strongest amonge the Elyments as in gold which is the purest of all other mettalls and so in the rest adde therefore Loue being the first amongest all the effections no maruell if it worke more strongly and effectually VVhy are there so many kindes of Loue vnder the commaunde and Empire of Loue Probleme 44. PErhaps bycause the vniuersal vnion of the world depending vpon the vnion of the parts with the whole and the special common globe of the world vpon the vnited assembly of the vniuersalls and this by the meanes and occasion of the power of Loue it was fit and conuenient likewise to giue vnto euery special nature his Loue. And therfore the Angels haue that angelicall Loue which being farre from the rage of Sensual passion continueth alwayes pure and cleare Things inanimate as the heauens the Elements and their Compounds haue for their Loue that inuisible appetite prouoked by an inuisible force and directed by a kinde of knowledge to attaine their determinate endes their seates their sites and their best meanes for their best preseruation Although they haue likewise that Sociable Loue whereby they desire to approche neare vnto their like vnto their beginnings their begettors their preseruers As the planets haue in them that Loue which the causes haue toward their effectes the Elements to their Compounds the Begettors to their partes and therefore besides the preseruation of themselues they giue Sappe and humour to their fruits as milke from the duggs of their rootes they couer them they defend them with leaues and with boughes and beare and sustaine them as it were with indefaticable armes The Beasts of the field besids a Sociable Loue haue a seÌ„sual so called because notwithstanding it be accommpanied with a kinde of knowledge yet for as much as it is guided by the simple Sense it taketh name thereof Men haue a reasonable Loue by which with the discourse of reason they vnite them selues vnto that which is fayre they haue a Platonicall Loue whereby they loue by comtemplation a Ciuill Loue by the force whereof they defend their Country an honest Loue by the spurre whereof they followe vertue a friendly Loue by the gift whereof they are vnited and knit togither a diuine Loue whereby they are inflamed to the Loue of God aboue all things and to the Loue of their neighbour for Gods sake Or Perhaps because to diuers natures diuers loues shold be accoÌ„modated corespondeÌ„t to the degree merit of their perfection For excellent effects best befit excellent natures wherby they may best maintayne their excellencies VVhy are the outward signes of humane Loue the vncertayne passions that they suffer who Loue Probleme 45. PErhaps because it is onely proper to Angelicall and diuine Loue to be freed from the tempestious and turbulent Sea of passions for the Angells in heauen being neuer absent from their chiefe good and felicity cannot fall into that discontent and vexation of spirit which they that are in loue suffer when for a time they are depriued of their best beloued obiect much lesse are they tormented with that feare which men call Iealousie or with any the like passion which commonly afflict the mindes of those men who by louing follow Loue as with griefe false suspitions accidentall brawles compassionate teares throbbing of the heart distracted cogitations frequent blushinges deepe sighes inconstant desires and a thousand the like launsing razors that cut and wound the hearts of men for those blessed spirits inioye all manner of delight perpetuity of estate and whatsoeuer good besides in that first Faire whose presence they eternally enioye Or Perhaps because humane Loue entring into humane heartes by the windowes of the senses the which often times are deceiued by the diuers accidents of their obiects doth many times present a false appearing Beauty to the minde the which in tract of time being descried the mind groweth sadde and heauy and melancholicke and by that humour openeth the vaine to all those passions which make bitter the Sea of Cupid Or Perhaps bycause humane Loue being mingled with reason and sense and the sense for the most parte by the diuers appetits thereof and much moâ—e by a kinde of ouerboldnes grounded vpon smale knowledge darkninge the faire light of the superior part of the soule bringeth such discontent ruine to the minde of man as greater cannot be wrought by the hand of his greatest enemye whereby he yeeldeth such strange effects of passion as many times the fame thereof ascendeth vp euen to the heauens Or Perhaps because euery thing in this inferiour world beeing subiect vnto a thousand mischaunces and as many chaunges and alterations eyther of nature or chaunce or the will of the heauens loue it selfe is not freed from the same vnconstancy of Estate For the mind of man vnder this outward garment of the body is no other thing then a Sea gouerned by the rage and fury of the affections whereby it appeareth tumultuous hauty foaming inconstant tempestuous and sometimes wiâ—h the pleasant gale of reason calme and faire and quiet whereby it is made altogether amiable friendly cleare and comfortable So that as our senses doe sometimes enioye a meaâ—y tyde and season sometimes a troublesome and turbulent so falleth it out in our Loue which forasmuch as it is humane is sometimes cleared by reason somtimes darkened by affections and for one droppe of sweet yeeldeth a whole Sea of sower and bitter discontent VVhy is Loue called a flame a fire and the like Probleme 46. PErhaps because that as the fire hath alwayes neede of some nourishment without the which it vanisheth into nothing So Loue without the nutriment of Hope to possesse the thing beloued decayeth and growes lesse and lesse for if euery thing that worketh or endeuoureth the acchieument of any thing must bee nourished with the confidence and assurance of his wished ende without which it will neuer endure the greatnes of these labours which a thousand sweating accidents bring with them much more hath the kingdome of Loue being molested by the dayly assaults of humane passion not those that it would but those that are most strong powerfull in assaulting need of this speciall comfort of hope and assurance Or Perhaps because Loue awakeneth and inflameth the heart of a louer with an inuisible Fire within which he liueth like another Salamander of Egipt for to say the truth a louer findeth feeleth within his breast as it were the forges of a certaine fire which by the many passions of ardent zeale enkindled desires scalding sighes enflamed teares feruent emulations ruddie bashfulnesse fretting feare and iealous thoughts doe burne and yet maintaine the inuisible flames of Loue and therefore hence it is that for the most part Louers are leane of body pale of countenance spent in their spirits and much altered from their first estate and former Beauty Or Perhaps because the Beautifull obiect from which loue taketh greatest force being present a louer by reason of that
great pleÌ„ty of precious wines that we should be drunke or because shee hath giuen â—s great store of delicate meates that we should therefore be gluttonous or because she hath beene bountifull â—n her manifold Beauties both of beastes and flowers and all other creatures that we should therefore â—e wanton and lasciuious but she gaue much to accommodate her treasures vnto all and to satisfie the diuersity of appetits with a regular desire And therefore wise men being aduised that the vertue of temperance is a rule or direction to the appetite whereby vice which alwaies imbraceth the extreames is auoyded they thought it not the least poynt of their wisdome to fly superfluous commodities and those proud fortunes that many indiscreat men fly after Or Perhaps because both the vertue of temperance and the end for which men that follow the warres doe accustome themselues to that hardnesse and those dangerous inconueniences which either for their Country or desire of honour beyond all credit they endure doth inure their bodies to suffer and indure all manner of troubles and molestations And therefore wee reade that in former times both the Grecians and the Romans did accustome their children to fly all manner of ease and delicacies and to that ende there were Censors ordeined whose office tended no farther then to maintaine Temperance and good discipline in the common wealth whereby it came to passe that their bodies from their tender yeares were made as a but or marke to receiue all iniuries of heauen and earth of heate and cold of I se and snowe of winde and weather of famine and nakednesse and whatsoeuer hard and vnhappie fortune either in the field or in the warres or in the waters or in the earth could lay vpon them From hence therefore it was that Alixander the great indured so much thirst and hunger yea many times when he needed not That Caesar feared not to passe the high and craggie mountaines and snowye cliffes and that in the deadest time of winter that he doubted not to commit his bodie to the mercilesse seas euen in his greatest pride of fortune That Fabritius in great pouertie maintaitained his life a long time against the enimy feeding basely and taking his drinke out of a woodden cuppe For which their resolute minds their memories are consecrated to immortality and they made glorious thoroughout the whole world VVhy is it commendable sometimes to fly honour the Citty it selfe and Ciuil conuersation Probleme 89. PErhaps because that man sheweth himselfe to be truely magnaninimous who despising the fleeting and slipperie honours of this life casteth vp the eye of his reason to those that are high and heauenly and therefore forasmuch as he sheweth himselfe to be wise in choosing that which is eternall and not transitorie he that by flieng the earth gaines heauen cannot but deserue honour and commendations Or Perhaps because a man flying the companie of men doth likewise forsake those appearing goods that are commonly seene amongest men as dissembled friendshippes secrete treasons flattering speeches intemperate actions vnciuill sportes and laughters vaine thoughts affected ceremonies and in ciuill conuersation inciuility And to speake the truth what are honours but appearing goods A crowne is often enuied and by mighty competitors being beaten downe falleth to the ground The scepter of iusâ—ice doth many times stoope incline â—t selfe either to the passions of Loue or Feare or the force of a golden bribe The purple robe doth somtimes adorne the body of a prince leaues his minde naked of those princly vertues that best adorne so royall a personage many attendants are so many domesticall â—heeues and bosome enimies The bright splendour of nobilitie by the base idlenesse of those that are nobly borne is no occasion of light but darke obscurity to their posterities So that we may easely be perswaded that they â—re but appearing goods and if there be â—ny thing in them that is to be desired â—t is so borne downe by many euill circumstances and a thousand other vnhappy accidents that it can hardly appeare euen to the quickest eye VVhy is it sometimes infamous and dishonorable to fly and especially to Soldiers Probleme 90. PErhaps because it is the office of him that takes vpon him to instruct others in the arte militarie not onely to tell others what they should doe but in his owne person to incounter the enimies force and by his owne valour either to resist the enimy or to ouercome For there is nothing more necessarie to the obteyning of a future victorie then the vndaunted spirit and couragious heart of a resolute leader in the heate of fight and on the otherâ— side nothing brings greater ruine vnto an armie then the cowardly basenesse of those that take more care how they should fly in the time of fight then how they should either defend them selues or vanquish the enemy such a one therefore hauing hereby offended the excellencie of so honorable a profession and discipline and discouered the inward spotted basenesse of his minde it is no maruell if such a souldier blush for shame and neuer dare afterwards to shew his face in the feld or in any honorable assembly where the glorious light of Mars doth shine appeare Or Perhaps because he that flieth vertue which is onely worthy the reward of honour vniteth himselfe vnto vice from which as from his proper fountaine all infamie and dishonour doth spring and arise And â—herefore from hence it is likewise that â—hey that fly the company of those that â—e vertuous and in conditions more â—onorable then other men declare â—ore and more the foule deformitie of â—eir mindes and heape vp vnto themâ—lues whole mountaines of infamy â—nd dishonour As it plainely appeaâ—th in those that fly the louers of truth â—e principall vertue to winne and to â—cline both the hearts of men and â—od himselfe vnto vs. And in those â—ewise that doe so much despise both â—uine and humane wisdome that heaâ—ng any learned man to discourse of â—atters appertaining either to pubâ—ke or priuate gouernment or of those â—arninges that inrich the vnderstanâ—ng with much knowledge as enimies â—all learning and discipline no lesse â—amfully then basely they fly from â—em The like errour is likewise in those â—ung men who seeing their elders or â—ntients the best Censors and Iudges â— their youthfull deameanors by all â—ssible meanes they can either auoyd â—e sight of them or with much griefe â—d sorrowe lend their eares to their â—herly instructions making knowne thereby the corruption of their desires more inclinable to a licentious life which bringeth nothing with it but shame dishonour then to those holsome admonitions which proceeding from much study and many deare experiences are as a loadstone to direct their heares through the dangerous sea of this world And therefore saith the first Truth whilest he conuersed vpon the earth cloathed with the garment of our mortality he that hateth the light walketh in darknesse The
of things delightfull Fury and a thousand the like vnbridled affections whereby they many times fall into great and vnauoydable dangers they are inforced to the ende they may free themselues from those perilous chaunces to gather heart and spirit and courage to sustayne and incounter whatsoeuer shall happen vnto them OF ANGER VVhy would Nature giue Anger vnto all liuing Creatures Probleme 116. PErhaps because by such meanes the Cholericke humour easily awakening those forces that in our quietter moods are fallen a sleepe and stirring â—hem forward against those dangers â—hat shall any way incounter them â—hey might arme themselues with a deâ—ence answerable to those dangers â—hat doe assayle them For if a dogge â—eing assaulted by any other beast â—ere not caried by the violence of this Anger to his owne defence he would â—either shew that courage that he doth â—â— his fight nor indure the combat â—ut rather loose his owne life And â— horse so magnanimous a beast at the â—â—und of the trumpet would neuer be so â—eady and hardy to assayle the enimies quadrons if he were not spurred forward by the force of this affectioÌ„ which by the great concurse of bloud about the heart inflameth the spirits and ministreth new vigour vnto the members Or Perhaps because there is no Nature vnder the heauens that hath not some contrarie and opposite nature vnto it as the water to the fire the Lambe to the Wolfe the Wolfe to the Dogge and the like haue all other creatures From which contrarietie of Natures there ariseth plentifull occasion of wrongs and violences to the vtter ruine of one another and therefore it was necessary to the conseruation of euery particular Nature that it be furnished with the strength and vigour of this angry affection whereby such offences might bee remoued as shall any way assaile or encounter it And therefore we see that nature hath not onely giuen this potent affection to this necessary end but hath likewise furnished euery creature with outward armes for his better defence as with hornes tuskes teeth beakes tallants heeles prickles poyson and a thousand the like forces both to offend their assailants and to defend themselues And if shee haue giuen none of these yet she hath giuen flight swiftnesse of running agilitie of body to succour themselues for in vaine had that force of courage beene which Anger ministreth against a present iniurie if it were not for that assistance that it hath from those outward armes wherby Anger being kindled in the brest of any creature he becommeth hardy and bolde to defend and offend to enter combate with his aduersary to beat downe his forces to wound to teare to kill whatsoeuer shall make resistance or seeke to offend him VVhy is Anger in the brest of men easily turned into a sinne Probleme 117. PErhaps because such is the propertie of humane affections that they are alwayes ingendred with some alteration of the body as it plainely appeareth in Sorrow which afflicteth the sense in Feare which maketh pale the countenance in bashfulnesse which adorneth the face with a chaste and crimsin hew in Delight which disperseth the spirits through all the members and in euery other affection more or lesse sensibly from whence it followeth that those affections that do most change and alter the body doe likewise most distemper the minde which in many operations doth communicate with it and therefore Anger by reason of the great store of bloud which gathereth if selfe to the fountaine of life ingendereth a strange kind of commotion throughout the whole body and consequently a great perturbation and distemperature in the mind or reasonable part and therefore it is no maruell if a man that is Angry be vnfit for counsell which requireth a speciall and principall vse of reason And therefore it is wisely said that Anger is blind because it maketh men blind in their iudgment and common discourse whereby it comes to passe that Anger doth sildome times conteine it selfe within the bounds of vertue because furie and blind desire of reuenge causeth defence to passe into offence and offence to iniury and iniurie to iniustice and iniustice to vice Or Perhaps because the arme of Anger is too heauie and with too great a violence presseth downe his patient and of a helpe is made a hinderance and by exceeding his iust measure of a vertue is made a sinne and therefore from hence proceed those many graue and wise aduertisements of ancient Philosophers which are as a bridle to this rash and inconsiderate affection which with such celeritie depriueth vs of all wisdome and counsell and vse of reason which taketh away all light of vnderstanding robbeth the will of that wise choise which deserueth commendations and bringeth greater danger to the minde of man then all the other affections VVhy is the Anger of Princes and great gouernours commendable Probleme 118. PErhaps because by office and right it apperteineth vnto them to chastise and punish the wrongs and misdemeanours of those their subiects which by violating the law take from a peaceable estate all felicity therefore that anger is much coÌ„meÌ„ded in their brests which according to the law giueth condigne punishment to the wicked therefore they carry the Scepter in their hands as alwayes seeming to threaten wicked men Or Perhaps because the Anger of Princes which hath his beginning from zeale and publike benefit is not directed by those furies of particular persons who are moued to anger for their priuate benefit but hauing alwayes before their eyes the true end which is publike felicitie a good beyond measure esteemed of all noble and generous hearts it cannot but be commendable in them so it passe not the rigour of iustice in so much that those iudges that in hearing causes and censuring controuersies betwixt party and party are nothing moued with such iust affection deserue rather blame then commendations Or Perhaps because great Princes are wonte to represent as the heads of their people the publike person of their states and therefore when a wrong is offered to any priuate person it is offered to a member of the Prince whereby it standeth him vpon to withstand and reuenge such iniuries wherevnto he is moued by the violation of those lawes which he hath established and by Anger stirred vp to execute iustice eyther against the goods or persons of the offenders which so long as he doth according to equitie and iustice cannot but increase his honour and reputation Or Perhaps because the actions of princes being subiect to the view and censure of common people are alwayes accompanied with a gracious kinde of decencie and reason which conferreth much to the confirmation of their estates and therefore their anger for priuate offences is farre from furie and alwayes tempered with that grauitie which best befitteth their royall persons VVhy do many exercise their Anger against themselues Probleme 119. PErhaps because they doing that they should not doe many times finde and feele that
PROBLEMES OF BEAVTIE and all humane affections Written in Italian by Tho Buoni cittizen of Lucca With a discourse of Beauty by the same Author Translated into English by S. L. Gent. AT LONDON Printed by G. Eld for Edward Blount and William Aspley 1606. To the right worthy and my honorable friend Maister Samson Lennard Esquire AMongst those many duties that are required in a man any way obliged for a benefit receaued Seneca setteth this downe for one Caue ne clam gratiam referas Take heed least thou smoother thy thankfulnesse in such a manner as if thou were ashamed either of him from whom thou receiuest or of thy selfe that thou shouldest receiue for Ingratus est qüi remotis arbitris gratias agit This is the reason right worshipfull that hath made me bold at this time to dedicate these my simple labours vnto your selfe not because I thinke them any way worthy your worthinesse or sufficient in the smallest proportion that may be to requite those infinite bounties I haue receiued from you but to make knowne vnto the world that I am not ashamed to acknowledge how much I am bound to bee thankfull and how little I am able to expresse my thankfulnesse as I should that haue no better meanes to requite then by crauing more that is by humbly intreating that you will bee pleased as a full recompence of your former goodnesse in supplying my wants in this little worke to protect my infirmities you shall thereby not onely adde much vnto your former kindnesses but giue quickning and spirit to my future studies and make me bold by your fauourable acceptance of this to vndertake matter of farre greater consequence and better befitting your worthy patronage Which I doe the more willingly promise because I want not will to performe it For pity it were but I should euer liue in wants if I should euer liue to want will euer to loue and honour him that hath euer supplied my wants And though this be reason enough to binde me to more then I can either doe or promise yet Nature and Name and bloud and neere alliance challenge a greater dutie at my hands and if none of these were yet forasmuch as I know not any vpon whom it hath pleased God with a more bountifull hand to poure down his earthly blessings in this life then vpon your selfe it cannot but be wisdome in me to make choise of him to blesse this worke whom God hath so blessed in this world Pardon me Good Sir if out of a true acknowledgment of Gods goodnes towards you and by you towards me and mine and not from any the least touch of vaine glory or flatterie or doubt of the like acknowledgement in your selfe I be bold to tell you for to my owne comfort I speake it that God hath from time to time euen from your cradle vnto this day cheered you vp with a bountifull change and variety of his blessings First with a Father whose prouident care for your education when you could not prouide for your selfe made you a man before you came to mans estate and layd a foundation so firme not onely for your owne future benefit but for the ensuing felicity both of yours and his posterity in this world as that I cannot but ioy in the remembrance of his wisedome and carefull foresight and congratulate the happy successe thereof in your selfe I meane in prouiding for you in your riper yeares and his declining time a better comfort to supply his want euen that honorable Lady your deare and louing wife who hath not onely multiplyed your happinesse in this life by her many vertues and euen vâ—speakable affection towards you but by her large and lawfull patrimony the reuenewes and honour of an ancient Baronie to yours and her heires for euer lineally dâ—scending from so many noble Lords her parents and honourable Progenitors From both whose loynes hath sprong a third blessing not much inferiour to the rest not onely numerosa proles many children but many good and among the rest your worthy sonne Sir Henry Lennard whose name and nature I must alwayes loue and honour as heire both to your honours and honourable vertues Thus hath God euer blest you a child a husband and a father and thus God euer blesse you and adde vnto these his blessings a long life that you may long liue to be a blessing to other men and to patronage this and my future labours in this kinde Touching which worke so vnworthy your acceptance let me intreate you not to sticke in the title or to thinke it a subiect vnworthy your grauitie being grauely handled It is one thing to write of passion and another to bee subiect to passion The best and grauest writers haue writte thereof and it vnbefittes not any man to reade what they haue written The Author I will not commend let the worke commend the Author The translation I must not commend onely I wish the volume had beene farre greater so lesse Philosophicall Howsoeuer if it finde fauour in your eye I haue my desire and I shall thinke it the greatest happinesse that euer befell me in this life to haue done any thing that may content him by whom I liue And so I end wishing you all happinesse in this life and after this life that which neuer hath end From my lodging in Westminster 30. Aprilis 1606. Your Worships in all duty to be commanded Sams Lennard A discourse of the Author vpon Beauty AMongst those cleare lights which in the middest of the darknesse of ignorance can direct the minde of man to the knowledge of the magnificence of our great God the clearest and most resplendant seemeth to be that of Beauty which shineth not in one only part of the vniuersall but in the whole appeareth not only in things animate but inanimate sheweth her greatnesse not onely in the accidents but in the substance layeth open her riches not onely in the Elements but in the compoundes not onely in the superficiall part of the earth but euen within the bowels thereof as within a safe treasury hideth her manifold beauties extendeth her golden rayes not onely to things visible but inuisible manifesteth her sparkling lustres not onely to things earthly but heauenly So that ascending euen from the lowest things that are vnto the highest we do still discouer the greater wonders of this so great a God communicated vnto vs by the Arch-figure of al beauties Hence it is that the Platonists would that passing by the creatures as it were by so many steps or degrees of nature we should ascende to the knowledge of that supreme Monarch who with his infinite power and vnspeakeable wisedome causeth that ornament of Beauty to shine in euery part which to no other ende benigne nature hath framed an ingin so heigh and so wonderful then to direct vs to the knowledge of those attributes which in truth are dew vnto him And therefore saith the father of all Romaine eloquence Quid
minister the occasion vnto arte to finde out the knowledge of Caruing painting building to finde out the modells prospectiues and rich furniture of so many proud and wonderful edifices and from hence haue our Poets taken occasion to celebrate not only naturall Beauty but artificiall not onely the Beauty of the body but of the minde too in so much that many times with the sweetnesse of their verse they leaue the reader full of wonder astonishment As amongest others saith Politian of artificial Beauty The princely house diuides the terrene aire more bright with gems of gold then I can tel VVhich maks the darkest night then day more faire the workmaÌ„ship the maker doth excel â—n Adamantine pillers hangeth there 〈◊〉 floore of Emralds that doth fit full wel â—heir harts to comfort that doe pant with care to mount vp Sterop Bront or Mongibell And Ariosto following the description of another proud building sayth â—he high pillers and the Capitels of gold â—heron those thrise faire gemed floors did staÌ„d Those straÌ„g marbles which such art did vnfold grauen in sundry formes by learned hand And Hugoni colouring the Beauty of the spring vttereth these verses The earth that her due ornament had lost and nothing brings but horror to the eye VVith thousand colours of farre greater cost doth once againe reuiude adorned lie The nâ—ghtingale renewes her warbling plaint they renew the fire in frozen heart And wanton loue growes strong which theÌ„ did faint the ayre and water laugh in euery part And Veniero to the like purpose The woods medows euery wher grow green the waters are in euery fountaine cleare The southern wind that neuer blowes too keene so moues the leaues as motion none appeere But all these passing from this Beauty to the Beauty of man whereof it seemeth that al our Tuscan poets haue delighted to write could neuer thinke themselues satisfied with the commendations therof and therefore saith Petrark I thought perhaps to number all the starres And to inclose all fountaines in a glasse VVhen first I thought within these paper bars to praise that Beauty which al pens doth passe Or to coÌ„mend that flowre which is the rarest because it giueth Beauty to the fayrest And Ariosto following the same subiect saith He that commends Phillis or Nerea or Amarillis or Galatea Tytirus and Melibe by your leaue Let him be mute my loue the prayses haue And Sanazzaro My Phillida whiter then the Lilly more louely then the feelds in midst Aprile And of the Beauty of the minde saith Mattelli Princely spirit whose fame all limits scornes whose name no pen sufficiently adornes And lastly Caro. And theÌ„ they cald him wise strong iust Miters and garlands they put on his head And termd him great Father King August Here I passe ouer with silence the description of those pleasant places delightfull situations hills citties temples neyther will I speake of those affections of the minde of ioy laughter glory hope loue modesty comlines shamefastnesse ciuility affability wisdome valour patience eloquence and whatsoeuer else that concurreth to the forming of the inward Beauty of the minde which by dayly speculation and frequent action is obtayned for whosoeuer attentiuely readeth those wise and sage Poets not so carefull to describe lasciuious Beauty as that which is ioyned with true shamefastnes modesty teÌ„perance and vertue shall finde in them not only those excelleat poeticall figures which giue a kinde of lustre and Beauty to their sententious speech but that greater Beauty of the minde beautified by their learned pens Let it not therefore seeme strange if I in this little worke haue bin bolde by way of Problemes to handle this subiect of Beauty thereby to passe to the matter of AffectioÌ„s which by beauty are especially most strongly stirred vp for if it be true as among al philosophers it is held most true that loue is the rule and measure of all other affections and that loue is moued by that which is faire as by her proper obiect I could not with any conueniency haue written of Beauty if I had not passed to that affection which especially as the proper obiect and matter belonging therevnto coâ—templateth that which is fayre neythâ—â— could I well haue followed this subieâ—â— of loue if I had not likewise written â—â— al other affections among which loâ—â— is the predominant and from whicâ— the rest receiue thir originall beeing confesse it was beyond my skil exquisitely to handle a matter of this worth and therefore following only a problematicall stile vnder probable reason briefe conceites I haue briefely 〈◊〉 vp this whole discourse perswading mâ— selfe thereby both to haue done thaâ— which was answerable to my own strength and this present subiect Anâ— therefore to conclude let ingenious mâ—â— conuert their studies to the contemplation of the Beauty of Gods creatures 〈◊〉 thereby learne to direct their loues tâ— the loue of that chiefe and supremâ— fayre which can onely make them happye and giue them perpetuall felicity And as the beauty of the minde is of higher prise then that of thâ— body so let them remember that the inuisible beauty is more worthy oâ— Loue then the visible because that endureth for eâ—er and this euen with wings passeth away Problemes of Beautie written by Thomas Buonie Cittizen of Lucca Why is Beauty so vniuersal Probleme 1. PErhaps bycause it is a kinde of good which being by nature communicable doth therfore shine in euery part â—f the vniuersall world Or Perhaps â—ecause all thinges being the effects of â—ne and the same Nature which is a â—enigne mother vnto all it was not â—onuenient that any thing should bee â—n his degree deformed but that all â—hinges according to their due formes â—hould haue some perfection of Beauty â—nd as the Pecocke is faire the Eagle â—aire the Swan the Lyon faire so â—hould the Serpent be faire the Crocodile the Aspe in their kindes from which Beauty is framed that vniuersal Beauty of this inferiour created world which is a kinde of foote steppe of the diuine Beauty Or Perhaps for the conseruation of the kindes the which by generation are preserued vnto which action of generation it was not requisite that the Agents should be violently drawne but being gentlely allured by the Beauty of their kindes they should willingly frame themselues to the acte of generation Oâ— Perhaps that soueraigne creator of al thinges beeing the Supreme Essence which hath in it al kind of perfectioÌ„s iâ— an infinite degree and consequently al Beautyes and being the first Faire in a degree that is infinite too heâ— would likewise in his great bounty vniuersally impart a kind of perfection to all Nature VVherefore is Beauty imparted to euery particular Creature Probleme 2. PErhaps because man shold not only consider it by the diuers kinds but â—y the particulars of the vniuersall and â—â—om thence should passe with the â—inges of his cogitations to the conâ—emplation of the highest Fayre from
creatures of the world adorned with so many and so excellent qualities but that he must not onely imitate them but farre excell them The heauens are liberall by ministring vnto vs by their influence motion and light euery good thing whatsoeuer The Elements are confederated for being bound with a band of Loue they hold the whole world in vnitie and concord the Plants are fertile for they yeeld vnto vs the delight of their fruite the Lion is maiesticall for he is King of all other beasts the Dogge is faithfull for he neuer forsaketh his Lord and maister the Panther is strong for with his strength he feareth not to encounter the strongest beasts of the field the Ante is wise for within her little celles shee hideth her necessary victuall vntill time of neede the Lambe is gentle for he offendeth not though he be offended the Crane is vigilant for whilest his company sleepeth he standeth Sentinell the Asse is patient for though he endure many blowes he strikes not againe The Camelion is temperate for he liues by the ayre the Bee is prouident for with an excellent order she appointeth her troupes vnto their labour The Fox is subtill for with wonderfull arte he obteyneth his prey the Swanne is bolde for he feares not to enter combate with the Eagle the Elephant is strong for he carieth vpon his backe a tower of armed men the the horsse is valiant for at the sound of the trumpet being thirsty of glory he feareth not to runne into the enemies squadrons The Parret is a Gramarian for he vttereth an articulate voyce The Nightingall is a Musitian for with a thousand tunes he delighteth the eare the Tunnie is an Arithmetician for hauing counted his troupes he gathereth them together into a formall squadron in the waters The Cocke is an Astronomer for with his morning song he foretelleth the qualitie of the times The Dogge is a Logitian for not finding his maister in one place he seeketh him in another and so in a third framing thereby an argument from the whole to the parts that is that his maister being in the house hee must necessarily bee in some part thereof and therefore not finding him in the first nor in the second he concludeth that he must necessarily be in one of the rest Mettalles are solide and permanent for time can hardly corrupt them Stones are precious for in price they exceed gold and herbes haue many hidden vertues in them for they cure all diseases so that man learning from euery thing and taking singular delight in them would not being monarch of this inferiour world be inferiour vnto it but gathering vnto himselfe by his owne artes and industries all those excellencies which he obserueth to be diuided in the multitude of things through out the whole vniuerse enioye them for his vnspeakable delight and comfort VVhy do women and young men especially loue things pleasant and Delightfull Probleme 95. PErhaps because women and young men are of all others best friends vnto their senses and therfore in euery thing most intemperate the reason whereof doth arise from no other ground then that they are nouelists to nature and therefore thirsting after euery delightfull thing they desire to proue all and yet withall be neuer satisfied and women by reason of that tender and delicate softe nature we see in them are more inclinable to the flattering allurements of euery pleasing pleasant obiect Or Perhaps because they naturally louing meriment and laughter desiring sports and pastimes thirsting after solace and content and beeing free to attempt if their mindes bee not ruled by the bridle of shamefastnesse whatsoeuer they wishe or desire and not finding that their desire but in those things that either by nature or arte haue Delight in them with all their strength and studie and by all meanes both open and secret they endeuour to possesse themselues of those delights which do best befit their owne willes And therefore wee doe plainly see among other senses how much they are caried away with the delight of those dainties that doe best please their taste and pallates they Loue sweete meates delight in banquetings desire nouelties follow delicacies and are common gests at rich and bountifull tables Or Perhaps because women and young men being more drawne by the force of Loue which affection according to Plato doth especially raigne intender brests and Loue leading all Louers to a chiefe and principall delight they cannot endure to bee depriued of all other delights but rather direct all other vnto that as the partes vnto the whole and as riuers vnto their fountaine Or Perhaps because young men abounding with much naturall heate and women being weake nature prouoketh them to refresh and strengthen themselues with the comfort of those things that are pleasant and Delightfull VVhy doth the multitude of those delightfull things that especially appertaine to the sense of feeling taste and smelling make vs many times intemperate Probleme 96. PErhaps because those senses participate much of that which is earthly and therefore hauing an earthly apprehension of their sensible obiects the senses doe not onely vnite but drowne and ouerwhelme themselues with their obiects and so being altered by the sweetnesse of them become intemperate to the hurt of themselues and others For the sense of Feeling beeing ouermuch accustomed to things eyther by nature or arte ouer soft delicate and the sense of Taste to sweete and pleasant meates and the sense of Smelling to the sweete fragrancie of odoriferous smels the vitall spirits grow and increase about the heart the Desires are awaked concupiscence inflamed the appetite enclined and the will amongst the darke flames of corrupt sense giueth consent and so the euill habit of the sinne of intemperancie groweth in vs. Or perhaps because the force of concupiscence spreading it selfe from the heart as from the fountaine of all heate and with that heate the aboundance of vitall spirits to the whole body euen to the superficiall part thereof where the sense of feeling especially hath place and that beeing much more awakened by the excellencie of those obiects that are presented vnto it and likewise strengthened by that heate which the sense of Taste by the diuersitie of whote drinks and nourishing meates brings with it and yet more encreased by sweete and exquisite odours it carieth vs headlong to the highest degree of intemperance For where the sense beareth rule and without the curbe or bridle of vertue is made the predominant reason in despite of our selues is made a slaue and quite ouercome Or Perhaps because these senses doe so throughly make proofe of the delight of their obiects that they are in such sorte bewitched with them that with a sweete kinde of forgetfulnesse of themselues they carie the Empire and rule of reason in a kinde of delightfull Lethargie to the end it should not discerne that error which by their greedinesse to their common losse they commit and by so much the more
violent remoue of any one member from his naturall place all the rest are strangely affected with paine and griefe But in so great a mutation and dislocation of the chiefe maister bones and in so great an vndoing and dissoluing of the rest what incredible paine and torment is endured they onely can best tell who vpon their bed of death haue made experience thereof Or perhaps because the woman was no sooner created but bytasting the forbidden fruit deliuering it to our Grandfather Adam brought death vnto her selfe vnto Adam and to all his posteritie as yet vnborne So that by the iust iudgment of God euen in the gates or entrance of life whereby her childe first entreth this life shee is constrained to passe through the gate of death VVhy would Plato that children from their tender yeares should be accustomed both to delight and Sorrow Probleme 106. PErhaps because these two affections are the end of all other all being ordained to follow Delight and flie griefe and Sorrow which being well vnderstood by young men they easily know afterwards how to discerne for what causes a man should reioyce and for what he should grieue which is a great cause of their good education and their future seruice for the good of the common-weale Or Perhaps to the end they should learne the true discipline of that honestie wherewith a wise man is delighted and the hatred of that sinne which bringeth Sorrow to honest minded men and consequently be mooued to follow the honestie of vertue and to flie the hatred of sinne being allured to the one by delight and terrified from the other by griefe Or Perhaps to the end that being instructed by publicke Iustice which ministreth vnto the wicked infamie with corporall punishment and to the good a crowne of honour and immortalitie they should flye dishonour and infamie and follow vertuous and valorous enterprises VVhy do many dye with too great an apprehension of ioye others with too much griefe and sorrow of the minde Probleme 107. PErhaps because in great ioyes and delights that are either new or long expected or very soodaine and bring much felicitie with them the store and plentie of vitall spirits enlarging and spreding themselues at that new and sudaine delight to the superficiall part of the body and the heart the fountaine of life being thereby forsaken it is no maruell if the heart faint and the man perish So contrarywise in great and vnspeakable griefes which arise from strange and sudaine occasions Nature being willing to succour the part offended the vitall spirits which are dispersed through the whole body gather themselues vnto the heart as the part most noble and most necessary to be releeued the plenty of which spirits being ouer-great the miserable heart by the aboundant heate of them is not succoured but smothered and ouerwhelmed and so dyeth Or Perhaps because euery superfluous ouermuch is alwayes hurtfull and therefore though delight doe helpe Nature yet it is onely when delight is in his iust temperature for meate helpeth that creature which it nourisheth â—ut yet too much doth not only offend â—ut killeth him and if griefe be modeâ—ate though it be alwayes offensiue yet if it be not ouer-great and patiently borne it ouerthroweth not OF HOPE VVhy hath Nature giuen Hope Probleme 108. PErhaps to the end that Hope might be an especiall helpe to giue heart and courage to those who haue newly vndertaken difficult and dangerous enterprises for without the sweete and pleasant pasture of assured hope they that are wearied weakned with their labours can neuer attaine their desired end And therefore Hope is termed an Anchor because as when it falleth out that a tempest ariseth at Sea by casting the Anchor into it the vessell is secured from the assaults of contrarie fortunes the Anchor not suffering it to floate aâ— the pleasure of the raging windes Sâ— they that are actors and labourers iâ— the world being tumbled and tossed sometime with one difficulty somtimâ— with another they are many times in the sea of their actions and operations in such sort ouerwhelmed with doubts and dangers that were they not stayed and strengthned with the Anchor of Hope doubtlesse the worthiest and most excellent enterprises would be drowned in the raging tempest of dispaire and neuer attaine the hauen of light or come to the knowledge of mortall men For to say the truth how could the husbandman endure frost and snowe colde and heat wet and drouth how could he go through his labours in plowing and digging and deluing and dunging and a thousand the like yea and as many losses and hinderances if he were not recomforted by the sweetnesse of Hope How could the Artificer amongst so many labours so many inconueniencies cares dangers and hard occurrents of fortune gouerne his estate and passe through his trauells without the sweet entisements of some hoped good How could students and learned men spend their solitarie dayes and nightly watchings in deepe studie and contemplation in much reading frequent obseruations long disputes continuall speculation multitude of bookes varietie of authors diuersities of opinions in the search of hidden causes strange effects in the difficultie of artes the the darknesse of a thousand doubts and contrariety of textes if Hope did not still giue comfort vnto them in the search of the truth The husbandman therefore hopes in his plough the artificer in his instrument the Notary in his Pen the Sayler in his ship the Souldier in his sword the Courtier in his courtly cariage the Nobleman in his bloud the Philosopher in his speculalation the wiseman in his discreet gouernment the Prince in his iustice and fortitude and the whole world liues and is susteined by Hope And therefore it was not without good cause that they haue fained this onely goddesse Hope to be remaining vpon the earth and the other diuine powers to be translated into heauen Or Perhaps because it was not sufficient that Nature hath giuen Loue which is the first pleasing content of that good wee see and desire which is that kindled thirst to possesse it but least dispaire should quench the heate of eyther she added the Spurre of Hope that notwithstanding there bee many difficulties in obtayning that good wee seeke wee should neuerthelesse with all diligence and patience leaue no way vnattempted to winne the possession thereof VVhy do rich men noble men and young men hope much Probleme 109. PErhaps because golde especially in these dayes seemes to be the measure or rule nay the prise of euery good and temporall honour for wee see magistracies publicke offices and dignities and euery great place to bee sold for money and therefore riche men knowing they haue those riches lying by them that excell in prise the rarest things it is no maruell if they doe not onely hope after great matters but as times now are obtaine them Or perhaps because noble men and mighty knowing that the opinion conceiued of them among their followers
and others is very great and presuming withall of their power and blood there is not any thing so high and so difficult that can limit their hopes and so much the rather if to their power and nobility there bee added aboundance of wealth which corrupteth euen Balsame it selfe But yong men by reason of their youthfull heate being carried by the store and plenty of those spirits which abound in them and wanting that great experience which makes men wise and depending rather vppon that which is to come then what is past full of boldnes they hope all things though farre aboue their owne strength whereas old men contrarily ruling and directing themselues rather by that which is past then that which is to come from that experience they haue had in being often deceaued in their hopes they feare to hope any more Or perhaps because riches and power and nobility being three principall worldy excellencies vpon the bright splendor whereof a◅ eyes do gaze as all men desire them so they desire to follow those that ha◅ them which rich honorable personages being well aduised of they imagin they haue with them their heart too nay the loue affection of as many as for their riches loue them therfore they feare not to hope for as much as they imagin to be worth the hoping be it neuer so hard and difficult And yong men hauing multitude of friends delighting to please themselues with vaine and strange imaginations hope in the strength of their own armes which forasmuch as it is groūded vpon a weak foundation is many times deceiued VVhy doth Hope deceiue many Probleme 110. PEerhaps because fewe followe that morall discipline which trayneth men vp to knowledge wisedome fewe that consider the times weigh the accidents know the qualities of persōs truely esteeme of euery force iudge of euery place euery end set iust and true limits to their owne desires Whereby it cometh to passe that many hoping much but not hoping with knowledge and discretion hop without their hopes as they doe who seeke the ende by vniust meanes Or Perhaps because many beeing rather friends to idlenesse and delicacy then labour and watchings and yet willing either out of bold simplicity or ignorant presumption to Hope for better effects then idlenesse is accustomed to produce they faile as much in the fruition of their hopes as they erre in the meanes to attaine them For it much more becometh a wise man to take much paynes and to hope little then to labour slowly and yet to bee puffed vp with vaine hopes Or Perhaps because men for the most part chusing the ende not withall considering their owne forces to attaine that ende and that which is worse not consulting with fit oportune meanes but being indiffetently carried with a kind of plebeian fury they indure many strange encounters and vnexpected crosses in their promised hopes And therefore if they did consider hereof aright they would not complaine so much of Fortune as of their own indiscretion for what proportion is there betwixt the plough and the sword that he that is accustomed to the tillage of his land and the keeping of his flockes should presently betake himselfe to the warres vndertake the managing of his weapon without any premeditated militarie discipline What resemblance is there betwixt the sword and the setled witte of Minerua that hee that is accustomed to the warres should without the knowledge of the lawes vndertake the gouernement of a state For though his ende bee gouernement yet the fruite is feare or rather the hatred of those hee would gouerne if therefore they find themselues frustrated in their hopes let them lament their false perswasions and with true repentance chastice their owne foolish forwardenesse whereby they shall giue better testimony of their discretion then in feeding themselues with those vaine hopes that are no way befitting them Or Perhaps because fewe they are that hearken to the graue admonitions of olde men who beeing furnished with plentye of wisedome and experience are excellent helpes to indiscreet and heedlesse young men and therefore alwayes giuing credit vnto those that rather flatter them then speake the truth whether they be friends or strāgers they wander out of the true path of humane wisedome and are euer deceiued in those hopes they promise vnto themselues Or Perhaps because most men being giuen to pleasure and to please their sense desiring without knowledge and endeauoring without persuerāce though they sweat litle for it yet they promise enough and glorying thēselues in their vaine hopes being depriued of them with much laughter of all that behold them they lament their owne follies when it is too late-For it is absurd to thinke that the appetite should doe his office without reason or the will chuse without the knowledge of the vnderstanding or wil his ende without counsell or that counsell should bee without wisedome or wisedome without experience or experience without time or time without motion Many therefore thre are that are deceiued of their hopes not because Hope doth deceiue but because their Hope is tyed vnto a will without reason their discourse to an ende without meanes and to flesh without the eyes of vnderstanding and therefore the fault is not in their hope but in the want of discretion in attaining their Hopes OF DESPAIRE VVhy hath Nature giuen Despaire Probleme 111. PErhaps because euery agent labouring to an end aboue his strength and not deteyned by this affection would fall into the sinne of folly and ignorāce which bringeth with it much shame dishonour vnto a man that is gouerned by reason and by counsell and wisdom should attempt only those enterprises that are answerable to his owne forces And therfore prudent nature very opportunely hath prouided this affection to the end that the difficulty and impossibility of any eterprise beeing sufficiently knowne wee might easily abstaine from the labours thereof and turne our endeauors to that which is within our powers and better befitting our owne studies Or Perhaps because by this affection Arte and the merit exquisite skil of euery skilfull hand might bee knowne that what one dispaireth to performe another vndertaking and perfecting in laudable manner the one for his arte and ingenie might receiue his dew cōmendations and the other be likewise commended for his wisdome in yeelding that to the sufficiency of another which he knew to bee aboue his owne strength to performe OF FEARE VVhy hath nature giuen Feare Probleme 112. PEerhaps because as Nature for a future difficult good was willing to giue the helpe and assistance of Hope which might carrie vs merrily through our labours vnto the end so she would likewise arme vs against a future difficult euill with this passion of Feare whereby we might with better speed prepared force flie the presence of that euill which bringeth ruine destruction with it if it bee not auoyded And therefore wee see that bruite beasts being taught by
great ioye that he feeleth in the presence thereof sendeth forth those liuely flames which being plainely descried in the superficiall parte of the face doe many times giue such a vermilion tincture that the whole countenance seemeth to be coâ—ered with a flashing kinde of Ardour â—nd that by reason of the great store of â—pirits gathered into that place Or â—erhaps because as the fire amongest â—he Elements is the most noble so amongest the affections Loue is the most â—xcellent as being the rule and meaâ—â—re of all the rest and therefore â—oue is saide to haue the Empire and â—ominion ouer all the other affectiâ—ns and to rule and to gouerne them â— it pleaseth her For for no other â—use is griefe or sorrowe great in â—â—me but because the Loue is great for â—hich that sorrowe is vndergone and â—r no other cause in others is the vaâ—ur great but because the Loue is â—eat which spurreth them forward to â—ngerous attempts Or Perhaps beâ—use the fire is the most actiue Eleâ—ent and so Loue pricking vs forward â— all honorable enterprises bee they â—uer so difficult is not in actiuity inâ—â—ior thereunto and therefore besides those aboue saide metaphorical names and titles by the greatnesse of her vertue property and strength she challengeth likewise other names both Metaphoricall and proper And therefore to speake onely of her proper names which sufficiently manifest her power Loue is a word of honour whereby honorable enterprises are atchiued It is a word of maiesty which gouerneth all the interior and exterior powers Loue is a word of comfort which mitigateth by a hidden and powerfull kinde of vertue all labors whatsoeuer It is a riâ—â— word which by diligent endeauors â—uer affecteth treasures of highest prisâ—â— as friendship ciuill community our Country our children and of all others the chiefest good which is God So that no man can deny but that Loue â—â— of singular force and power VVhy do Poetts faine Loue a Childe Probleme 47. PErhaps by reason of the diuers appetits that reigne in children â—hich likewise appeare in them which â—e inflamed with Loue who someâ—mes desire that thing which at anoâ—er time they abhorre sometime acâ—mpt that for good and excellent â—hich at another seemes vgly and â—athsome vnto them insomuch that â—ey are as changeable in their opinioâ—s as the Camelion in his colours or â—e moone in her figures which arisâ—â— not from any other cause then â—â—m the multitude of those affections â—hich in louing they suffer being â—metimes mooued with feares someâ—â—es with gelosies sometimes vioâ—tly enforced with sorrowes blinded â—h anger vexed with melancholy â—priued of counsell robbed of â—anes pricked and pierced through â—th desire of honour and so by â—nging their affections they do change their willes Or Perhaps because Loue as if it were alwayes a childe in the heart of him that Loueth is alwaies growing and neuer waxeth olde because the desire of the possession of his wished good is alwayes renewed in him and notwithstanding it seeme somtimes after the lawfull fruition thereof to decay or at least-wise to lose some part of his first vigour which in respect of the extension and outward manifestation may be graunted true that is in asmuch as those outward figures of Loue which Louers vse to shew doe not so commonly appeare yet in respect of the internall force and vertue thereof it doth euery day increase which doth often appeare by those dangerous attempts which men for their enioyed Loues do many times vndergo Or Perhaps because Loue makes wise men children and many times depriueth them of true discourse and reason whereby they fall into such errours as children doe who by their apish imitation which is propper vnto children doe no sooner see any thing doone but presently as farre forth as their wit will giue them leaue they seeke to imitate it And euen so euery Louer studieth indeuoreth in euery thing to imitate that which is Loued and doth his best endeuours to the end he may winne grace and fauour to be like vnto it VVhy naked Probleme 48. PErhaps because he that followeth the schoole of Loue must not be loathed with the garment of simulaâ—ion but simplicity for there is not aâ—y thing that more offendeth the â—awe of Loue then a lie which as it disâ—leaseth all so especially those which â—oue neither is the force of Loue any â—onger sweete and pleasant then that it â— found true and faithfull and from â—is truth it is that euery part thereof â—ecomes so amiable and euery vertue â—ade as it were handmaid vnto Loue â— Confidence which maketh vs secure â—f things most precious Faith by which â—e beleeue without doubting Truth â—hich alwayes helpes and delighteth â—ommunity of counsells which maketh vs wise in all out actions and as euery good thing whatsoeuer Or Perhaps because Loue cannot long behidden but must necessarilie be manifested and made knowne both to the obiecte beloued and strangers too and if not by other meanes yet by passions and sighes and teares and palenes vnwonted blushings vnquiet sleepes change of manners and many the like And perhaps this was some cause too why it was called fire because as the fire mainfesteth it selfe by the smoke that ascendeth from it So Loue by those passions that arise from it And therefore it is saide in the prouerbe that Loue and a laugh will not be hidden Or Perhaps because nakednes for the most part bringeth with it a ruddy kinde of bashfullnes so he that is in Loue his Loue being descried commonly blusheth which is not the faulte of loue but rather of those that lyuing intemperately Loue intemperatly whereby iâ— commeth to passe that the very name of Loue being made by lasciuious actionâ— infamous painteth the face with a vermâ—ion kinde of tincture whâ—ch we câ— bashfullnes although there be no such effect in Loue as may deserue it VVhy winged Probleme 49. PEerhaps because As wings though they be made of light feathers yet raise and mounte vppe things of weight into the ayre So Loue though setled in a base subiect doth yet awaken stirre vp their hearts that Loue to the attempt of high honorable enterprises For Loue is an enimye to flowe and slowthfull spirits and a frend to â—uch as are quicke industrious who not like earthly and marrish or moorish Angells fly downewardes to the center of the earth but like the lofty eagle aspire with swifte flight to immortalitie â—t is therefore an errour to thinke that Loue taketh pleasure in bedds of down â—leasant fields dainty and delitious â—ardines in idlenes and wantonnes â—ut desireth to seate her selfe rather in â— temperate and well setled heart â—amed to endure al hardnes to passe all difficulties then in those mischieuous inconueniences that lasciuious wantonnes longe sleepes Bacchus blemishes the sensual pleasures of Venus and the flatterings of blinde appetite brings with them which being all altogether earthly belong vnto vnchast Loue which neuer rayseth her flight