we haue procured him this crosse and that wee are the authors of the reuenge and afflictions which he endures So Vlysses hauing put out the eye of Cyclops dissembled his name no longer as he had done before but would make himselfe knowne vnto him as if he had not bene sufficiently reuenged of this monster vnlesse hee had let him know that he was the author of his disaster We learne also by the same definition that to incense vs to Choller it is necessary that he who is theobiect haue done vs wrōg or to some one whō we loue or that belongs vnto vs. As for example wee are discontented with those that wound our reputation which attempt against our liues which crosse our pleasures or vndertake any thing against our kinsfolkes or friends But wee cannot bee angry with him which causeth a Iew to be put vnto the chaine at Constantinople or a Moore to be whipt at Rome for that the outrage done vnto these persons doth nothing concerne vs. But if it doe casually happen that one man is angry against another hauing receiued no cause of distaste from him only by a certaine antipathy and contrariety of humors the reason is for that in this naturall antipathy he that is angry against the other conceiues in his imaginatiō that hee is able to do him some wrong or at the least he hath such a distaste of him as it is troublesome vnto him to looke on him So as this antipathy supplies the place of an iniury and workes the same effect that the imagination did to haue receiued some wrong Wee gather also from the same definitiō that to excite Choler we must imagine that wee are able to execute the reuenge whereunto we aspire And therefore wee dare not be angry or at the least verie lightly against kings and great personages that haue wronged vs for that wee know their authority protects them from our reuenge Yea there hath bene a father whose son a great King hauing slaine in the middest of his cups with the shot of an arrow supprest his griefe in such sort seeing hee could not reuenge it as forbearing to complaine of this monstous cruelty hee commended the Princes dexterity in shooting But we may say that this actiō sauored more of flattery then of constancy For the last obseruation we must remember that the causes which excite Choler are not alwayes true but many times are such as we frame in our owne imaginations for this Passion with her other defects hath also that euill that she is witty to finde out meanes to cloake her violence and fury As it appeared in that Roman who transported with this fury supposed three crimes to put three innocents to death vnder some colour of Iustice. By that which we haue formerly sayd it may be gathered that Choler is alwayes accompanied with some kind of pleasure which proceeds from the hope we haue to reuenge the wrong which hath beene done vs. For there is a content to promise vnto our selues to bee able to attaine vnto that which wee desire passionately whereas no man man wisheth for those things which he thinkes are aboue his power Wherefore as he that is incensed against any one pursues a reuenge whereunto hee thinkes hee may attaine this hope fills his soule with ioy and giues him a singular content wherefore Homer makes Achilles to say that Choler disperseth it selfe in the hearts of generous men with a sweetnes which exceeds that of hony But this great content doth not only arise from the hope wee haue to bee able to reuenge our selues but it also proceeds from the working of our imagination which thinking continually of the same obiect of reuenge breeds in vs a pleasure like vnto that which they feele that haue delightful dreams and which take pleasure in their vaine apparitions Yet we must remember that Choler is also full of griefe and bitternesse for that it propounds the iniury receiued the which shee cannot easily disgest presupposing that it is accompanied with some notable contempt which tends to the impayring of his honor and reputation So as the sweetnesse which is found growes from the opinion of reuenge and the bitternesse proceeds from the conceite of the iniury which we cannot endure Finally as our Choler is inflamed by the contempt and bad opinion which they seeme to haue of vs as there are diuerse kinds of contempt so it may grow from diuerse subiects For many times although the contempt be not accompanied with any iniury making only a shew that they do not hold vs in such esteeme as we thinke wee are worthy of this simple contempt prouoketh vs to Choler holding our selues wronged for that wee are not honored as we thinke wee haue deserued As if we should yeeld to a King all the honors of the world and yet forbeare to giue him the title of a King this were sufficient to enflame his Choler At it appeared in Alexander to whom Darius hauing written a letter full of great and large offers but had forgot to giue him the title of King this generous spirit bare it so impatiently as in the end of that which he sent for an answere hee added for the last conclusion of all their conferences by writing Finally when thou writest vnto me remember that it is not only to a King but euen to thy King that thou writest The which hee added for that hee had defeated Darius in battaile In truth he that yeelds not to any one the honour that is due vnto him makes shew to contemne him and that he deserues not the honor which he doth enioy For that if hee regarded him as hee ought hee would not seeke to diminish those honors which all the world besides yeeld vnto him And therefore we may prouoke any one to Choler by our silence for that it may bee a signe of our contempt But the wrong wee receiue from those which depraue vs openly and dishonor vs either in deed or word without any cause is more hard to disgest For that he which doth this outrage without any subiect makes a visible demonstration that he doth not esteeme vs it being most euident that when as wee hold any good regard of a man we are careful not to offend him without cause yea wee endeauor to insinuate our selues into his friendship There is another kind of contempt which prouokes Choler more then that whereof wee haue spoken as when any one takes a pleasure to wrong vs and to crosse our dessignes reaping no profit by the crosses which he giues vs but the contentment to haue crost vs and to haue hindred the course of our intentions For it is an apparent signe of a wonderful contempt seeing that he wrongs vs in a thing whereof hee reapes no profit but the discontent hee giues vs withall he shewes to haue an opinion that wee are not able to hurt him otherwise he would apprehend to wrong vs vpon so weake a subiect and that hee attends
some are pleasing as soone as they apply themselues vnto them and others growe pleasing by custome as for example they that giue theÌ„selues to the exercise of hunting although it bee somewhat violent yet they receiue a singular content for that they must fight against sauage beasts and aspire to get the victory And according to that which wee haue said that victory breeds delight it is easie to iudge why the exercises of schooles disputations among learned men and the pleading of Lawyers at the barre giue a content to them that imploy themselues the reason is for that in these exercises there is also an image of victory which presents it selfe vnto our eyes Glory in like manner is in the rancke of those things which causeth delight and Pleasure for that it consists in a certaine opinion to be more eminent and more excellent then other men by reason of the esteeme the world makes of vs for euery man imagines himselfe to bee such as others esteeme him especially if they bee men which he holds to be ful of truth Wherein wee giue more credite to neighbours then to those which are remote who can haue no exact knowledge of our merit And wee referre more to out fellow Citizens to our household seruants and to our familiar friends then vnto strangers yea wee yeelde more to them that liue then to posterity we esteem more the iudgement of wise men then of them that want wit and we preferre the testimony of many before the applause of some few particulars for that it seemes they whom we preferre for the aboue mentioned reasons are better informed of the truth and more to bee credited in their dispositions Wherefore wee are better satisfied and contented to bee in reputation with them then with the rest of the world for no man cares to be honored by such as are contemptible and not regarded Wherefore if we hide our selues from Infants or beasts it is not for any fear of shame we haue of them seeing wee know they are without iudgment and cannot dishonor vs. It is also a sweete thing to haue a friend seeing that the very action of Loue what obiects soeuer she propounds vnto her selfe is wonderfully pleasing For no man loues wine who takes not delight to drinke it No man delights in Armes which takes no pleasure in the exercise no man loues Philosophy which is not pleased to discourse thereof In like manner no man loues another but hee takes pleasure in his friendship And moreouer it is a sweet thing to see himselfe beloued for it is as it were a presage that hee is indued with qualities which makes a man louely and to be esteemed by such as haue any feeling of reason Also euery man thinks he is beloued for the loue of himselfe The which puffes him vp and makes him more glorious by consequence fuller of content For the same reason it is a sweete thing to excite admiration of vs in the hearts of men for that the honor they yeeld vs maks vs to haue a good conceit of our selues which fills vs with ioy and Pleasure In regard whereof flatterers charme our mindes for that these kinde of people offer themselues vnder a shew of friendship and admirers of our vertues Moreouer it is a sweete thing to doe an action often that pleaseth vs for that custome makes things easie vnto vs consequently pleasing Change is also delightfull vnto vs for that it is as it were an imitation of nature which is pleased in variety in the diuersity of things for that which persists alwayes in one sort frames an importune custome in its subiect which continuing too long comes to corrupt Whereâ—ore it was wisely said that alterations and changes make all things more sweete and pleasant to our senses So as they also which come againe by interualls and respits are more pleasing vnto vs as the returne of the Spring after the sharpenesse of winter and the arriuall of our friend after along voyage for that these things are not onely done with a change which causeth delight but also for that they happen rarely and not at all times nor in all seasons Moreouer it is a great content to behold things which giue vs a subiect of admiration for the wonder which they stirre vp in our soules inflames vs and makes vs desire to know them and the cause of our admiration But wee cannot learne any thing of that wee desire to know but with extreame pleasure seeing it is as it were to mount vp to the highest degree of our nature and to eleuate it to her perfection wherefore this admiration causeth ioy Againe they be things full of sweetnesse and Pleasure to impart and to receiue benefits for that in receiuing you obtaine that which men desire and by giuing you shew your selfe to haue that which others want and that you exceede them therein the which we see with delight as a marke of our excellency And as to do good is a sweet thing it followes that it is pleasing to ease the misery of another to draw him out of captiuity and to change the face of his fortune by making him happy who was formerly miserable And for that any thing that breedes admiration in our soules and giues vs any subiect to learne is followed with pleasure it therefore happens that whatsoeuer consists in imitation brings contentment as painting caruing and Poesy which are all professions whose exercises are pleasing although the things which they imitate be not alwayes delightfull As for example the painter leaues not to please himselfe in his Art although he drawes the portraict of a Moore Nor the Caruer to content himselfe in his work althogh he cut a Chimera or that he fashioÌ„ a monster nor a Poet forbeares not to take delight in his verses althogh they bee made vpon a Mushrome a Sparrow a flea or some such ridiculous subiect for that which stirres vp pleasure in the spirit of man is not the obiect which hath propounded it selfe but the knowledge and iudgement hee makes to haue so well exprest this obiect as his industry approcheth neere the truth and is a liuely Image For that this perfect resemblance betwixt the Image and the Originall teacheth him some thing which hee knew not before and withall it makes him see his industry and his labour whereby he enters into admiration of his worke and pleaseth himselfe to beholde the perfection of his Arte. For the same reason the euents of things not hoped for nor expected and the care to bee freed from those wherein there are great dangers are accompanied with ioy for that they happen not without amazement In the meane time for that we haue said that what is coÌ„formable to the inclinations of nature is pleasing we see that the things which are tied by any bond of Nature that haue any affinity one with another as those which are of one kinde or which haue any other naturall conformity are delighted
either from the condition of the thing which is not capable to satisfie our desire at one instant As we see in drinking and eating to which we must returne diuerse times to entertaine life Or from the imperfection of enioying as they which haue but tasted the first sweetnes of friendship desire to haue a fuller content Like vnto those which loue Poësie who hauing heard a peece of a goodly verse such as Vergil wrote wish to heare the rest to make their pleasure perfect Or else it growes from the nature it selfe of Pleasure which is so sweete as it inflames the soule to desire the continuance The which is seldome seene in the pleasures of the senses and of the body but which is felt with infinite delight by those which drink of that torrent of Pleasure which the Scripture describes vnto vs in heauen for they drinke eternally and are neuer satisfied We must also remember that there is great difference betwixt the Pleasures of the senses and of the minde for the delights of the senses charging and as it were importuning our naturall dispositions becomes troublesome and tedious as it falls out when we suffer our selues to be surprized with the excesse of eating and drinking Whereas those of the mind neuer exceed the carriage nor capacity of the naturall disposition of the soule but rather adde perfectiō to her nature wherefore when they are fully enioyed they delight most And if there be at any time a distaste it is for that the actiō of the mind is accōpanied with the action of the inferior powers the which being corporeall they are tired with the cōtinuance of so long an imployment Wherefore they call backe the spirit that it may giue some rest vnto the body And doubtlesse it is the onely reason why those happy soules are neuer weary to behold the diuine Essence for that the contemplation of this pleasing obiect doth not ouercharge nor weaken the spirits but doth ease and fortifie them And moreouer she doth not worke by the meanes of the senses and corporeall Organs which are subiect to grow slack in their actions I might adde that this happy contemplation of the diuine Essence is alwayes accompanied with new subiects of admiration in regard wherof it can neuer be troublesome and moreouer although the obiect bee soueraignely simple yet it comprehends all the good things which may fall into the thought or desire of man so as it can neuer cause any distaste But this belongs vnto another discourse The pleasure of the senses produceth a pernicious and dangerous effect in vs it binds our reason and takes away the vse the which happens by three occasions The first for that imploying the soule wholly in the feeling and enioying of the sweetenesse which doth accompany it she retires it from the consideration of all spirituall goodnesse and makes it lesse capable of reason in regard of the heate of the passion which doth agitate it Secondly for that most part of the pleasures of the body at the least when they tend to excesse and disorder are contrary to the motions of reason And it is an vndoubted truth That one contrary doth alwayes expell and destroy another wherefore pleasure yeeldes no place to the motions of Reason The which made Aristotle to say that although that pleasure corrupts not the Theory and simple knowledge wee haue of things as for example she doth not hinder vs from knowing that a Triangle hath three corners and that the whole is bigger then its parts distinctly comprized yet shee depraues the iudgement and hinders the esteeme wee should make by the lawes of wisedome of that which is good For that although we know well that temperance is a vertue yet we flie it for that it is cōtrary to the pleasures of our senses which suffers vs not to esteeme it as we ought The third is for that the pleasures of the senses cause a greater and a more violent alteration and change in our bodies then that of the other Passions The reason is for that wee imbrace with more vehemency and tie our selues more strictly to the obiects which please vs when they are present then when they are absent These changes and sensible alterations in the body cause trouble to the soule As it appeares in those which are surprized with wine in whose actions there is no shew of reason the excesse of wine hauing altered their braine and made them incapable of the functions of the mind But honest and moderate Pleasure addes perfection to her actions as beauty and a good grace giues the last ornament to youth aswell for that she is the end and scope which wee propound vnto our selues when we meane to worke as also for that shee makes her actions agreeable by the content she ingrafts in our senses So as to entertaine this Pleasure shee causeth vs to imploy our selues with more heate and attention to accomplish them Wherefore an Ancient sayd that nature had ioyned Pleasure to actions necessary for the entertainment of the life of creatures or for the preseruation of their kinds as eating drinking and generation to the end it might bee as salt which seasoneth meate That is to say to the end it might make those actions delightfull and that the creatures might not bee drawne vnto them with distaste And touching that which concernes the allurements and inticements of honest Pleasures we must still remember the wise counsell of Aristotle who perswades vs not to obserue them at their first approach but at their parting for that although the entry bee sweete and pleasant the end is alwayes bitter and tragicall They say that among the Pagans there was a Temple of Diana whose image did shew a sadde and seuere countenance to those that entred to worship it but at their departure it seemed more pleasant and smiling But it is contrary in Pleasures for at their first approach they present nothing but roses and sweete contents and in the end they leaue vs nothing but thornes and importune griefes especially for that they diuert vs from the soueraigne Good and from the loue of spirituall delights without the which our soules can finde no solide nor soueraigne content Of Griefe and Heauinesse CHAP. 1. AS among all creatures there is not any one exposed vnto so many outrages of Fortune as man whom we may rightly tearme an image of misery and weaknes So it is most certaine that there is not any Passion wherewith hee is more afflicted in this life then with Griefe and Sorrow whose obiects present themselues continually to his sense and mind Wherefore although that by the light which we finde in contrary things when they are opposed and compared one with another we may iudge of the condition of Griefe and Sorrow by that which we haue spoken of Pleasure and Delight yet for a more ample knowledge of a thing which is so common vnto vs it shall be fit to treate more exactly vpon this subiect Griefe then is