareth that the Affections of the minde make the life of man both pleasant and sociable VVhy would Nature that in euery thing in the world there should be Loue Probleme 42. PErhaps because the first Creator and vniuersall formor of all Nature hauing wrought out of that confused Chaos or rather nothing so noble and so rich a fabricke of the inferiour and superior worlds not mooued thereunto by any necessity but stirred vp by his owne wil would of his infinit Loue communicate the Essence or being to all creatures By which his loue it likewise pleased him to giue vnto his creatures this pretious affection of Loue to the ende that imitating their Creator they likewise might worke to the common benefit of nature Or Perhaps because the Soueraigne Monarch and chiefe good being an infinite Loue would likewise that all the Creatures which by his infinite Power hee hath framed should cary the same badge with in their bowelles as an open signe and cleare seale of their true Archytect and Creator Or Perhaps because that he hauing formed the whole Vniuerse vnited in him selfe and for him selfe would likewise haue it continued by an amorous chaine of Loue to the end that such vnion by length of time and many succeeding ages should not growe tedious but rather thâ—t all things in generall with their speciall and particular kindes being recomforted by the sweetenesse of Loue should much more desire to continue therein Or Perhaps because hee hauing framed al things in the world in an excellent order for the continuall conseruation of that order gaue such an affection to all his creatures as might spurre them forward with sweete desire to follow and affect their naturall places to procure vnto themselues whatsoeuer might be profitable for their healthes and preseruation to fly the contrarie to engender their like and to preserue themselues and their kinds with the whole vniuerse VVhy is Loue so potent Probleme 43. PErhaps because it hath beginning from an infinite Power and euery effect hath some resemblance or at least carieth with it some kinde of footesteppe of the Excellency of his cause and thereby maketh knowne the power of that which hath framed it so powerfull and excellent Or Perhaps because it hath the Empire rule of all other affections and as a soueraigne Lord hath the whole multitude of them as well of the concupiscible parte as the â—irascible at her commaund and seruice Oâ— Perhaps because it relieth and resteth it selfe vpon powerfull natures as Angells who for Loue wherle about the superiour Spheares in continuall motion As the heauens which for Loue working by influence as a father and first begettor distill a seminall kinde of vertue into all earthly things as the Elements which for Loue are vnited and mingled together to forme a compound body as liuing creatures who for Loue diue into the bottomlesse depths of the water dominere ouer the earth and at their pleasure flye hether and thether in the Ayre As men who for Loue of their Countrie sweate in their armour for the Loue of God suffer martirdome for the Loue of society honour fidelity for Loue of mariage effect honesty for Platonicall Loue contemplate for reasonable Loue esteeme of vertue for zealous Loue feare no dangers no times fly not the horrour of â—eÌ„pests are not coÌ„fouÌ„ded with a thouâ—and deathes to conclude accompt al labours light all losse gaine all difficulty facillity al miserie pleasure all crosses comforts all sower sweete all sorrowe Ioye and death life Or Perhaps because Loue is of so great force and authority that it subiugateth vnto her will the greatest power of the minde that is the will which ruleth and gouerneth al the other both interior and exterior powers and yet the will is many times constrained for the better pleasing and content of Loue to follow those things which it doth altogither abhorre and detest so that hauing so wonderfull an Empire and commaund ouer all the powers both inward and outward of the body and of the minde no maruell if Loue both will and can doe what it will Or Perhaps because Loue aspiring to a good that is great and wonderfully delightfull whereto nature giueth a friendly assistance and incouragement euen from the obiect that is loued gathereth strength with more ease to attaine vnto it whereby the powers irascible doe runne at her commaund with those greater forces that are wont to expugne and ouercome things most hard and dâ—fficult the motiue powers with all the members of the body growe stronge and nimble in her seruice and the heart it selfe being incited and stirred forward by her pricking goâ—ds doth their settle it selfe where Desire though with much difficulty carieth it Or Perhaps because euery first thing and more excellent is in his order more potent As it appeareth in God the first of al other things who is onely saide to be omnipotent in the Seraphins who in knowledge are more noble and more powerfull then all other angells as in heauen which among all other bodies is the mightiest and worketh with greatest power vpon these inferior parts as in the fire which is the
strongest amonge the Elyments as in gold which is the purest of all other mettalls and so in the rest adde therefore Loue being the first amongest all the effections no maruell if it worke more strongly and effectually VVhy are there so many kindes of Loue vnder the commaunde and Empire of Loue Probleme 44. PErhaps bycause the vniuersal vnion of the world depending vpon the vnion of the parts with the whole and the special common globe of the world vpon the vnited assembly of the vniuersalls and this by the meanes and occasion of the power of Loue it was fit and conuenient likewise to giue vnto euery special nature his Loue. And therfore the Angels haue that angelicall Loue which being farre from the rage of Sensual passion continueth alwayes pure and cleare Things inanimate as the heauens the Elements and their Compounds haue for their Loue that inuisible appetite prouoked by an inuisible force and directed by a kinde of knowledge to attaine their determinate endes their seates their sites and their best meanes for their best preseruation Although they haue likewise that Sociable Loue whereby they desire to approche neare vnto their like vnto their beginnings their begettors their preseruers As the planets haue in them that Loue which the causes haue toward their effectes the Elements to their Compounds the Begettors to their partes and therefore besides the preseruation of themselues they giue Sappe and humour to their fruits as milke from the duggs of their rootes they couer them they defend them with leaues and with boughes and beare and sustaine them as it were with indefaticable armes The Beasts of the field besids a Sociable Loue haue a seÌ„sual so called because notwithstanding it be accommpanied with a kinde of knowledge yet for as much as it is guided by the simple Sense it taketh name thereof Men haue a reasonable Loue by which with the discourse of reason they vnite them selues vnto that which is fayre they haue a Platonicall Loue whereby they loue by comtemplation a Ciuill Loue by the force whereof they defend their Country an honest Loue by the spurre whereof they followe vertue a friendly Loue by the gift whereof they are vnited and knit togither a diuine Loue whereby they are inflamed to the Loue of God aboue all things and to the Loue of their neighbour for Gods sake Or Perhaps because to diuers natures diuers loues shold be accoÌ„modated corespondeÌ„t to the degree merit of their perfection For excellent effects best befit excellent natures wherby they may best maintayne their excellencies VVhy are the outward signes of humane Loue the vncertayne passions that they suffer who Loue Probleme 45. PErhaps because it is onely proper to Angelicall and diuine Loue to be freed from the tempestious and turbulent Sea of passions for the Angells in heauen being neuer absent from their chiefe good and felicity cannot fall into that discontent and vexation of spirit which they that are in loue suffer when for a time they are depriued of their best beloued obiect much lesse are they tormented with that feare which men call Iealousie or with any the like passion which commonly afflict the mindes of those men who by louing follow Loue as with griefe false suspitions accidentall brawles compassionate teares throbbing of the heart distracted cogitations frequent blushinges deepe sighes inconstant desires and a thousand the like launsing razors that cut and wound the hearts of men for those blessed spirits inioye all manner of delight perpetuity of estate and whatsoeuer good besides in that first Faire whose presence they eternally enioye Or Perhaps because humane Loue entring into humane heartes by the windowes of the senses the which often times are deceiued by the diuers accidents of their obiects doth many times present a false appearing Beauty to the minde the which in tract of time being descried the mind groweth sadde and heauy and melancholicke and by that humour openeth the vaine to all those passions which make bitter the Sea of Cupid Or Perhaps bycause humane Loue being mingled with reason and sense and the sense for the most parte by the diuers appetits thereof and much moâ—e by a kinde of ouerboldnes grounded vpon smale knowledge darkninge the faire light of the superior part of the soule bringeth such discontent ruine to the minde of man as greater cannot be wrought by the hand of his greatest enemye whereby he yeeldeth such strange effects of passion as many times the fame thereof ascendeth vp euen to the heauens Or Perhaps because euery thing in this inferiour world beeing subiect vnto a thousand mischaunces and as many chaunges and alterations eyther of nature or chaunce or the will of the heauens loue it selfe is not freed from the same vnconstancy of Estate For the mind of man vnder this outward garment of the body is no other thing then a Sea gouerned by the rage and fury of the affections whereby it appeareth tumultuous hauty foaming inconstant tempestuous and sometimes wiâ—h the pleasant gale of reason calme and faire and quiet whereby it is made altogether amiable friendly cleare and comfortable So that as our senses doe sometimes enioye a meaâ—y tyde and season sometimes a troublesome and turbulent so falleth it out in our Loue which forasmuch as it is humane is sometimes cleared by reason somtimes darkened by affections and for one droppe of sweet yeeldeth a whole Sea of sower and bitter discontent VVhy is Loue called a flame a fire and the like Probleme 46. PErhaps because that as the fire hath alwayes neede of some nourishment without the which it vanisheth into nothing So Loue without the nutriment of Hope to possesse the thing beloued decayeth and growes lesse and lesse for if euery thing that worketh or endeuoureth the acchieument of any thing must bee nourished with the confidence and assurance of his wished ende without which it will neuer endure the greatnes of these labours which a thousand sweating accidents bring with them much more hath the kingdome of Loue being molested by the dayly assaults of humane passion not those that it would but those that are most strong powerfull in assaulting need of this speciall comfort of hope and assurance Or Perhaps because Loue awakeneth and inflameth the heart of a louer with an inuisible Fire within which he liueth like another Salamander of Egipt for to say the truth a louer findeth feeleth within his breast as it were the forges of a certaine fire which by the many passions of ardent zeale enkindled desires scalding sighes enflamed teares feruent emulations ruddie bashfulnesse fretting feare and iealous thoughts doe burne and yet maintaine the inuisible flames of Loue and therefore hence it is that for the most part Louers are leane of body pale of countenance spent in their spirits and much altered from their first estate and former Beauty Or Perhaps because the Beautifull obiect from which loue taketh greatest force being present a louer by reason of that
great ioye that he feeleth in the presence thereof sendeth forth those liuely flames which being plainely descried in the superficiall parte of the face doe many times giue such a vermilion tincture that the whole countenance seemeth to be coâ—ered with a flashing kinde of Ardour â—nd that by reason of the great store of â—pirits gathered into that place Or â—erhaps because as the fire amongest â—he Elements is the most noble so amongest the affections Loue is the most â—xcellent as being the rule and meaâ—â—re of all the rest and therefore â—oue is saide to haue the Empire and â—ominion ouer all the other affectiâ—ns and to rule and to gouerne them â— it pleaseth her For for no other â—use is griefe or sorrowe great in â—â—me but because the Loue is great for â—hich that sorrowe is vndergone and â—r no other cause in others is the vaâ—ur great but because the Loue is â—eat which spurreth them forward to â—ngerous attempts Or Perhaps beâ—use the fire is the most actiue Eleâ—ent and so Loue pricking vs forward â— all honorable enterprises bee they â—uer so difficult is not in actiuity inâ—â—ior thereunto and therefore besides those aboue saide metaphorical names and titles by the greatnesse of her vertue property and strength she challengeth likewise other names both Metaphoricall and proper And therefore to speake onely of her proper names which sufficiently manifest her power Loue is a word of honour whereby honorable enterprises are atchiued It is a word of maiesty which gouerneth all the interior and exterior powers Loue is a word of comfort which mitigateth by a hidden and powerfull kinde of vertue all labors whatsoeuer It is a riâ—â— word which by diligent endeauors â—uer affecteth treasures of highest prisâ—â— as friendship ciuill community our Country our children and of all others the chiefest good which is God So that no man can deny but that Loue â—â— of singular force and power VVhy do Poetts faine Loue a Childe Probleme 47. PErhaps by reason of the diuers appetits that reigne in children â—hich likewise appeare in them which â—e inflamed with Loue who someâ—mes desire that thing which at anoâ—er time they abhorre sometime acâ—mpt that for good and excellent â—hich at another seemes vgly and â—athsome vnto them insomuch that â—ey are as changeable in their opinioâ—s as the Camelion in his colours or â—e moone in her figures which arisâ—â— not from any other cause then â—â—m the multitude of those affections â—hich in louing they suffer being â—metimes mooued with feares someâ—â—es with gelosies sometimes vioâ—tly enforced with sorrowes blinded â—h anger vexed with melancholy â—priued of counsell robbed of â—anes pricked and pierced through â—th desire of honour and so by â—nging their affections they do change their willes Or Perhaps because Loue as if it were alwayes a childe in the heart of him that Loueth is alwaies growing and neuer waxeth olde because the desire of the possession of his wished good is alwayes renewed in him and notwithstanding it seeme somtimes after the lawfull fruition thereof to decay or at least-wise to lose some part of his first vigour which in respect of the extension and outward manifestation may be graunted true that is in asmuch as those outward figures of Loue which Louers vse to shew doe not so commonly appeare yet in respect of the internall force and vertue thereof it doth euery day increase which doth often appeare by those dangerous attempts which men for their enioyed Loues do many times vndergo Or Perhaps because Loue makes wise men children and many times depriueth them of true discourse and reason whereby they fall into such errours as children doe who by their apish imitation which is propper vnto children doe no sooner see any thing doone but presently as farre forth as their wit will giue them leaue they seeke to imitate it And euen so euery Louer studieth indeuoreth in euery thing to imitate that which is Loued and doth his best endeuours to the end he may winne grace and fauour to be like vnto it VVhy naked Probleme 48. PErhaps because he that followeth the schoole of Loue must not be loathed with the garment of simulaâ—ion but simplicity for there is not aâ—y thing that more offendeth the â—awe of Loue then a lie which as it disâ—leaseth all so especially those which â—oue neither is the force of Loue any â—onger sweete and pleasant then that it â— found true and faithfull and from â—is truth it is that euery part thereof â—ecomes so amiable and euery vertue â—ade as it were handmaid vnto Loue â— Confidence which maketh vs secure â—f things most precious Faith by which â—e beleeue without doubting Truth â—hich alwayes helpes and delighteth â—ommunity of counsells which maketh vs wise in all out actions and as euery good thing whatsoeuer Or Perhaps because Loue cannot long behidden but must necessarilie be manifested and made knowne both to the obiecte beloued and strangers too and if not by other meanes yet by passions and sighes and teares and palenes vnwonted blushings vnquiet sleepes change of manners and many the like And perhaps this was some cause too why it was called fire because as the fire mainfesteth it selfe by the smoke that ascendeth from it So Loue by those passions that arise from it And therefore it is saide in the prouerbe that Loue and a laugh will not be hidden Or Perhaps because nakednes for the most part bringeth with it a ruddy kinde of bashfullnes so he that is in Loue his Loue being descried commonly blusheth which is not the faulte of loue but rather of those that lyuing intemperately Loue intemperatly whereby iâ— commeth to passe that the very name of Loue being made by lasciuious actionâ— infamous painteth the face with a vermâ—ion kinde of tincture whâ—ch we câ— bashfullnes although there be no such effect in Loue as may deserue it VVhy winged Probleme 49. PEerhaps because As wings though they be made of light feathers yet raise and mounte vppe things of weight into the ayre So Loue though setled in a base subiect doth yet awaken stirre vp their hearts that Loue to the attempt of high honorable enterprises For Loue is an enimye to flowe and slowthfull spirits and a frend to â—uch as are quicke industrious who not like earthly and marrish or moorish Angells fly downewardes to the center of the earth but like the lofty eagle aspire with swifte flight to immortalitie â—t is therefore an errour to thinke that Loue taketh pleasure in bedds of down â—leasant fields dainty and delitious â—ardines in idlenes and wantonnes â—ut desireth to seate her selfe rather in â— temperate and well setled heart â—amed to endure al hardnes to passe all difficulties then in those mischieuous inconueniences that lasciuious wantonnes longe sleepes Bacchus blemishes the sensual pleasures of Venus and the flatterings of blinde appetite brings with them which being all altogether earthly belong vnto vnchast Loue which neuer rayseth her flight
to things high and excellent Or Perhaps because Loue doth swiftly rooste her selfe in the hearts of Louers sometimes by a bare looke darting her selfe in as it were at the windowes sometimes with pleasant laughter vndermining somtimes with simple words assaylinge sometimes by a gracious and comlie carriage of the body and many wayes besids attempting the hearts of vnhiddy young men of whome shee maketh a large praye And therefore Loue is saide to haue many branches many netts many snares by which diuerse instâ—uments she diuersly hunteth nay forages and prayes vpon all natures taking some by delight some by commodity some by honesty some by grace some by the goodnes of nature others by the giftes of the minde some by hope some by courage and others by appearâ—ng goods Or Perhaps because wee may thereby vnderstand how swift the thoughts of those are which are in Loue who howe distante soeuer they are in place from that they Loue yet by their thoughts they are alwayes present attending and discoursing as it were with their best beloued VVhy with Bowe and arrowes Probleme 50. PErhaps because that as an arrow being shotte pierceth thorow the flesh into the bowells so Loue first by Beauty assayling the bodily part giueth afterwards a deadly wounde vnto the heart For Beauty first presenteth it selfe vnto the sense either to the eye or to the eare and afterwards to the â—easonable appetite and so first by Beautifull colours it delighteth the eye â—nd by the sweetnesse and eloquence of speeche the eare and from them â—he delight passeth vnto the minde the which consenting thereunto yeeldeth â—â— selfe to the force of Loue. Or Perhaps because as an arrowe pricketh and woundeth that body which it hitteth so Loue with her passions pricketh and gawleth the heart of him that loueth And yet this is no reason why Loue should therefore be accounted cruell because by these her goades shee maketh her Louers valiant hardy and vigilant pitifull patient bolde and constant against the inconstant violence of fortune whereas without these passions these vertues would die and languish Or Perhaps because as an arrowe being but parted from the Bowe doth neither hurt nor offend vntill it hit the marke whereat it was shott and then it woundeth and teares So likewise Loue in the beginning manifesteth not her passions vntill it bee setled in the heart and then it worketh strange and wonderful effects Or Perhaps because by carying armes offensiue wee should knowe that she is alwaies prepared to offend whomesoeuer shall goe aboute to wrong her For as euery creature is naturally armed with some thing to defend it selfe against outward violence So it was fit that Loue should not be altogither vnarmed VVhy Blind Probleme 51. PErhaps because it makes Louers blinde not knowing many times what losses and dangers and mischiefes they are thereby falling into For such is the force of Loue and it is strange that for the thing beloued they neglect their owne good feare not to expose their bodies to the edge of the sword deny vnto themselues whatsoeuer is profitable to themselues sleepe to their eyes quietnesse to their mindes rest to their members ease to â—heir bodies yea and more then all this they glorie in those inglorious attempts â—hose labors and sweatings and watchâ—ngs and freesings yea and wounds â—oo which for their Loues they haue â—ndergone and indured Or Perhaps â—ecause it seldome falleth out that he â—hat is a seruant vnto Loue doth knowe â—he imperfectioÌ„s of his loued obiect but â—ther couers them accoÌ„ptes them â—ertues For this is the property of Louers highly to esteeme of whatsoeuer belonges to that they Loue insomuch that they cannot endure that any man should oppugne their iudgements herein and from hence proceede many times those their resolute challenges and valorous defences Or Perhaps because Loue for the most parte respecteth not persons discerneth not the worth and merit of her Louers but as it is best pleasing to her selfe not respecting gentility or nobility or principalities or Beauty taketh delight to sollace her selfe amongest the baseste sorte of people and doth many times place them in the highest seates and therefore wee may reade and in our owne times haue obserued that great and mighty personages haue loued women of base estate and condicion and contrariwise some of lowest degree to haue dared to make Loue to the greatest and mightiest Princes of the world Or Perhaps to the end wee should knowe and vnderstand that earthly Loue being blinde is rather an imperfection then a perfection if by the light of vertue it be not enlighted And therefore it may bee that our ancestours did not vainely in paynting Loue blinde if they ment thereby wanton and vicious Loue because that is properly saide to be blinde which followeth blinde Sense which carieth a man to blinde desires blinde sinnes and the palpable darknesse of blacke infamy VVhy ruddy or high coloured Probleme 52. PErhaps because a liuely coulour being accompanied with an outward comely grace doth with greater force stirre vp and awaken Loue. For for no other cause would nature that in euery thing there should be accidental signes whereby the agents should be mooued to worke those effects which might be best pleasing vnto her And therefore when wee see a Beautifull face of a vermilion and sanguine complection adorned with a comely grace in the cariage therof we presently conclude that Beauty worthy of all Loue. Or Perhaps because Loue alwaies affecteth â—ife which the Sanguine red best expresseth as contrarily Palenes death for it is manifest that Loue was ordaâ—ned for generation wherein life consisteth yea the life of those that giue life vnto otheres I meane the begetters the race or ofspring of mans bodie being nothing else then a certaine patterne of the life of their fathers who for Loue euen out of the bones and bloud and flesh and all other their outward and inward powers beget the bones and the bloud and the flesh and the powers of their children And therefore no maruell if Loue be described to be a ruddie and cheerfull tutor and preseruer of life Or Perhaps because he that foloweth Loue maketh alwayes shew of a Cheerfull heart if he be not assayled by some inward passion and therefore we commonly see Loueâ—s I meane such as prosper and speede in their Loues full of spirit pleasant of countenaunce quick in their eyes eloquent of tongue and in their whole carriage full of ioye and comfort VVhy sometimes languishing Probleme 53. PErhaps by reason of the languishing faintnes of those that Loue who alwayes following with an ouer earnest desire that which they Loue in so much as euery day of absence seemeth an age doe many times in their solitarie chambers cast downe their â—weried members vpon their lothed beds filling the ayre with a thousand â—nterrupted sighes which may the lesse seeme strange becâ—use there is no artificer that dayly and hourely busieth his head and bendeth all his endeuors to â—he
bright her countenance and a thousand other things of highest excellency to make knowne the Beauty of those partes with the Loue wherof their hearts are so enflamed Or Perhaps to the end that all the world may know in how high esteeme they hold their Loues when they extol them aboue things most excellent and of humane creatures doe their best endeuors to make them diuine VVhy are Louers many times troubled with iealosie griefe of the heart Probleme 62. PErhaps because both the one and the other doe most feare to loose that which they most desire to keepe and hath cost most labour the getting and therefore their feare doth many times breed an inward distemperature at the hart though they outwardly dissemble it For this is the custome of Louers that though their hearts be violently assaulted with greefes and false suspitions in so much as they can neuer rest in quiet yet neuerthelesse they make shew outwardly of a happy life and a carelesse neglect of their best beloued though in despight of themselues and their best endeuors they cannot long dissemble it Or Perhaps they did little dreame to haue found that in their Loue which by deare experience and many wrongs they finde true and therefore their hearts being ouerladen with abundance of griefe they vent the anguish thereof sometimes with disdainefull speeches somtimes with passionate glaunses with absence with threatnings and fayning the Loue of another But this warre endureth not long but procureth rather peace and greater content in the field of Loue. VVhy do louers many times dreame of horrible things Probleme 63. PErhaps because it is the property of Louers by reason of those continuall passions they are subiect vnto to be melancholicke and they that are gouerned by that humour are accustomed to dreame of horrible and fearefull things Which doth the more commonly fall out because they are vsually subiect vnto feares and forasmuch as this affection of all others doth most disturbe and afflict the spirits from this disturbance and perturbation these monstrous and horrible dreames do arise Or Perhaps because Louers withdrawe their mindes and their senses from al things whatsoeuer except from that they loue aboue all so that though they see others they see imperfectly and though they heare they heare imperfectly and therefore those shapes and nightly visions make an imperfect presentation to the inward discerning powers breed such inquietnes in the minde that many times by reason of the greatnesse of the passion that they suffer in their sleepe they bewray a strange kinde of horrour and astonishment in their countenances VVhy doe Louers delight in morning musicke Probleme 64. PErhaps because they desire not only to honout their mistresses in the day time with Cappings and congees and courtesies but also with musicall instruments and pleasant voyces Or Perhaps because musicke being fit to manifest affections either of Ioye or of sorrowe they make vse thereof to displaye their inward griefes or delights and therefore they commonly make choyse of such musicke as doth best fitt the time and their owne affections Or Perhaps to the end that by meanes of that delight which is in musicke either vocall or instrumentall and that willingnesse they expresse thereby to please and content they may stir vp the affections of those they Loue to requite them againe with reciprocall affection which many times doth happely succeede For a mans owne vertue and a diligent care to be ouer indulgent in honoring those that are mighty are the best meanes to purchase to themselues grace and fauour Or Perhaps to the ende they may imprinte the selfe same affections in the hearts of those they Loue that themselues feele and suffer Or Perhaps because there is not a thing that doth better expresse an angelicall minde then an angelicall voyce which hauing somthing in it though I knowe not what that is diuine they desire by the worth thereof to expresse their owne worthinesse For euery action of a Louer should bee such as by the vertue and valour thereof may stirre affection VVhy do Louers desire to be thought Valiant Probleme 65. PErhaps because Loue ministreth streÌ„gth heart And for as much as they faine Loue armed to expresse the power thereof they that are Loues followers must be armed as loue is yeld the like effects Or Perhaps because Louers fearing to lose that they so much desire so highly esteeme of do little accompt of their owne liues without the fruition of their desire for there is nothing more odious then basenes of minde and little zeale of honour and not to follow an iniust â—niurye with a iust reuenge is pusillanimitie brings with it nothing but shame and dishonor Or Perhaps because they feare that their fearefull hearts being descried they should neuer afterwardes be able to make way by reason of their many riuales to the quiet possession of that they Loue for fortune alwaies fauoreth those that are valiant and resolute VVhy do Louers defend their beloued euen in a wrong and vniust cause Probleme 66. PErhaps because that thing which they doe once loue with an earnest intent and affection they thinke them selues in duty and in requitall of that pleasure they haue enioyed by their Loues bounde to defend them from dishonour infamie For if it become any man to be thankfull and mindfull of any kindenes or curtesie receiued doubtles it becommeth none more then a Louer Or Perhaps because from the first day that they first fastened their affection vpon that obiect they prise it aboue their owne proper Essence or being and therefore howe iustly soeuer an iniurie or violence may be offered vnto it they thinke it no iniustice in themselues to defend it Or Perhaps because a rigorous censure of that wee Loue is neuer commendable and a man doth sildome offend by too much Clemencie and Loue especially it least becommeth to be a seuere iudge that hath alwayes beene by nature a compassionate father Or perhaps because by winking at the wrongs that are offred their Loues they make themselues vnworthy of their grace and fauour Or perhaps because by not defending their Loues they confesse the wrong to be no wrong and the iniurie to be iust and so drawe a kinde of dishonour vpon themselues by louing that which deseruedly is dishonoured VVhy doe Louers take so much delight in the contemplation of the eye Probleme 67. PErhaps because the eyes are many times by reason of their Beauty the true cause of Loue and therefore they take delight to contemplate that noble part which by the Beauty thereof hath enchained them in the fetters of Loue for if euery well featured part of the body be apt enough to stirre vp Loue in the hearts of men much more the eye wherein we first of all contemplate the grace and dignitie of the minde Or perhaps because among all the other partes of the body the eye is most wonderfull and therefore doth first drawe the eyes of others
to beholde it For this is the property of those which contemplate that whilest they beholde the curious workmanship of a thing that hath any thing in it worthy admiration to cast theyr eyes first vpon that that hath most maiestie and meanes of allurement to drawe the eye vnto it Or perhaps because the eye is as a Looking-glasse wherein all humaine affections are discerned so that looking vpon them as vpon a cleare Fountaine they behold the minde of their best beloued and so haue a gesse at their present inclination and affection whether they be inclining to clemencie or seueritie pitty or cruelty myrthe or melancholy Loue or hatred and according to that disposition they finde in them they take counsell and aduise in those things that appertaine vnto them Or Perhaps because there is no other sense that taketh that delight in his like sense that this doth insomuch that the eies of two Louers being fastned vpon each other by their amorous glances and silent noddes they enioy not only the fruition of each others eies but vnderstand the verie inward thoughts of each others heart VVhy is the anger of a louer soone alayed Probleme 68. PErhaps because wrongs offered by Louers friends are more vnkindly taken and stirre vp the passions for the time with greater force but presently the furie of them being ouer-blowne they growe calme and quiet For what soeuer thing either in nature or arte is engendred or framed with greater force and lesse time then is fitte as monstrous birthes they vanish and cannot long endure Or perhaps because the fire of Loue cannot long endure the waters of passion Or Perhaps because the meanes of reconcilement is easie betwixt them both parties being willing to aske pardon willing to forgiue for euery amorous breache hath a thousand silent defences and as many kinde acknowledgements of the fault Or Perhaps because there is a kinde of magnanimity in pardoning wrongs and therefore to the end they may be so accounted they easily and speedily forgiue Or Perhaps because the lawe of Loue doth not admit crueltie for it is neuer seene that two truely vnited hearts should â—ong continue at iarre for light occasions for great will not be offered but as such hoâ— should brawles doe easily arise so they are as easily pacified Or â—erhaps because to those that are most deare vnto vs the least repentance beggeth pardon for the greatest offences which doth manifestly appeare in the Loue of Fathers VVhy cannot Louers hide their passions Probleme 69. PErhaps because amorous cares ouercharging and oppressing the heart are hardly endured and therefore they doe endeuour hauing found a friend fit for that purpose by communicating their griefes vnto him to ease themselues of that burthen Or Perhaps because amorous passions doe pricke and wound the hearts of Louers and therefore prouoked by the sharpnesse of such a spurre they cannot but manifest their griefes vnto those who though they cannot ease may yet pitty them for it is some comfort to him that is assailed with griefe to vent it at the mouth by the helpe of his tongue Or Perhaps because in relating them to others they feele their afflicted hearts to be comforted for euery passion communicated is lessned Or Perhaps because by laying open their passions they make knowne their owne faith and the disloyaltie and falshood of their beloued Or Perhaps because the least wrongs that proceed from that that hath least cause to offer them are accounted greater then the greatest and confound the minde of a Louer with such a kinde of astonishment as nothing but vtterance can either ease or take away VVhy cannot Louers conceale the fauours of their best beloued Probleme 70. PErhaps because the benefits of those we Loue make a deepe impression in the memory and so being often calâ—ed to remembrance they thinke they should wrong both their Loues and â—heir owne memories not to vtter them Or Perhaps because Louers desire in euery thing to shew themselues â—hankfull especially towards those whom they Loue by displaying whose bountifull fauours they seeme both to â—equite what is past and to craue more Or Perhaps because Louers do highly esteeme of those things which they receiue from those they loue and therefore thinking it not fit that things of worth should alwayes lye hidden they reueale them For by the law of nature wee are taught to commend good turnes receiued especially when they are such as carry a proportion to the worth and excellencie of the giuer VVhy do louers put their fauours they receiue from their Mistresses in the most noble parts of the body Probleme 71. PErhaps thereby to signifie that those things they receiue from them they preferre aboue all other and therefore they commonly make choise either of the head as the highest or of the heart as the dearest parte of the body Or Perhaps because the heart signifieth life and the head vnderstanding and both perfection and therefore in those places they place their fauours that are most perfect and most deare vnto them to giue them to vnderstand how dearely they Loue and how honourable a conceit they haue of them Or Perhaps to the end the giuers should vnderstand that they haue the full possession both of the best parts that are in them and their whole body OF HATRED VVhy is hatred ordayned by Nature Probleme 72. PErhaps because prouident nature being willing to remoue all those contrarieties that might eyther â—lter or offend her workes she thought â—t not amisse to giue vnto all creatures â—uen from their first natiuity and beâ—ng such an affection as might be fittest or such a seruice And therefore we see â—hat the Lambe doth naturally hate the Wolfe the Wolfe the Dogge the Crab the Serpent the Weazell the Toade the Lion the Cocke man the Crocodile yea a man borne vnder Iupiter a Saturnist a valiant man a coward a temperate man a lasciuious a religious an irreligious a faithfull a disloyal an honourable man a base and dishonourable neither is this naturall hatred seene onely in things animate reasonable or sensible men or beasts but also in those things that are farre from sense or vnderstanding as in hearbes and plants and mettals and compounds which by a hidden hatred and contrarietie in nature cannot brooke and indure one another Or Perhaps because that though Nature flie her extreames as being verie dangerous to her workemanship neuerthelesse she admitteth contraries for the benefit of the whole Which doth plainly appeare in heate and cold fire and water in corruptible things and incorruptible mortall and immortall earthly and heauenly Neither would the day shine so cleare if the night were not darke nor laughter be so acceptable if it were not sometimes mingled with teares And therefore no maruell if as we see a begetting Loue in the Vniuerse for the benefit of nature so from the selfe same Nature we haue a conseruing hate the better to attaine the wished end VVhy doth Loue somtimes ingender Hate
content for them to leaue the pleasant fields the sweete medowes the delightfull groues and fertile territories of the world Or Perhaps because those things that are giuen vs of Nature and are neare vnto vs as our fathers that begotte vs our mothers that bare vs and our countrie that hath preserued vs we cannot Hate not onely because they are neare and deare vnto vs but because they are ministred and giuen vnto vs euen before wee came into the world by that first prouident Cause that prouideth all things necessary for them and vs. VVhy is the Hatred of great Princes and noble men inexorable Probleme 77. PErhaps because the height of their minds being wonderfull and yet they abasing themselues to vouchsafe â—he company and familiarity of their vassalls and subiects when there aâ—iseth from this familiarity a kinde of â—ontempt and carelesse respect of that honour that is due vnto them as their Loue worketh this vnnaturall effect â—n those they Loued so it turnes their Loue into an vnnaturall Hatred which makes their offence irremissible Or Perhaps because the mindes of great Princes for the most part being enâ—ued with a knowledg of things more â—hen humane and so better discerâ—ing the ill deserts and with a more â—earcing eye looking into the wicked â—onditions of any man the Hatred they conceiue against such qualities and manners is so much the greater by howe much the better they are able to iudge of such inconueniences as follow such conditions And therefore no maruell since as yeares encrease so iudgment if their Hatred against that doe still continewe which they still iudge worthy of hate Or Perhaps because in natures more noble and honorable and in minds more diuine the affections making deeper impressions are of greater force and therefore great Lords and princes hauing bodies more disposed to affections and to greater alterations in affection it is no maruell if Hatred once seated at the heart sit too fast to be easily remooued Or Perhaps because it becommeth not great Lords to be inconstant becausâ— inconstancy argueth a kinde of leuity in minde and manners and therefore they iudging it a note of infamy and dishonor to bee ouer mutable in opinion touching those they hate they harden themselues like a Diamond in their hard conceypts Or Perhaps because great Princes being for the most part of happy memories of all others they doe least forget those which in any respect crosse their desires or oppose themselues against their pleasures and delights And therefore a certaine great Prince being by nature verie liberall and bountifull was wont to say to a familiar friend of his that it was more possible for a man to forget a thousand iniuries then one good turne Inferring thereby that as it is impossible to forget one offence without a lawfull defence much more to forget a thousand so most impossible to forget a benefit receaued VVhy is the Hatred of women without end or measure Probleme 78. PErhaps because as in their Loues they are accustomed to exceede Loue without rule or measure in somuch that they passe many times beyond affection euen to the frensye of Loue so in their Hatred they are ouer violent and no way able to bridle themselues and therefore as in their mad vnbridled loues there can be nothing found that may moderate that passioÌ„ in so much that they run headlong to the vtter ruine of their owne chastity and honors So in their headstrong Hatred there is no tongue that can perswade or pacifie them no force that can ouerrule them Or Perhaps because women louing with a strong and earnest affection and therefore not fearing to communicate vnto those they Loue not onely their most secret cogitations but whatsoeuer they enioy of best esteeme and highest prise and afterwards discouering either a false heart or a minde vnthankfull or whatsoeuer else that may bee opposite to vertue they presently change their Loue into Hate which continueth as long as their dissimulation without honest excuse Or Perhaps because women being alwayes carefull and studious to please the sense and altogether carelesse to satisfie reason they doe for the most part apply themselues vnto the extreames leauing the meane wherein the seate of vertue is placed whereby they being miserably deceaued by a false appearing truth too late bewayle their losses and harde fortunes and seeke to ease themselues by the continual Hatred and reuenge that many times brings miserie and misfortune vpon themselues and their whole families OF DESIRE VVhy hath nature geuen to euery thing a Desire Probleme 79. PErhaps because these inferior bodies hauing neede of a thousand helpes for their preseruation as of place nutriment rest delight generation and other things healthfull and helpefull to their benefit which being not alwayes present and if present yet not befitting their natures and though not befitting yet willing to haue them present and in their owne possession it was necessarie that these things should bee followed and forasmuch as that could not be doone without a Loue and a longing after them wise and prouident nature would first giue Loue and thereby desire whereby euery thing being spurred forward to his owne benefit and good they might follow those places that doe best befit their owne natures finde out meats answerable to their complections and attaine that perpetuity by speciall generation which is proper vnto them And for this cause nature hath giuen to some things lightnesse of body to some weight and heauines as fit meanes whereby to attaine their naturall places vnto others members fit for the motion of themselues from one place to another with apt sinowes and bones which being subiect vnto the moouing vertue and this to the appetite doe expresse vnto vs the great care and wisdome of nature in giuing to euery thing their fittest meanes to attaine their fittest end Or Perhaps because Nature not allowing of idlenesse in any thing as being very hurtfull to all things both generall and particular shee gaue vnto them Desire whereby they might exercise themselues in honest and honorable actions For we see and by experience finde in our selues that except wee be kindled and stirred vp by a certaine Desire wee knowe not how to shake of that idle rest and quietnesse which doth rather deuoure the goodes of the minde then adde any thing to the perfection thereof And therefore hence it is that being caried awaye with that delight we take in hunting we are not able to containe or bridle our selues but whatsoeuer the weather be colde or hote wet or drie we bouldly betake our selues to the open fields we trauell vp the highest rockes and mountaines runne thorow the thickest forrests flie neither waters nor Ise nor snowe nor whatsoeuer inconuenients may follow those sports So likewise we are caried with the like Desire to the delight of fishing wherein we refuse neither by night nor by day with nettes and a thousand other deuises rather to aduenture our bodies nay our liues to the
mercilesse sea then not to enrich our selues by whatsoeuer shall come vnto our hands Here I passe with silence those benefits that arise vnto al liuing creatures being pricked forward by the spurre of Desire to exercise that strength and agility of their members that nature hath giuen vnto them and therefore no maruell if vigilant Nature alwayes working without wearinesse haue bestowed so excellent an affection vpon all creatures to keepe them from idlenesse VVhy is Desire the first lawfull birth or first borne of Loue Probleme 80. PErhaps because humane Loue not setling it selfe in that pleasing content which it hath from the Beauty of the aspect or countenance beloued which to the nature of Loue is intrinsicall yea formally loue it selfe but as being accompanied with sense and reason passeth likewise to the Desire thereof as it is delightfull in it selfe and possible to bee attayned and with all earnest endeuour seeketh the fruition thereof Or Perhaps because it is natural that Desire should be kindled in the hearts of those that Loue because delight by the meanes of Beauty touching the sense mooueth the sensible appetite at which motion the figure or Image of some excellent thing being framed to the inward sense the reasonable Desire maketh knowne his force by a willingnesse to possesse the thing that is framed And from hence it ariseth that Louers being prouoked by this inflamed Desire become bolde and venturous to any attempts prompt and ready to vndergo labour and toyle fly no dangers no cares to attaine their desired ende For the office of the mouing vertue is to serue that ready Desire which extendeth it selfe to all the members Or Perhaps because Desire is as it were a property which ariseth from his subiect Loue and therefore Desire is as the effect and Loue as the cause VVhy is Desire infinite and endlesse Probleme 81. PErhaps because the minde is of such excellencie that being made like vnto our great God it hath an appetite at least enclining to infinitenesse which alwayes searching alwaies seeketh with earnest desire which may plainly appeare in man who ascending by the creatures of God as by a Ladder to the contemplation of all sciences doth neuer by all the excellent knowledges that are rest fully satisfied but in his riper yeares hauing already tasted the sweetnesse of both humane and diuine wisdome he doth euery day more and more desire to clime higher and not contented to haue passed the highest Spheares of the heauens and all visible nature with a thousand speculations he attempteth the knowledge of visible nature euen the chiefest good which is God himselfe And forasmuch as euery nature is infinite and all knowledge thereof like vnto it selfe yea the very nature of the first Essens or being as it is comprehended by a created vnderstanding is also infinite it can neuer in this inferiour world by any length of time rest satisfied vntill it vnite it selfe to the chiefe Creator of all things and that by grace in another life And from hence likewise it commeth to passe that men being mocked by their sense and caryed by the force of that appetite and desire which they call reasonable desiring golde with an vnquenchable thirst they attempt the getting and possession of it and hauing obteined a full fruition thereof their desires are nothing alayde but as riches encrease so desires encrease with them for that which is capable of God himselfe whatsoeuer is lesse then God can neuer satisfie So likewise others bring spurred forward by a desire of delight in some subiect or other are strangely enflamed with a greedy kind of longing after it which they doe no sooner enioy but allured by the corrupt sense they are as much enflamed with the desire of new pleasures and assaye new meanes be they neuer so vnlawfull to attaine vnto it little dreaming in the meane time that that delight which can satisfie our desires no man hath euer found in those lower partes nor euer shall For it is God alone who in this life cannot be discerned by mortall eye that in the other life can giue vs absolute and eternall happinesse Or Perhaps the variety of things in the variety of interchangeable time being adorned with like variety of vnspeakable Beauties either of the parts or of the whole with the diuers states of the Bodily coÌ„plexions which beeing moued from their naturall and wonted seates carry men to diuers and sundry appetites may be a strong and mighty cause of this vnsatiable desire in man For euery thing presented vnto the sense whether it be truely fayre and good or appearingly like another Adamant which by a hidden vertue draweth the iron vnto it allureth the sense moueth the affection and being moued by a present intentiall delight it knowes not how to desire it that it may enioy it And forasmuch as the variety of beautyfull obiects fit to allure the sense is infinite no maruell if man in his desires be as infinite VVhy do diuers men desire diuersly Probleme 82. PErhaps because men beeing inflamed by the inuisible fire of wise â—rouident nature which especially wilâ—eth and desireth in humane kind a soâ—iable life by that commodity which â—he vnion of hearts bringeth with it â—hey are likewise inflamed to a feruent â—esire of some particular good to the â—nde that that beeing gotten by the â—weate both of their own other meÌ„s â—rowes they may prise it accordingly yet if honesty forbid it not nor coueâ—se thereof they might gently libeâ—ally communicate it vnto those who â—or the supply of their necessities desire â— So that both the one and the other â—hewing themselues prompt and ready â—t al occasioÌ„s there might arise a greate â—ond of amity friendship and a faâ—ter knot of good fellowship And therfore hath nature ordained that some desiring the knowledge both of diuine humane Sciences by dayly labours and nightly watchings should endeuour to attaine vnto them that hauing possest themselues of so riche a treasure they might impart some portion of their knowledge vnto others That others thirsting after golde and transitory riches by a thousand trickes and deuises they might heape vp mountaines of treasure that when they were possessed of them or rather glutted with them they might employ them both to the publicke good of the common weale and priuate benefit of as many as stand in need of them that others puffed vp with a desire of glory should follow the field and by their armes and valiant seruice mount themselues vp to the thrones of Kings and Emperours so communicate their honours to their whole families their trophies to their countries and drawe others by an honourable immitation to immortallitie That others drawne by the amiable chaine of vertue might by the helpe of good discipline adorne themselues with honourable conditions that therby they might be an ornament to their Citty and Cittizens a light vnto the Court a glory vnto themselues to all honourable mindes an excellent
reason wherof is because wicked and ignorant men beeing blinde in the light of that reason which with an incomparable kind of comlines at all times laieth open vnto vs the way of Iustice and equity openeth the gates vnto honesty discouereth the footesteps of vertue and instructeth vs in all holy and religious lawes will not lift vp their eyes to behold the cleare light of the wisedome of those who by their learning and vertuous conuersation can instruct them in all manner of discipline but according to the darkenesse of their owne vnbridled affections they follow their owne immoderate desires be they neuer so dishonourable and therefore no maruel if infamy and dishonour to themselues and incredible losse vnto their whole families follow such loose and vnbridled affections VVhy are not all to be blamed that flie their countries Probleme 91. PErhaps because he that flyeth the fury of the common people who many times moued by particular affections and hatred suddenly conceaued run headlong to the ruine of other men flyeth likewise an vnlawfull violence and an vniust sentence Or perhaps because as a Sonne hateth not his Father because hee heareth him in the fit of his burning feuer to raue and to talke idly yea otherwise then beseemeth his fatherly grauity but rather mooued with a filiall loue and dutifull compassion of so great a chaunge hateth the cause of this his distemperature and giueth place to the disease so many sonnes of many famous common weales seeing their countries ouerladen with ambition couetousnes and oppression and many other the like disorders compassionating the miserable estate thereof and hating the occasion of so dangerous a disease by staying not being able to redresse them by flight haue bin coÌ„tent both to yeeld vnto them to auoid them yet not with a purpose for euer to abandoÌ„ their countries which were a sin of great impiety but forasmuch as they finde theÌ„selues too weake a medicine to cure so great a malady not being able to helpe they remoue from their eyes those mischiefes which in publike perturbations and disorders good cittizens with much griefe and anguish of heart are accustomed to behold and this was a thing very common both in Athens Rome and diuerse other coÌ„monweales where forasmuch as this their flight was grounded vpon good and lawfull reasons there was little reason why they should be stayned thereby with any note of infamie but rather by men of soundest iudgements thought worthy of honour and commendations OF DELIGHT VVhy hath nature giuen delight vnto creatures Probleme 92. PErhaps because the end of euery worke being the first moouer of euery agent vnto his worke it was not conuenient that it should be done by any violent force for that were the way to make euery worke odious or at leastwise lesse pleasing and euery workman beeing wearied with the tediousnesse thereof either to set at naught euery enterprise be it neuer so waighty or at leastwise following it with a more vnhappy end to accomplish it For the end of euery worke hauing in it at the least a shew of good and especially of a good that is pleasant and delightful doth with a kind of sweetnes inuite stirre vp euery thing to follow it making euery motion pleasant euery labour easie euery difficulty plaine and open and euery heauy thing light euery age short euery discommodity comodious and euery sowre sweet and acceptable And therefore hence it is that all the motions and workes of all things naturall whatsoeuer being conformable to their nature are acted and exercised with delight The heauens with their swift and indefatigable motion do they not from far make known to as many as contemplate them that delight which they hide vnder those rich curtaines and do not the Elements by their swift and direct motions shew as much The fire taketh pleasure in those twinkling sparkles that expresseth the force therof the aire feeleth the like delight when all the regions therof are freed from those turbulent motions that arise froÌ„ the rage and fury of the winds The water running by her channels riuers pores aqueducts and fouÌ„taines vnto her common mother the Sea with hir siluer surges giueth sollace euen to the heauens and with a calme quiet delight setleth it selfe The earth by those manifolde riches that it bringeth forth makes knowne that inward delight which it coÌ„tayneth within the bowels thereof The plants with their fecundity All liuing creatures with their generation men with â—eir artes ingenious industries make â—anifest the delight and pleasure they â—ioy vpon the earth yea the Angels â— their vnderstanding the heauens by â—eir circular motion the night by the â—riety of lights the day by the greatâ—sse of that one light of the sunne the â— by the flames thereof the ayre by â—e pleasant and pleasing flowers of â—ne the water by her christalline fouÌ„â—nes the earth by her riches the spring â—her flowers the summer by the heat â—e autumne by the fruites the winter â— the snow therof birds by their flight â—es by their swimming all creeping â—atures by their crawling wild beasts â— their free walkes in the spacious and â—asant woodes Domesticall by their â—ightfull pastures and lastly man by â— daily endeauors to attaine immortaâ— feeleth that ioy and solace conâ—t that cannot be expressed by any â—gue be it neuer so learned eloâ—t Or Perhaps to the end that delight â—ght be that sweet sawce that princely â—ion that Nectar of the gods that aâ—ble paterne of pleasure which nature â— liberally diuided to hir parts for the â—ort recreation of their works the â—ard of their labours the wages of â—r sweatings the ease of their motioÌ„s For how should any man after long labour and trauell bee desirous to returne vnto it if after his labour he bee not by some delightfull nourishment strengthened and recomforted And therefore the Seaman though he bee tumbled and tossed by the dangerous and tumultuous waues of the sea yet hauing tasted that Delight that follow these dangers when he commeth to the shore forgerting all that is past he lancheth his shippe againe into the sea And euen so euery agent being allured by some delight or other is encouraged to his action and after ease returneth to his labour VVhy hath Nature giuen such diuersity Delights vnto man Probleme 93. PErhaps because man is the Epilogue and end or rather receptacle of all natures as hauing in him the degrees of that perfection which is in euery other kinde and therefore he is likewise called the Horizon of all creatures because representeth the superior and inuisible creatures with his minde and the inferior with his body and therefore whatsoeuer is delightfull in euery kinde must necessarily in some sorte belong vnto him Or Perhaps because Nature hauing giuen Delights vnto euery thing conformable vnto their Natures and to the diuers constitutions of diuers creatures diuersity of foode and sustenance as to the swine acornes to the woolfe flesh