Fancies ague-fittes, or beauties nettle-bed Wherein, one nightes lodging, will cost nine monethes nettling. Handled in sixe discourses, pithie, pleasing, and profitable. Patere, aut abstine.

Fancies Ague-fittes , Or Beauties Nettle-bed : Wherein , one nightes lodging , will cost nine monethes Nettling .

Handled in sixe Discourses , pithie , pleasing , and profitable .

Patere , aut abstine .

LONDON , Printed by G. Simson for William Iones , dwelling at Holborne conduit , at the signe of the Gunne . 1599.

To the right worshipfull Master William Basset Esquire , one of her Maiesties Iustices of the peace , in both the Counties of Derbie and Stafford , Likewise , to the most vertou● Gentlewoman his wife : all health and happinesse most hartily wished .

DEbtes , of what antiquitye soeuer , are not by delay discharged , neither promises , by long protraction , impeached from performance . How iustly both these ( right worshipfull ) appertaine to me , though happilie out of date in your too long expectation : I may be sory for no sooner compassing , and you in fauour wil I hope receiue what comes at last , excusing all errors with the common addage , better late then neuer . When your worship was high sheriffe of Stafford-shire , as some-way to expresse thankfulnesse , for the fauours then founde , I promised you , that in such forte as this I would erelong salute ye . But being hindred by a long sicknesse , as also conuenient meanes to discharge my promise : I could neuer till this instant be so fortunate , as to greete you with any thing woorthie your viwe , or sufficient to plead the least parte of performance . And though my conceite heerof may be greate , yet how you shall thinke therof may well be doubted , because oppinions are as varyous , as mens humours are diuers : yet the sound beleefe I haue in your euer-affable nature , makes mee hope , that the meannes of my gift , shall be shaddowed with the intire depth of great good will , and what wantes in this , in some other heerafter will be better supplied .

Nor seek I to be free from my former bond of promise , by this sillie trifle , in respect of so great deseruing : but rather that your worship would take this onward , to arme ye with some hope of attayning to the rest , and that withal to expresse , I am willing to continue yours in dutie , till the very vttermost be discharged .

Both this , my selfe and what else remaynes in me , I intreat your worship kindely to conster on , for you shal finde them readie on the least occasion to vse them . In meane while , praying for all happie blessings to attend and follow you , as also the most vertuous Gentle-woman your wife , whom heauen enritch with blessed sight of her hopes ioy : I humbly commend ye both to his protection , who hath hitherto had care of you , and will euermore comfort you .

The Argument of each seuerall discourse . Of Beautie . Dis. 1. Of Loue . Dis. 2. Of the meanes to compasse fauour and acceptaunce . Dis. 3. Of the considerations of Loue Dis. 4. Of Iealosie . Dis. 5. Of the passions of Looue . Dis. 6.

Of Beautie . The first discourse .

I Knowe not if among those benefits bestowed vppon the body , beauty deserue to haue any such account made of it , as we do , of halth , agilitie , strength , and disposition : because Beautie is not any thing at all felt by the person indued there with , neyther serues but to such as see it , and to them whom it giueth delight . Now to know , if by Beautie there doth ensue any commoditie , the question is problematicall , and may be debated as for the affirmatiue , so likewise for the negatiue , for it appeares , that nature bestowing beautie on any , did it to make them beloued , and that which possesseth the hartes of men , may be good right be termed mightie , and drawes all sortes of commodities to it , not hauing neede of any thing in the protection of others . Briefely , it is well knowen , what good those famous courtezanes got by it , as Flora , Layis , Lamia and their like , moreouer , it is necessarie we should remember , that Beautie is such a gift of nature , as all the gold in the world cannot giue vs the like ; for eloquence , science , and gentilitie , are attayned only by studie and diligence .

If then no small estimation be to be made of the fauoure , good grace , and loue of men ; we must confesse Beautie to be a benefit , at least the cause thereof , in winning and procuring vs such frendes . But when ( on the other side ) I consider , that those frendes which are followers of Beautie , be rather louers of their owne pleasures and voluptuousnes , so that they loue not indeede the beautifull body , but better may be called enemies , yea traitours to the honor and good renowne of Beautie , then any true freendes or well willers : I rest in my former oppinion , and dare not repute beautie to be a benefit .

When likewise I call auncient histories to memorie , I finde how hurtful beautie was to Lucretia , albeit she was most chast and vertuous , to modest Susanna , also , and discreet Penelope , mirrours and examples of perfect loyaltie : both they and an infinite number of their like , had bene most happie , if their beauties had not beene so much coueted and desired .

In like manner I consider , that such as are followers of beautie , haue no respect but of their owne passions , and no care at all of beauties reputation , because if beautie in some sorte doth bring commonditie to such as are adorned therewith , as perhaps to commaund mens goodes at their pleasure : yet can they not for all that ouerrule their harts and willes , for many times they giue their goods away to enioy their pleasure , and they that yeeld thereto , make sale both of their bodies and honor , submitting themselues to base prostitution onely for monye . Such women therefore cannot iustly terme themselues mistresses when to haue a little power of their goods , they make their owne persons as seruantes to me , so for the bare title of Lady of their money , they make men Lords of their affections , nay , of them selues so much as may be . We may now see if beauty be a benefit to such as delight therin , when it cannot be in her that is indued therewith , because she can neyther feele or see it any way , and in trueth , I may here speake as Epicurus did of pleasures , when one demaunded of him , whether pleasure were a benefit or no , and he thereto returned this answere ; that he hath but little wit , who when his finger is in the fyre , wil aske of other if he feele payne or no , whether the fire be hot , and Ice cold : meaning thereby , if a delight be pleasing to a mans own self , why should he question whether it be a benefit or no , since himselfe both feeles and makes experiment thereof . In like manner I say , that he who hath a fayre wife , knowes well if he haue delight or pleasure , for were not beautie expected and desired , it would not be so generally sought and purchased , which makes mee to coniecture , that a man hauing a fayre wife or friend , esteemes beautie for a benefit and cheifest pleasure , and therefore Plato giues no other definition of loue , but that it is a desire of beautie , as very amply he deliuereth in his dialogues called Phoedrus .

For this matter therfore , the testemonies of so many Poets shall suffise mee , who expresse in their writings , that generally beautie hath beene magnified , exalted and honoured , as a great gift of God , and , but that I finde beautie to be enuironned with many perillous discommodities , I should consent with them in opinion . But I considder that which many great personages haue done before me , of whom I could alledge authorities most notable , which might serue to satissie the greatest loubters ; only I wil rehearse the reason that hath moned them to such saying , and in declaring the reason , none can contradict me , but that the proofe is cleare and apparant . For if I should auouch but the alegation of Poets , it myght the be sayde , that they speake according to their● passions , and women might refect them as their aduersaries and enemies to their sex , whereas if I show the grounded reason themselues may then receiue blame in not giuing credit thereto , or els they dare not tearme themselues reasonable when they will giue no place to reason .

Fyrst then I say , that beautie hath this discommoditie , it is coueted by euery one , it is most hard to be kept and defended , being a thing sought after by so many persons , ( as it were ) continually besieged . For as a garden that is replenished with all faire flowers and fruites , or a treasurie stored with riches most precious , is in dayly danger , and needeth especiall guardance : euen such and no otherwise is the beautie of women .

This is the first reason alledged by Poets , whereto they further adde , that beauty begetteth in women great pride and ouet-weening , as Ouid in this verse testefierh .

Fastus inest pulcris , sequiturque superbi● formam .

That is .

Beautie makes women to bee wonderous proude .

In beeing then so proud and loftie minded , they imagine that their beautie should serue them to some end or purpose , and say , that beautie had not bene giuen them , but both they must and ought to make some vse of it . And as we note one loue to beget another , so do we likewise behold , that a woman often solicited if she be not vertuous , and strong in resistance , she is in danger to make shipwracke of her beautie , by those entisings which her beauty procured .

Perhappes some will denie , that women are subiect to loue any other then their husbandes , but then they must confesse withal that they are apt therein to be suspected , especially if they be indued with admirable beautie , yea many tymes it comes so to passe , that such beautie hath bene verie hurtfull to their husbands , and extended to the losse of their liues . The example of Vrias may serue , the husband to Bersaba ; but if we shall neede any more allegations , it is too well knowen how damageable Hellens beautie was to her husband Menelaus , to Paris , and Deiphoebus , who lost their liues , and made the earth drunke with effusion of their blood .

It is likewise as euident , that which is written of Abraham , who had a fayre wife named Sara , and because he went with her into Aegypt , he sayd ; thou art fayre , and if it be knowen that I am thy husband , I shall be slayne , that they may enioy thee , it will be best therefore to call me thy brother . Afterwarde , when Abimelech sawe her , Abraham was constrayned to denye he was her husband . The historie of Gyges and Candaulus is as notable with infinite others that might be rehearsed . All which notwithstanding , I will not say as some haue doone .

Cumque pudicitia rara est concordia forma . Beautie with chastitie is sildome found .

For I can proue them liers by numberlesse examples , of very beautifull and vertuous Ladies , that haue and yet liue in honor to this day amongst vs , and so shall do for euer , to their confusion , who haue so shamefully slaundred them .

But for confirmation of my former speeches , that womens beauties is dangerous to their husbandes , I will not let slip in silence , what wise Bias , a man so much renowned spake , saying : Beautie much marked and gazed at , is no assurance to the husband , for though vertue be conioyned therewith , yet is the man in euident danger , wherefore , the very wisest haue beene of this opinion , that such beautie as is most requisite in women , is to be indifferently fayre , or as we say in Latine , Stata forma , aut vxoria forma . They adde moreouer , since beautie is a thing which decayeth and weareth old by time , that it is more yrkesome to him , who hath seene his wife beautiful , to note her now depriued there of , and dispoiled of that flower , euen as the trees of their leaues in winter .

In like manner can I assure ye , that notwithstanding the declaration of such as are not pursued and followed , but by the immodest and shamelesse : yet beautie is neuer alone , but often tymes accompanied with many good graces , and my reason is , that we vsually shewe our selues to others , as they declare themselues towardes vs , and the beautifull beeing imbrased , and wel wished by all : shewes themselues likewise reciprocally ssweece , curteous , and affable to all . But perhappes you will alledge some faults vnto me , as making them selues proude , when they heare one praise or reprite them to be fayre . Such haue no desert to hold place with honorable dames , because the more vertue is extolled , the more humble it makes the person endued therewith .

I wall say , as an anncient and great personage councelled young Ladies in his time , to veiw themselues diuers times in a glasse , to the end ( quoth he ) that finding themselues fayre , they should endeauour to be as beautifull in their mindes , shaming that their bodies which are vile and corruptible , should be more goodly then their soules , which are deuine and immortall . In like case , if they descerne themselues to be foule and mishapen , they should labour to recompence that difformitie by their good mindes , and such goodly graces as best beseemeth them .

Such ought to be the dayly practise of those which are fayre , because it seemes a thing very odious , to see a beautifull body not adorned with good graces and vertues , which want procureth great greife in many beholders , pittying so fayre a creature should be in such sorte blemished , where others are quite contrarie , that deserue serue lesse loking on . Therfore , when such shall request fauour at mens handes , well may they in scorne and derision be answered , that their owne imperfections makes them not regarded , and so they continue chaste , because none cares for them .

It is the nature of a woman , the more one importunes her , the lesse she regardes what she would gladliest haue , which makes them to obserue it as a general rule , to despise them most that chiefest sue to them : for the loue which they beare to them selues , hinders all loue els they should bestowe on others , then which there can be nothing more contrarie to loue , namely this Philaftia , selfe loue , or vayne opininion of our selues . But I mind not here to to alledge those inconueniences , because the argument would haue but a bad foundation , only I say , that if a wife addict her selfe to loue any one , it is not in regard that her selfe is fayre , but because she esteems him faire whom she loues , for we see the hard fauored to be as amorous , & stand vpon termes to be intreated , as they that are fayrest , and best may brag of beautie . Wherfore it is a thing most certaine , that nothing els but the fayre forme of the countenaunce , the beautifull cullour and pleasing looks of yong personages , such as are in the only flower of their age : is that which doth attract affection , set open the windowes of good opinion , and by little and little kindles the fire , which afterwarde breakes into loues cheifest flame .

Now many tymes it happens , that diuers ( through the folly of their parentes ) striuing to quench this affection and passion , by force and without reason , do nothing els aduantage themselues thereby : but growe into more trouble , as contending with smooke , whereas if they would giue them head or libertie , before such wretches as are lewdest and most voluptuous , they would ouer throw them in their owne naughtinesse .

Hereby may we then perceiue , that whereas loue should make such personages gentle kinde and affable , to them which frequent their companie , it turnes to the contrarie , making them melancholique , froward and out of all order . Then let vs not maruaile , why our elders described loue to be inconstant and variable , or like to the sunne , which dayly seemes to quench it selfe , and yet euery morning renewes his light agayne : for this is my conceite of loue , that as it is mortall and perishable , so it cannot be constant in one and the selfe same kinde .

But to come to the conclusion of that before rehearsed , concerning Beautie , I will conclude with Aristotle , that of two vertuous women , the one beeing fayre , and the other hard fauoured she which surpasseth the other in beautie , shall be more praysed and esteemed then the other can be . And the like may be sayd of two personages vertuous and wise , the one beeing rich , the other poore : most certayne is it , that the rich man shall be in more account then the poore , because the one will be more contented then the other . But if beautie or riches shall necessarily bring their vices with them , then I wil conclude otherwise . Orif any one will obiect vnto mee , that he hath occasion of offending , eyther by beautie or riches : then wil I like wise answere him , that he hath the more neede of vertue to make resistance .

Of Loue . The second discourse .

LOue hath bene of all men so extolled & esteemed , that antiquitie made a god of it , as being the most forcible passion in vs , to wit , the only cause of all our actions . It was not then without reason , that they of elder time did so worthily celebrate the same , and that not onely men subiected themselues thereto , but the Gods likewise were vnder loues controlement .

And not to vse but this argument onely , to shewe how it is combined with our sences , and that it is the efficient cause of whatsoeuer we do : in mine oppinion may be deemed sufficient in this case .

All our actions are to some end or purpose , as Aristotle expresseth , to some apparant good ; why then you will confesse , that each one is amorous and desirous of that end , purpose and apparant good , then consequently whatsoeuer is doone , is done for loue : for eche man looues and desires that which is his , because he thinks it good , profitable , and needfull for him , as the couetous man , he is amorous of his riches , the enuious , of his reuenge , the incontinent , of his beastly pleasure , the vertuous : of his vertues , and consequently , each man doth frame and leuell all his endeuours , to the end of pleasing him selfe , which title or more Plato giueth vnto it .

I will not here trouble my selfe in collecting anthorities from our elders , who haue so highly exalted the powre of loue , only I must say , that there is no passion in vs more strong and piercing , as may be discerned in them that affect and loue honor who dare boldely oppose their liues agaynst the cannons mouth , as valiant enemies and dispisers of death : others for the looue of their Mistresses , to doo such things as else were impossible , euen desperate hazard of their goods and liues

Now herein make I no iote of difference , betweene the loue which a man beares to a woman , and the loue he caries to any goodly thing : for I stand vpon those tearmes of definition , which Plato himselfe hath giuen to loue , namely , that it is a desire to enioy whatsoeuer is beautifull . For I call that beautie , which a man thinkes to be good , and ( as he in the beginning of his Ethicques calles it ) the apparant good , which is the end of al our actions . Likwise Plato , speaking of this beautie disputes it ingenerall , as the beauty of a vertuous man is nothing els but his vertue : which ( sayth Cicero ) if it appeare to the eyes of men , we may easily presume , how louely it makes him to them that beholdes it .

But to particularize this matter , we will speak of the loue of man toward a woman , and then must we say in trueth , that it is a thing so naturall , as there is no neede of other proofe , seeing by common sence we vnderstand & call that naturall , which by nature is as vsual to beasts as men .

And therefore let me say of him that feeles not this passion , as a Courtezane did of one which made loue to her , who shewed himselfe so cold and dull in his amorous blandishmentes : that though ( quoth she ) I haue moued many men , by much lesse kindnesse then I haue shewen to thee , yet I finde all this fauour lost which hath beene bestowed on thee , because thou appearest to be no man , but rather a hard and insensible stone .

And verily the phisitions doe shew by the anotamie of our bodies , that a man being composed of flesh , blood , and his other partes , must necessarily be subiect to the humour wherewith he is borne : as he is to yeeld to hunger , thirst and other appetites , which pertake with the disposition of our blood . Plato speaking of Hermaphroditus , that is both man and woman , sayth , that man at the first was made both male and female , which semes to haue some correspondence with others holding the same opinion . But man ( saith he sone after being deuided into male and female , hath euer since had the appetite of re●oyning & coumting himselfe togeather agayne , ( as we discerne by desire of kissing imbrasing , & such like , ) as he was at the first created .

But Aristotle telles vs an other reason , which seemes more true and likely , because the vnion whereof Plato speakes , is not to be so agayne conioyned , neyther can man likewise haue any hope thereof . He sayth , that for the conseruation of eyther sex and kinde nature hath giuen a desire of ingendring , as wel by men as beasts . Hereof may we say , as Cicero doth in his booke of olde age : that man sowes , plantes , grafts , buildes , leaues his bookes for his posteritie , not hauing any thing inciting him hereto , but that nature would haue all thinges preserued in the kinde , wherein first of al she brought it into the worlde .

And this is an influence as common to beastes as men , issuing from the prouidence of nature , as hunger and thrist is giuen to man as well as beastes , to the end he should maintayne his body , which takes alteration by euapored norishment , and desireth continuall : new fomentation , and so hunger mstructeth man when is meete time to feede himselfe .

But leaue we this loue or indignation naturall , which rather is beastly then humane , and let vs speake of that loue , which addresseth it selfe to the minde , when a man loues a fayre person , wise and of good grace . And to speake ingenerally of beautie , it ought to be as well vnderstood of the minde as the bodie : for one is amorous of the minde , to acknowledge in the other person , somewhat or other agreeing with our nature , such as is liking and agreeable with vs Now to know what ioy one minde hath of an other , we may answere , that as one bodie is glad of an other bodie , so one minde of an other , so the fruition & delight is in the same manner simpathized . Then he that loueth , desires that the thoughts of his mind , may vnite & ioyne themselues with the thoughts of the person beloued , and as the body of the one receiues the others bodie in corporall pleasure , so the minde might meete with another minde , and giue it selfe therto , as in communication of hartes , so of willes , seruing one anothers vse , and taking on eyther part a mutuall concord in desire , and no greater delight can be spoken of , then when one findes himselfe as well beloued , as he doth loue . This may we further discerne , in that God desireth our loue of vs , vrging it to be giuen with all our hart , by reason ( on his behalfe ) he loues vs infinitely : we must then confesse , that pleasure goes before loue , which is a delight conceiued in the minde , as he which desires the pleasure of a woman , apprehendeth in his mind and imagination the delight he is to m●oy , and so sometymes , as if he had performed it , is he pleased & fully satisfied , which is the thing that we call to loue .

In like manner , he that loues a vertuous body , desires to be in her good grace , and so reciprocally to be beloued . Behold then wherin the benefit of loue consisteth , nor can any assigne other cause of the good which is felt by delight of the mind , then that we find of our selues , which makes euery man well borne , desire to be reputed , esteemed & loued of euery one , especially them whom he loueth & reuerenceth , as of his prince , of honorable gentlemen , and al his other wel willers beside . Neuerthelesse , because it happeneth often times , that when one speakes of loue , we rather vnerstand the loue which a man beares to a woman , then that which one man caries to another : so may I well saye , and that by good right , a man loues a woman more then he can doe any man whatsoeuer , for there is no one but will confesse , that two cords or strings binde and hold more strongly then one can do . If then it be so , this must necessarily be likewise graunted , that man and woman beeing ioyned together in body and minde , their loue is more firme and strict , then that of man to man can be , beeing lincked together but in minde onely . Yet will I not denie for al this , but that a stable and firme bond is found in one mans minde to another , for their vertues : if then the vertues in a woman are not such , as may answere and agree with them in her husband , then doubtlesse I must confesse , that the loue betweene men is much more great , then the other of a man toward a woman .

But in equallitie of vertues , I say a man loues a woman better then he can doe a man , because man is not a mind onely , nor a bodie onely , but a mind and bodie ioyned togeather , and while the mariage of the minde to the bodie indureth , there is such societie betweene them , that the one suffers the others infirmitie , reioyceth and pertakes in contentment or otherwise .

It appeareth then , that the mind dependeth altogether on the bodie , as is playnely noted , because the bodie is the organe and instrument of the mind , and as the memorie of man looseth it selfe , when the vessell of the brayne is offended or abused : so likewise doth iudgement and common sence , for we see there is no difference betweene a foole and a wise man , but the health & disposition of the braine and not of the minde , as the minde being made of one and the selfe same matter , but performing their functions by the bodies organes .

So we see , that a man distempered by wine fuming vp into his brayne , becomes like a foole or a frantique man : then hereby may we well perceiue , that there is a a great simpathie and coniunction betweene the minde and the bodie , wherevpon , I conclude the loue of men toward women to be great , when the minde and bodie delight and meete together by coniunction .

And because some will say , there is not found so great amitie betweene a brother and sister or kinsman , as with her that enioyeth more pr●●●te societie : euen so the delight is better agreeable , man being no no way participating of any thing , then by meanes of the bodie . And if we should neede to produce diuinitie , we know that God requires aswel the seruice of our bodies , as of our mindes , the sacramentes are applyed to the body aswel as to the mind , and the body aswell as the minde , must participate ( after this life ) of good or euill in the other world , in briefe , without the body , a man were not a man , neyther could be capable of knowing any thing : which may be gathered by the disposition of our common sence , wherto all the other sences apply themselues and that by sight , hearing , and the other as helpers , the soule receiues enstruction , which sight , & hearing being taken from man , he is then no other but as a brute beast & insensible .

But it is true , that I make great difference betweene the delight of loue in a beast , and the other propper in a man , for that in a beast , it goes no further then the body , with out any more matter , and is not moued but by nature onely to ingender , but man hath the delight of the minde and did such pleasure of the body serue to no other end , but to expresse the contentment of the minde , yet were it as necessarie , as our speech to be an instance of our thoughtes , neyther can a man declare his good will and intents , but by the ministrie of the mouth , and other signes of the body . In like manner , the greatest affection is made apparant by kisses , mutuallimbracings , and other apt instances of the body and I dare affirme , that the man which truely loues , neuer findes the delight of the body so pleasing , as when he sees his Lady ( on her behalse ) dehuer like teshmonie of her loue to him , and that with a cheareful hart she entertaineth him , which makes a man take more pleasure in her he loueth , and by whom he is beloued agayne , then in any other whatsoeuer , be she neuer so beautifull .

For ( as saith one , and very well too ) when a man receiues a present from a Lord , he regardeth not the gift , how faire or rich so euer it be , as he doeth the good will and courtesie of the giuer : so God acknowledgeth not our presents , neither careth for them , but our intents and good wils only . Therefore we may say , that when a man sporteth , the pleasure of the body likes him not so well , as that of the hart : for if pleasure be had against the good will of any , it serues not to him as anye contentment . Contrarywise , although he delighted but his body only , yet if he were assured of the others good liking , it would suffise , being loued againe as himselfe dooth loue .

Moreouer , if it be granted , that the body is in such sort espoused to the minde , as being one with the other , it cannot be but an extreame paine , if they delight not one in the other : why then it would seeme most hurtfull to them , if they should be forced to abstaine from a ioy so vehement , or abide separation thorowe constraint , not daring priuatly or publikly be seen together : who so thus offendeth , or seeketh to force nature , cannot auoide falling into great danger .

Why then I must say , that strict and intire amitie , cannot long continue between a man and woman , without the delight of the bodie , if amitie be bred of one and selfe same will , not able to endure sinister contraries : why then such parties shall as hardlie command and vanquish their passions , as they receiue good by being in one anothers sight . and harme when they may not be so together , or as during not to speake but before witnesses . This is the reason , why loue is said not to continue long betweene a man and woman , except it be in such as are tyed by the bands of mariage : for betweene others it cannot be , either without great danger , or without suspition and scandale , especially such secrecie and communication , as is required in loue , which makes of two hearts one , and ioyneth them inseperably together .

As for others , because our lawe giues vs a conscience , if kindnes be had , hardly can it be durable : but betwene maried persons , because the wise haue made a vertue of necessitie , alliaunce is more certaine , to wit , more lasting , hauing made a communion and societie together , of all fortunes whatso uer good and bad .

But concerning loue , it is very hard to be demeaned with a woman , if she be not his wise or freend in delighting : because nature inuites vs to those imbracings and secrecies , which follow one another in sequence , not to be named among such persons as intend to liue chastely . And this I speake , because discoursing now of loue , I meane not amitie , which I reserue for man to man , or brother to syster , or a sonne to his mother , which cannot well name it selfe to be loue , neyther the desyre of beauty , distinct and seperated from amitie and good will : for in trueth , the focietie among amourous persons is such as the body is but a meane of vniting the soules , and heere vpon diuers I hisitions discoursing , haue made a communication of the complexions , taken from the braine , the heart , the lyuer , and in breefe from all the animall partes in man , the lyfe of an insant being disposed and formed therby , which is the cause why men are heere so mooued & prouoked wheras other beasts enter as by a kinde or violence : And hence proceedeth the passions of the amourous , expressed so liuely by Poets both Greeke , Latin , Italian , and others beside auncient and moderne , especially when they haue set downe nothing , but hane evther felt or experimented the same sufficientlye in themsciues . so that it is very needfull , if a man will make resistance , to vse such extremities , as we read the most holye persons did , who led their liues in the solitarie deserts , and heere I might alledge what they haue written , but that it is sussicientlye knowne already .

But all this notwithstanding , I set it not downe as a generall rule , that a man cannot loue a woman but in this manner , and for the delight before rehearsed : for well might I be ashamed thereof , besyde , I should doo iniurye to infinite honest and chaste looues . But I sav , that keeping the one and other from following has nature , therein consists the paine and the merit , since ( as I lately spake ) the most holye persons being in the wildernes , liuing on fauage rootes , punisinng their bodies with hard garments , drinking water , and sleeping little , but lying on sharpe stones , in breese , not admitting any remedie : yet haue they in such serte beene assaulted , as they in theyr writings haue been constrained to expresse it .

Now concerning our selues , who are trained and brought vp in softe and delicate manner when we haue perticuler and priuate conference with her whome we best looue , being fayre and gracious , and requiting vs with loue : if we could then abstaine , the glory would be found the greater , by how much the payne and resistance was difficult , checfely , when in regarde of the affection we beare our freend , we feare to vrge any thing might be vnhonorable . And heerein may the power of looue be discerned , which making the louer forget his pleasure , defrauds his desire , to content her in al he may whom he so dearly affecteth . Of such loyal freends are many to be found , whose louers haue had such authoritie ouer them , as , being vertuous , by perswasiue reason they let passe the pleasure , for the great daunger which followes and ensues thereby .

His guide herein , as in all thinges else is , that the action of a man is 〈◊〉 his election , and the election betweene two goods , according as it is sayde , a man for his pleasure leaues the following of honor , which is but the minde of a cowardly souldier or S●aile like house keeper , timorous to follow the renouned exercise of warre : where contrariwise , the braue Souldier , beeing iealous of his honor , beguiles him selfe of his ease , and the pleasure he takes in his house with his wife , making the hard field his bed , mountes on the rampartes , shuts himselfe into a towne , where he suffers extremitie of famine , makes his body a wall agaynst the cannons batterie , and doth all this for the loue of his honor .

In like sort can I say , that he which truly loueth , will abstayne from his owne desire , be it but to satisfie the chast and modest inclination of his beloued . As she likewise that lookes for answerable looue to her owne , will endeuer by al meanes she can deuise , that the grace of her mouth , namely her breath and speech , may be sweet pleasing and agreeable to her louer .

But as for such as are vnited by the bonds of marriage , they remem bring the inducements of their former loues , & how they laboured by al courses , to congratulat one another in al chast and cordiall kindnes : so much the more ought they to vphold their coniunction , & heedfully haue an eye from the very beginning , to shun all occasions of discention and discord ; as considering , that pieces of wood greenly combined together , will be disioynd and misplacd by the least occasion in the worlde : but contrariwise , when the ioynts are well knit and assured by long proofe of time , hardly can they be sunderd , or seperated again by force or fire . And as we see strawe doth easily take fire , so may it as quickly be quenched again , except some sudden matter be added to help and mantaine it : euen such should we esteeme the loue of new maried folks to be , which is not kindled but by the heate of youth , especially the sweete beauty of the body : so that it cannot be firme or durable , if it be not grounded by conformitie of good and honest manners , which begets a riciprocall affection of one to the other . Now as for such as cannot endure the first frowardnes & riotes of their new matches : I may properly compare them to those , that deeme a raisin grape like to another , because perhaps before they saw vergis made of it . And so concerning the new married , who disdain their husbands at the first meetings they do neither more or lesse , then like him that because the Bee stung him a little , casts away the quantity of hony which she then left in his hand . Al things therfore , especial as concerne our affections , ought to be common in marriage , and contrariwise , all outrages and iniuries to be vtterly banished .

For if Cato depriued a Romane Senatour of his office & dignitie , because in the presence of his daughter he kissed his wife , ( which in mine opinion was sentence too seuere : ) what imagine you should be done to such as offend , iniurie and strike their wiues , Say she be hard fauored & difformed , it is lesse praise to kisse , embrace and toy with her in companie , then the shameis reputed greater , to strike , abuse , & mistearme her , be it neuer so secret or how soeuer , and this hath bene the fault of very many , as I could make knowen by sundry examples .

The delight of loue and benesit thereof , according to the opinion of the wisest ; consisteth in foure things : viz. sight , speech kissing , and feeling , which is last of all and though each of them doth merit a most ample discourse , yet he that would know their seuerall particularities : let him search the Poets , who haue al spoken like most skilful maisters , likewise let him peruse the Philosophers , and among the rest , Plato in his Conuiuium , where very largely he hath set downe his minde , and not onely haue they written liberally hereon , but proued the force of loue , & witnessed the same by their owne endured passions .

As for the first and second poyntes , they are the two sences , wherby all knowledge enters into a man , to wit , sight and hearing , and it seemes that our soule taketh her forme by these two sences , for whosoeuer is depriued of them , hath no difference at all from a brute beast . The Philosophers talke of a common sence at the beginning of our brayne , whereto all the feeligs of the fantasie do addresse themselues , & so doth iudgement and memorie likewise .

Loue then begetteth it selfe by the eyes , which are the gates whereby our conceites do enter & they drawe our inclination according to their iudgement , raising a desire which is called loue , appoynting it to the mansion of the hart , which is the reason , that in loue we talke so much of the hart : not because the hart is an onely member that hath life , but in regard of the soule , which woorks not but by the organes and instruments of the hart , conuaying all our other partes to the hart , as the httle finger cannot stirre it selfe , but by the opperation of the hart , and the hart by our will , which principally abydeth therein .

Why then , when the eye hath brought to our common sence the figure of beauty , fancie ( who is nearest neighbour to our common sence ) is immediately moued , and sendes a message thereof to the hart , which foorth with desires delight and fruition of that , which to him appeareth so beautifull . Now concerning hearing , it likewise greatly helpeth loue , for communication of the mindes together : for the beautie of the minde consisteth in reason , which by speech imparteth it selfe vnto vs , and hearing carieth all things from the sence common , to fancie and iudgement , imprinting so much in the memorie which afterward succeedeth , as prouokes both desire , appetite and will .

Virgill hath most excellently described , how Dido became amorous of Aneas , sa●ing , that hauing heard of himselfe his worthie and famous deedes , as also what daungers he had escaped : his height of valour ( which he seemed to haue made good proofe of ) by little and little entred her minde and opinion , and vrged her to this induction by her self . It is not possible , but he must needs be descended of very good place , for a villaine neuer could performe such enterprise : his vertue , his race , and al else so much moued her , as in the end she was caught fast in the snaries of loue .

Vertue , beautie , and honestie are the true allurers of loue , and therfore Terqum was not so much mooued with the beauty of Lucrece , as her chastity & honest demeanor , finding her well exercised & busied in her house , not idle & slothfull as he had done many other , amidst their pleasures , bonquets and vanities .

Comunication and speeche declare what a man is , his wisedome and learning is not knowen but only therby : now knowledge is in men according to the thing which best sitteth their honor , and wherby they game most the loue and fauour of men Therefore speech ( by good right ) is most requisitem loue , to testesie how & what a manist for it is written , that Soerates seing a hansome young youth , sayd to him ; Speake , to thee & I may both see and know thee . Next vnto speaking is placed kissing , and truely , if the pleasure were not felt which ensueth therby , my selfe would deeme it strange , why there is sometime such forbearaunce from kissing , and why we loue rather to kisse ones mouthe , rather then any one thing as faire and sweet : but experience teacheth vs , that especially among the rest , kissing is a great parte of delight , a mother kisseth her son , a brother his sister , and in Fraunce it is most cömon , be cause it is counted as a saluting , chiefely when one comes from any farre place . Some say , that the minds doo communicate therby , and haue written wonderfull matters of kisses : but what is knowen by sence , hath no need of further proofe ; as when we see a thing black or white , it is vaine to demaund any other proofe ; when we handle a thing hard or soft ; when we heare a sound lowd or lowe ; when we tast a thing sowre or sweet , in al these other reason is not required And so say I of kissing , it is needlesse to demaund if it be pleasant or no , for in kissing it maketh proofe of it selfe , & so much the more , because we touch the person whom we kisse , the pleasure is great , & then is the benefit refered not to the bodie only , but to the minde : witnesse those kisses which men in times past gaue to one another , the father to the soune , and the mother also , apsayne demonstration of courtesie and kindnesse .

I will unsist no other pointes then are expressed , but leaue them as reserued to experience , for many thinges are therby done honestly , which are not to be named , and many things like wise might be named , which were better to be kept in secret : as cicero said to the seuere and stoicall iudges , and because it dependeth vpon the sence . Now to know what is the cause of loue , as also by what bayts and allurementes he ouertaketh himselfe : this may not wel be discoursed in general , neither am I of their opinion , that say a conformitie and resemblance procureth loue betweene vs : for we haue scene the difformed loue the fayre , the ignorant the wise with admiration , the infirme and weake magnifiyng hardy and valiaunt men . Briefly , what so is faire , what so is vertuous , generally in all , at all tymes , and in all places , is praised & esteemed , & that which is vice , is by the vicius themselues reproued . It were an absurd thing then to say , that loue ensueth by resemblance , and as Aristotle sayth ( reciting the authority of Euripides ) the earth desireth rayne when it is drye , the sicke the Phisition . True is it , that it is another manner of matter , the amitie which reconciles it selfe betweene persons of selfe same complexion and inclynation , then in other cases , and the reason is euident : namely , as he that loues an other for his vertue , is likewise in selfe same manner beloued of him againe , if he be vertuous . He that loues a woman for her beautie is loued agayne reciprocally by her , because he hath the like perfection : and then is it tearmd amitie between persons , when loue is mutual and in equality ; not when an hard fauoured or bad complexyoned man , loueth a fayre and gracious Gentlewomen , for there may be loue in him , but none in her : euen so loue ( not being actiue and passiue in these two kindes ) is not amitie . To giue then the reason of loue , it behoueth to consider the complection , humour and affection of eyther partie , for I am of this mind that no other but mutual loue can be contracted betweene beautifull persons : but then we must consider , that beauty in a woman is gentlenesle , sweetenesse , affabilitie , and a pleasing disposition ; beautie in a man , is also , dignitie , valour , wit , and dexteritie in vertue , thus the beautie of eyther , is diuersly appertayning to the sex . So some do say , that if gentlenesse and beauty in a woman pleaseth a man : valour , vertue and wisdome in a man , liketh a woman , which conduceth to the permutation and most auncient contract among men .

In like manner , to make a generall rule of affection in men or women , it is imposible , because so many men so many seueral sences and complexions . One loues a blacke eye another a gray , in briefe , one sayth , and that most truely : Loue maketh more store of faire women found out , then their beautie confirmes them to be amiable or woorth desiring onely through our owne pursuing of vulgare actions , which each one tearmes his best apparant good , in regard he followes and adicts himselfe therto , although very diuers and vnlikely . This makes such abundance of frowarde natures , and is the fountayne of all teares , sighes , complantes and greeuances among them that loue , forcing them to such extremitie and violence on them selues , that not teares alone , but blood is sluiced foorth , euen in the middest of their desperate siginngs and complaintes .

〈◊〉 which ensueth , because they that loue are not so pleasing in their louers eves , as they appeare to them , neyther find they like enterchange of will , but quite contrary . I or while they agree together , delight is equally imbraced , as if a hard fauoured man affect a fayre woman , and recompence his want by comly demeanour , valour and wisdome : here hence ensueth the onely nourishment of loue , when to delight and please a mans choise , he becommeth gentle , debonaire and vertuous , as Plato sayth in his Conuiuium , and Boccace likewise witnesseth , deciaring the historie of rustical : Cynon , a clowne and badly nurtured by nature , yet to compasse the fauour of a Lady which he loued , in short while he became so ciuill gentle , conformable , valiant and renowned , as no one could equall him in all graces and good partes beseeming a Gentleman .

And though loue serud vs for nothing els , but to encourage and spurre vs onward to vertue , yet were it worthy al praise and comendatiö . And to approue that it doth so , how many histories haue we which teach vs , that loue hath beene the cause of vertue and gentlenes , in such persons as haue don reuerence therto ? I referre my selfe to the wise and cunning decei : of the Tuscanes , who declared a singuler kindnesse to their husbands , in making hazard of their liues for them . For they beeing taken and committed to prison by them of Sparta , where they were kept very strictly , to trie if they could conuince them by certaine and vndoubted proofes , in those matters wherof they stood accised : they compassed the meanes to visite their husbands in prison , preuayling so effectually with their keepers , that they admitted them entrance , only to and salute their husbands . When they were within the prison , they coum celled them to put off of their owne garments , and being clad in theirs , they should issue forth mourning and hyding their eyes , in signe of grief , according as they hadentred to them , which beeing done , the women remained there shut vp in their sted , entending to suffer what soeuer was mean : against their husbands , whome the keepers let scape , no otherwise imagining , but that they were the women .

See now how on the one side , ardent affection found sufficient help in need , but for the other parte , let vs not passe in silence the loyaltie of these men , in acknowledging the good and kindnesse thus receiued by their wiues .

For beeing thus got out of prison , they went presently and engirt the mount of Tangeta , raysing the inhabitants & neighbouring people to take Armes , entring into an open rebellion . Which they of Sparta fearing , sent a herald to them , by whom they grew to such a conclusion : that their wiues were restored to them , with monye and their goods beside , as also diuers other aduantages . This example may serue for a mirrour of cordiall and vehement loue in women toward their husbands , and the like in men toward their wiues .

Let no man then discourage himselfe , how much soeuer he be disgraced by nature or for tune : for there is no hart so hard but may be moued in time to pittie , and may by seruice merit very much , if no other meanes were left him of desert . And truely if the hart contayne any sparke of vertue it will neuer be ingratfull , or lacke acknowledgement of good will and kindnesse receyued : but will recompence if ( at least ) with fauour and affabilitie .

It is true , that ( to come to the last poynt of delight ) it is not onely very hard , but likewise impossible to gayne any thing , but by such graces as doe subdue the affections of women , albeit some hold opinion , that obstinate pursuit , and continuall batterie is such , as there is no Cittie how strong soeuer , but will submit therto at last , ye the gayne so gotten , equals not the harme which then hath no helpe . And therefore I would adurse such as are in this case , to consider fust their owne qualities , then of their mistresses , the tyme & place , which are necessarie circumstances . For when a man shall happen to loue a lady , if she exceede him in noblenesse of house , he should thinke with himselfe , that it is as great folly in him to imagine he can preuaile , ●s in him who would catch at the Moone with his teeth . If his mistresse be such , as taking aduise by his glasse , he shall thereby be councelled , not to pretend any thing to her : then he wil consider likewise , whether there be such matters in him selfe as may recompence the graces he beholds in her , not ouerweening himselfe in conceite , for he shall suffer what he deserues , and reape as he is regarded . A man ought likewise to be so discreet , as to vse tyme apt and meete for his purpose , and as the place shall agree with his mistresse : aboue all , to haue a speciall regarde of her complexion and humour , that he may serue according to her appetites : otherwise , he shal be like them that but lose their labour , and become ridiculous , in aspiring hygher then doth beseeme them .

If their be any so infortunate , that they cannot compasse what they would , whereby to reach the heyght of their intentes : let me sende them to Ouids lesson in his remedy for loue , shunning the place and such occasions , minding other affayres or ( as one sayth ) driuing out one nayle with another , and such other remedies as are there to be found .

For there is not loue so forcible , but time will weare it out , by reason at first it was engendred by Idlenesse : then may a man follow other important occasions , which more dooth concerne his owne good and honour .

But contrarywyse , if hee see that time may soften her rigour : let him beare him selfe so wisely in all his behauiour , that he receiue no crosse through his owne indiscretion . Thus much I deeme sufficient to be sayde of Loue .

Of the meanes to compasse fauour and acceptaunce . The third discourse .

THe onely thing which makes mee beleeue , that such as meddle with the affayres of loue , do fayle in many matters , is , because the more part are often euill intreated , & then publishing abroad the disdayne , refusall , and hard vsage sustayned by their mistresses , doth but diuulgate their owne defects , and the small or no desert remayning in them . For if they were such as might merit entertaynement , they would not be in such extremities , as dayly they are to be seene A disease is apparant , but the cause thereof being not vnderstoode , makes the remedie to seeme impossible : therefore let vs immitate the discreet Phisition , who first dilligently enquiring of the hurtfull humour , the sourse of the ill , his progresse , and the qualitie of the person ; then applyeth what is most needfull , and takes away ( by the contrarie ) the cause of the annoyance .

To know that then , which makes a man so repulsed , and giues him likewise acceptaunce , ( being to some the greatest payne , to other the best pleasure in this world ) may seeme a matter very hard to be vnderstood : for a man may not discourse a thing ingenerall , which is knowne but in perticular , and is likewise as diuers , as the circumstances are contrarie , euen as one receipt may not be giuen to all kindes of Feuers , because they are not of one salfe same condition .

Gladly would I learne of Ladies , how a man ought to carrie himselfe in loue , by what meanes he might insinuate into their good graces , how he may be most welcome to them , and briefely , which way he may soonest please them : according as Horace speaketh of one , who was to entertayne diuers persons neare him , one for one taste , another for another , and therefore he should conforme himselfe to each ones appetite . Neuerthelesse , because that which is good & honest of it self , seemeth no other to all , in all places and at all times , seeing that which is conformable to al , doth naturally teach vs what is vice , what is vertue , euen as may be said by right of nature : therefore euery one may purchase to himself , those things which best may make him beloued . True it is , that many thinges do change of themselues , because the rellish of men are diuers , and in regard that which is good at one tyme , is reproued and condemned at another : herein then let vs say with the wisest , there is a right way in nature which neuer changeth , for reason is euermore reason , and trueth , trueth .

Ther is another way that is tearmed possitiue , which concerneth onely ceremonies , meanes and enstructions , to maynetayne this first way of nature : but that varieth & chaungeth of it selfe , according to the occurrences and occasions , as dooth the fashion of garements , the defence of armes , and such like matters . So may we say , that vertue is immoueable , and euermore such as it hath beene : but the outward , thing as speach , the countenaunce , grace , close conceites , and other perticuler matters , must be vnsterstoode according to the persons , tyme and place , which are the circumstances , whereby each man ought to iudge of his affaires , least he fal into such offence as the ill aduised often do .

Why then we will deliuer , what all men ingenerall should haue , and what in perticuler each man ought doe : for , to be in fauour with people ingenerall , he must haue that which is generally esteemed , and the regard which a man makes of one person onely , begetteth loue ; the one necessarily preceeding , and then loue following , which proues it selfe by the disinition of beauty , being indeed the desire of beauty .

Now this beautie is not onely taken for that of the face , but it consisteth likewise of the minde in women : beautie appeareth in a well adorned countenaunce , a comely sweete grace , pleasing language , breefely , it hath such amorous gesture and behauiour , as steales a mans hart that stands to note it . The beauty of a man is knowledge , hardines , a valiant hart , wise speech , manly behauiour , and not effeminate .

This beautie then is but a gift of nature , both in the one and the other , and therefore it lyes not in vs to be beautiful , which makes the more vnskilfulnes in giuing any precept , except prohibition of belying those imperfections which we haue , with practise to supply what is best beseeming vs ; as in some to speake grauely , others more stearnely , needes no great wit to him who hath studied for it : wheras when one finds himselfe disfauoured by beauty , he cannot brag or boast but stand like one discontended . And this a thing which iudgeth it selfe , according to our knowledge in these cases more or lesse , and as matters in themselues are best se●●ing to vs : for there be some which only take pleasure in things done publiquely when as to others it is the greatest discontentment in the worlde .

To this purpose serues the fable of the Asse , who perseruing the dogge playing with his maister , leaping on him with his feete , and putting his head betweene his his hands : imagined in his grosse braine , that if he did the like , it woold be as well accepted and liked . Wherevpon , one day after he came to his mayster , thrusting his feete in his face , and leaping on his shoulders : his mayster supposing he was fallen madde , commaunded him to haue so many good bastanadoes , as he might fit and repent his forwardnesse at leysure : thus ye may see how it happens to some , who neuerthelesse ( perhaps ) had a good intention .

Therefore it is not to be publiquely reperted : Such a Gentlewoman permitted ament kisse her , let him giue hr a greene gowne , and doe other thinges belonging to societie : whereas if another should intrude himselfe to do so much , it might be taken in very bad part , albeit she were not offended with the other .

Familiaritie often tymes is hurtfull to some , as when men take pleasure in doing such thinges , which notwithstanding are vnfitting in others , sometymes by long & priuate frequentation one with another : for it wholely doth depend vpon the will , whether she be contented therwith or no , the absolute power of liking consisteth in her . If one will presse forward by sinister meanes to compasse her fauour : in steed of pleasing , he puts him selfe an hundred parts the further off . Beside , if a man be thought by some to be scant gracious , ill nurtred , vnworthy societie with persons of honor ; yet by others ( happily ) he is not so reputed for often times a man hinders his owne aduancement , by not obseruing time and apt seasons , as when he dallies with women ouer wantonly before men of respect , or vseth his follies in a place not fit for the purpose , or taketh a woman in an vnhappie houre , in all which there are many that mightily offend . There are some houres better then other , and ( as one sayeth ) the shepheardes houre is most perrillous ; when sometimes the most pleasantest woman in the world , finds her self to be cold in disposition , & very hardly acquaintable .

But to preuent this fault , it is necessarie to obserue time , the place , and person , by slender approches , as , a little and a little , to trye our fortunes : to the end that if a man receiue no profit at all , yet he may auoyd ouer much mocking or deluding of him selfe . For , by refusal of a kisse , or other more priuate offers , may be vnderstood , that he shal not do wel in presuming any further , especially in such cases , which ( as it were from one degree to another ) deliuereth therof : sound assurance to a man : & this I dare say , that he who growes carelesle of this precept , shall but harme his owne content , and do himselfe vnrepaireable wrong . For it is lesse dishonour to a man to be denied a small fauour , which maketh entrance to a greater : then to be flatly refused altogeather with a rygorous disdayne , which shall continue him in disgrace , and neuer more to be kindly lookt on . Whereas if he had aduentured by little and little , the matter would not haue seemed so strange vnto him , that at the first offer he was denyed possession of full pleasure : who so proceedeth otherwise , will finde it scantly to his owne pleasing .

I would aduise each man therefore to censure himselfe , whether he be worthy to receiue such familiarity or no , according to the time of his acquaintance with those persons : there is nothing more vnpleasing , then to be ouer-familiar at the first attempt , as seeking to reape before he haue sowne ; except he be so graciously fauoured by the heauens , as to finde himselfe so soone affected , as he doth affect : but the more certayne way is , to goe on by degrees step after step , as fearefull of those inconueniences which may follow , and ( aboue al ) it is most expedient , to know our owne selues , without priuat flatterie ; & remembring our imperfections , to amende , or wisely conceale them , seruing our turne by more apt meanes : as to vse good reporte , seeke benefit by study in the best letters : or if he follow armes , to winne this generall reputation that he is hardy , couragious , ready at all seasons , making profit of that wherein he is expert , and not to meddle with any thing whereof he is ignorant ; breefely , not to let the worldes eye note his secret desectes .

But if a man be slenderly fauoured by nature , let him vse his minde so , as no one may regard but what is commendable in him ; for a small vice will be excused by a greater vertue : good grace may be thus obtained , either eloquence , vertue , knowledg , and whatsoeuer els is requisite in a man . If the body second not the minde ; then he may say as a certayne great personage did , I am indifferently fashyoned in minde : though I haue no comely forme of body , thus priuate giftes should be respected before externall goods , for the graces of the minde are discerned in such , as haue got more aduantage by their laudable qualities , then they that deme themselues fortunate by beautie . And true it is , that such men ought first to expresse the goodnes of their mindes , before they should lay hold on loues familiarities : for when it shall be knowne what he is , to wit , a gracious , honest and gentle person , he will be accepted for his vertues and desertes .

It behoues him likewise to haue a good report : for diuers times we haue hard and seene , that some haue fallen in loue , euen by the good renowne of the parties . To set downe here precept vpon precept , as all those things which are required in a courtier , was neuer my intention , for then I should neuer make an end : only I say , he ought to declare himselfe , in the most compleat and perfect manner that possible he can , he should know all things , especially those that are most for the purpose , he ought boldly to speake , confirming his sai-ings not by vulgar reasons , to vse apt examples , comparisons well formed , meete woords , graue sentences , tempering and managing all which good grace , be it in speaking , or else in companying , such action and gesture is most beseeming . But beyond all these , to haue an especial care , if he expect profit by what he speaketh , to chuse tyme and place conuenient for it : for any thing looseth much of his grace , when it is not deliuered in as apt a season . Let not his speeches be offensiue to any , if he vse woordes to vrge laughter , let it be doone modestly : that they conuert not eyther to tearmes of flatterie , or tauntes and nippes which may stir the life blood : for the rest , I refer him to Baltazar , who in the passage of his courtier hath written most excellently Yet to these before rehearsed , I could wish in him humilitie , for gentlenes , courtesie , and honesty are the epithits of humilitie : that he should make account of men , if he will haue men make account of him : not to interrupt or breake of mens communication to yeeld a reason : for his sayings , withoutstanding long vpon discourse , or abusing the patience of his hearers : to carrie himselfe likewise in such sorte , as still to haue his eye on them in company , to see if what he sayth be pleasing or no , or whether he be sufficiently vnderstood : to think and premediate before on his speeches , because many times one wearies his trends , by vttering conceptions not wel ordered , whereby he is constrayned to stop in the midway , and so with breaking of his tale , driues away his companie .

It is likewise necessarie , that his tearmes be vsuall and well known , not farre fetcht or vainely bumbasted : drawne from woordes auncient , or coyned on such new stampes , as very few or none do vnderstand them , which makes both them and the speaker ridiculous . He should not lose himselfe in his discourse , or wander to by wayes , but should leuell his speeches to resolued purpose and conclusion , where into it may haue a sweete current and fall , yeelding the whole course queint , easie , and intelligible , least the end be discerned before the , beginning . But this is more due to a matter of eloquence , and because there are great personages , who haue set downe certayne rules and enstructions thereto belonging : I would counsell others to ioy in the labours of them that haue so well deserued of vs , deliuering such good courses for our better direction .

I reckon eloquence , and a well ordered kinde of speaking , to be nessessarie for a Courtier , as a man who hath some need of perswasion , and speech is mistresse of reason in men , beeing the thing that onely forceth and prouoketh men on : As for gesture and countenaunce , it is very hard ( in this meane treatise ) to specifie what a Courtier therein is to know : onely this I would aduertise him , that there are two things which may much auayle him ; the first is to take example by them that doe well , and are of best enstruction ; the other , is to remember the defectes of such as are vicious , and euermore to be warned by their bad courses . For if the first meane of immitation be not sufficient , there is no man whatsoeuer , who sees a man of leaud demeanour , and worsse lookes ; but presently will thinke scorne to immitate him , or resemble him in any condition : to sheeld himselfe from derision , and poynting at as a weake wit , vnfurnished , and worthie to be excluded all good companie . Because , when one sees a man commit a grosse fault , he should receiue this as a lesson for himselfe : for we can more easily discerne blemishes in others , then good qualities in our selues .

Let him then make his profit of all , and endeauour to follow the perfection he shall gather by all : of some , modest and discreete speech , of others , ciuill & commendable behauiour , and so the rest as their vertues merit immitation , according as it is sayde the paynter Zeuxis did , who formed his Venus by the perfections of diuers choyse maydens . He must chastise himselfe by others blemishes , and till he bee assured of very good footing , not to presse in publique , but attend the houre of better abilitie .

To talke of great matters , with waightie woordes , letting light occasions passe like themselues , not dwelling on any , except it be a matter serious and important : for els he will be noted that in small trifles , he makes a very mightie losse of himselfe .

Now because he who would shew himselfe among others , ought not to be ignorant of all thinges , which may ordinarily happen in discourse : he should be very studious in histories , but especially in morral Philosophie , out of which ( as from the fountayne ) is deriued the ground of reason , and no man ought relye so much vppon his owne naturall iudgement , as the boundlesse riches of others labours , whence he may learne experience in all thinges ; as examples for gouernment of a common wealth , for warre , deuisions , parlees , and other matters concerning the weale publique .

And although it may be thought strange , that discoursing here of loue , I speake of things which appertayne not so much to women , as to men : neuerthelesse it is most certayne , that they who meddle with loue shall most part of their time meete with graue & discreet men , yea , in the presence of their mistresses , where they haue fit occasion to stirre themselues , by deliuering their knowledge in pollitique affayres , learning and other commendable qualities : besides it is more auayleable to reporte them in the presence of their louers , then whatsoeuer they can say all their life time after to them , concerning loue . For a woman ( to whom learning , and knowledge in most important affayres are not vsuall and familar ) reuerenceth and makes great reckoning of them indued therewith : as one very well sayth , ignoraunce begetteth admiration , and we grow amorous of such thinges as we haue not , because the knowledge of them is straunge and not common . While then the man hath this aduantage ouer a woman , he may well serue his owne turne if he be wise , and yet without presumption or affection . For presumption is a signe of a mans pleasing himselfe , attributing glorie to his owne actions , despising and condemning the deedes of others , because himselfe would be exalted aboue them . Presumpion is very daungerous , in language , behauiour or otherwise , wherfore it is euermore to be shunned , as much because it displeaseth , as also in regarde it hinders credit of whatsoeuer we saye , for each one would keepe himselfe from an hydden enemie : moreouer I haue heard , that the arte reputed to be most requisite , is it which maketh least shewe of arte , but conceales it selfe with greatest discretion .

I would prohibite an other kinde of presumpion , which is , when one discouers himselfe ouer curious in speaking : rather couet to be plaine & honest in tearmes , such as best become nature and true education . Hereto I adde a man in such sorte must respect his businesse , as he make not his loue knowne , before he be acquainted with the disposition of the person , to whom he hath deuoted his affection : for it is the custome of women , to disire what they least seeme willing of , and despise those things they are possessed of , therfore fore if a man would encrease their desire , he must not come to publique gaze , but seeke occasion of priuate acquaintaunce , as not making expresse intent to her , or her goods : neyther would I haue him to shew too much semblaunce of regarding her loue , because some are of such an humour , to flye when they are followed , and yeeld when they are least sought vnto . I knowe well there are some of so good sorte , as the onely meanes of obtayning them , is to let them vnderstand a mans paine & dilligence imployed for their kindnes , and that loue is like the Adamant , which drawes the yron to it , begetting affection in the partie beloued . But I leaue to mens discretions such kinde of managing their affayres , and as they shall perceiue the mindes of their mistresses to be ordered .

If they be so happie , as to haue well chosen , and euidently discerne themselues in grace , let them be the wiser in keeping and preseruing this fortunate fauour , by ciuill demeanour , and vertuous carriage : for he preuailes very much , that makes himselfe treasurer & secretarie of his ladies nearest thoughts , whereto reason is his best guide , which directs him in effectuall disclosing his loue to her , at such tymes as best yeeldes him opportunitie without euer falsifying his loyaltie or breach of any gentle action .

Who so obserueth these courses , shall find much more contentment , then others doe torments in their vayne and vnfruitfull passions , but if his quiet be not such as he could desire , let him smoother all with silence , and comfort himselfe by this versse of the Poet.

To louers , hard fortune is euermore a common Stepmother .

See now breefely what I haue handled in this discourse , concerning the principall meanes of winning grace with persons of honour : It now remaynes to speake somewhat of that which followeth , where succinctly is handled the considerations of Loue .

The considerations of Loue . The fourth discourse .

IN mine oppinion , he that loueth , ought to consider , to what end he loueth , the qualitie of her he loueth , and also the meanes to compasse his intent : least he chaunce to finde his hopes frustrated , as many doe that lose their time , and make themselues ridiculous to the worlde . And for his better enstruction herein he must know , that there is both a generalitie and a perticularitie , in our behauiour towarde women .

As for the generalitie ; it is vsuall to all such as make profession of skill in courting : that we should be gratious to all , and shew our selues such as we would be esteemed . Which vrgeth a fayre mistresse to particularize her conceite , to shew such regard as is not common or vulgare , and enricheth her with the attendance of seruaunts , as also causeth the like in men by their mistresses . For when one addictes not himselfe to one certayne place , but remayneth ignorant what may betide him : he can neyther conclude on this or that , but makes a generall carriage of himselfe , not yeelding or denying any one , because he is vncertayne who shall be his loue . In like manner , a mayden not as yet stayed in her affection , being in companie , shewes her selfe gentle and affable to al in general , not reiecting any one , but deliuering good lookes to all : because it may so fall out , that one of them there present , whom yet she least dreameth on may one day be the man whom she shall fancie .

For an other reason , a man should shew himselfe generally gratious , as well to conforme his minde therto , and so be reputed honest , as also of euery one to be esteemed courteous , whereby he may draw the affection to him of all ingenerall : that so beeing pleasing to one and an other in particuler , the one abiding heere , the other happily further off , yet still good conceite of him meeteth together , and such vertuous reporte is spred abroade of him , as from man to man his renowne is especially regarded .

Moreouer , he is not to abuse himselfe , though he haue the good respect and esteeme of others : for honest men are discerned by their actions , as a graue man said ; that the sun disdained not to cast his eie on things scant faire & that which contenteth the eie , is indifferent to all the body beside .

Heer to I must ioyne , that he who would haue honor , doth feare the disliking of honest persons , and willingly would not bee displeasing to any one , to auoyd procurement of the meanest enemie : for him whom we least account of , may perhaps do vs greatest iniurie , if he shal report vs to be proud and desertlesse . Therfore beware of offending any man , rather let vs demeane our selues , that each one may generally affirme those things of vs , which we would desire should be best discerned in vs .

Nor would I haue a man so amorous of himselfe , that when he hath but once spoken to a woman : because she shewes no other behauiour but her vsuall kinde of inclination : presently he perswades himselfe to be the man must haue her , and so growes forgetfull of his owne dutie . And this which I speake to men , may be as well applyed to women , that they should not lightly beleeue the smoothest tongues , but consider , there needeth a longer course of time , wherby to get acquainted with his hart and intenhtion , and a matter of so great consequence , is not obtayned at the first attempt : therefore they ought to be discreete and iudge with the time , which is an excellent meane to know one man from an other , who is too much knowen before . And I would haue them to obserue a mediocritie in their profes , to wit , that as at the first motion they should not yeelde , yet not to reiect or cast men off so cruelly , as I know some haue done , who so soone as they are spoken too , will not abide to heare a woord of loue , but are so ouer-hastie in returning an answere , that immediately they breake into these tearmes : They are not as they take them for , nor should they offer them any such speeches , neyther should a ciuill mayden know any such matters . But men are so apt in discouering their owne follies , and readie to intrapt euerye well meaning mayde , hauing their mouthes full of loue and their harts quite emptie : these & such like are their nice wanton answers . Then must a man needs take it very straungly , to be refused before he haue any thing demaunded or spoken of such matters as they impute vnto him : which apparantly declareth , that they long time exercised themselues what answeres to make , as seruing to al purposes , either right or wrong , without discretion or difference of such as speake to them , neyther declaring any other pacience , but that a fit way is layd open , to make them discouer that they knowe somewhat : whereas if they were better aduised , they would shape their answers perticularly to the question propounded , without any iournall course of replying , which seemeth no other then as a common song .

Whosoeuer therefore will be reputed of good minde , and know withall what it is to answere : ought first to vnderstande the party that speaketh , euen as if he were an ambassadour , vntil he come to his speeches conclusion , except he grow forgetfull of his owne dutie : then may she well reproue , reprehend or by giuing him to knowe , that she is not ignorant in the valliditie of such affayres , yet this care likewise must be had , the answere must not be common or vulgar , as long studied before for windie phrases and frothy circumstances : but in euery part to contayne such discretion , that neyther in the matter or language affection be discerned , because some that are not acquainted with the latine , think it the best course to talke curiously and finnically , flaying or stripping the latine tongue of choyse and truct woordes , being so ouer daintie in their speaking , as no one vnderstandeth what they say , nor yet themselues neither . It is best therefore to speake what we know , not that we are ignorant of , neyther should we wade further into any matter , then we may get out with credit and honessie .

As concerning men , I find fault with some , who know not how to entertayne a gentle woman , but onely in telling her ; that they are so exceeding amorous , as they must needes dye : which often tymes is vttered with so ill a grace , as they are rather scorned then any way pittied . Others there bee that are so shamelesse , as forgetting all course of modestie , vrge their solicitings to honest married wiues , who reckon nothing dearer then their honor and reputation : but such ill nurtred gromes , doe I turne ouer to a certayne Ladies answere , which she made to one who in the like manner moued her , which was as followeth . When I was a childe ( quoth she ) I learned obedience to my parents , & dayly performed it : since I became a maried wife , I was taught the like lesson towardes my husband . If then the demaund you make to me be iust and honest , goe first and acquaint my husband therewith : and if he like of it , then shall you quickly haue my opinion afterward ; who can deny , but that this was an answere beseeming a modest and vertuous woman ?

There are other , who will vse the like speeches to a woman , as they doe to an Atturney or a merchant , & talke with a young mayden , as if they spake vnto her Grandmother : cheefely at weddings , or ( which is worsse ) in maskes & such like , demeaning themselues so sillily , that they openly are noted to be ridiculus , and to couer their faces to no other ende , but least their shamefull blushing should be apparantly discerned . Then are their orations so badly ordered , as they well deserue banishment , out of all good companie , and to goe worke out their apprentishippe in other places more meete for them . This ought to be obscrued as well in men as women , not beeing bound to any one , but rather as readie for one as another : wherein they should so wisely gouerne their behauiour , that loue may be more beneficiall then hurtfull to them . But now I come to speake of him , who perticulerly affecteth one woman onely , to whom his fortunes and vowes are selemnely addicted

If his loue be to marrie her , he knowes well by what degrees he must proceed , he ought first to consider both his owne qualitie and hers , then to gayne her good conceite in such sorte , as nothing may come to her eare of him , but what may be pleasing , as beeing a man generally beloued and esteemed : for a mayde will neuer let her honor depend on such a man , as in company shal be a shame both to himselfe & her , nor will she elect such a one for her guide and heade , whom she may imagine of weaker carriage then her selfe , for hardly can she vse obedience to him , that hath no sufficiencie in aduising her , nor manhoode to commaund , as indeede he ought to do . Let a man therefore consider , what good partes he hath in himselfe , which eyther may make him regarded , or contrariwise despised : els , let it be no greefe to him , if he passe by as not noted and neglected .

In like case , a mayden should shew her self such toward a man , as she would desire to be esteemed , loued and sought after . I will not , neyther can I set downe all the rules and precepts , that he or she ought to obserue , who will be pleasing and agreeable one to the other ; by reason they are infinite , and may more easily , be learned of them they keepe companie withal , by noting in each one , what is good or euill .

It remaineth now to say somwhat of him , that loues a woman without respect of mariage , he must well know the humor & complexion of her , whether she be of that kinde that loues to giue the horne , comonly called a short heeld friend , who are so ingenious , as they raise a flame in the heads of their followers , before they come scarsly to touch their fingers . Such can wel skil of dispencing with affection , making in shew neuertheles , that they would be sought to : but being once entertained into company , they are familiar with euery one , make no spare of their kindnesse , especially where any commoditie is to be gotten , requiting them with nothing else , but the smoke of hope . Of these there are too many , & they are soone heard of by the rumor that goes of them : with them it is dangerous to cohuerse , but euen to learne fashions and discerne their behaniour , sing them as we do a knife against a grind stone , for no better benefit is to be made of them .

But for him who in these affaires would begin his apprentiship , him would I aduise to follow farre better courses , and employ his leysures to more auayling . True it is , that if he could so much commaund himselfe , as to feigne the burden , without bearing it , dissembling to loue , and yet feele no passion : he might enioy all the pleasures in the world , and discouer the cunning of such mistresses , whom he should quickly beguile by counter : masquing with them .

For , were it not that a man applies himselfe to the best enstructions , and torments himselfe more then is required : he could not but haue pleasure in his loue , making vse of the commodities which other gayne thereby . But when in good playe , good monye is stakte downe , eating and drinking is forborne , and the nyghts spent in building Castles in the ayre , all day walking sollitarie , one while dreaming on one imagination , then another , now rayling agaynst his life , then curssing his misfortune , and all these complaintes vsed priuately to himselfe : then hath he neede to learne true sufferance indeed , for then ( the wisest man in the world so afflicted ) shall finde he hath worke inough to to busie himselfe withall .

Now as for our fine wanton , that will quickly be courted , she maketh it her liuing to deceiue her followers , and hath no other delight , then when by a man ( cold in affection ) she perceiueth now she must bestirre her wittes , and labouring with her deuises , she somewhat enkindles him , and finding him growen a little more tractable , she beginnes to lift him vp with the windy promises of hope , that afterward when he falles , he may be brused for euer . This is her pastime , euen as the hunter sporteth himselfe in the chase , or as the cat , that playes so long with the mouse she hath taken , vntill at length she deuoures it altogeather .

Suth kinde of women take delight to be beloued , onely to haue amorous seruauntes readie at all seasons , as hating to be destitute of companie , albeit they scorne and flout them to their faces , foading them off with delay and dalliance . Sometime they let them come within two fingers breadth of the place desyred , and then start away , as it were manie a myle off . One while they giue good lookes , then with winckes and noddes appeare highly displeased , and all this is but to make their appetite the more vehement .

There be other , who haue seruaunts of diuers sortes , some that they sport withall in secret , others that must furnish them with expences , and these do serue but as shaddowes to the former , who being neuer so little misused by them , will pretend great displeasure , out-facing the other , to be causers thereof , as hauing spoken to the defame and disgrace of their mistresses , and iustifying them with oathes to be right honest women : then they must slep in betweene them , to allay this tempest , which the pursse-foole well payes for : albeit he reape no other corne for his haruest . The most parte of such women are thus prouided of seruantes , for diuers diuers respectes and diuers vses , knowing how to drawe monye from euery vayne , although they make no sharpe incission for it .

This I speake , because such as haue abandoned them , haue first payde dearely for their acquaintance , as well witnesseth that which is written of auncient Courtezanes , whose couetousnes could not be suffised , with the great treasures of puissant kings and monarches in former tymes : as of Demetrius to Lamia and Flora , who gathered such infinite substance together as they made the Romane people heyres thereof . And that it is no otherwise , note but the foundation of those prostituting places , which onely came by couetousnesse : and if any fauour be had of some other out of that place , it will cost so much the more , and the kindnesse is the costlier , the more shewe of honestie it is shadowed withall .

With such , a man must deale both wisely and cunningly , not louing any thing but what is to be solde , that is , the body , not to regard it as any good thing , but only to esteeme her as a Courtezane , addicted to voluptuous pleasure , without bestowing more cost then needeth , or thinking to appropriate that to himselfe , which is common and freely offered to all ingenerall .

Let their couetousnesse teache thee , that they are onely to be had for monye , howsoeuer subtilly they pretend to loue thee : so by discouering their falshoode and trecherie , thou maist the better learne to detest their leaude liues .

For they that make marchandize of their flesh , and will sell themselues to all commers whatsoeuer : it shall be good to shun their companie , except it be to beholde their impudencie , and so to growe in hatred thereof , considering thus to himselfe , while he is with her , that the embracings she vseth to him , is but for a peice of coine : as a waterman for his stipend carries ouer all commers , or as a Parasite in a Comedy , who practiseth to resemble the partie he presenteth .

Ouid hath giuen good store of preceptes , to such as deale in the courses of loue , to withdrawe themselues with little dammage , as setting before their eyes the losse of their sute , the great displeasure ensuing diuers wayes , and many other such like remedies in loue .

There is another sorte of mistresses that are honest , and contract amitie with such as are like themselues , giuing al pleasure & contentment they can one to another , as in comforting , councelling , visiting , ayding and succouring : and this loue is but among the regarders of honor , meeting with such as are of their owne inclination . With them we ought discreetly to demeane our selues , without giuing occasion to be ill thought or spoken of : For when such payres of affection meete together , they must be entertained according to their esteeme & repute , without offence offered on either side but in all pleasing and perfect agreement .

Of Iealosie . The fift discourse .

ALthough it be not so easyly discerned , what Iealosie is to be blamed , and what to be excused , as it is easie to assure , that all Ileaosie , in whatsoeuer person , or for what cause , is euermore an hinderaunce to the minde , and a very great torment : yet is it first to be iudged , whether Iealosie be a vice or no , and to discide the the same according to the person and occasion . For to condemne a man so soone as one sayeth he is Iealous , is to be carried away by the common peoples oppinion onely , and blind-fold to follow a rumour in a Cittie , without hauing regard to the matter proposed . Then fgor our entraunce into this case , we will first define Iealosie to be a griese , which a man hath by beeing depriued of some good which he hath loued , and Iealosie may be applyed to all thinges whatsoeuer .

God sayeth , that he is Iealous , and will not haue the honour onely due to him , attributed to any other . The Gentleman sayth , he is Iealous of his reputation : each one is Iealous of that he esteemeth dearest , or is most carefull and charie of .

If a husband haue suspition of his wife , that her gouernment is not good or agreeable to his liking , he is sayde to be iealous , that is , he is displeased to see that wronged , which he thinketh onely belongeth to himselfe . If a woman be offended , that her freend or mate keepes not loyaltie with her : she likewise is reputed iealous .

Now to know whether Iealosie in man or woman is vnscemely , vicious and to be reiected , it is a matter , depending vppon circumstances . And in trueth , it is a shame and imurie for a man to bee iealous , making him the lesse esteemed , as if the cause thereof thus proceeded , that this owne consience makes him deeme himselfe vnworthie of that he possesseth , or knowes his owne abilitie to be insufficient , and so procureth a distrust of himselfe , as imagining himselfe not to be beloued , and that others ( more deseruing then he ) are better affected , and esteemed by his wife more then himselfe is whereas if he were of desert , an other could not go beyond him , nor carrie that away which onely appertayneth to him : in this sorte , may iealosie be counted a shame and great disgrace to a man .

But contrariwise , when I see them that winke at their wiues behauiour , and will take no knowledge that they are cornuted , and yet are mockt and poynted at by others : I cannot chuse but blame them for not beeing iealous , although not of their wiues , yet of their honour . Wherein I can giue no better resolution , then that which is vsed in all laudable actions , to wit mediocritie , which is an especiall vertue of it selfe . And let me say withall , that as the vertue of liberally is betweene prodigalitie on the one side , and couetousnesse on the other , the one in wanting , the other in abounding , and as the vertue of strength , is betweene timeritie and pusillanimitie : euen so the discretion which ought to be in a married man , should be betweene iealosie on the one side , and negligence or no regard on the other . For , to be so sleepie in his businesse , as ( not to see at all ) that which all the world discerneth , is both beastlinesse and inconsideration : likewise , to take offence , and causelesse to carrie suspition tin minde , declares the want of wisedome and discretion .

There is no man of so base and abiect spirit , that will suffer one to reproch him , with his wiues giuing him the hornes , for such monsters are infamous bothy by fact and right , euen as a knowen and publique noted baude : so that were it but in this respect , the lawe reputes such as detestable , if they shall compound and make sale of their wiues addulteries . Here hence it proceedeth , and by right is permitted as a matter excusable , for a man to kill his wife , beeing found in such an offence , which prerogatiue is no way tollerated in a woman . The reason why the fact is more agrauated in the woman then the man ; is , because adulterie in a woman , makes doubt of her issue , whether it be by her husband or an other , which cannot carrie like mistrust in a man . Ye shall haue some that alledge an other reason , which notwithstanding I will not defend , and I am certayne , that all they who haue any feeling of reason , wil herein iump with mine oppinion . For they say , that the man beeing the head of his wife , as much to say , as Lord ouer her , she standeth the more obliged in keeping of her fayth and loyalty : If then she fall to violate that strict bond , so much the more shame and damagement dooth the man sustayne in his goodes . The first part of their reason is not to be condemned , neyther indeede doe I so rashly censure of it : but in regarde of the conclusion clusion they make thereof , I say they persume a little ouermuch , and shew themselues to be very absurd , euen ( as it were ) in auouching playne paganisme . For if they will conclude , that because it is so , that a man is the head and Lord of the woman , therefore she hath no power at all ouer him , and so consequently it is lawfull for him , without any contradiction to abandon her and giue himselfe to all voluptuous pleasures : I say such as are of this oppinion differ not at a I from the paganes , who indeede doe mayntayne , that when a lewd quailitied man , subiect to his owne desires , shul offend with some freend of his , or eis his chamber mayd ; neuerthelesse his wise must not be displeased there with , or any way reproue him for it : but rather she should esteeme the better of him , and that this was done in reuerend respect of her , as not suffering lier to pertake in his drunkennesse , beast-like luxurie , and intemperaunce at that tyme .

Perhaps herein they would immitate the kings of Persia , who when they feasted and banquetted in ordinarie and comely manner , they would then haue their wiues sit with them at the table . But when they carrowsed and dranke till they were drunke , their wiues were commaunded to their chambers , and then their concubines , women singers and dauncers must be with them .

Now diuers ( at the first iudging hereof ) deemed they did well , in that they would not haue their lawfull wiues , participate with their drunken dissolution : but then they might as easily herein haue considered withall , that vnder this pretext of reuerence to their wiues , they permitted themselues to runne into all corruption and infamy of their liues ; for among honest people , neuer will a modest wife suffer her husband , to entertayne a strumpet neare her , as well for auoyding discorde , as preuention of iealosie , whereunto women are naturally subiect .

But admit that such accidentes should befall them , and their husbandes are so addicted to affect strumpets : yet is it great iniustice done them , that for a little voluptuous disorder , they will so much wrong , displease and iniurie their wiues , and not doo at least like the poore sillie Bees , who in no case will themselues touch rudely their proper females , but if any other of their company wrong them , they will warre with them rather then any other . Notwithstanding all this , there are found too too manie , so bad of minde and disposition , as will not sticke to accompanie their owne wiues , comming defyled and poiluted from the base association of some others : and then behaue themselues in such sort with them , as if all the world were not able to reproue them : neuer remembring how commonly it happens , that the faults whichment commit against their wiues , are more rumoured among the people , then those of their wiues toward them . As we may ordinarily note in him , that keepes no good gouernement in his house and familie : If he be deceiued by his wife , one of these too occasions are immediatly vrged , either that he is blinded in his owne behauiour , and hath no eyes at all to discerne matters happening : or else himselfe is consenting to the shame , and hath no vertue lefte in him to gainesay it , but , as one ouermaistred by his wife , too basely subiects him selfe , and so is led about by the nose , as one doth a beaste .

There are none more infamous and detestable , then such wreched kinde of people , who deserue to be publiquely nayled to postes , and of their infamie can neuer be spoken sufficient : such a one may be called Iohn Iohn , that goes for wine while his wife tends her pastime , and if any harme be doone , he lookes through his fingers , for feare he should see it , or ( like a kinde foole ) sits and watcheth the doore .

Contrary wise , when a man is Iealous without a cause , looking with a cloudie countenance , suspitiously discontented , it is a verie great blemish to him : he stirres others therby to more forwardnes in his busines , then reason accounteth expedient , and happily may so come by some cause for his iealosie , he prouokes his wife to waxe carelesse of him , &c.

For there is no readier way to bring a woman to loosenes of life , then in suffering her to see his apparant suspition , that he reputes her as a woman dishonest , grues her hard vsage , watcheth whersoeuer she walkes , wherby she perceiuing , that her husband reposeth no credit in her loyaltie , she presently takes her selfe as little obliged to him , by reason the league of communitie in faith betweene them , is broken by distrust on his behalfe : then she standes vppon her better deseruing , that he is no meete man for her , she too good a wife for him , and so neglects all duty toward him .

I could , as fitting this purpose , produce sufficient testimonie , of such as haue beene extreamely iealous , some procuring their wiues ( through their owne bad demeanour to ward them ) to commence sute in law against them , whereby such shame hath redounded to the men , that the wiues haue beene found of able sufficiencie , and their hushands to be impotent , faultie , and ouermuch to blame , whereby hath euidently appeared , that their own weaknesse and dishabilitie was cause of their iealosie .

What comfort or contentment can a poore woman haue , to be accompanyed with such a beast , as is euery houre watching her , holdes his wife as a prisoner , cannot endure shee should speake to anie one , because he reputes her fraile and easie to fall ? ●● she but list to a question demaunded , she is presently lost , and the deed hath beene dooen , though she stird not out of his companie . Heerein therefore , there must be vsed more wisdome and discretion , and they that will auoide these wicked extremities , must obserue those meanes that are vertuous and commendable .

One thing most requisite betweene them which are loouers , is to carie a good conceit of her he affecteth , to repose such trust in her , as neuer to gaze after her , but let her goe on her owne consciences direction . heervpon ensueth , that she perceiuing his vndo inted trust , and how his oppinion is consident in her : she will not doo any thing vnwoorthie of his looue , or seeme so much as in thought to deceiue him , but yeeld him like vertuous & mutuall affection In li'e manner , if a husband manifest to his wife , that his trust is absolutely reposed in her , discouerse his secrets to her , & perfectly declareth , that he reputs her fora right good woman : he doth prouoke his wife , to be most loy all and faithfull to him , and makes her thus conceiue within her soule , that it were most shame full to deceiue him , who is so firme in his oppinion of her .

The law imputes it as an infamie , to him that makes deniall of a gadge , in in respect it is held as a courtesie to a freend , in whom good conceite & trust is reposed , and one sayth , that it is a most villainous thing , to deceiue the fayth of another , beeing holy and inuiolable ; by much more reason then , if a man bee Iealous and suspicious without cause , dooth he wrong and iniurie to his yoke mate , esteeming her otherwise then anhonest good woman . If once he grow to that imagination , she well perceiues that he loues her not : which makes her breake all fayth and amitie , taking iust occasion to be at deadly defiaunce with him , hating him as an enemie which hath highly abused her , and so practiseth reuenge on the wronger of her reputation : for she hath nothing dearer then her honour , without which , she dares not shew her face to any .

A man must likewise consider , that a woman is not of such a seruill condition , as to be gouerned by feare , for when one thinkes to bridle her , then will she soonest shake it off , and the more she is constrayned , the more she resisteth and standeth agaynst it .

He therefore that will shun falling into these inconueniences ought with reason , ( which is the onely bridle , whereby to guide a discreet man or woman ) to check such bad conceites in himselfe , and doe nothing compulsiuely : for the minde beeing inuisible , and not subiect to sence , obeyes to nothing but reason , and she is the sole gouernesse of al our actions : that if he be a man who swerues from reason , yet let him not be compared to him that sinneth , and will neuer yeeld some reason for the cause of his transgression , at least some outward seeming shewe of reason .

Who-so-euer will be beloued , ought himselfe to loue ; who seekes to haue trust reposed in him , ought yeeeld like confidence to another ; who would receiue good , ought to doe good : for we must expect the same measure from others , which we our selues haue extended to them .

Notwithstanding , when I say a man should be saythfully resolued of his wife , my meaning is , she giues him no bad occasion , to deeme otherwise then wel of her , becouse such respects doe euermore deliuer best conceites of her : for we repute a man to be wise , when his behauiour is therto according speaking discreetesy , caryng himselfe wisely , and farre from the touch of any scandale . We likewise iudge a man to be lewd when we perceiue his manners to be dissolute , imsprising all ouncel to ciuill demeanour , & bearing himselfe in such sorte , that he is hated and shund of all honest people . huen so a woman shall be vertuously censured of , if her habit bee like theirs that is vertuous and honest , if she frequent the companie of women well reputed of , and vse no language but what is honorable : where contrariwise , if she follow reprochfull companie , persons that are defamed , go dissolutely in her attire , speake lightly , without regard of shame and modestie , she shal be thought a stragler , proud , a pratler , bolde and impudent .

Now to know for certaintie , whether she is not to be taxed with the crime of dishonistie or no , little can be sayd therein , by reason the act is so secret : but such as haue bad reporte , and haue gruen occasion to speake sinisterly of them ( albeit they may be verily innocent , ) they ought to chastise their courses and behauiour by good examples , that they may shunne all hard speeches , both of themselues and their husbandes , ruminating continually betweene themselues , this sentence left by the wise man in writing : That good renowue is more worth , then a rich girdle of golde .

Honour is nothing els but populare reputation , it is no parte of the conscience : but he that feares not what men may saye of him , ( as Caccro sayeth ) is wicked and destestable . On the other side , Sainte Augustine telles vs , Whosoeuer giues a pardon to his owne conscience , and neglects his good fame , is cruell to himselfe and full of impietie , and this is it which we tearme to be scandalous . It is not enough then to haue innocencie in the hart , we must as well escape the giuing of occasion , to men of euill reporte : of which occasion I can speak no otherwise , but euen as honor depends on the people , & them that are wise : so if a man will haue honor , he must gouern him self , as the wisest & best reputed among the people do , and not deserue any other sinister oppinion . If then a woman doe demeane her selfe , in such sorte as hath beene declared , and yet her husband ( neuer-the-lesse0 will be sicke in the brayne , and foolish of his conceite : it remaynes to his owne perill , for she is no iote dishonoured thereby , but himselfe , that without any cause became distrustfull of her . Now let vs see whether Iealosie be most dangerous in a man , or woman .

Some holde , that the woman beeing weaker then the man , and lesse able to supporte the assaultes , which iealosie continually afflictes the minde withall , she therefore is the more subiect to passion : and in this case might a number of women be named , who beeing depriued of sence and vnderstanding , haue frantiquely and furiously run about the streetes . I can alledges no other reason in this behalfe , why in her it should growe to such an extremitie : but that a man feeles not like defect of pleasure , when his wife dooth stray in secrete , as a woman findes in her selfe , beeing defrauded of her due , as when her husband partes with that to another , which properly and by right is none but hers . As for the woman , questionlesse she challengeth a mightie interest not so much in regarde of the pleasure , as the breach of interchanged loue , seeing her selfe frustrated of the faith and kindenesse , which she was wunt to find effectually manifested , and beside , perceiuing her selfe halfe parted and seperated from her moitie . Notwithstanding all this , I finde that iealosie is much more hurtfull in a man , then woman , because ouer & abous his perfect discouering , that the faith of mariage is violated ( the selfe same consideration being on the wifes behalfe ) he feeles withall a shame and infamie , with such a blemish and dishonour , as is no way or at any tyme , repay reable agayne .

And yet many princesses haue bene noted to loue and reuerence their husbandes exceedingly , albeit they haue had bastardes by others , rather renewing then any way hindering their loue : but when honour once is wounded , it is a matter almost impossible , for a man afterward to giue his wife good lookes , and not proue her as a bad creature , when once she hath forfeited her fayth giuen to him .

Many examples of vertuous dames are registred in writings , that paciently haue endured this iniurie of their hufbands , nay more to see their concubines kept , euen in the very same house with them : the olde Testament , as also the histeries Greek and Romaine , want no store of them , who haue enfranchised their seruauntes , that haue giuen entertaynment to their husbandes . But among men of generous nature , ye shall neuer finde any one , that would endure so much as a suspition oneof their wiues : witnesse Julius Caesar , who did repudiate his wife , and when one demaunded him the cause there of , he answered ; because he would hauchis wife voyde of suspition , by much more reason then would he haue her free from detection of crime .

Suspition is that which brings dishonor both to man and woman , therefore Iealosie ( of it selfe ) is as yrkesome to beare in a man as a woman , and so much the more in a man , because thereby he looseth his honour .

To tell what kinde of payne this iealosie is , exceedeth possibilitie of expressing : for if the losse of goodes , of birth , of freends , or of parentes , be such as torments and makes a man inmeasurably passionate , how greeuous then will be the losse of his wife to him , of whom it is say de : Aman shall leaue sather , mother , and all , and cleaue vnto his wife ? If that bond and coniunction cannot be deaided or sundred , but by death only : what shall become of him , who sees him selfe disioynd from amitie , and yet ( for all that ) stands tyed by his person ? much better were if for him to looke vpon death , then continually to haue before his eyes the cause of his affliction , and see his enemie still remaining aliue , reuiuing dayly the remembrance of the heinous wrong doone him .

And euen as a man deemes him selfe happy , when he is conioyned in good and durable amitie with a wife , by whom he is entreated honorably , seruing as an ayde & consolation in his affayres : Euen so on the contrarie , he reputes himself vnhappie , when in sted of wife , a deare frend and choyse companion , he findes a deadly emmie , one that hath done him vnrecouerable shame , one that delightes in his death , and with whome hee hath no assurance of his life .

Of like quality is this estate in a woman , when she sees her selfe forsaken and despised . She that hath no honor , but by her husband , finding her selfe to be contemned & despised , to behold a base strumpet preferred before her , to endure her brauadoes , insteed of being supported by her lord and spouse , to whom she is vowed and dedicated , to whom she hath giuen her goods and person , for whomse choyse she iefused very many sufficient offers , of whom she might haue beene much better regarded and honoured : what life ( I pray ye ) is it to be thought that she poore soule endureth ? There is nothing that more offendeth any one , then to see himselfe despised and contemned : as also nothing more contenteth the hart , then to feele the loue and affecttion of well willers , and iaclosie neuer commeth without conceie of scorne and disdayne A woman seeing her selfe maryed to a man , and giuing her selfe only to him , no other are to bee regarded by her : not finding the like in her husbande , and honestly knowes not how to reuendge her wrong : what dooth she then but weepe and lament ? yet with all she considers with her selfe , that the faultes in a man are corrigible , and tif should he see the like blemish in some other bad bodie , who therefore goes as hated of all men ; it would be a meanes of his amendment .

I haue seene diuers , who haue dearely loued their wiues , after they haue sundry tvmes before gon away and forsaken them : but this doth hardly hold in some Linde of men , because infamie remaynes in the woman , not in the man . God is more readie to pardon and forgiue a sin , then man is , he forgets ( withall ) a sinne so soone as he hath pardoned it , but a man dooth continually remember it , in regard that honour is like to a glasse , which beeing once broken can neuer be made whole agayne .

We haue spoken of iealosie in man and wife , let vs saye somewhat of the same in amorous persons , and to speake truely , I finde , that loue ( not being fastened by by the scale of marriage ) is dayly subiect to the changes of Fortune : for one while it hopes , a nother while despayres , now full of feare , then by and by assured , now doubting , then rioting , now in fauour , then reiected , often ending and beginning againe , according to the oppinion of Plato . It is an estate of no certaintie , and therfore from such as are subiect thereto , iealosie can very hardly be absent : for delight is not tied therto , but if it be , it is with great danger and inconuenience .

Therfore it is impossible , but iealosie sometimes must be medling therwith , yet not in such daungerous sort , as in the state of mariage because wher faith is not giuen , if any impeach happen , it is more excusable , then when faith feeles it selfe neglected and abused .

Contrarywise , it seemes that iealosie in looue is commendable , because therby is witnessed , how highly a man esteemes her whom he affecteth , as beeing angry and displeased at vnkinde wordes , or greeuing for the absence of his louer according as one compares the case to a mother , that mournes for her infant , whome shee supposed lost : which if shee should not do , her affection might be saide to be verie small . For which , I would aduise some meane , as in all other things , for it ensues often times to great inconueniences , by brauadoes and repulses giuen and taken : Therefore it becomes them , to deale wisely and discreetely in these affaires ,

As concerning iealosie betweene two friends , certainly it is to be reprooued , by reason distrust engenders disagreement , declaring the little credence and repute which eche holdes of other : for there is no man , but he will be offended at the iniurie receiued by his friend , the rather , because his hope is frustrated , and he findes not his friend so entire , as he suppoed him to be .

But in what amitie or friendship soeuer , icalosie ought not to be , without some cause expressed and knowen . Likewise , it is verie hard to hinder it , when the occasion is great , and too apparant . Who loueth any thing dearely . feareth the losse thereof , and takes it more grieuously when it is lost : The like eason of sorrowing for such losse , agrees with deep passion when it cannot be attained , but farre exceedeth , when it is quite lost indeede . For , to apart with a thing peaceably possest , is verie irksome : whereas things neuer enioyed , cause the lesse greeuance :

It is not possible for a good mind , that loueth truely , and doth whatsoeuer he can for another : but he must needes be displeased , when he beholdes his loue not to be requited , but is answered with strangenesse and ingratitude , as if all his seed hath beene bestowed vpon a barren soyle , and all his trauaile prooues fruitlesse , returning him no profite . But they who once are entred into a league of true amitie , ought on both sydes verie carefully preserue their allianuce : for if at anye time it chaunce to bee bruised and broken , if it vnite agayn afterward , it is very wonderfull , except consideration of that which caused the breache , doo prooue the meanes to help it againe : else it had beene much better for eyther part , that such a vnion had neuer beene betweene them .

Of the passions of Loue . The sixt Discoure .

LOue is a passion so forcible in our soules , as therein all affections are contayned and comprised . Foure things there are that do torment our mindes , and hat in such sort , as they seeme like the windes that tosse a ship vp and downe : to wit , hatred , loue , feare , and hope . These foure passions are in loue , and in such order are they there , as they can neuer be excluded thence . The Poets in their writings , haue left vs sufficient testemonie thereof , but much more is that which we feele and finde in our owne selues : Therefore , in regard of these foure affections , a man is hindered in iudgement , and so ( by good right ) is loue figured and set foorth to be blinde . These foure , one after another in their seuerall degrees , doo occupie and labour the mindes of the amorous , and holdes them ( as it were ) in a continuall traualye : for when hope lifteth vp , feare and distrust castes downe agayne : looue makes a man imagine it a pleasure , but then some vnkinde crosse turnes is to greefe , and then he growes in hate of that which impeached him in his pleasure . But aboue all , that which procureth moste paine , is the priuate looue we beare to our selues . which at the first fight may seeme very straung : because he that looues not , hateth him selfe , as one affirmeth , and there is nothing more contrarie to looue , then this Philaftia , which is nothing else but looue of our selues .

Notwithstanding , because I haue so found it by experience , I say , that he which looueth , and is not againe requited with the lyke , feeles nothing to him more insupportable , then to see himselfe misprised , not listned to nor regarded : for then he growes to contempte of himselfe , that he is not of any worth , hansome or gracious ; but lothsome and vnfightly , when he beholdes an other preferd before him , and he repulsed at the very first onset , then he laies all blame he can deuise on him selfe , alleadging these perswasions , that if he were of any desert , or any matter woorth affecting were in him , his mistresse would haue giuen him better entertainement , or else ( at the least ) would haue made some account of him .

And so much the more , as nature hath giuen vs a care , to prochase to our selues all aduantages and benefits , to the end , that what she hath brought foorth , might encrease , and be encreased in the first intirnesse : euen so is grefe the more hurtfull , when a man cannot reach to the degree of others affabilitie , and attayne those good partes necessarie to make himselfe affeced , so that a man holding nothing dearer , then emiche himselfe with such graces , as are generally beloued and desired , feeles an exceeding dislike , when he perceiues himselfe faultie , and some noted defect , makes him repulsed and not esteemed .

And it is very true , that we neuer know our owne imperfections , till we growe to desire and aduancemente of our selues : for when we perceiue our crossing and constrayning , then we doo finde more acknowledgment of our selues .

When a man keepes a piece of golde in his pursse or chest , he knowes not then the estemation of it , he sees it hath the couller , lookes very fayre , and hath the stampe impressed on it : but when he bringes it abroad , would deliuer it in payment , and sees it brought to poysing , to endure the touche or sounding , and then it proues counterfeict by publique oppinion , why then he findes himselfe nothing enriched by the piece , but a matter which is vtterly vnaduantageable .

The tryall of a man , is when he makes offer of him selfe , and standes taxed to abyde good lyking or disgrace . If then he be refused , first of all he findes fault with his want of desert , because ( indeede ) we naturally holde it as a singular commendation , to be perfect in all partes , and beeing desirous of honour , we couet to be so esteemed by others .

It followes then that a man in this case nothing accounted of , greeues because hee cannot compasse his inent , and sees no other helpe , yet well vnderstanding , that as he looues his mistresse for a certayne occasion , to wit , because she is fayre , gracious , gentle and honest : so should he ( on his parte ) haue somewhat wherby to gaine her loue , for loue groundes his foundation vppon some especiall cause .

Then when he sees he hath nothing good in him-selfe , whereby to attract mooue , and procure her affection toward him : then he growes out of all hope of compassing his purpose , then he becomes sad , melancholique , solitarie , shunning the light and societie of men .

Neuer-the-lesse , as we can very quickly make our selues beleeue , that there is some matter of worth remayning in vs , then hope yeeldes some mittigation : but comming then presently agayne to perceiue , that we are not of any reckoning , eyther because the opinion of people is diuers , and oftentymes a woman setteth her lyking on a man of least descart : alas , it is impossible to conceiue , how much the poore minde is then tormented , with continuall cursings & exclaiming on the houre of our birth . But what would such a man man doe , if he had a iudge there present to censure on his cause in loue ? Doubtlesse hewould conceiue some hope , that the goodnesse of his plea should be to his aduantage , and so to compasse that by iustice , which otherwise by fauour is vtterly denyed him .

But the estate of a man dependes on the inclynation of his mistresse , she is of this humour heere , then she takes pleasure annon to be there , and will not resolutely determine on any thing , but still is chaunable in her oppinions .

What remedie can the poore man apply to these moodes ? he now intreates to proceede by her grace , and not in the iustice of his cause ; his mistresse is the iudge , and himselfe standes for his tryall : he beginnes his plea , but she is become so humorous , as the more she is followed , desired and entreated , the further of flyes she , closing her eyes , cares and hart altogether , farre dissenting from them of best crudition , who hate to be touchte with any act of vngentlenesse .

There are two wayes to winne a woman by , to wit , delectation , which makes her beautie esteemed , and so to be desirous of iouissaunce : of which kinde there be many , which seeme colde enough outwardly , eyther by course of nature in themselues , or deeming that they are fayre enough for them . The other is , when they are desirous of the beautie of the minde for then they make reconing of any good doone them , or of such as entertaynes them with ciuill demeanour . But the mischiefe is , that the most parte are so curious of their bodies , bestowing so much tyme time in decking themselues like puppets : that they neuer thinke at all on the dignitie of the minde , and when they are with such , as would giue them some contentment in their thoughts , eyther because they are not capable of any good thing , or not willing to be therewith acquainted ; they turne their heades asyde , contenting themselues with their delicate decking , to shew a good countenaunce , vse many circumstances , as also to be generally gazed on and pursued by many , that if now and then they vouchsafe so much fauour , as to listen the speeches of an honest gentle minde , they doe it but to be lookt at by others , and to carrie the reporte , that they are beloued and soughtafter , not minding at all what els is then sayde to them .

But as for them that are agreeable to their disposition , entertayning them with sportes and recreations : it falles out oftentymes , that they are the veriest sottes , and most vnfurnished by nature , but in respect they be braue and gallant , they are the best welcome , and cheefest fauoured .

Nor let vs meruayle ouer-much heereat , because like must still agree with like , and the one should not mocke the other : therefore he that yeeldes them any courtesie , especially in publique , he must be very braue , for the goodlier man hee is , and costlier apparelled , the more do they imagine them-selues to be honoured , when they are followed and fauoured of any such .

Now they that carry another respect , then to be Lackyed by hueries , or helde with friuolous discoursings , or in themselus to declare any other behauiour , then may beseeme their modestie and discretion : it is hell to them to be otherwise solicited , for if they desire entertaynemeut by any , they must then be such as themselues are , respectiue of a maidens good fame and reputation : for when any other language is vsed to them , then agrees with their liking and vnderstanding , they quicklye finde meanes to leaue such companie .

But if we come a little nearer , to consider the behauiour of these nice ones , & what pickt ceremonies they vse in their courtinges , we shall beholde the onely follies in the worlde : one will stand a whole day vpon his protestings : another shewes his ringes , playes with his mistresses glooue , or prayses her apparell , and prooues himselfe a very sotte when all is doone : but if they attayne to more priuate skirmishing , that I meddle not withall , let them there doe their deuoire as they may , and let their mistresses then censure of their deseruing .

As for their discoursing together , it is to detract one heere , and prayse another there , to commend one maydens perfections , & condemne the demeanour of another : so that were their amorous orations well listned vnto , we would greatly lament their wonderfull indiscretion .

I haue beene in place among wise and reuerend persons where I haue noted good discourse hath bene broken off , by such as entercoursed in this idle manner , mocking and scorning , when better behauiour should be vsed .

One beginnes , and takes his mistresse by the hand , to count how many ringes she hath on her fingers , talking of some place where he sawe her in former tyme , requesting renewing of olde acquaintaunce : others , of other matters , such as best is fitting their humoures : then beginnes the confusion of ciuilitie , the thawe of modestie , and such things conferd on , that might better beseeme silence . Ye shall haue another , who fayne would entertayne the tyme with some honourable discourse , such as deserueth to bee heedefully regarded : and he is hindred by anothers vayne dalliaunce , that neuer is satisfied in his fonde behaniour , making no spare of place or companie , but euerie where discouering his follie and simplenesse . Another comes in hast , and he hath some secret to disclose , which makes the women flock about him immediately : & what is this secret ? but that is admitted into such a Ladies fauour , and hath receiued such and such instaunces of her kindnesse towarde him .

Some of these coy wantons , haue their onely delight in walking abroad with a stately pace , lending their eyes about on euery side , to marke who notes them : and I know no other reason they haue for this behauiour , but that their fine feete might be gazed at , their gay lookes commended , and their braue apparell praysed .

If they standat home in their doers & haue any of like disposition to acompany them : they will seeme as if they talked on some very weightie matter : when eyther it is of their pryde , or quipping and girding such as passe by them , and no man or woman can goe along the streete , but they are still prepared for their gecks and tauntings .

Others there be of a different nature , that pretending loue to men , yet coole when they should kindle them : and kindle when they should coole them : one while they giue them so good lookes , as no one can desire better , then ( in meere despight ) they will stare so straungely , as if they had neuer seene them before , counterfciting their deuises so cunningly , one while so lothe , then agayne so forwarde : as if they were to treate on a peace betweene two nations , as heeretofore our auncient women of the Gaules did , who eemed not so slacke in a case of importaunce , as our women ( at this present ) in thinges of no value at all .

And one storie of their valour I am contnet to alleadge , to stirre vp and encite our dames at this day to immitate them , and contrariewise , to shun and flye all wordly vanities , and heere will I setit downe breefly in writing , as I haue heertofore read it in the Romane histories .

Before the Gaules passed the mountaines of the Alpes continuing in those partes of Italie where they had long remayned , there happened such a great and violent sedition among them : that at length it extended to ciuill warre .

But what then did these generous women of Gaule ? euen as the two armies were meeting together , they stept in betweene them , and taking their cause of difference in hand , they censured thereon with so great equitie , and so well to the liking of eyther side : that it procured looue and good will naturally betweene Cittie and Cittie , house and house , as since then , they haue held an especiall authoritie , not onely well thought on by their husbandes , but likewise allowed in the iudgement of straungers .

I could easily recite many other examples , concerning the continencie and modestie of the auncient dames of Gaule , and other straungers : were it not I stand in feare , that diuers now liuing would be displeased therewith , because ( to their shame ) they went so farre beyond them in all the partes of vertue , as in modestie , shamefastnes and chastitie , yea , they haue beene exceded by very pagan women , who had no knowledge at all of the truth . For I know very well , that the most of our women of these times , couet nothing more then to be flattered : so that to vse speache agreeable with their lyking , it must bein comparing them to Courtiers and their betters , numbring their vertues , though they haue iust none at all , or despising others in regard of their singularitie . And if question be made of entrance into their discoursings , why then it is a demaunding of some newes : such a one is to be maryed : such a one hath giuen chaynes and iewelles to his mistresse : She is very gallant : she hath such a new fashioned garment , with other such like peeuish pratling , which yet they account as excellent , and meete to be compared with Appollos Oracles , because therme consters their onely pleasure

But when any Lady or Gentlewoman happens to be thus solicited , let me aduise them , as I would doe all other , by the couragious and vertuous answere of Gorgia daughter to Cleomenes King of Sparta , who when a straunge courtier , tripping before her softly and delicately , came and offered to imbrace her : she rudely thrust him away saying : Back bold sir , knowest thou not the worth of a womans credit ? this example is sufficient for vertuous women , to repulse the effeminate follies of men .

But men of good mindes despise to conferre so ouer familiarly with any , respecting aswel their quallitie , as their honor and modestie : remembring withall , that bashfullnesse forbids answeres to vnseemely questions , & commonly , the inward disposition is witnessed by our woordes .

Yet will I not denye , but there may passe speeches both merrily and modestly , such as a chast care may heare , and answere without offence .

Which if men on their behalfe would be more familiare withall : they should finde women not so curious and straunge , when they breake the yee to them of their amorous purposes .

FINIS .