to the ferret bloud to the horse haye to the goate leaues to the sheepe grasse to the bee flowers and the like and hauing framed and fashioned man of a more noble and excellent complection then any other creatures in touch delicate in caste temperateâ— and in all the other senses more perfect and excellent as being also more apte to iudge of â—hâ—se sensible obiectes that appertaine vnto him it was likewise fit and neâ—essary that she should giue vnto him â—he excellency of euery Delight which â—hould not onely shine in their rare and â—ingular qualities but bee answerable likewise in respect of their multitude â—o her many and naturall prerogatiues And therefore with a bountifull hand she hath bestowed vpon him all those Delights which are proportionable either to his owne greatnesse or the magnificence of his maker And therefore she hath not giuen vnto man one onely foode and sustenance but many and those most delicate she hath not giuen him water to drinke as to other vnreasonable creatures but precious liquors and holsome beuerages yea all other Delights whatsoeuer belonging vnto the other speciall senses were especially graunted vnto man and though happely they may appertaine vnto other creatures they are rather appropriated vnto them as signes and differences of their natures then as any way delightfull vnto themselues For the variety of colours the Beauty of the heauens the goodly feature of bests and birdes the glorious splendour of precious stones the diuersity of mettalles and the incomparable Delights of the Spring were all made and ordeyned to please and content the eye of man The fragrancy and sweete smelling odour of so many flowers the Hiacinth the Gesmine the Rose the violet with other inumerable were onely made to Delight and satisfie the smell of man The sweetenesse of so many voices so many musicall accents so many instruments was made and ordeyned for the onely benefit of man to Delight and comforte his eare for we haue neuer heard of any creature besides man were he by the gift of nature neuer so wise that for Delight onely doth contemplate the Beauty of the heauens or any thing else that for pleasure and Delight smelleth to any flower or harkneth to the harmony of any other Creature as a musitian to the notes and compositions of an other So that as man is superior to all other creatures so hee excelleth them all in the variety of his Delights and pleasures Or Perhaps because onely man hauing beene created among other inferior creatures for that pleasant and delightfull place of Paradise where those pleasures are found and tasted that man canne neather conceaue nor imagine GOD would likewise giue vnto him the choyce aboue all other Creatures of all the pleasures and Delights of this life that being drawne by the sweetnesse of them he should so much the more aspire euery day to that prime and principall Delight that doth neuer alter nor decay VVhy doth man being not content with such variety of Delight as nature affords procure other vnto himselfe by art and inuention Probleme 94. PErhaps because this is the difference betwixt man and other liuing Creatures that he receaueth from Nature his inferior powers rude and simple and vnwrought as it were seeds to be sowed tilled and manured by the sharpe plough share of his penetrating wit whereas vnreasonable creatures as being created by nature for themselues in the workes and effects of their owne powers rest and settle themselues and though some of them being holpen by outward discipline may appeare more apt and actiue in bettering that which nature hath bestowed on them yet it is euer without knowledge or Delight and therefore man hauing receaued from the selfe same nature that twofold desire of knowledge and of good as two spurres accompanied besides with an inclination both of witte accommodated to speculation and of hands the fittest instruments of all others to act any thing and being moreouer inuited by the perfection of so many Beautifull works of nature which make rich the Theater of this world hee would with a sweete kinde of Culture and tillage of his vnderstanding powers habituate and accustome himselfe to vertuous actions Delight himselfe with a thousand actes a thousand ingenious inuentions make himselfe amiable by his gracious cariage and by his high courage and valour purchase vnto himselfe honour and felicity And therefore hence it is that we see him diligent and industrious and that with an vnspeakable Delight in the attayning vnto vertue to temperance iustice fortitude wisdome Chastity Clemency Vrbanity Truth and to euery other vertuous habit that we see him according to that full measure of wit and vnderstanding that he hath followe with pleasure and Delight the Princely sportes of of hunting pleasant comedies pastorall compositions graue tragedies celestiall Harmonyes that we see him altogither giuen to magnificence to the the Beauty of rare figures excellent pictures rich statues artificiall perspectiues ancient monuments proud edifices and the like that we see him zelous of honour and with equall valour to passe the seas the mountaines the craggie Rockes to enter into battell with barbarous people and by many victories to winne honour and immortalitie that we may see him painfull and vigilant in contemplating the heauens in pearcing into the Elementes in searching euery Nature euery cause euery effect euery propertie euery substance euery accident euery power euery act euery simple euery compound euery alteration generation motion rest quantity qualitie body place action passion habit priuation matter forme kindes generall and speciall sense and sensible intellect and intelligible things and whatsoeuer besides he seeketh and searcheth to minister vnto him selfe Delight and pleasure Or Perhaps because man being of a noble and generous minde and obseruing those many excellent qualities which in the variety of kindes in the world doe manifestly shine and appeare and finding the imitation euen of things most difficult to bee but easye vnto him the nobility of his nature would not suffer him to yeeld vnto them but rather spurred him forward with a desire of glory both by art and labour and industrie to excell them all and to make himselfe Lord and chiefe commander ouer them And therefore man considering the liberalitie of the heauens the confederation of the Elements the fecundityâ— of the plants the maiestie of the Lion the fidelity of the Dogge the strength of the Panther the wisdome of the Ante the meekenes of the Lamb the vigilancy of the Crane the patience of the asse the teÌ„perance of the CamelioÌ„ the prouidence of the bee the subtiltie of the Foxe the boldnesse of the Swanne the force of the Elephant the courage of the horse the musick of the Nightingale the grammer of the Parret the arithmetick of the Tunnie the Astronomie of the Cock the Logick of the Dogge the sollid firmnesse of mettals the price of precious stones and the vertue of the herbes he could not containe himselfe in this noble Theater of all the
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
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-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
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
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
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