thing that hath any corresponcy with him so as respecting him whom he loues as another himselfe hee cannot but bee inflamed with this consideration The Platonicians had another reason the which in my opinion concurres with this Loue say they makes an impression in the soule of him that loues of the Image and forme of the thing beloued But man loueth not onely his being and his true and reall forme but also his imaginary forme as appeares by pictures and looking-glasses in which we behold with content our portraicts formes Wherefore there is a certaine Passion for the thing beloued in whose soule he doth contemplate his forme which Loue hath ingrauen After this manner resemblance breedeth Loue and vnites the affections of men The truth hereof appeares for that men do commonly loue those that are allyed vnto them in neernesse of blood so as Kinsmen doe commonly loue one another or by some conformity of humours and complexions which maketh melancholy men loue the company of their like and Iouiall spirits delight in the company of them that are pleasant Or by some commerce of profession which maketh Philosophers to loue Philosophers and Painters delight in Painters Or some equality of age which makes young men delight in the company of youth and olde men to conuerse with them that are graue Or some coherence of manners which makes good men loue the vertuous and the wicked seeke after such as are wickedly affected But notwithstanding that which we haue said that coÌ„monly men of one profession loue one another must bee vnderstood according to the true nature of things for by occasion and accident this coÌ„formity of professions may ingender hatred and enuy that is to say when as they of one trade and profession liuing of their art and labour hinder one another as for example when as a tradsman hauing gotten some reputation doth hinder the profit of his companions then iealousie riseth amongst them according to the saying of an Ancient The Potter enuies the Potter The Philosophers giue an excellent reason hereof He that loues say they loues himselfe more deerely then all other things besides for that he is vnited to himselfe by Essence and Nature whereas hee is not conioyned to him that he loues but by some accidentall and externall forme And therefore if this conformity crosseth his priuate good and be preiudiciall vnto him hee findes himselfe more strictly tied vnto himselfe then to his like wherefore seeing his losse concurring with his passion he whom hee loued being an obstacle to his desire he growes odious vnto him as opposite to his good Men doe also loue those that aspire to the same honors and dignities at the least when they may attaine vnto them and enioy them together without any obstacle or wrong one vnto another For competency causing an hinderance as it did in the pursuit of the Consulate at Rome it happeneth as wee haue said of men of the same profession that it excites enuy and hatred Wherefore in the loue of women they can endure no corriuals for that with honesty they cannot be enioyed by two They also loue those with whom they haue any familiarity which is not scrupulous hauing free liberty without apprehension of disdaine to doe and say things in their presence which they would not act or speake before the world As for example they affect those before whom they may freely discourse of their loues of their pursuites and of their other Passions But wee must remeÌ„ber that there are some things which are dishonest of themselues the which a good man may neither do or speak before the world or before his friends But there are others which are shameful only in the opinioÌ„ of the world and not according to the truth of things and these a good man vsing an honest familiarity with his friends may doe and speake in their presence although he would not doe it in publike before the world like vnto King Agesilaus being in priuate with his children playd with them with a fatherly liberty but beeing surprized by one who knew not how farre the loue of a father might extend he was discontented Men also testifie that they loue those before whom they are ashamed to doe or say those things which are of themselues shamefull or dishonest wherein wee may say that the Persians gaue good testimony of their loue to their wiues when as they caused them to retire from their banquets being vnwilling that their eies shold be spectators of their excesse admitting none but their Concubines For this respect and reuerence which they gaue them was a signe of true Loue for that wee are ashamed to commit any vnworthy Act before them wee affect They also willingly imbrace such as they haue seene faithfull and constant in their affections and who loue equally both present absent For which consideration they desire to insinuate themselues into their friendship which testifie their loue vnto the dead who adorne their Tombes erect Statues and make other monuments for them to preserue their memory among men They also affect such as abandon not their friends in the crosses and iniuries of fortune whereof wee haue a worthy example in the subiect of Damon and Pithias whereof the one beeing condemned to die by the tyrant Dionisius and desiring some respite to goe and settle the affaires of his house his companion yeelded himselfe a pledge for his returne with this condition that if hee returned not backe within the prefixed time hee should vndergo the rigour of the same sentence but the condemned man presenting himselfe at the day appointed the tyrant was so rapt with admiration to see the faith which he had vnto his friend in a matter of that importance and of so great danger that in stead of putting him to death he coniured these two perfect friends to accept of him as a third man in their friendship Behold how the most sauage and vntamed spirits are forced to loue those that shew an vnuiolable constancy in their affectioÌ„s Men doe also loue such as they see full of freedome and without dissimulation towards them In which ranke they nuÌ„ber such as make no scruple to discouer their errors vnto them and who entertaine them freely with their priuate passions For as wee haue shewed before we blush not to say or doe in priuate with our friends that which we would not doe publickely before the world Wherefore as he that is ashamed to doe any thing before another shewes that hee loues him not perfectly so he that hath not this apprehension giues a manifest testimony that he hath a full confidence in his friendship wherefore wee loue such as make shewe to rely vpon vs euen discouering their imperfections vnto vs. Againe they affect those whose authority is not fearefull vnto them whose power they thinke they shall haue no cause to apprehend for no man euer loued him whom he feared seruilely and herein Tyrants abuse themselues thinking to seâ—le
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
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
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
it were odious contrary to nature which requires time in her actions And for the same reason wee see that the people submit themselues willingly vnder the obedience of a Prince who holds the scepter of his Ancestors and is come to the Crowne by the right of succession but when they seeke to giue them a new maister which is not issued from the extraction of their Kings they cannot endure him but easily shake off the yoake whereunto they haue not bene accustomed And in like manner no man is grieued to respect them that are descended from ancient Nobility but they can hardly yeeld honor to those whose nobility is but newly discouered The reasoÌ„ is for that men beleeue that the ancient Nobility being in possession of this glory no man should repine to yeeld him that which time hath gotten him which is a right in a manner equall to that which nature giues for that the things which we enioy by a long continuance of yeares seeme to be gotten and held as it were inpropriety not by the indulgence of men but by the bounty of nature And withall that which hath continued so long hath a greater affinity with the truth whose lasting is eternall then that which is but newly sprung vp within few dayes But there is one thing that filles our soules with Indignation when as wee see any one enioye those goods which haue no coherence with his quallity As when to the great reproach of piety wee see a Knight a Captaine a Souldier or any other making profession of armes to hold bishopprickes to enioy Abbeys and to possesse other dignities of the Church we hold this much more vnworthy then if they gaue the charge of Campe-maisters and of Colonels of foote or horse to religious men or Bishops Or if they made a singing man or Clarke of the Kings Chappell Generall of his armies Finally we hold it a thing very vnworthy to see a yong man inferior in all kind of qualities to a reuerent old man contest with him of merit and glory especially when it falles out betwixt men of the same profession betwixt whom this inequalitie is remarkeable And admit they be not men of the same profession yet we hold it an vnworthy thing that one who is inferior in all poynts to another should contest against him As if a Musitian would equall himselfe to a President or Counsellor of the Court remembring not that the charges of Iustice are farre more honorable then the profession of Musicke this would make all men to tremble which know what difference there is betwixt gold lead They which easily conceiue indignation are first of all men indowed with some eminent quality who see themselues reiected from dignities and offices or which see men altogether vnworthy aduanced to the same honours whereunto they haue attayned by their vertue For doubtlesse it is no iust thing to place so vnequall persons in the same ranke Moreouer vertuous soules and adorned with bounty haue a great disdaine to see good men depriued of the iust reward of their vertue and the wicked raised to honours which they could not hope for The cause is for that those soules haue their iudgement pure and can esteeme things according to their weight and value And therefore they abhorre vice and haue vertue in singular recommendation Againe they that loue honors and charges are subiect to indignation especially when as they aspire to those places which are held by vnworthy persons In like manner they that haue a good opinion of themselues and â—ho beleeue they deserue â—ore then all the world besides are subiect to the motions of indignation when as any one enters into comparison with them Whereas contrariwise seruile soules men borne in barbarisme and grosse spirits are not transported with any thing hauing nothing in them that may quicken this passion Yet there are some which do rather referre the motions of ambitious presumptuous men to meere enuy then to a iust indignation For that indignation being a commendable passion which proceeds from the feeling of vertue it cannot subsist with the vanity and arrogancy which accompany those men but it must bee another passion which kindles in their soules this kind of despight Of Enuy and Emulation CHAP. 4. AS Crocodiles haue their breeding and liue in the goodliest and richest riuer in the world and as other venemous beasts are commonly found among the most exquisite and sweetest flowers whose grace and beauty they pollute and corrupt so Enuy which is a venemous and maligne Passion doth commonly assaile the most vertuous men and such as haue attained to the greatest honor glory in the world Wherefore one of the most famous Captaines of antiquity being yet in the flower of his age was wont to say that he knew hee had done nothing that was generous or commendable for that he did not find any man that did Enuy him which shewes that there can bee nothing imagined in this world more vniust or more wicked then this infamous Passion which seekes her owne torment and finds her punishment in the glory and contentments of another It is also the reason why men are ashamed to confesse openly that they are troubled with this Passion And being conuicted they labour to palliate their error yea they had rather accuse themselues of all other imperfections then to iustifie this And therefore they giue it other names excusing themselues that it is not Enuy but hatred feare or choller which transports them the which is a silent confession they make that of all the infirmities of the soule they should most dissemble it least they expose themselues to a visible shame and disgrace But before we blame it we must first know it with her nature and properties Enuy then is a griefe which is framed in our soules by reason of the prosperities which we see happen to our equalls or such as be like vnto vs not that wee expect to reape any fruite by our Passion but for that wee cannot endure the glory of another man without Griefe It riseth first betwixt equalls or such as are alike that is to say betwixt those of the same blood of the same age of the same profession of the same wealth and betwixt those that aspire to the same honors So as we see kinsmen Enuy their kinsmen and are grieued at the increase of their fortunes Young men also cannot suffer with griefe that they of their age should be aduanced before them In like manner Philosophers are iealous of the glory of Philosophers and Painters Enuy the reputation of Painters great Commanders in the warre cannot behold but with impatiency the tryumphes of their companions rich men in like manner crosse the rising of such as are their equalls and finally they that affect the same offices do what they can to keepe backe their companions The reason is for that Enuy being alwaies accompanied with a certaine competition and contention which riseth betwixt those that
or long life which are particular vnto themselues And the reason is for that Enuy rising from this desire to bee esteemed in the world and from the Passion we haue to see our selues more respected then other men the qualities which recommend them make the deeper impression of Enuy in our soules the more capable they are to purchase reputatioÌ„ to him that enioyes them And there is no question but the things which may bring pleasure profit or honor not only to him that enioyes theÌ„ but also to all men that shall possesse them are euer esteemed more honorable and more glorious then those whose pleasure profit or glory extend but to one in particular wherefore they doe also stirre vp more Enuy. There is another Passion which is also a bud or branch of Headinesse as well as Enuy and that is Emulation which hath some affinity with it but yet they are very different Passions For although that Emulation bee A griefe which we haue conceiued for the prosperity of our equalls yet it riseth not from any bad affection wee beare them but onely from a desire wee haue to see our selues attaine vnto the like felicities Wherefore Emulation doth not merit the blame which Enuy doth but many times it is commendable in vs. As for example when as wee see some vertue shine in one of our equalls we striue in imitation of him to attaine vnto it This Emulation is worthy of praise So Caesar is commended to haue propounded Alexander for a patterne as Alexander did Achilles And Themistocles did shewe that hee was borne to great matters when as he said that the triumphes of Miltiades would not suffer him to sleepe for that it was a testimony that hee was troubled with an honest Emulation of his vertue Emulation then is found among equalls or at the least among those which are almost alike for that this Passion stirring vp a desire in vs inciting vs to seeke the perfection which shines in those whose glory hath made this impression in our soules wee must of necessity imagine that it is in our power to attaine vnto them for that we neuer desire those things which are impossible Wherefore wee haue no Emulation of those who haue so great an aduantage ouer vs as it is not in our power to come neere them Reciprocally we haue no Enuy in regard of those that be so farre inferior vnto vs as we see no commendable quallity in them which wee enioy not with much eminency Among the rest young men are naturally inclined to Emulation for that by reason of the heate of their youth they are found more hardy and being full of good hopes they shew themselues more actiue to vndertake for that all things how difficult so euer seeme easie vnto them And for the same reason great and couragious spirits are very capable of Emulation by reason of the greatnesse of their minds which makes them conceiue that there is no designe aboue their valour and that there is nothing so difficult but they may surmount Among other things which may induce vs to Emulation those which may make a man necessary or profitable to many hold the first rancke As for example learning eloquence riches power the mannaging of affaires and such like are greatly subiect to the force of this Passion And therefore it is often commendable that is to say when shee propounds vnto her selfe no sort of externall goods but the only treasures of the soule and the riches of the mind which shee sees to shine in another subiect whose glory inflames her and makes her aspire to the possession of the same graces For this consideration also we haue a particular Emulation and desire passionately to equall or to imitate those who are respected throughout the world whom all the world commends and al men loue and especially when their vertues are honored by excellent pennes For that all these things are so many glorious testimonies of their merits These bee the Personages whose vertue makes so glorious a shew as wee desire earnestly to imitate them As contrariwise wee contemne and are ashamed to resemble those which are destitute of all these goodly qualities Wherefore as man should carefully free his soule from Enuy which doth but trouble his rest and afflicts him more then the party against whom it conspireth so in some sort hee should giue way to an honest Emulation which proceeds not from any euill will hee beares to another but from the good hee desires to himselfe to the end that in propounding to himselfe the examples of magnificence valour Iustice modesty prudence wisedom and of the other vertues which shine in the liues of great Personages of his condition he may become magnificent valiant Iust moderate prudent wise and endowed with all the other qualities which make them glorious which are adorned therewith But wee haue spoken sufficiently of the Concupiscible Passion we must now treate of those which make their impressions and stir vp the Irascible Of Hardinesse or Courage CHAP. 1. AS in the ancient sacrifices of the Pagans they did carefully obserue the generosity of the beasts that were to bee sacrificed so as â—he priest comming to passe a naked sword before their eyes if they were affrighted with the brightnesse thereof they were chased from the Altar whereas if they stood stil without amazement they were held worthy to bee offred to the diuinity So base and deiected minds which grow pale at any danger were alwayes held in great contempt whereas generous and resolute spirits whom no kind of perill could terrifie or amaze haue euer beene held in singular admiration This resolution and courage proceeds from an excellent nature wherewith they are endowed which makes them to looke vpon all the accidents of the world without any alteration being resolued to vanquish whatsoeuer presents it selfe to encounter their constancy Shewing thereby that they apprehend a disgrace more then a misfortune and that they had more care to preserue their honors then to prolong their liues Seeing then that true Hardinesse and Courage is so commendable a thing and that many of the most excellent men of antiquity haue preferred it before riches the disposition of the body beauty and the other ornaments whereof men do vsually glory we must seeke out the Essence and shew what courages she doth accompany and in what soules shee is found Hardinesse then is no other thing but a resolution of courage whereby promising vnto himselfe to be able to surmount the calamities which threaten him he sees them comming without amazement and is not terrified when they are befallen him Or else according vnto others Hardinesse is a Passion of the soule which doth fortifie it and makes it assured against the miseries which are most difficult to auoyd and which doth encourage it to pursue those good things which are most painefull to obtaine Whereby it followes that Hardinesse is alwayes accompanied with a certaine hope to bee able to vanquish and disperse
tread all diuine and humaine lawes vnder feete to satiate her inâ—olency and rage Wherein doubtles she is more to bee blamed then all the other Passions wherewith the soule of man is afflicted For that the other Passions haue this property that euen at the very instant when as they are as it were in the height of their transport giue way somewhat to reason and yeeld in some sort vnto her commandements when as shee presents her self to pacifie them Whereas Choler doth like vnto Marriners which are amazed or corrupted and will giue no eare to the voice of their Pilot Or as mutinous souldiers which will not heare the aduice of their Leaders Yea shee despiâ—es truth if shee opposeth against her rage and although she come to know the innocency of the party whom shee persecutes yet she holds obstinacy more honorable then repentance So as nothing shal be able to make her desist from her vniust and violent pursuites And continuing this Iniustice against himselfe shee sometimes constraines the most couetous profusely to cast away their most pretious treasure and to make a heape of their wealth and then to set fire on it and many times also shee forceth ambitious men to refuse and reiect the honours which they had passionatly affected before their despight who doth not then see that this Passion more then any other quencheth the light of reason The cause is for that of all the Passions whether they haue the good for their obiect or regard the euill those cause the greatest perturbations in our soules which are the most violent there is not any that doth exceed or equall Choler in violence which doth inflame the whole blood and all the spirits which flowe about the heart which is the most powerfull organ of Passions by reason whereof there followes a wonderfull disorder not onely in the sensible and corporeall powers but euen in the reason For although she vse no corporeall organs in her proper functions yet to produce them forth shee hath need of the powers of the sences whose actions are crost and disquieted by the trouble which riseth in the heart and the whole body by reason whereof Choler doth darken yea hinder the whole light which she striues to cast forth whereof wee haue two apparant signes for that the members wherein the image of the heart doth most shine as the tong the eies the countenance feele the most violent force of this fury It is true that Aristotle sayth that Choler doth in some sort giue eare to reason But that must be vnderstood touching the report which she makes of the iniury receiued wherein shee takes a singular content but shee giues no â—are vnto her but reiects her aduertizements in the measure and moderation which shee ought to hold in the reuenge So as in truth there must bee some kind of reason to prouoke Choler for that men which are stupid dull are not capable of these motions but when this Passion is fully inflamed then she doth wholy darken reason And as the same Philosopher sayth that they which are full of wine and drinke are not mooued with any thing for that their reason being drowned in wine they are not capable to ballance an iniury or to obserue a contempt But such as are not fully drunke are moued to Choler for that there remaines some weake beames of iudgement to discerne that which hath an apparance of iniury or outrage but this PassioÌ„ riseth in them without subiect and without any great occasion for that their reason is captiuated by the wine which hath gotten the maistry Euen so in the beginning of Choler reason may giue some light to the Irascible power but wheÌ„ she hath gotten the absolute coÌ„mand and is become Mistresse of the senses Reason is darkened and is of no vse in a soule thus transported But we must not conceiue that this mischief is absolutely incurable but wee must rather imagine that as Helleborum hath power to cure mad men so there are remedies against Choler The most powerful are those which are taken from the Law of God who teacheth vs nothing but patience charity mildenesse humanity and sufferance But wee will rest satisfied to set downe the instructions of Philosophy which may serue to this effect First of all Philosophers aduise vs to entreate this passion as they do monsters and serpents whom they striue to smother as soone as they are disclosed for they will that man should haue a care to the beginning of Choler which many times ariseth from so light an occasion and so poore a subiect as it is vnworthy a great spirite should bee transported therewith And as it is easie to quench a fire of straw in the beginning but if we suffer it to take holde of more solid matter it passeth all our labour and industry and makes a pittifull ruine euen so he that will obserue Choler from the beginning seeing it beginne to fume and kindle for some light quarrell and small offence it is easie for him to suppresse it and to stay her course But if shee be once setled and beginnes to swell and that he himselfe blowes the bellowes that is to say if hee stirres it vppe and enflames it it will bee hard for him afterwards to quench it whereas he might easily haue done it before by silence Wherefore as Pilots foreseeing a tempest doe vsually retire themselues into a road or vnder the Lee of some rock before the storme come so he that feeles the first motions of Choler should haue recourse to reason and oppose it to the passion to controule her violence For the first meanes to vanquish Choler as an vniust tyrant is not to yeelde any obedience to her nor to beleeue her in any thing she saith or doth to inflame vs to reuenge we finde in other Passions that the liberty wee giue them brings some ease As when young men which are enflamed with Loue goe in maske make dances combates or feasts in fauour of the party they loue all this giues some ease vnto their passion and when as they suffer those that are afflicted to weep in the midst of their afflictions the teares they powre forth carry with them a part of their griefe But Choler hath nothing of al this she growes bitter and is incensed by the liberty wee giue her and is enflamed the more in that we giue way to her fury And as they that are subiect vnto the falling sickenesse hauing any signe or beginning of their fit retire themselues suddainly and take all the remedies which may diuert so troublesome an accident or at least hide the shame so they which see themselues transported with Choler should retaine themselues and striue to moderate their passion and diuert the infirmity which seekes to seaze vpon them Wherevnto they should the more willingly resolue for that all other passions doe but draw men to euill but this doth precipitate them those doe shake them but this doth ouerthrow them Those