I wishe you the same againe Pamphilus as often , and as muche as you please . And by what name you lyke best to be saluted . But in the meane while it séemeth you haue forgotten my name , my name is Maria.

It might more rightlye haue béene Martia .

And why so I beséech you ? what haue I to doe with Mars ?

For as that God counteth it but a pastime to murther and kill men , euen so doe you . Herein yet more cruell then Mars , for you murther him that hartily loueth you .

Good wordes I praye you , where is that heape of deade bodies whom I haue murthered ? where is the bloud of them which by me are slaine ?

One lifelesse bodye thou séest present wyth thine eyes , if ( pardie ) thou seest me .

What saye you man ? doe you both talke and walke , and yet dead ? I pray to God I neuer méete with ghostes more to be feared .

Thus thou makest but a laughing matter of it . Nathelesse thou hast rest me wofull creature my life , and more cruelly doest murther me , than if thou should stab me into the body with a weapon , for now am I miserably torne and vexed with long torments .

Yea good Lord ? tell mee how manye women with childe haue lost their fruite by meeting with you ?

Yet this pale wanne colour sheweth mée to bée more bloudlesse than any shadowe .

But this palenesse ( thanked be God ) is died with some Violet colour , you are euen so pale as a Chery waxing ripe , or a Grape when he commeth to his purple skin .

Thus with disdaine ynough you mocke a man in state rather to be pittied .

Why in case you beléeue not mee , take the Glasse , & beléeue your owne eyes .

I woulde wishe no better Glasse , neyther ( I suppose ) is there anye , more cléere , than that in which I presentlye behold my selfe euen now .

What Glasse speake you off ?

Marie euen your owne eyes .

Ouertharter : how thou talkest alwayes lyke thy selfe , but howe proue you your selfe to bee deade ? Doe ghostes & shadowes vse to eat meat ?

They doe , but find no sauour therin , no more doe I.

And what , what doe they eate I praye ?

Mallowes , Léekes and Lupines .

But you ( I hope ) let not to eate Capons and Partriches .

I graunt , howbeit I féele no more pleasure in eating them , than if I should crashe vpon Mallowes , or Béetes , without Pepper , wine and vinegar .

Alack for you good man , and yet you are in méetely good lyking , & do ghostes speake also ?

Euen as I doe with a verye pewling and faint voice .

But not long since , when I hearde you checking with mine other suter , your voice was not very féeble pardie . Moreouer I beséech you tell me this , doe ghostes vse to walke ? are they clad in garments ? doe they estsoones sléepe ?

Yea more than all that , they practise the acte of kinde , but after their owne maner .

Now by the faith of my bodye you are a pleasaunt trifler .

But what will you saye , if I proue this by substantiall and strong reasons ( I meane ) my selfe to be dead , and you to be a murtherer ?

God shylde that ( friend Pamphile ) but let me heare your Sophistrie .

First you wil graunt me this ? ( I suppose ) that death is naught else but a seperation of the soule from the body .

I graunt .

But graunt it so that you reuoke and call it not back againe , afterwarde .

No more I wyll .

Secondly , you wil not denie but he which reaueth the soule , wherein consisteth life , is a murtherer .

I consent .

You will I am sure graunt me this lykewyse , which most graue and credible Authors haue affirmed , & by the consent and iudgement of all ages hath bene holden truth and allowed , ( I meane ) that the soule of a man is not where he liueth , but where he loueth .

You must vtter that after a more grosse , and plaine sorte , for in good faith I perceyue not your meaning .

And I am the more sorie , and euill at ease , bicause you doe not perceiue and féele this to be true , as well as I doe .

Make me to feele it then .

As well mightest thou bid me , make an Adamant féele it .

Now truely I am a yong wench , not a stone .

Truth , but more harde yet than the Adamant stone .

But procéede with your argument .

Those which are rapt in the spirite , or fallen into a traunce ( as they call it ) neyther heare , nor sée , nor smell , nor féele any thing , no though you would kil them .

Surely I haue hard say so .

And what think you to be the cause of this insensibilitie .

I would learne that of you which are a Philosopher .

Bicause ( pardie ) the soule or minde is in heauen , where it hath that which it vehemently loueth , & is not present with the body .

And what is next ? what conclude you vpon this ?

Askest thou what O cruell ? euen this necessarily followeth , my selfe to be deade , and thy selfe to bée a murtherer .

Why , where is your soule become and God wil ?

There it is , where it loueth .

And who hath rest it from you ? why sigh you man ? speake and feare not , you shall not be hindered by me .

A certaine cruell and pittilesse mayde , whome neuerthelesse I cannot finde in my hart to hate , being by hir spoyled of my life .

Ah , a louing hart , ah gentle nature . But why do you not againe take from hir , hir soule , and serue hir as they saye , with the same sause .

The happiest in the worlde , were I , if I could make that exchaunge ( I meane ) that hir minde might come dwell in my brest , in sorte as mine hath wholye dwelled in hir body .

But wil you giue me leaue now eftsones a while to play the Sophister his part with you ?

Nay the Sophistresse parte .

Is it possible that one and the same bodie both haue the soule and be without the soule .

Not both togither or at one time .

When the soule is awaye , then the body ( you say ) is deade .

Truth .

And it lyueth not but when the soule is present withall ?

Be it so verily .

How commeth this to passe then , that the soule being there where it loueth , the body yet wherout it is departed , neuerthelesse lyueth ? for if it lyueth in one place , when it loueth in an other , by what reason is it called Exanime Corpus , as you would say , a lifelesse body , since it hath life and sense in it .

By saint Marie you playe the Sophistres meetelye well , howbeit you cannot snarle me in such chicken bandes . That soule which after a sort gouerneth the bodye of a liuing creature being in suche case is improperly called the soule , for in very dede it is a certaine small portion of the soule , which remaineth behind , euen as the sauor of Roses tarieth still in the hande of him , which bare them , when the very Roses themselues be done away .

I sée well inough it is hard to take a foxe in a pitch , but answere me to this also . Is not he a doer which murthereth .

What else .

And is not the partie a sufferer , who is murthered ?

Yes .

How commeth it to passe then , that since he which loueth is the doer and shée which is beloued is but the sufferer , she should be infamed for a murtherer , which is beloued . When as in verie déede , he that loueth rather murthereth himself ?

Nay , it is contrarie , for he that loueth suffreth , she that is beloued doth .

That shall you neuer proue true with the consent of our chiefe Areopagites of Grammer .

But this will I proue true by the consent of the whole Parliament of Logitians .

But aunswere me to this againe , loue you with your wil , or against your wyll ?

With my will .

Ergo , sithence it is in frée choise to loue , or not to loue , whoso loueth , is a murtherer of himselfe , and wrongfullye accuseth the poore wench beloued .

Why ? I say not that the wench murthereth bicause she is beloued , but bicause she loueth not againe the party which loueth hir : for ( truth it is ) she is guilty of murther , which might saue a mans life and will not .

I put case a yong man cast his loue vpon one , which he ought not to loue , or maye not lawfully obtaine , as an other man hys wyfe , or a Virgine , which hath professed continuall chastitie , shall she loue him againe , so to preserue and saue hir louer ?

But this yong man loueth that , which to loue is both lawfull and godly , and standeth both with reason and equity , and yet neuerthelesse is cast away . That in case you set light by the crime of homicide , I will aguilt you also of sorcerie and enchaunting me .

Marrie gods forbod man , what will you make of me a Circes ympe , a witch ?

Yea and somewhat more cruell yet , than euer was Circes . For I had rather be a groueling Hog or beare , then as I am , without life or soule .

And with what kinde of sorcerie I praye ye doe I destroy men .

By euill aspect .

Will you then that I hurt you no more with loking vpon you ?

Not so for Gods sake , but rather looke more vpon me .

If mine eyes be witches , how hapneth it then that other also do not consume awaye , whome I looke vpon as ofte as you , therfore I feare me much , that bewitching is in your owne eyes , not in mine .

Why thinke you it not inough to slea Pamphilus , except you triumph ouer him being dead .

Oh queint handsome , nise dead body : when shall your funerals be prouided for .

Sooner than you thinke ywisse , except you remedie in time .

I remedie good Lord ? am I able to doe such a cure ?

Yea surely : all were I deade , it lyeth in you to rayse me vp againe to life , and that with a light thing .

As you say , peraduenture I might doe it , if some bodye woulde helpe me to the herbe Panaces , wherevnto they ascribe so great a vertue .

There needeth none herbes to doe it , only vouchsafe to loue againe , what is more easie to be perfourmed ? nay rather what is more due and iust ? otherwise you shall neuer acquite your selfe of manspilling .

And before what iudgement seate shall I be arrayned , before the seuere Areopagetes and God will ?

Not so , but before the tribunall seate of Venus .

Best of al , for they say she is a patient and pitiful Goddesse .

Say you so , there is not one amongst them all , whose wrath is more to be feared .

Why , hath she a thunderbolte ?

No.

Hath she a thréeforked mase like Neptune ?

Not so .

Hath she a speare as Pallas ?

Neyther : but shée is a Goddesse of the Sea .

I come not within hir kingdome .

But she hath a boye .

He is readie to reuenge , and will paye home when he striketh .

And what shall he doe to me ?

What shall he doe : the gods fore let him . I will prognosticate none euill vnto one , whome I beare good will .

Yet tell me I pray you , I will take no conceit of it .

Then will I tell you if you shall disdaine this louer , who doubtlesse is not vnworthie your loue , verily I beleue , that same boy ( peraduenture at the commaundement of his mother ) wyll thirle into your heart a launce embrued with to bad a poyson , wherby you shal set your affection miserably vppon some hoblout , who shall not loue you any whit againe .

Marrie that were a plague in déede , of all other most to be detested . Certes I had rather to die , than to be entangled in the loue of one which is deformed , & could not finde in his hart to loue me likewise againe .

But it is not long time , since there was a right notable example of this euil , which I now speak off , shewed in a certaine yong damzel .

In what place , and I may be so bold as to ask you ?

At the Citie Aurelia .

Howe many yeares ago ?

Howe many yeares , nay , it is scarse yet ten monethes ,

And what was the Maydes name ? whereat sticke you ?

Nothing . I knewe hir as well as I knewe you .

Why tell you me not hir name then ?

Bicause I like not the lucke therof , I had rather she had had any other name : She had euen the verie name that you haue .

Who was hir father ?

He is yet man aliue , and amongst the Lawyers is one of chiefe estimation , and of substantiall welth .

Tell me his name also .

Mauritius .

His surname .

His surname was Aglaus .

Liueth the mother yet ?

She departed of late .

Of what disease died shée ?

Of what disease , quoth you , for méere sorrow & heauinesse . And the father himselfe albeit he is a man of a strong nature scaped very narowly .

And may I learne at your hand also the name of the mother .

With all mine hart , who is he that knoweth not Sophrona . But what meane you by this questioning ? Thinke you that I contriue fables for you .

Why should I thinke so , that is rather to be suspected in oure kinde , but tell on , what befell vnto this mayde .

This damzell was come of an honest stock ( as I haue said ) and wanted no welth to hir preferment : for bewty and shape of body , also goodly to beholde , what needeth many words , she was well worthy to haue lien by a Prince his side . She had a wooer , who earnestly besought hir good will , a man for personage & bewtie not vnlike hir self .

And what was his name ?

Alas , God blesse me from the luck , hys name also was Pamphilus , when he had done all that he could , and assayed all waies possible to obtaine hir good will , she still obstinately despised him . In fine , the yong man pined away with sorrow , and dyed . Not long after , this wench beganne to dote vppon such a handsome squire , as for his personage , I might more rightly call an Ape than a man .

What say you man ?

She was so farre fallen in the brakes with him , that I am not able to expresse .

What , so proper a wench with so vnsightly a péece ?

He had a head made like a sugar lofe , the heare thereof growing as it were by stitches and that knotted , vnkempt , full of scurfe and nittes , and a good parte of hys scalpe was bared by the disease called Alopecia , Alopecia is a disease that causeth the heare to pill off . his eies sunk into his head , his nosethrils wide & turning vpwardes , a mouth like an Ouen with rotten téeth , and a stamering tongue , a scuruy beard , a bunch backe , a belly like a tode , and legges as right as a paire of horse hammes .

Marry sir you describe him to be a very Thersites ? Thersites a Prince , that came with the Greekes to the siege of Troye , which in p●rson and condicion was of all other most deformed .

Nay besides al this , they say , he had but one of his eares .

Peraduenture he had lost the other in some battaile .

No surely , euen in peace .

Who durst be so bolde to doe that ?

Who but Dionysius that cutteth of eares at the Pillery .

Wel , it may be yet that his substance at home was such as made a full mendes for all the deformitie that you haue spoken of .

Nay surely : he had vnthriftilye spent all , and ought more than hee was worth , with this suchen an husbande doth this so goodly a wench nowe lead hir life .

Surely it is true , the Goddesse Nemesis woulde so haue it , Nemesis , the Goddesse of wrath or indignation . that the iniurie of the yong man , whome shée despised might be requited of hir .

I would rather wish to be destroyed with a thunderbolt out of hande , than to be yoked with such a mate .

Therfore beware how you prouoke this Ladie , who reuengeth disdaine , and frame your harte to loue him againe , who loueth you .

If that may suffice ( loe ) I loue you again .

But I craue that loue at your hand , which should be perpetuall and to loue me as your owne . I séeke a wife , not a friend .

I know that well inough , Deliberandum est diu , quod statuendum est semel . but that thing requireth long deliberation , and much aduisement , which when it is done , cannot be vndone againe .

I haue deliberated vppon it to long for my part .

Well ( I réede you ) take heede , least loue who is not the best counseller beguile you , for men say that loue is blinde .

Nay , that loue hath eyes which springeth vpon iudgement : I doe not therfore take you to be such a one as you are , bicause I loue you : but I loue you for that I plainly sée you to be such a one .

Beware I say , you mistake me not , you maye bée ouerséene , if you had worne the shoe , then you shoulde perceyue where it wringeth .

I must put it in a venture , although by many good tokens I conceyue a hope of better lucke .

Whye , are you skilfull in signes and tokens , are you become an Augur ? Augurs bee they which by certaine signes in birdes and beasts descrie things to come .

Yea marry am I.

By what Augurall signes I praye you , do you coniecture that it shal be thus ? hath the night Crowe taken hir flight before you ?

She flieth for fooles .

What , haue you séene a cowple of Dooues come flying towardes you on the right hande ?

No such thing , but I haue knowne for the space of certaine yeares the verteous and honest behauiour of your parents , that is a birde not least to be regarded ( I think ) to be come of a good stock . Moreouer , I am not ignorant with what wholesome instructions , and verteous examples you haue bene traded and brought vp by them . And truely good education is of more effect than good Parentage . This is an other signe which moueth me to conceyue a good hope , beside this , betwene my parents , which I hope I neede not to be ashamed of and yours , haue ( as I suppose ) bene , no smal loue and friendship . Yea we our selues from our biggens ( as they say ) haue bene brought vp togither , & not much vnlike one vnto another in nature and disposition . Now our age , substance , estimation , and bloude are as well betwéene vs two , as betwéene both our parentes in a maner equall . Lastly that which in friendship is the chiefe thing , your maners séemeth not the worste to square vnto my minde and liking , for it maye bee that a thing is simply and of it selfe right excellent and yet not apt and méete for some vse . How my maners frameth vnto your minde againe I knowe not . These , these be the birdes ( my Ioy ) which putteth mee in an assured hope , that a coniunction betwéene vs two , shall be right ioyfull , pleasant , stable , & swéete , so that you could finde in your hart to sing that song , which I so much desire to heare .

What song is that you woulde haue me to sing .

Be thou mine . The song in déede is short , but me thinks it hath a verie long ende , and much matter dependeth thereon .

What forceth it for the length , so it be pleasant & swéete vnto you .

I loue you so well that I woulde not haue you doe that , wherof you should herafter repent & beshrew your self .

I pray you neuer speake of any repentance .

Peraduenture you shoulde otherwise esteme of me , when eyther age or sicknesse shall chaunge this fourme or fauour .

Why ? this body of myne ( O my déere ) shall not alwayes continue in this estate , thus prest and lustie , but I respect not so muche this flourishing and bewtifull house , as I doe him that dwelleth therein .

What meane you by that you speak of him that dwelleth within ?

Verily I meane your well disposed and vertuous minde , whose beawtie alwayes encreaseth with age .

What , your sight is yet more pleasant than Linx , if you can espie that , through so many couerings .

Yea certes with my mind I doe right well espie your minde : moreouer ( I saye ) in those children which God shall sende vs , wée shall as it were , waxe yong againe .

But in the meane time virginitie is lost .

Truth , in good faith , tell me if you had a goodly orchyarde plat , whether woulde you wish nothing should therein grow but blossomes , or else had you rather ( the blossomes fallen awaye ) beholde your trées fraught and laden with pleasaunt fruite ?

Howe sliely he reasoneth .

At the least aunswere me to this : whether is it a better sight for a Vine to lye vppon the grounde and rot , or the same to embrace a poale , or an elme , and lode it full with purple grapes ?

Now sir aunswere me to this againe , whether is it a more pleasant sight a Rose trim and milkewhite , yet growing on his stalk , or the same plucked with the hande , and by little and little withering awaye ?

Certes in mine opinion the rose is the happiest , and commeth to the better ende , which withereth and dieth in the hande of man , delighting in the meane while both the eies and nosethrils , than thother which withereh on the bush , for there muste it néedes wither also at length , euen as that wine hath better luck which is drunken , than that which standeth still , and is turned into vinigar . And yet the flowring beautie of a woman doth not decay forthwith as soone as she is maried , for I knowe some my selfe , who before they were maried , were pale colored , faint , and as it were pined away , who by the friendly felowship of an husband , haue wared so faire , and welfauoured , that you would think they neuer came to the flower of their beautie till then .

But for all your saying , virginity is a thing much beloued and lyked with all men .

I graunt you , a yong woman , a virgine , is a fayre , & goodly thing , but what by course of kind is more vnseemly than an old wrinkled maide : Had not your mother bene contented to lose that flower of hir virginitie , surely we had not had this flower of your beautie . So that in case ( as I hope ) our mariage be not barren , for the losse of one virgine we shall paye God manye .

But they saye chastitie is a thing wherein God is much delighted .

And therefore doe I desire to couple my selfe in mariage with a chast mayden , that with hir I may leade a chaste life . As for our mariage it shall rather be a mariage of our minds , than of our bodies , we shall increase vnto Christ , we shall increase vnto the common welth . How little shall this matrimonie differ from virginitie ? & peraduenture hereafter we shall so liue togither , as blessed Marie liued with Ioseph , no man cometh at the first to perfection .

What is that I heard you say euen now , must virginity be violated and lost , therby to learn chastitie ?

Whye not , euen as by drinking of wine moderately , we learn by little and little to forbeare wine vtterlye , which of these two séemeth vnto thée to be more temperat , he that sitting in the mids of many daintie dishes , abstaineth from them all , or he which forbeareth intemperauncie , hauing none occasion to moue him vnto the same ?

I suppose him to haue the more confirmed habite of temperance whom plentie alwayes prest can not corrupt .

Whether deserueth more the prayse of chastitie , he that geldeth him selfe , or he which kéeping his members all and sounde abstaineth from all womans companie ?

Verily by my consent the latter shal haue the praise of chastitie , that other of mad follie .

Why ? those which by vowe haue abiured matrimonye doe they not after a sort gelde themselues :

Verily it séemeth so .

Thus you sée , it is no vertue to forbeare womens companie .

Is it no vertue ?

Marke me this , if it were simplye a vertue to forbeare the companie of a woman , then shoulde it be also a vice to vse the companie of a woman , but sometime it befalleth that it is sin to refuse the acte , and a vertue to vse it .

In what case is it so ?

In case the husband requireth of his wife the debt of marriage , euen so often as he shall do it , especially if he requireth it for the desire of generation .

But what if he be fleshfond and wanton , may she not lawfully denie it him ?

She maye admonish him of his fault and rather gently perswade him to bridle hys affections , to giue him a flat nay when he fraineth vpon hir , she may not . Albeit I here verie fewe men complaine of their wyfes vncurtesie this way .

Yet mée thinks libertie is swéete .

Nay rather virginitie is a heauie burthen . I shall be to you a King , and you shall be to me a Quéene . And eyther of vs shall rule the familie , as we thinke good , take you thys to be a bondage ?

The common sort calleth mariage an halter .