is deuided into fiue branches and that there are fiue kinds which differ much one from another for there is a loue of naturall things there is a loue of creatures there is a loue of men there is a loue of Angells and there is a loue of God The Loue of naturall things is nothing else but the inclination which things destitute of knowledge haue to vnite themselues vnto their ends and to attaine the perfections of their nature to which sence an Ancient sayd that the loue of the bodies was nothing else but the weight wherewith they are ballanced bee it that the weight keepes them downe or that the lightnes raiseth them vp on high for God hath ingrafted these inclinations into all naturall things to the end they may attaine to their perfections and preserue them when they haue once gotten them The loue of creatures is nothing else but a vehement impression made in their sences surprized with things which they conceiue to be pleasing This Passion is many times blind importune obstinate and insolent and is common to men brute beastes which suffers themselues to bee transported with the motions of a dishonest pleasure Humaine Loue is a Passion which should follow the motions of reason and which being guided by the light of the soule shold only imbrace the true good to make it perfect for containing himselfe within these bounds it should no more be a violent furious passion which filles the world daily with so many miseries by her exorbitant and strang disorders The Loue of Angells flies yet higher for that those happy spirits enlightned with a more excellent light and illuminated with a more pure perfect splendour loue the soueraigne Good more ardently then all the creatures and by a reflux of this great Loue take an incredible care of the affaires of men and being neuer wearied in the seruice they do them by the coÌ„mandement of God assist them procure their safety with constancy and ioy full of amazement and wonder The Loue of God enters not into comparison with any other for that as there is no proportion betwixt things finite and infinite his motions being infinite they appeare with another lustre and shew themselues with a greater endeauor towards that he loues then the creatures can doe From this spring flow the admirable beauties which shine in the heauens in the Starres Planets Elements in bodies both simple and compound and in great meane and small things all which do feele the effects of his bounty and the perfect assistance of his prouidence From this spring proceedes the care which hee hath of men the graces which he imparts vnto them the good desires wherewith hee doth inspire them and the meanes which hee offers them to raise them vp to the height of his glory and to make them enioy the felicity of Angells But we will not treate of this kind of loue whereof wee had rather feele the flames then describe the perfection Neither will wee discourse of that of Angells which wee may better admire then set forth wee will not in like sort busie our selfe with that of naturall things or of creatures which is too base for our subiect but wee will represent the Loue which is a humaine Passion whereof morall Philosophy teacheth vs to discourse and whose essence we meane now to set downe Wherein the Essence of Loue doth consist CHAP. 2. AS in other subiects we dovsually ascend vnto the knowledge of the cause by the search of the effects so in this matter to attaine vnto an exact knowledge of the nature of Loue we must first vnderstand what it is to loue to the end the branch may discouer the nature of the roote Loue then is no other thing but To will good to some one not for our owne priuate interest but for the loue of himselfe procuring with all our power what we thinke may bee profitable for him or may giue him content Whereby it appeares there are foure things to be considered in Loue. The first is that wee be carefull of his good whom we Loue the which growes for that loue vnites the wills perfectly and makes vs esteeme the good which befalls him we loue as our owne particular wherefore the Ancients sayd that Loue was one soule in two bodies The which it seems that Alexander would giue Darius mother to vnderstand when he sayd that Hephestion was another AlexaÌ„der For he vsed this speech in regard of the great affection hee bare him the which was such as he held him another himself so as he would haue him a partaker of all his honors glory After this manner then wee should desire to our friends the same honors the same glory and all other felicities which we wish for our own proper contentment And when they succeed wee must reioyce as if wee our selues enioyed them seeing that all things are common among friends But secondly we must wish al this good to those we loue for their ownesakes and not for any priuate interest of our owne or for any profite wee expect to reape by them for the Epicures opinion who wil haue men loue for profit or pleasure is infamous and makes Loue either mercenary or of small continuance Wee must then remember that there are three kinds of friendship that is to say honest profitable and pleasing Betwixt the which there is this difference that the two last kinds are no true affections but rather shadowes of Loue whereas the first that is to say honest friendship which hath vertue for her obiect is solid and true and moreouer it is constant and of long continuance whereas the profitable and the pleasing last little and are dissolued vpon the first alteration which happens in the subiect whereunto they are tied As for example they that loue only for profit continue no longer in this affection then they whom they loue may be beneficiall vnto them the which ceasing they renounce the duties of friendship which they had formerly shewed for that the cause ceasing the effect of necessity must cease Hence it growes that the friendships of Court are so inconstant and variable for that Courtiers commonly â—â—e their affections to those which are in fauour haue some kind of credit to the end it may bee an entry for them to offices in the Estate But if there happen any alteration in their fortune by a disgrace with the Prince and that they see them vnable and incapable to assist them they presently abandon them and make no more account of them then of an image ouerthrowne yea they would haue men thinke that they neuer obserued them So in Tiberius time Seianus possessing his maister absolutely receiuing the fauor of this Prince with full sailes so as all the honors all the dignities and all the offices of the Estate depended of the inclination he had to those that courted him all the world adored him the people and Senate erected statues vnto him hee was publiquely
also Compares them Discernes them and Iudgeth of them the which the particular sences cannot do for that they are limitted and tyed to their particular obiects and neuer exceed the bounds thereof For the Eyes are onely imployed to iudge of the difference of Colours as betwixt White and Blacke and neuer seeke to â—eddle with that which concernes the Sound Smelling or the other Qualities which haue nothing common with Colours The Common sence then is necessary to iudge thus generally of all the obiects of the other Sences that by meanes thereof the Creature may distinguish that which is healthfull from that is hurtfull But to the end the Knowledge which this sence doth gather from the Obiects whose formes are presented vnto it by the Exterior sences be not lost by their absence it sends all it hath gathered Compared and Distinguished to another Power meerely Knowing which is called the Imaginatiue as that wherein are grauen the formes of things which are offred vnto it by the Common sence to the end the Knowledge may remaine after they are vanished away Besides this Imaginatiue there is another power proper to preserue things which is the memory the which although it bee not directly ordained to Iudge but rather to serue as a Store-house and Treasury to shut vp and to preserue the formes of things which are imprinted in her yet for that she doth continually represent vnto the Common sence the formes which are consigned vnto her she may well bee sayd also to helpe to Knowledge These then are the three Interior powers capable of Knowledge to the which although that some adde others yet I wil hold with their opinion who not willing to multiply the powers without necessity reiect them as superfluous seeing the Imaginatiue power sufficeth to do all the offices which are attributed vnto them There are then in the Sensitiue soule eight knowing faculties fiue Externall and three Internall as we haue shewed As for the Appetitiue powers where the desires are formed there are but two that is to say the Concupiscible or desiring power and the Irascible or Angry power The one of which without the other sufficeth not for the health of the Creatures For if the Lyon had no other inclination nor any other spurre of desire then to runne after meate fit for his nourishment doubtlesse the least difficulty and obstacle he should incounter would hinder the pursuite of his prey for that hee should be without any desire to surmount this difficulty and so he should not be able to preserue his life for want of nourishment In like manner men would bee daunted for the least crosses they should finde in the pursuite of any good thing or in the auoiding of euill and although the danger were not great nor vrgent yet would they not dare to oppose themselues and incounter it And so they would yeeld to these difficulties and not pursue the obiects of their desires how great soeuer their inclination were to seeke them Wherefore prouident Nature to preuent this inconuenience besides the other powers hath giuen vnto the Sensitiue soule two Appetites that is to say the Concupiscible and the Irascible whereof this last when as any difficulty ariseth and opposeth it selfe to the desire of the Concupiscible comes presently to succour it and inflaming the blood excites Choler Hope Courage or some other like Passion destinated and ordained to make him surmount the difficulties which crosse the contentment of the Soule For that which concernes the powers of the Sensitiue soule there remaines none but the faculty mouing from one place to another which is disperst and resides in the sinnewes Muscles and Ligaments and which is dispersed ouer all the members of the Creature This Power being commanded by the Appetite doth presently exercise his office seruing for an instrument to that part of the blood which for the great subtility and purenes thereof hath gotten the name of Spirit To come now to the Reasonable soule it hath two principall Powers the one indued with Knowledge which is the vnderstanding and the other capable of Desire which is the Will the which being blind as all the Appetites are naturally she followeth in the pursuite of her obiects the light of the vnderstanding by reason whereof she is termed the Intellectuall Appetite but more properly the Will The office of our vnderstanding particularly of that which we call possible is to receiue and in receiuing to know and in knowing to offer vnto the will those kinds or formes which are sent vnto it from the Imagination It is true that being a more Noble power then the Sensitiue it cannot receiue those Images and formes so materiall grosse and sensible as they are of themselues in their particular being for that they are not proportionable to the purity and excellency of her condition By reason whereof the Philosophers haue placed in our soules another power wonderfully Noble whose office is to purge and to clothe as it were with a new Lustre all the Images or formes which are found in the Imagination or fantasie and by the meanes of this Light to cause those formes which were Materiall Sensible and Singular to become so purified from these earthly conditions as they seeme Vniuersall and so well proportioned to the purenesse of our vnderstanding as they easily receiue the impression Thus then the powers of all the three Soules concurre in man in regard of the Rationall the which as more Noble then the Sensitiue or Vegetatiue comprehends all their powers and withall addes many things to their perfection In the meane time wee must consider that man hath no kind of command neither ouer the powers of the Vegetatiue soule whose actions are meerely naturall nor ouer those of the Sensitiue soule which are destinated to Knowledge as the Interior and Exterior sences vnlesse it bee by accident when as by a resolution of his will hee denies these powers the meanes which are necessary to put them in action but hee may well haue power ouer those of the Sensitiue Appetite which are proper to obey the discourse of reason and the command of the Will as ouer the Irascible and Concupiscible To the end then that amidst the bond of the Intellectuall powers with the Sensitiue and the communication and correspondency which is betwixt them for the exercise of their functions we may the better see how the lesse Noble obey and serue the more Noble and execute their offices wee must heere represent the forme As soone as the Exterior sences busied about the Obiects which are proper for them haue gathered the formes of things which come from without they carry them to the common sence the which receiues them iudgeth of them and distinguisheth them and then to preserue them in the absence of their obiects presents them to the Imagination which hauing gathered them together to the end she may represent them whensoeuer need shall require she deliuers them to thâ— custody of the Memory from
manner Moreouer wee must not wonder if the sensitiue appetite in particular make so great an impression in the body This proceedes from the sympathy which is found in those powers which are gouerned by the same soule which imployes them so as the sensitiue appetite comming to play her part shee doth stirre vp the mouing faculty of the heart the which dilates it selfe or shrinkes vp according to the nature of the obiects which haue made impression vpon the sensitiue appetite whence grow al the alterations which are made in the body of man And here we must remember that nature hath fashioned the heart in such sort as it is in perpetual motion according vnto which it sometimes extendes it selfe and sometime retires of it selfe with a certaine measure and proportion the which continuing within the bounds which nature hath prescribed it as conformable vnto the condition of the creature this motion is wholy naturall but if it once come to breake this law and shew it selfe more violent or more slow then the nature of the creature requires the naturall harmony is broken and there followes a great alteration in the body of the creature Of all the powers of the soule those of the sensitiue appetite onely cause the alteratioÌ„ of this motion whose actions alone may make it more violent or more slowe then the lawes of nature doe allow And hence it comes that none but the actions of the sensitiue appetite are made with a visible change of the body and with a sensible alteration of the naturall constitution Yet as in this change the heart receiues an alteration so the spirits the blood and other humours are agitated and mooued beyond ordinary the which doth wholy trouble the naturall constitution of the creature The which happens after this manner The obiects of the senses strike first vpon the imagination and then this power hauing taken knowledge of theÌ„ conceiues them as good or bad as pleasing or troublesome and importune then afterwards propounds them as clothed with those qualities to the creature which apprehending them vnder this last coÌ„sideration excites the concupiscible or irascible power of the soule and induceth them to imbrace or flye them and by the impression of its motion agitates the spirits which we cal Vitall the which going from the heart disperse themselues throughout the whole body and at the same instant the blood which deriues froÌ„ the liuer participating in this agitatioÌ„ flowes throughout the veynes and casts it selfe ouer all the other parts of the body So as the heart and liuer beeing thus troubled in their naturall dispositions the whole body fâ—eles it selfe mooued not onely inwardly but also outwardly according to the nature of that passioÌ„ which doth trouble it For in motions of ioy and desire the heart melts with gladnesse In those of sorrow and trouble it shrinks vp and freezeth with griefe In those of choler and resolution it is inflamed and all on fire In those of feare it growes pale and trembling A Louers words are sweete and pleasing and those of a cholerick man are sharpe and rough Finally there riseth no passion in the soule which leaueth not some visible trace of her agitation vpon the body of man Lastly wee may gather from the definition of passion that this alteration which happeneth in the body is contrary to the lawes of nature for that as we haue said it transports the heart beyond the bounds which nature hath prescribed it and doth agitate it extraordinarily Hence it growes that amoÌ„g al the motioÌ„s of the sensitiue appetite those only are propâ—â—ly called passioÌ„s which are accompanied with some notable defect For as we call passions of the body diseases wounds paines inflammations incisions and all other violent accidents which happen extraordinarily So wee properly call passions of the soule those infirmities wherewith she is afflicted and troubled as pittie feare bashfulnesse or shame loue hatred desires Choler and the rest For in this subiect the word Passion is not taken in that sense whereas wee say that a subiect suffers when as it receiues some new forme bee it that at the comming of this forme it lose any thing of its owne or not as when the ayre is enlightned with the Sunne beams without losing any thing of her first constitution nor in that sense wherein we say that a subiect suffers when as it receiues a new quality which doth expell another whether it bee concurrent to its nature or contrary vnto it as when water growes cold or is made hot But the word Passion is taken here for a change which is made in man contrary to his naturall constitution and disposition from the which hee is as it were wrested by this change In which sense the Phylosophers say that things suffer when as they are drawne from their naturall disposition to a course that is contrary to their nature In the mean time you must not wonder if we ground the irregularity of the change which these passions breed vpon the disorder which the sensitiue appetite stirred vp by the sensible obiects casts into the heart being a thing which wee must constantly beleeue that this power of the soule bee it the irascible or coÌ„cupiscible hath its se at and mansion in the heart The which cannot be denied in the subiect of feare for that such as are transported therwith call back the blood and heate vnto the heart as to the place where feare doth exercise her tyranny therewith to defend themselues considering also that those creatures which haue the greatest and largest hearts are most fearefull for that their heate is more dispersed and consequently lesse able to resist the assaults of feare Some haue not beleeued that it was so of other passions but haue appointed theÌ„ their seates else-where and haue maintained that some did reside in the liuer others in the spleene and some in the gall as for anger they haue lodged it in the gall whereas choler resides which doth inflame it But they haue giuen loue his quarter in the liuer for that the saÌ„guine coÌ„plexion is inclined to loue for ioy they haue seated it in the Spleen for that melancholy proceeds from the distemperature of this part But notwithstanding this it is most certaine that both the powers of the sensitiue appetite I mean the Irascible and Concupiscible reside in the heart the which beeing the fountaine of life of all vital operations must also bee a lodge retraite to those appetites which nature hath gigiueÌ„ the creature to preserue his life to chase away those perils which may threaten it Wherby we see that the passioÌ„s of desire or anger are felt preseÌ„tly in the heart trouble the natural coÌ„stitution as soon as they rise wherby followeth a strange alteration throughout the whole body for the springs caÌ„not be troubled but the streams wil feele of it And therefore the passions being too vehement and making a violeÌ„t impressioÌ„ vppoÌ„ the hart they cause
straÌ„ge accidents in man As for exaÌ„ple a furious anger drawing the heate violently from the heart to those parts which are most remote froÌ„ the Center of life and by the same meanes inflaming choler which by her naturall lightnes mounts vp to the braine may depriue maÌ„ of the vse of reason make him furious and mad In like manner an extraordinary feare drawing the spirits and heate forcibly to the heart whereas she meanes to fortifie her selfe against her enemy may quench the natural heate and suffocate the man shame may doe the like whereof we haue prodigious examples in histories which testifie that great personages haue died with shame and griefe for that they could not find the knot or expound certaine riddles or difficult questions which had beene propounded vnto them yea they say that great ornament and Gemme of Phylosophy Aristotle died with griefe for that he could not finde the cause of the flowing and ebbing of Eurypus Whereby it appeares that the heart which is thus opprest by Passions when they are violent is the seate of both the powers of the sensitiue appetite that is to say of the Irascible and Concupiscible And whereas they obiect to the contrary that Choller resides in the Gall inferring thereby that the Irascible power should reside there also It is easily answered for that the Choller which remaines in the Gall is not the reason for the which Anger is inflamed but for that it is a hot and dry humor the which are fit qualities to produce that effect The like may be sayd of Loue and that the aboundance of bloud doth not make men more inclined to the Passions of loue forthat the Concupiscible power resides in the liuer which is the place where the blood takes his forme but for that they which are of a sanguine complexion haue a hot and moist temperature which is proper to that passion And as for ioy wee cannot conclude that it resides in the Spleene for that it being infirme many are opprest with melancholly for the reason why melancholly doth torment them which are troubled with the Spleene is not for that ioy resides there but for that adust choller preuailing causeth a troublesome and importune heauines Yet we will not so restraine these two powers within the bounds and extent of the heart but wee will confesse that although they haue their chiefe residence there yet they disperse themselues through the whole creature whereof wee haue good proofe in Lizards which being cut in peeces feele paine in all the parts where they are offended For the last of our obseruations vpon the subiect of passions it remaines to shew whether of the concupiscible and irascible powers bee the more noble and excellent some giue the preheminence to the concupiscible for that it is destined to serue the soule and to make it enioy the obiects of her passions The which made Aristotle to say that beasts put themselues into choller and fight for their desires But this reason doth nothing abase the Irascible power but contrariwise it shewes how much it is more excellent then the Concupiscible For as those souldiers are most valiant which maintaine the shocke of a battaile and defend the weaker euen so by consequence the Irascible power must haue more generosity then the concupiscible seeing she is ordained by nature for her defence And as the noblest vertues are formed in the most excellent powers so we see that force or valour which resides in the Irascible is a more worthy and more commendable vertue then temperance which hath her seat in the Concupiscible We finde also that it is more shamefull not to bridle the motions of the Concupiscible then those of the Irascible for that these are lesse offensiue to reason In regard whereof we blame them more which abandon themselues to pleasure and voluptuousnes then those which are subiect to motions of choller Of the Number of Passions CHAP. 2. AS they that haue treated of the Nature of the Winds haue written diuersly some setting foure others eight some eleauen and some two and thirty to the which they assigne diuers points in the horizon So the Philosophers which discourse of the PassioÌ„s of the Soule agree not of the number some naming more some lesse Yea there was an Ancient affirmed that as there are many Passions whereof we know the names so there are an infinite number which we know not Wherefore hee compared man to one of the monsters of antiquity which they represent vnto vs composed of the members and formes of diuers creatures for that his Cupidities and Passions are so prodigious and so many in number as they are able to amaze any one that shall iudiciously consider of the multitude and diuersity First of all there were some which haue beleeued that as there were foure chiefe winds which excite diuers stormes be it at land or sea so there are foure principall Passions which trouble our Soules and which stir vp diuers tempests by their irregular motions that is to say Pleasure Paine Hope Feare and in truth these foure haue as it were the Empiry ouer all the rest which propound themselues as the obiects of their motions for whatsoeuer men do either they feare or desire or afflict themselues or are contented which be the effects of these Passions Others will haue onely two that is to say Pleasure and Paine and some assigne but one and that is Loue to the which they refer all the rest as to their center and roote Others haue multiplied them and haue made twelue and some eleauen Amidst this diuersity of opinions that is the trâ—est which is receiued at this day and imbraced by all those that make an exact profession of Philosophy that is to say that there are eleauen primitiue and generall Passions whereof all the rest are but as it were budds and branches These generall Passions are Loue Hatred Desire Flight Pleasure Paine Feare Courage Hope Despaire and Choller And thus the Philosophers finde out the number Of Passions say they some regard the good or euill absolutely and simply considered And these belong to the Concupiscible power Others regard the good or euill accompanied with some difficulty and they appertaine vnto the irascible those of the Concupiscible power are six in number whereof three haue for their obiects the good that is to say Loue Desire and Pleasure and the other three haue for their obiect the euil that is to say Hatred Flight and Paine for presently that the obiect which hath the forme of good offers it selfe vnto the Concupiscible power shee presently feeles herselfe surprized and Loue is framed If this obiect bee present she receiues Pleasure and Delight if it bee absent she is toucht with a Desire to enioy it And in like manner as soone as the obiect presents it selfe vnto the selfe same power vnder the shew of euill it doth presently stirre vp a hatred contrary to loue and if during this horror it bee
the trembling of the heart breeds strange convulsions and retires the spirits in such sort as he seemes rather an image of death then a liuing creature These accidents are followed with passionate and heart-breaking sighes as it appeared in young Antiochus at the sight of Stratonice Or when as they only make mention of her as if the spirit were eased and free from a heauy burthen and receiued content by this thought or presence Teares in like manner fly to succor this afflicted soule for that the heate which is mounted vp to the braine causeth the humor to dissolue and discharge it selfe by the eyes But this poore soule thus agitated hath no certaine consistence but floting betwixt hope and feare she sometimes giues signes of ioy sometimes markes of sorrow she is sometime frozen and congealed sometimes all on fire she goes she comes without any stay or rest and doth many things which shew that shee is as it were incensed For she proclames the merit and glory of that she loues and giues extraordinary commendations which are the signes of her rauishment Suddenly changing her humor shee makes her griefe and discontent ascend vp into heauen shee accuseth the innocent Starres she complaines of destiny and fortune and blames that which she loues and suddenly returning to herselfe shee condemnes herselfe of wrong Then she powres forth her spleene against such as she thinks haue crost her rest and hindred her content so as she suffers cruel tormēts in this agitatiō Many times euen in the heat of his Passion the party toucht with loue can indure no lōger discourse his words are short scarce intelligible for that the soule being thus tied to the obiect which it loues it cannot giue it self the leasure to speake of any other thing And that which is full of admiratiō this Passion doth so chāge trāsform men as it makes the wisest to commit great follies it humbles the grauest to seruices vnworthy of their rancke it makes the most glorious to become humble and meeke the couetous to be profuse and prodigall and cowards to shew themselues hardy and valiant But for that some of these effects exceed the ordinary of a morall Passion we will leaue them to discourse particularly of Iealousie vpon which subiects there are great controuersies and disputes that is to say whether it bee one of the effects of Loue as the Vulgar sort imagine or whether it be rather the poyson of Loue as others presuppose but we will referre the discourse to the following Chapter Of Iealousie whether it be an Effect and signe of Loue. CHAP. 5. THE Vulgar sort thinke that as the Sun runnes not his course without light so Loue cannot bee without Iealousie and they adde that as lightning is an infallible signe of Thunder which breakes forth so Iealousie is a certaine signe of Loue which desires to shew it selfe powerfully But they that haue a more exact and particular knowledge of Humane Passions maintaine that as the Sunne beeing come to the South which is the point of the perfection of his light casts no shadow but spreads his beames all pure vpon the earth so a true and perfect loue is not subiect to the inclinations of Iealousie And they say moreouer that this vniust Passion is no more a signe of Loue then stormes and tempests are shewes of faire weather this opinion is more probable for to begin with the proofs how can Iealousie subsist and remaine with Loue vnlesse we will ouerthrow the Lawes of Nature which suffer not two contraries to subsist in one subiect Is there any thing more contrary to Loue then Iealousie Can the world see a greater Antipathy then that which is obserued in these two qualities whereof the one doth participate with the condition of monsters and the other is the very Idea of perfection Loue vnites the wils and makes that the desires of them that loue striue to take as it were the same tincture to the end they may resemble one another And contrariwise what doth so much distract the Wills and diuide the hearts as Iealousie Loue binds vs to interpret fauourably of all the actions of the party beloued and to take in good part that which we ought to beleeue she hath done with reason whereas Iealousie makes bad interpretations not onely of her actions but euen of her very thoughts Is there any innocency that can bee sheltred from the outrages of this inhumane fury If the party beloued hath any ioy it then presupposeth a riuall if she be pensiue they are suspitions of contempt if shee speakes to another it is Infidelity if she haue wit they apprehend practises if shee be aduised they imagine subtilties if she be plaine they call it simplicity if shee bee well spoken it is affectednesse if she be courteous it is with a designe So as Iealousie is like vnto those counterfeit glasses which neuer represent the true proportion of the face and what more sinister iudgements could the most cruell enemy in the world giue of the party beloued But not content thus to blemish the particular perfections of that shee seemes to loue she seekes to depriue it of the sweetest content in this life which is by communicatiō with men of honor and merit who doe not visite her but for the esteeme they make of her vertues So as many times to please an importune who is himselfe a great burthen to them that suffer him shee must forbeare all good company What iustice can force a soule well bred to indure this brutish rigot Loue is a liuely fountaine of ioy and contentment which banisheth all cares and melancholy but Iealousie what is it else but a nursery of grief◠and waywardnesse whereas wee see thornes of despaire and rage to grow vp among the sweetest and most pleasing flowers that Nature can produce How then can any man beleeue that these two contrary Passions can subsist in one subiect If they oppose heereunto experience and the testimony of many persons worthy of credite which protest that they haue loued sincerely and yet were neuer without Iealousie and will thereby inferre that at the least Iealousie is a signe of loue which is the second thing we must incounter to satisfie that which hath bene formerly propounded it sufficeth to answer that although for respect we yeelde to those personages what they publish of their Passions yet as one Swallow makes no Spring so that which happens to particulars cannot prescribe a law to the generall But to containe our selues within the bounds of our first proposition we say that these persons are much deceiued in this subiect and their error growes for that they cannot giue proper names to things for that of a respectiue feare competible with loue whereof it is full they make an vniust Iealousie with the which Loue can no more subsist then water with fire They that loue intirely are in truth full of respect to the party beloued honor her with all the passions of
soule as the enuy wee beare to them that are fortunate discouers a wicked dispositioÌ„ wherfore we disseÌ„â—ble not the Hatred we beare to such as wee know are wicked whereas wee disguise all we can the enuy we conceiue against them that are happy Againe Enuy kindling in our hearts by the great prosperity of another when as they decline and that we see them ouerthrowne by some notable accident of misfortune it relents and is by little and little quenched yea it is most certaine that enuious men are glad to haue some cause of pitty whereas Hatred and enmities neuer ceasâ—e for all the calamities which befall their enemies but when they are once framed and fixed to any one they neuer abandon him neither in good nor bad fortune Moreouer Hatreds and enmities are sometimes cured and quenched by letting the party that is tormented with this passioÌ„ know that he to whoÌ„ he wisheth euill hath not done him any wrong or that he hath changed his inclinatioÌ„ is become a good vertuous maÌ„ moreouer that he hath done him some kind of pleasure in occasions which haue bin offered to oblige him But althogh you perswade a man that hee hath not receiued any wrong from him that is happy and fortunate yet it doth not quench his enuy and in stead of suppressing it with this consideration that he is a good man and that hee hath indeauoured to doe him fauours yet he will shew it the more and let the world see that he can neither indure his prosperity nor his benefits for that the one proceeds from the good fortune which doth accompany him and the other is an effect of his vertue which are two recommendable things coÌ„sequently subiect to Enuy Lastly these two Passions differ in regard of the diuerse ends which they propound vnto themselues for Enuy hath that in particular that shee doth not alwayes cause vs to wish great miseries to those we enuy for wee see it dayly by experience that there are some which enuy their own kinsmeÌ„ or friends yet they would be loth to see any great misery befall them or an affliction which might tend to their ruine contenting themselues to crosse their prosperities and to hinder the lustre and glory of their fortunes But Hatred passeth further still watching for an occasion to ruine his enemy and is neuer satisfied with his miseries vntill they haue brought him to the period of his downefall So as shee induceth vs to procure irremediable mischiefs and extreame calamities to those whom shee pursues with obstinacy Wee must now seeke the source and fountaine of Hatred and shew what the causes be that frames it As she consists in the auersion of things which are contrary to our senses it may spring from three causes principally that is to say from choler from reproches or slanders and from the crosses or discommodities which wee receiue As for the first an Ancient had reason to say that hatred is an inueterate or rooted choler not that time doth change one of these passions into another for the Philosophers will neuer confesse that one kinde may passe into the nature of another but for that choler hauing exasperated our courage if wee entertaine long the forme of an offence which doth gall vs in the end wee lay aside choler and beginne to hate him against whom our wrath was kindled So as choler is not of the Essence of hatred but many times the cause As for the second it is certain that nothing doth more excite our Hatred then slanders reproches the which may euen trouble the wisest and most vertuous for wee haue seene great Personages who had as it were renounced all feeling of the other Passions yeelde o the griefe of detraction and haue suffered themselues to haue beene so caried away with griefe of minde as they haue fallen into a generall disdaine of all the world and to abhorre all Mankind by reason of the fury of such as had defamed them So as slander is like to a huge waue which wrests the helme out of the Marriners hand for that she troubles the most vertuous and makes theÌ„ to giue way to the griefs of Hatred Besides if they which slander vs giue vs other crosses and are the cause of some notable preiudice as if they accuse vs before the Magistrate if they bring vs in questioÌ„ of our liues if they cause vs to lose our goods if they persecute our kinsmen if they torment our friends all these causes together frame a deepe Hatred in our soules the which retaine for euer the forme of these bloody iniuries vnlesse they make some great and solemne satisfaction Finally the reasons why choler detraction and crosses or discommodities ingender Hatred is for that all these things tending to the destruction of the being or honour of men they are so many subiects and spurres of Hatred against those that procure them those displeasures Yet Hatred is not framed in our hearts by these causes onely but there are other particular motiues from whence it may proceed as when we see our selues deceiued in our trust and of the good opinion we had of men to whom we were tied by affection Wherefore an Ancient had reason to say that Hatred is commonly framed in our soules by our bad elections for that wee loue before we know and before wee haue tried the merit and fidelity of those to whom we will trust so rich a treasure as friendship We are too easily perswaded that they are vertuous and worthy of all fauour and confidence and in the meane time wee finde them treacherous and vnworthy so as wee fall into such a disdaine and do so abhorre them as we cannot inindure to heare them spoken of Finally to draw to a head the causes of this Passion wee hate vgly and deformed things as the monsters and scorners of nature and arte and those which are filthy troublesome and importune for that wee esteeme them as enemies to our senses and content As for those which are subiect to the motions of this Passion wee obserue that faint and base mindes are sooner mooued then generous spirits The reason is for that Cowards feare euery thing so as their hatred is inflamed against all such as they thinke may hurt them bee it in their person in their goods or in regard of their friends Hence it growes that great men which haue no courage are commonly cruell as we haue monstrous examples in Nero Caligula and other effeminate Princes whose rage no murthers could satisfie And for the same reason they that haue offended a great Personage who hath meanes to reuenge himselfe hate him irreconciliably which makes them to desire his death to see themselues freed from feare Whence groweth that famous saying He that offends neuer pardons The proud and enuious are also subiect to the motions of Hatred The first for that they thinke they are not honored as they should be and the last for that all the prosperities
Porphyrie Marble Amber Câ—ystal Iuory Flowers tapistries Diamonds Rubies all other things where the eye discouers the wonders of nature and the Art of man are the obiects of an innocent pleasure if we could vse them moderately But wee suffer our selues to bee transported with so furious a Desire and we seeke them with such an inraged heate as it is rather a madnesse then a Desire An Ancient said That nothing had more distasted him from loue and the Passion of all those things then to see the stately Triumphs of Rome where they exposed to the sight all the gold and siluer of that great City to serue for an ornament and carried the Pictures Images Armes plate pretious stones Treasure Tapistry and the Mooueables of vanquished Kings the spoyles of their rich Prouinces to encrease their glory And his reason was for that said he all this pompe all this lustre all this glory and this abundance of treasure was seen in one day and then vanished So as in a short time our eyes might behold all the pride not only of Rome but of the world This was to make a man wise by sights whereas others become mad There are other pleasures of the eyes which pollute by the excesse of our cupidities and by the disorder of our desires as when our eyes not content to behold the beauty of a woman conceiue an vnchaste desire Besides these diuers pleasures of the eyes there are others of smelling hearing and feeling wherein wee obserue as little measure as in the rest Perfumes are exquisite presents of Nature but our effeminate delicacy hath made the vse infamous and shamefull Musick consorts and the sweetnesse of Instruments were things which wee might vse honestly without offence but we haue conuerted all into Luxury which prophanes the vse And amidst all this abundance neither doe our eyes satisfie their Desires by so many obiects which they behold neither doe our eares finde their heate quenched nor our other senses their passions by whatsoeuer offers it selfe to their desires The other pleasures wherunto man is addicted as play combats huntings exercises companies and whatsoeuer he doth to ease the cares of this life cannot satisfie nor giue any full contentment to man but amidst all these roses hee stil meets with some thornes and seekes dayly after newe contentment so insatiable are his Desires The same Cupidities also vary according to the ages complexions and humours of those which are toucht with this Passion Yong men are passionate after play and women and exceede in these pleasures The sicke wish for health as the souereigne good of his life old men desire good wine and good fare which seemes to make them liue againe to adde new vigor to their bodies Princes and generous spirits breath nothing but glory tryumphs and trophies which serue to aduance them beyond the ordinary of men They which are of a sanguine and hot complexion haue a Passion fit for all things and they pursue them with great heate but it lasts not long and is like a fire of straw inconstancy change accompanying them still in their pursuites Whereas they that are of a cold constitution haue no great desires by reason of the heauinesse of their humors But they are obstinate in their pursuits and can hardly bee diuerted from the obiect whereunto they are tied They which haue the least feeling of the motions of Desire are such as haue no apprehensioÌ„ of the discoÌ„modities and miseries of this life as they that are young great spirits men ouertaken with wine and finally all such as haue much blood and heate gathered together about the heart As in like manner they are not much transported which haue neuer felt any vrgent necessity For as feare and distrustes increase Desire to prouide all things necessary for the preseruation of this life they which haue tasted of crosses apprehending to fall into their first miseries do Desire infinite things to fortifie themselues against all accidents supposing still that nothing can secure them sufficiently They also which haue little blood about their hearts that but luke-warme haue naturally cares and ardent desires to gather for that they feare to see themselues fall into want and pouerty and the importune care they haue to preuent this misery afflicts their soules and tortures their minds Hence it comes that we often see men who haue bene prodigall and very profuse in their youth so change their inclinations as when they come to age there can be nothing noted in them but base couetousnes in all their actions whereas on the other side wee commonly see that wine and Loue make couetous men bountifull Finally when we haue gotten with much paine the goods which we enioy wee shew more vehemency to keepe them The which may arise from two causes either for that we feare to fall againe into the necessity in which we haue bene and apprehend to see our selues forced to take new paines and to vndergo new toyles to recouer our estates Or else for that the things which we haue gotten with sweat and danger are more deare vnto vs then those which come without labour and paine So we see a young Heire which comes to a great Estate by the death of his father will bountifully bestow his gold and siluer and dissipate within few dayes what his miserable father had bene long a gathering and which he had not gotten but with infinite torments both of body and mind Whereas a Merchant who hath tried the dangers of traffique who hath grown pale a thousand times at Sea during his voyages who hath seene himselfe often neere death and ready to fall into the hands of Pyrates or theeues will not thrust his hand rashly into his coffers nor distribute his mony but with great stayednesse and wonderfull discretion which may make him to bee held base and couetous Doubtlesse wee haue seene in our times the most generous Prince of the world who shewed no such magnificence in the bestowing of his excessiue treasures as the glory of his birth and the splendor of his other actions seemed to require So as many had a conceite that he feared to fall into his first necessities but doubtlesse his good husbandry was far better then our profusions Wee haue spoken sufficiently of this Passion of Desire the which hauing in a manner all things common with Loue it shall not need any longer Treaty nor more words to explaine it As for the Passion which is contrary vnto it as it hath no name although it bee the same which makes vs abhorre and fly that which wee thinke is hurtfull to our nature so it is not needfull to seeke out the conditions and particularities seeing they are in a manner the same which we haue obserued vppon the subiect of Hatred Moreouer that from the nature of Desire we may gather what that of horror is seeing that one contrary deciphers another Of Pleasure or Delight CHAP. 1. AS this great Fabricke of
be better vnderstood by experience then expounded by words Fiâ—st of all there is not any man which doth not feele in the midst of the ioy which hee receiues his heart to dilate it selfe and as it were open with gladnesse from whence it sends the signes tokens to the countenance by the laughter whicâ—â—t â—irres vp in the mouth where it causeth a visible change They that are tender hearted are apt to receiue the impressions of ioy and heauines like vnto soft wax wherein they do easily imprint the formes which are laid vpon them They that haue them firme and hot by reason of the heate conceiue ioy easily by reason of their constancy preserue it longer Whereas contrariwise they that haue it cold and hard are capable of heauinesse melancholly which makes an impression easily by reason of the coldnesse with the which she hath an affinity maintaines it selfe long by reason of the hardnesse as we see happen vnto melancholy men For sadnesse is an earthly Passion cold and dry whereas ioy is moist and hot And therefore it is easily framed in the hearts of children of young men and of those which are of a good complexion from this ioy which makes the heart to spread and dilate it selfe like vnto a flower growes laughter which is no Passion but an exterior effect of an interior Passion For the sweetnesse of Pleasure makes the heart to moue and open to receiue the forme euen as when wee go to meete a friend and open our armes when he presents himselfe vnto vs. And this his motion and interior ioy ascends vp vnto the countenance but it appeares chiefely in the opening of the mouth whereas laughter is framed and hath his seate from thence disperseth it self to the eyes and the rest of the face although that some hold it hath his seate within man and about his heart But to take away all kind of difficulty wee must vnderstand that sometimes laughter comes meerely from a corporall motion as that which proceeds from the tickling of the arme holes so as there haue bin seene sword players die laughing for that they haue beene wounded in that place Sometimes it riseth from indignation and despight which we haue conceiued of any thing we behold vnwillingly as we reade of Hannâ—bal who seeing the Carthaginians lament their estates for that the Romaines were maisters of their fortunes beganne to laughâ— whereat one being amazâ—d said vnto him that it was an act of great inhumanity to laugh at the teares of his fellow Citizens to whom he answered that this laughter was no signe of his ioy but a token of his despight for that he scorned the fruitlesse teares of those who lamented rather their particular losse then the misery of their common weale But when it is an effect of our passion and a signe of pleasure which our heart receiueth from pleasing obiects which present themselues vnto our senses it comes from a quicke and suddaine motion of the soule which desiring to expresse her ioy excites a great abundance of hot blood and multiplies the vitall spirits which agitate and stir vp the muscles which are about the heart those raise vp the muscles which are of either side of the mouth which vpon this occasion opens with a visible change of the whole forme of the face But it riseth from the pleasure and ioy which our soule conceiueth by reason of the pleasing obiects which present themselues vnto our sense It is certaine that as new things and not expected prouoke most ioy in our hearts so they stirre vs vp sooner to laughter For proof whereof hauing once accustomed our selues to see spectacles and sights how pleasing soeuer they be they doe not moue vs to laugh as they did when wee first behelde them And in like manner profound cogitations and meditations hinder laughter wherefore wise men doe not laugh so easily as others as well for that they haue alwayes their spirits busied and imployed about some serious meditations which will not suffer them to regard such triuiall things as commonly make the Vulgar to laugh As also for that the great knowledge they haue of things hinders them from esteeming many of those things newe or strange which the common sort admire And withall their complexion doâ—h contribute thereunto for that most commonly it inclines to melancholy which makes them pensiue and more difficult to moue to ioy The reason why many things please at the first approach and afterwards lose this grace by custome and continuance proceedes from nothing else but that at the first sight our thought is â—ied vnto it with a certaine vehemency which yeelding by little and little makes the pleasure decay The which is not onely seene in the obiects of the sight whereof our eyes growing weary by little begin to slacke in their action and to become more negligent in beholding them but also in the obiects of all the other senses wherewith our soule is loathed in the end after too long a continuance The reason is for that as in the action of the eyes the vitall spirits consume by the vehemency of the attention so in all other operations of the senses the disposition of the Organs alter and are changed by the motion and by the impression which the obiects that vnite themselues vnto our senses make so as it is impossible that the creature should long enioy one kinde of pleasure or suffer the same griefe And moreouer as we haue sayd before that diuersity as an Image of the changes of Nature is pleasing hath also a place in this subiect for that men are weary alwayes to enioy the same pleasures and see the same obiects Wherefore the continuance causeth distaste how sweete soeuer the possession be And therefore Lucian brings in a man who beeing made a god was weary of his diuinity and desired to dye that he might bee no more and his reason was that the life of men did not seeme tedious vnto him but onely for that hee still beheld the same things one Sunne one and the same Moone the same Starres the same meates and the same Pleasures which change not their face wherfore sayd he tasting nothing but the same thing in this Diuinity where I am I am weary and thereupon would needes dye to change Moreouer there are men who are wonderfull sensible of ioy which bee they to whom all things seem new as children and the ignorant multitude whom any sights prouoke to laugh whereas wise men are nothing mooued The complexion doth also helpe much to ioy as they which abound in blood and haue it not cholericke and adust but pure and sweete are Iouiall by nature and loue to laugh Whereas mellancholy men are hardly mooued to ioy The delight or pleasure which wee conceiue of the obiects which are agreeable vnto vs doth vsually stirre vp in vs an ardent desire and as it were a thirst of a new or a more full enioying The which proceedes
those fearefull things which present themselues vnto the imagination of man This confidence may grow from the opinion wee haue that the euill which treatneth vs is far from vs or from our beleefe that if it should present it selfe we should bee able to surmount it As when a Citty hath a conceit that no man will attempt any thing against the peace of her Cittizens and if they should they were able to repell the iniury and to endure the attempts of their enemies this beleefe makes them hardy and assured Secondly it may grow for that although wee finde our selues weake and vnable to resist our enemies yet wee beleeue that wee shall bee powerfully assisted by our Allies with whose ayde wee hold our selues inuincible As for example although the Duke of Saiwy bee not able of himselfe to resist the Armes of Spaine yet being fortified with the alliance of this Crowne hee doth not apprehend them neither is hee affraid to incense them knowing that the assistance of the Christian King protects him of that side Thirdly this confidence may grow for that wee beleeue wee haue neither receiued nor done iniury to any man which should make vs apprehend reuenge And againe for that we thinke wee haue no enemies or else that they are so feeble and weake as they cannot annoy vs. It may also grow in regard that they who haue power to hurt vs are our friends and liue in good correspondency with vs and haue assisted vs in our occurrents as for our part we haue endeauored to bind theÌ„ vnto vs by al occasions which haue bene offered So the Allies of great Kings feare not their power although it be fearefull to the rest of the world By this meanes wee find that there are diuerse sorts of persons which are full of Hardinesse and assurance First they are hardy which imagine that all things shall succeed happily in regard of their former felicities So Alexander vndertaking the conquest of India apprehended nothing by reason of the happy victories and tryumphes which he had gotten ouer the Persians So Caesar being ouertaken with a cruel storme and in a small barke feared nothing but to confirme the resolution of his Pilot whom the storme had amazed he wisht him not to feare seeing hee carried Caesar and his fortunes Secondly they are hardy who hauing beene ingaged in great dangers haue yet escaped for they imagine that good Fortune which hath beene so fauorable vnto them in so many other occasions full of despaire will not abandon them in that present danger Finally men are not troubled in dangers for two reasons either for want of experience or for the hope they haue to be speedily releeued As for example they that go by sea hauing neuer seene the horror of tempests imagine that the maisters and such as guide the ship are expert in their facultie and that they will easily preserue them from shipwracke so as they are not amazed although the stormes and waues seeme to threaten them their death Thirdly men are full of assurance when as they see such as equall them not or do not exceed them in power make no demonstration of feare conceyting that they are assured they haue more cause to continue constant Men not only hold them inferior vnto them whom they haue exceeded but also such as cannot enter into comparison with them or at the least are not more powâ—rfull then those whom they haue vanquished Againe men are full of Courage and resolution when as they see themselues furnished with all those things which may make theÌ„ feareful to their enemies Among the which we put store of coyne disposition of body greatnesse of minde extent of Empire support of friends the power of Armies and a great prouision of all that is necessary for the maintenance of a war Moreouer men hold themselues assured when they haue not offended any man or when such as they haue offended are not able to reuenge the iniurie And withall men are much assured when as they thinke that God is fauorable and assistant in their designes Wherefore in old time great Captaines of war were not wont to giue battaile before they had sacrificed vnto their gods and had seene in the intrailes of their sacrifices some happy presage of diuine assistance For the same occasion they consulted with Oracles attended the answers and were carefull to obserue the signes which were seene before the battaile so that sometimes the flying of an Eagle hath assured Armies that were amazed But without all these signes and presages men thinke that God is fauourable when as they thinke they fight for a good cause As when they haue taken Armes for religion for the seruice of their Prince for the maintenance of his Crowne and for their Countrey yea when as they imagine that the reuenge they pursue is iust and that they haue beene vnworthily abused The reason is for that Choler which is alwayes enflamed by the iniury receiued and not by that which wee doe vnto others makes men hardy perswading themselues that God assists them that are wronged and vniustly persecuted Lastly they that begin a warre are commonly hardy especially when they haue a conceit that the action will succeed and that the euent will answer the expectation As for the constitution of the body which may contribute to the Hardinesse and resolution of man It is certaine that such as haue much blood and spirits and which abound in heate are most commonly hardy and valiant For they haue great mindes and full of generosity which makes them to coÌ„temne dangers And if in the middest of hazards some part of the blood retires inwardly yet the better part keepes her seate and remaines firme and constant so as they neuer grow pale nor tremble like to other men But if before they fight the appreheÌ„sioÌ„ of daÌ„ger makes any impression in their soules they recouer themselues suddainely and expell the feare which would surprize them And for the same reason they which are full of wine may become more hardy not that this defect of it self doth contribute any thing to the greatnesse of Courage but for that wine enflames the blood by accident makes men valiant and withall they that are ouertaken with wine haue their reason captiuated and their iudgement troubled so as they cannot consider duely of the greatnesse of perill but imagine that all dangers are inferior to their force and resistance In the meane time we obserue that many which shew a great Hardinesse and courage to cast themselues into danger as soone as they finde themselues engaged are often amazed as we see in those that go valiaÌ„tly to a charge but finding resistance they turne their backs to the enemy where of wee can giue no other reason but that they are not valiant by iudgment but by the bounty of nature So as apprehending not the greatnesse of the danger before they enter but imagining that they shall vanquish whatsoeuer opposeth it selfe against them when
fearefull thing that may fall into the thought of men yet for that euery man presumes it is not ready to seaze vpon him we do not apprehend it as we ought but wee suffer it to come and prepare not our selues There rests now to see what things wee haue iust cause to apprehend An Ancient makes three sorts that is to say pouerty diseases the outrages of the mighty The two first that is to say pouerty and diseases make the least shew but the outrages of the mighty present themselues vnto our sences with much bruite and terrifie our eyes and eares For euen as an executioner is the morâ— fearefull when he brings forth diuerse instruments to torture torment the patient so as many times they which would haue endured their punishment patiently are dismayed seeing so many deaths at one instant before their eyes euen so among the calamities which oppresse our spirits those cause most terrour which march with the greatest shew for that they represent vnto our thoughts irons fire chaines prisons gibbets wheeles and whatsoeuer is most horrible and fearefull in this life But let vs heare Aristotle who also sets three kinds of things which giue vs apprehension and feare In the first rancke he puts those which tend infallibly to the destruction of our being For this reason we do iustly feare thunder and lightning for that the life of man is full of the examples of such as haue bene miserably burnt We Feare in like manner great inundations and deluges of water which are the cauâ—es of so many ruines vpon earth For the same reason being in Forrests and deserts wee apprehend the encounter of sauage beasts which are enemies to the life of man And for the same subiect wee apprehend to fal into the hands of those whom we thinke we haue offended In the second rancke of fearefull things he puts those which cause pinching vexations and griefes as the losse of our kinsfolkes and friends banishment imprisonment and other punishments In the third hee placeth those which are as it were the signes and presages of these kind of miseries Not that these signes of themselues cause vs any preiudice but for that they are as it were the forerunners of the danger into which wee feare to fall The which makes kings and Princes apprehend the rising and apparition of Comets for that they haue beene perswaded they are foretellings of the death of great men These signes which amaze vs may bee reduced to foure heads which are found in the course of this life and in the affaires of the world For we are accustomed to Feare the wrath and hatred of those which haue power to bee reuenged for that their wrath and hatred is as it were an infallible signe of our ruine seeing that hauing power to vndo vs there is no question but by a disease commune to all men they will be naturally inclined to reuenge But secondly wee apprehend our enemies more when they are not stayed by some honest Feare of Iustice or some other respect but are ready to tread all diuine and humaine lawes vnder foote to satisfie their reuenge For men which haue thus renounced all the feelings of vertue wanting no power hauing a wicked inclination are alwayes ready to do euill and apprehend not to shew their valorous disposition So we haue great reasoÌ„ to Feare such as in the liberty of crimes find themselues aboue the lawes and cannot bee punished by any man As for example Tyrants which haue seazed vpon Estates Empires are much to be feared for that hauing force power to oppresse whom they please there is no doubt but they will speedily put it in execution for that these sauage spirits knowing that those whom they haue made subiect to their Empire hauing iust cause to hate them haue no other dessigne but to take from them al meanes to hurt theÌ„ by weakning them and terrifying them with the Feare of punishments They are also to be feared not only for that they haue power but also for that to settle their Empire they are inclined to commit all outrages and violence It is true on the other side that the same Tyrants should apprehend the fury of the people who do but seeke occasions to roote them out and to abate their power Wherefore wee see the life of these plagues of mankind is ful of Iealousies and distrusts which torment them day and night more cruelly then those which they make their miserable subiects to suffer who grone vnder the burthen of their Tyranny For although they bee inuironed with their guards that they haue powerful alliances that they command great Armies and haue strong townes Forts at their command yet nothing can assure their consciences but they are in perpetuall terrour which makes their condition like to that of sauage beasts which flye all the world and all men abhorre them Thirdly we haue cause to feare resolute men who make profession of honour when we haue offended them for that beeing sensible of iniuries it is certaine their courage will carry them to reuenge Lastly wee should apprehend those which haue iust cause to feare vs at the least if they haue power to hurt vs. For beeing in continuall apprehension lest wee should attempt something against their liues they had rather preuent vs then suffer vs to surprize them From hence it followes that there are diuers persons whose enterprises we should feare and haue a speciall care of First wee should feare those to whom we haue imparted some great and important secret which beeing reuealed may bee the cause of our ruine for the weakenesse of mans minde is such as it may bee they will either be corrupted or induced by promises to discouer vs or the feare to bee found confederates if the matter should be reuealed they will seeke to iustifie themselues in accusing vs and ruine vs to saue themselues Secondly we should apprehend such as haue power to huâ—t vs for that commonly the will followes the power and they will easily take liberty to effect that which is in their power Thirdly wee should dread such as we haue offended or that thinke wee haue wronged them beeing likely that they will not leaue this iniurie vnreuenged but will endeauour to take reuenge when occasion shall be offered Fourthly wee should feare those which haue wronged vs and which are subiect to feare vs for that doubting lest wee should apprehend the iniury wee haue receiued and hauing forces at command it is likely they would free themselues of this feare by preuenting vs as we haue formerly said Fifthly we shold distrust those which dispute or contend with vs for honour or for any good thing which wee cannot enioy ioyntly together For to take away this obstacle in their pursuites it is to be presumed that they wil attempt something against vs. Sixthly wee should dread such as are fearefull to greater personages then our selues For that if they may strike a
which are aboue all feared The first are such as are very happy which haue many friends abundance of wealth great Spirits great power and which haue not yet tryed the miseries of this life For this great felicity this immoderate wealth this exceeding power and the other aduantages of nature and Fortune make men hardy insolent outragious and to contemne all the world Whereas on the other side pouerty and weaknesse make men fearefull for that the callamity which doth presse vs being the obiect of Feare they which neither haue meanes nor power to defend themselues haue cause to apprehend The second sort of men are they which thinke they haue suffered the cruellist afflictions that can bee endured in this life and whom the custome of forepasâ—ed miseries haue made insensible of future calamities as they that are led to execution after that they haue bene tortured in prison But the chiefe reason why these men haue abandoned all Feare is that which Aristotle alledgeth that To haue an apprehension of the things which afflict vs there must bee some hope or some shew to be freed from it by industry And therefore Feare makes vs fly to Counsells and to seeke out remedies For no man consults of a businesse that is desperate So as these men seeing no reliefe in their affaires as they haue no more hope so they cannot Feare And touching that which Aristotle saith that Feare makes vs flie to Counsells some one may make a question whether that Feare doth contribute any thing to make men more wise and more disperse their Feare Whereunto the answere is easie that Feare makes an impression in vs of greater care to seeke for Counsell to fortifie vs against the calamities that do threaten vs but many times it doth hinder vs from reaping the fruits which we might gather without this apprehension The reason of the first is that Feare representing the danger hanging ouer our heads and hard to be auoyded it binds vs to seeke the meanes to diuert it and makes vs to craue aduice of our friends to supply our weaknesse The reason of the second is for that they which are troubled with Feare or transported with any other Passion imagine things to be greater or lesse then they are so as they that loue value the things beloued much they that Feare represent them more horrible Wherefore in that regard all Passions are enemies to wise Counsells and good resolutions Of the Effects of Feare CHAP. 2. THE Effects of Feare are diuerse strange for to leaue the impression which it makes in the mind of man whereof we will speake hereafter she doth produce all these effects vpon his body First shee shrinkes vp his heart and doth weaken it by the liuely apprehension which she doth giue it of the affliction By reason whereof all the heate that is in his face is forced to flie vnto it to succour it and when as that sufficeth not the blood of the other parts flow also vnto it So as they that are affrighted grow pale For prouident nature to preserue the life of man hauing thus call'd backe the blood and spirits from all the parts to succour the heart which is the fountaine speedily leaues the other parts wholy vnfurnisht and naked In regard whereof the blood being that which giues colour and makes man to haue a sanguine hew it being fled his complexion fades and hee growes pale For the same reason they that are amazed are presently surprized with a continuall shaking for that the heate which resides in the blood and spirits being that which supports and fortifies the members of man being destitute thereof they can hardly support themselues but tremble and shake in that manner And whereas the hands and lippes shew greater signes of alteration then the rest the reason is for that those parts haue a more strict bond with the heart and haue lesse blood then the rest and therefore cold doth more easily make an impression vpon them Finally the members which haue a particular connexion with the heart haue also a particular feeling of his agitation wherein it is strange that as trembling is an effect of the want of heate and that Feare chaseth the heate vnto the heart to preserue the center of life yet they that are terrified haue their hearts agitated and they beate in them as if they were destitute of heate The reason is although that prouident nature to preserue the heart sends downe the heate from aboue yet Feare doth not suffer it to subsist long there but doth chase it lower for that in them that feare their spirits grow thicke and become more heauy by reason of the cold which imaginatioÌ„ doth produce that they are not able to resist the danger which doth threaten them So as the spirits being growne thus heauy by reason of the cold which this imagination leaues tends downeward and remaines not about the heart They that are surprized with feare feele strange alteration and are wonderfully dry for that the heate which nature hath drawne about the heart burnes and filles the bowells with an exceeding heate which makes him to desire cold and moist things wherein thirst consists to quench this troublesome alteration to refresh the Creature and to free it from this insupportable heate And for that in this motion of feare the heate descends it made Homer to say of him that was without courage that his heart was fallen to his heeles after which there commonly followes many accidents which slacken and vnknit all the ioynts and ligatures of the body but especially they that are terrified haue their tongs tied can hardly speak causing them to â—umble in their discourses yea their voyce is very shrill and weake for that it is abandoned by the heate which should entertaine her force whereas in choler it shewes it selfe more strong for that the heate which ascends fortifies it makes it more powerfull Moreouer feare makes the hayres to stand vp with horror for that in the absence of heaâ—e the cold congealeth and stoppes the conduicts by which it passeth So as the haire as it were opprest in the rootes by the cold which diuerts their naturall nourishment for that they cannot suffer a strange humour full of excrements which doth rot them they stand vpright with horror the which sometimes workes so strange an effect by her vehemency as they make young men grow graye in an instant whereof wee haue a memorable example in the age of our fathers during the reigne of the Emperour Charles the fift For Francis Gonzague hauing caused a young man of his house to bee committed to prison for that he suspected hee had conspired against him this miserable young man was so terrified with his affliction as the same night hee was cast into prison his haire grew all white In the morning his Keeper seeing him thus changed went and made report thereof to Gonzague who being amazed at this prodigie coÌ„ceiued that it was a testimony of
meanes to obtaine it for that when wee perswade our selues vpon any reason whatsoeuer as imagining that others haue attained vnto it that it hath at other times succeeded and that the same euents attend vs that time assists vs that the place is fauourable vnto vs that we haue friends or that wee are able enough of our selues to compasse our designes we fill our selues with Hope and doubt not but all will succeede happily So as there is no reason how light soeuer but it is sufficient to make vs hope for that which we propound vnto our selues wherein it seemes that amidst the miseries of this life and all publicke and priuate calamities which otherwise would be intollerable the wise prouidence of God hath prouided vs this remedy to fortifie our constancy and to keepe vs from shrinking and falling vnder the burthen of aduersities The which the Poets would represent vnto vs vnder the fable of Pandora in whose boxe beeing emptied of all good things there remained nothing but onely Hope vpon the brimme of the vessell And therefore a Rhodian being cast into an obscure and cruell prison among serpents and venemous beasts and coniured by some of his friends to make an end of so many miseries by a voluntary death he answered wisely that man hopes still whilst he breathes as if he would say that death onely could depriue man of the hopes of life and a better fortune The persons which fill themselues with Hopes are first of all those which haue had a long experience and a perfect knowledge of the affaires of the world As for example such as haue beene in many incounters and haue gotten great victories promise still vnto themselues a power to vanquish yea when they haue beene beaten And therefore that Romane Consull which escaped from the battaile of Cannas where his companion had beene slaine and the whole Romane Army defeated was commended for that he hoped well of the Common-weale And heere wee must remember what wee haue formerly said that the obiect of Hope is a difficult good but yet possible to attaine for thereby followes that one thing may contribute and serue to entertaine our Hope after two manners that is to say either in making the thing truely possible and put the effects into our power Or at the least in making vs beleeue that it is not impossible and that we may attaine vnto it by meanes which are not aboue our forces In the first sort whatsoeuer makes vs more powerfull increaseth our Hopes And in this kinde wee put riches Armes Courage Crownes Empires yea and a long experience of things for so we see that men powerfull in wealth assure themselues to compasse any thing As Philip of Macedon said that hee could force any place whereas money might enter And great Kings measuring enterprizes rather by their power and courage then the obstacles which present themselues haue an imagination to accomplish them happily And in like manner experience by meanes whereof man hath gotten the knowledge of meanes fit to procure things to succeed easily makes him cōceiue a certain Hope to haue good successe of that which hee proiects Wherefore an Ancient said that no man apprehends to vndertake that which hee hath learned well and can do accordingly In the second sort whatsoeuer makes vs esteeme things easie or which diminish the difficulties may also serue to fortifie our hopes And of this sort an exquisite knowlege or a powerfull remonstrance may contribute much And therefore in great battailes Generalls haue beene accustomed to represent vnto their souldiers their valours tryed in many occasions the little courage of their enemies and whatsoeuer may assure them of the victory In this manner their experience may preuaile much for by the experience which a man hath of things he perswades himselfe that what others hold impossible may notwithstanding succeede happily It is true also that experiēce may weaken Hope according to the resolution or want of courage where it resides Wherefore Aristotle said that old men haue weak or bad hopes for that the long experience they haue of things the changes they haue seene the deceits which they haue tried the fraudes wherewith they haue beene circumuented the practises wherewith they haue beene abused and the little integrity and sincerity they haue found in the actions of men fills them with iealousie and distrust Adding moreouer that they liue rather by memory then Hope for that they haue a small share in future things which is the ground of Hope and that they haue a great Idea of what is past which serues to entertaine the memory But contrariwise young men are full of Hopes for three reasons grounded vpon three conditions required in the obiect of this Passion which we haue sayd should bee a good not yet present difficult but yet possible to obtaine for young men haue little knowledge of what is past and haue a great part in the future by reason of their age In regard whereof memory being of things past and Hope of things to come they do not much build vppon their memory but feed themselues with hopes which are many times vaine And moreouer young men haue much heate and aboundance of spirit which puffes vp their hearts and makes them aspire to great matters little esteeming any difficulties which present themselues Thirdly as they that haue receiued no repulse in their enterprizes nor found any obstacles in their dessignes they perswade themselues easily that they shal attaine vnto their desires young men hauing no experience of the crosses and hinderance which are found in affaires imagine that all will succeed happily and therefore they are still full of Hope They also which are surprized with wine conceiue great hopes both by reason of the heate and aboundance of spirits caused by the excesse of wine as also for that their spirits being drowned in wine cannot apprehend the dangers nor foresee the obstacles which they may find in their dessignes For the same reason mad men who are neither capable of counsell nor iudgement are easily carried to Hope for all that which they imagine and they vndertake foolishly whatsoeuer comes into their fancies for as Aristotle sayth to speake of all things and leaue nothing vncensured is a marke of folly so to attempt all things and to Hope for all is a signe of little iudgement If against this which we haue propounded that young men such as are ouertaken with wine and mad-men are commonly full of great hopes they obiect that neither the one nor the other haue any kind of experience whereof they may make vse nor any firme resolution neither yet any great power to effect their dessignes all which are necessary conditions to frame hopes they must remēber that although these men in effect haue none of these qualities but are for the most part vnprouided yet they are rich in imagination and thinke they enioy them And we haue sayd that the obiects of Hope make not their impression in
seeme to threaten him he goes couragiously to encounter them whereas when he is surprized by feare he faints and abandons himselfe vnto the misfortune his despaire rising from the difficulties which he apprehends in the good which he should hope for But to haue full knowledge of this subiect and of the whole matter we must in the end of this chapter shew how despaire is contrary to hope and seek the reason why it may sometimes make men valiant and to winne great victories First of all you must remember what wee haue formerly sayd that among the Passions of the soule they obserue two kinds of opposition The first is found among those that haue contrary things for obiects and that is onely a-among the passions of the Concupiscible part as for example betwixt Loue and Hatred whereof the one regards the good and the other the euill The second is obserued betwixt those that in truth regard the same obiect but with diuerse considerations and that is found among the Irascible passions whereof the one seekes the good and the other flies it by reason of the difficulty which doth inuiron it As for example Courage and Feare do both regard an imminent danger which presents it selfe to the imagination but courage lookes vppon it to encounter and vanquish it and feare regards it to auoyd it and flye from it if it be in her power After this manner then despaire is contrary to hope for that the obiect of hope which is a good difficult to obtaine drawes vs of the one side that is to say so farre as wee doe imagine a power to obtaine it But it doth reiect vs on the other side as when we apprehend that wee haue no meanes to enioy it for this apprehension daunts our resolution or that as Aristotle teacheth the impossibility which wee imagine in things makes vs to giue ouer their pursuit Wherefore in this consideration despaire is quite contrary to hope But some one may say How comes it that many times in warre despaire makes men valiant and giues them great victories as well as Hope for that it is not the custom of nature to produce the like effects from contrary causes To which we answer that when in the midst of despaire men resolue to fight valiantly as we reade of the English in the plaines of Poictiers where they tooke one of our Kings prisoner it happens for that they haue not lost all hope for they that see no apparence of safety by flying and apprehend that it cannot preserue them from falling into their enemies hands but will purchase them eternall shame with their miserie losing all hope of that side they resume new courage and resolue to sell their liues dearely and to reuenge their deaths gloriously Wherefore great Captaines haue alwaies held opinion that enemies should not bee thrust into despaire beeing put to flight but rather make them a bridge of gold to giue them meanes to passe riuers lest that finding themselues staied and despairing of all safety they should take more courage and generously reuenge their first basenesse by a cruell slaughter of their enemies Of Choler CHAP. 1. OF all the passions of the soule there is not any one that takes such deepe root or extends her branches farther then Choler wherof neither age condition people nor nation are fully exempt There are whole Countries which liuing vnder a sharp rough climate are not acquainted with pleasures There are others who contenting themselues with those benefits which nature presents vnto them are not enflamed with any ambition Some there be to whom misery is familiar as they fear not any accidents of fortune But there is not any ouer whom Choler doth not exercise her power and shew the excesse of her rage Yea she enflames whole kingdomes and Empires whereas the other passions doe onely trouble and agitate priuate persons Wee haue neuer seene a whole Nation surprized with the loue of one woman It was neuer foūd that a whole City hath beene transported with a desire to heape vp treasure Ambition doth puffe vp but certaine spirits But we see Cities Prouinces and whole States enflamed with Choler and transported by this fury with a publicke conspiracy of great small young and olde men and children Magistrates and multitude we see Commonalties whom this fury hath incensed runne all to Armes to reuenge a disgrace or a wrong which they pretend hath beene done them Wee haue also seene great and powerfull Armies which haue bene the terror of the world ruine themselues by this fury which hath thrust them into mutiny against their Commanders Wherefore if there be any passion which is pernicious vnto man-kind it is this which seemes neither to haue bounds nor limits nor any shew of reason It shall bee therefore fit to know the nature properties and effects thereof to the end wee may finde out some remedy to diuert the miseries which shee brings into the world Let vs begin by the Definition which giues a full light of the Essence of the thing and makes vs to know perfectly Choler is an ardent passion which vpon the apparence there is to be able to reuenge our selues incites vs to a feeling of a contempt and sensible iniury which we beleeue hath been vniustly done either to our selues or to those we loue Whereby it appeares first that Choler is accompanied with a heate which is framed and ingendred in vs for that this passion enflames the blood and spirits which are about the heart by meanes of the gall which in this heat exhales it selfe and ascends vnto the braine where it troubles our imagination This heate differs from that which proceedes from loue for that the heate which is found in loue tending to the thing beloued to vnite it selfe with it is mixt with a certaine sweetenesse so as the Philosophers compare it to the moderate heate of the ayre or blood Wherefore we say that sanguine complexions are most capable of loue that the bounty of the liuer wheras the blood is framed induceth to loue But the heate of Choler is boyling full of bitternesse and accompanied with sharpenes which tends to the destruction of the obiect which it pursues and is properly like to the heate of a great fire or to adust choler extraordinarily mooued which consumes the subiect whereunto it is fixed and therefore the Philosophers maintaine that it proceedes from the gall It appeares also by the Definition of Choler that she hath alwayes for obiect the particular persons which haue wronged vs. Wherein she differs from hatred which extends to a multitude of men As for example wee detest all murtherers all theeues all poysoners and all slanderers euen as wee abhorre all serpents vipers and venemous beasts And therefore it is not sufficient to satisfie our Choler that he that hath done vs wrong fall into some disaster which might suffice to giue satisfaction to our hatred But moreouer to giue vs full contentment hee must know that
vnworthy They are angry also with such as dissemble things and make a ieast of that which they haue done seriously for this dissimulation and diuersion of their intensions is a signe of scorne Finally men are discontented with those which doe good to all the world yet do none to them in particular for they are conceited that such as haue no care to bind them vnto them shewing an inclination to oblige all the world witnesse thereby that they esteeme them not as they do other men but haue a most base conceit of their merit This consideration hath bred discōtents in the courts of great Princes for euery one holding himselfe as worthy as his companion to attain vnto the offices of State when as any one is aduanced without mention made of them they conceiue that his good fortune is a blemish to their glory makes them to be esteemed inferiour to his merite To cōclude forgetfulnesse prouokes choler for that forgetfulnesse is a signe of the little care they haue of men And this little care is a mark of contempt for that the things whereof they make account are most carefully recommended to memory CHAP. 3. Of the Effects and remedies of Choler AMONG all the Passions that trouble transport the soule of man there is not any accompanied with so great violence which shewes such brutishnesse or that produce such fatall and tragicall effects as Choler which seemes properly to be the spring frō whence flowes all the miseries and ruines which happen in the world For whereas other passiōs as Loue and Ioy Desire and Hope haue certain beams of sweetnesse which makes them pleasing Choler is full of bitternes hath no sweeter obiects thē punishments blood and slaughter which serue to glut her reuenge These be her delights these are her ioyes these are the sweetest and most pleasing spectacles which she can behold But if you desire to see how shee is the fountaine of all the horrors which are dispersed ouer the world and make it desolate reade in histories of the sacking of Townes of Prouinces ruined and made deserts obseruing the euersion and ouerthrow of Empires Diademes troden vnder foote Princes basely betrayed and smothered by poyson Kings murthered great Commanders in Warre cast into chaines and seruing as an example of humane miserie Consider that whole multitudes haue beene put to the sword or made Gallyslaues whole Natiōs rooted out the Temples wheras Diuinity dwels prophaned the Altars beaten down and whatsoeuer was most holy and most reuerend among men vnworthily violated and they shall find that all these tragicall spectacles are the effects of that cruell and inhumane fury But setting apart the horror of the effects which shee produceth generally let vs obserue the miseries whereof she is the cause in priuate persons that suffer themselues to bee transported with this Passion First then if the saying of Physitians be true that of all the infirmities wherewith we are afflicted there are none worse nor more dangerous then those which disfigure the face of man and which make it deformed and vnlike vnto himselfe we must conclude by the same reason that of all the Passions of man there is not any one more pernitious nor more dreadfull then Choler which alters the gracefull countenance and the whole constitution of man For as furious and mad men shew the excesse of their rage by the violent changes which appeare in their bodies euen so a man transported with Choler giues great signes of the frenzie that doth afflict him his eyes full of fire and flame which this Passion doth kindle seeme fiery sparckling his face is wonderfully inflamed as by a certaine refluxe of blood which ascends from the heart his haire stands vpright and staring with horror his mouth cannot deliuer his words his tongue falters his feete and hands are in perpetuall motion He vomits out nothing but threats hee speakes of nothing but blood and vengeance Finally his constitution is so altered and his lookes so terrible as he seemes hideous and fearefull euen to his dearest friends What must the soule then be within whose outward image is so horrible Wherefor an Ancient sayd that Choler was a short fury And another maintained that all violent Choler turned into madnesse The which we may confirme by that which is written of Hercules who growing furious knew not his owne wife and children vpon whom he exercised his rage tearing them inhumanely in peeces euen so they ouer whom Choler hath gotten absolute power forget all affinity and friendship and without any respect make their owne kinsfolkes and friends feele the effects of their fury For it is a Passion which growes bitter against all the world which springs aswell from loue as from hatred and is excited aswell in sport as in the most serious actions So as it imports not from what cause it proceeds but with what spirit it incounters As it imports not how great the fire is but where it falles for the most violent cannot fire marble whereas the smallest sparkles will burne straw Hereby wee gather that this Passion domineers principally in hot and fiery constitutions for that heate is actiue and wilfull and giues an inclination to these kinds of violence making vs to grow bitter easily yea vpon the least subiect that may be Finally to returne to our first purpose Choler doth not only disfigure the body but many times it ruines it wholy For some being extraordinarily moued haue broken their veines and vomited out their soule with the blood yea they which haue slaine themselues owe their misfortune to Choler which hath forced them to this last fury hauing then left such cruell signes of rage vpon the body she assailes the mind shee doth outrage to the soule and smothers reason in man and like vnto a thicke cloud will not suffer it to enlighten him and by this meanes fills him with disorder and confusion So as hee begins to shut his eare to all good aduice he will no more heare speake of that which may helpe to mollifie his courage which is full of bitternesse and violence so as taking pleasure in his owne affliction he abhorres all remedies and flies the hand of the Physitian which might cure him yea in this transport hee is offended at any thing and imitates the sauage beasts whom the most cheerefull colours thrust into fury An innocent smile a shaking of the head which signifies nothing a glance of the eye without dessigne is capable to draw him to the field But how often haue wee seene this inhumaine fury dissolue euen the most sacred friendship vpon very friuolous subiects hath shee not prouoked dearest friends to duells and made them serue as spectacles of infamy both to heauen and earth for quarrells imbraced without any ground It is then very apparant that this Passion is not only infamous but also most wretched seeing that vnder an weake pretext of reuenge she doth precipitate men into most horrible villanies makes them
this life is subiect Finally they desire rather to vndertake those things which are honorable then that which concernes profit For that they gouerne themselues rather by their owne courage and the bounty of their nature which hath the honesty of things for obiect then by the discourse of reason which doth commonly propound for end that which is most profitable Young men doe also loue indifferently the company of such as are of their age and condition not making any curious choyce of their friends the which shewes that they haue more curiosity then care of that which may auaile them in the course of their liues They are also violent and obserue no moderation in their motions and actions so as if they loue they loue furiously and if they hate it is extreame and so in all other things they keepe no mediocrity The which grows from their presumption and for that they haue a conceit to know any thing which makes them to speake boldly and to defend their impertinencies wilfully They commit many errors but commonly they are the defects of youth which proceede from the heat of blood so as there is more insolency in their actions then affected crimes They are moreouer pittifull and gentle for that measuring others by their own innocency they beleeue that al the world is good and that they which suffer any extraordinary miserie haue not deserued it and for that reason they haue compassion of them Finally young men are pleasant witty and loue to laugh and to heare a witty ieast which they thinke is a signe of a good spirit and therefore admire him They also loue horses dogges huntings combates and other exercises which haue some kinde of violence or pleasure To conclude young men are commonly rich in inuention but poore in matters of iudgement they are fit for execution but incapable for any great dessigne They are borne to excite troubles but are not able to pacifie them they imbrace much but hold little they aspire to the end but looke not to the meanes and when they haue committed an error they will hardly acknowledge it and leaue it like vnto those resty horses which leape and bound and will neither stand still nor go forward As for those that grow to age they haue Passions in a manner quite contrary to young men for hauing liued long and beene often deceiued hauing themselues committed many errors and knowing also that the world is full of subtilty and villainy they are not assured of any thing but looke vpon all things with distrust and if they deliuer their opinion in any businesse it is with a kind of feare so as it seemes they will make it knowne that in all things there is more coniecture then certainty wherfore their ordinary restriction in their answers and discourses is It may be peraduenture it is true The which proceedes frō the great Idea they haue of the inconstancy of things the deceits of men For the same reason they are malicious being a meere malice to interpret as they doe all things in the worst sence and for the same reason they are also distrustfull and suspitious suspitious by reason of their distrust and distrustfull in regard of the experience they haue of things Finally they neuer loue entirely neither is their hatred furious but they loue commonly as if they should hate and they hate as if they shold he moued to loue Moreouer their courage is weake both in respect of the coldnes of their blood and spirits as also by reason of calamities past and the miseries which they haue tried And for this reason vnlesse they haue some spice of folly they doe seldome attempt any hardy enterprizes nor hazard their fortunes and honors but they are content to seeke that which may protect them from necessity whereby they are couetous and fast fearing to diminish that which they thinke is necessary for them whereunto they are drawne by experience which hath taught them how hard a thing it is to gather great wealth and how easie it is to lose it They are in like manner fearefull and encrease their apprehensions by imagination and by the fore-sight of the future wherewith they are alwayes troubled the which proceeds from the coldnesse of their blood For this coldnesse which is common to olde men makes them enclined to feare whereas heate incites courage and resolution Moreouer they loue life much and especially vpon the declining of their dayes for that men desire that naturally whereof they haue great neede and when as they feare it should fly from them then they desire it more passionately They commonly powre forth cōplaints which are signes of their weaknesse and which makes them importune And then they rather imbrace that which is profitable then what is honorable wherein they shew themselues commonly extreame euen base the which growes from the loue they beare vnto themselues For profit is the good of that priuate person that doth enioy it but honour tends to good absolutely without consideration of the interest of any particular After this they are rather impudent then bashfull for respecting not honour so much as their owne commodities they care not for the opinion of the world but contemne it Finally they renounce in a manner all good hopes and haue none but bad both for that they are distrustfull and fearefull as for that experience hath taught them that most things are bad and that they impaire daily so as they liue rather by memory then hope for that they haue not long to liue and haue liued long for hope is of future things and memory of what is past And this is the cause that old men are great talkers for that they take a singular content to commend the times past In our times say they we did this wee did that taking a wonderfull content to remember what is past As for their choler it is sudden and violent but it is like a fire of straw that is soon quencht Their desires are mortified or weake and cannot bee quickened or receiue any vigor vnlesse the loue of money possesse them And therefore they are temperate and loue frugality which is a kinde of sparing for that they gouerne themselues rather by the discourse of reason then by their owne genius or their proper inclination for as wee haue said discourse aymes at the end and courage hath a respect to honesty as a companion to vertue Their faults sauour more of iniustice then insolency or outrage They are inclined to mercy yea more then young men but for diuers reasons for young men are pittifull by humanity and old men by weaknesse whose age makes them apprehend the miseries wherewith they see other men afflicted as if it hung ouer their heads which is a consideration as wee haue said else-where moues to mercy and pitty And for this reason they doe nothing but complaine and they loue not to see any one laugh neither doe they willingly frequent any that are pleasant and