A
discourse
of
the
Author
,
vpon
Beauty
.
AMongst
those
cleare
lights
,
which
in
the
middest
of
the
darknesse
of
ignorance
,
can
direct
the
minde
of
man
to
the
knowledge
of
the
magnificence
of
our
great
God
,
the
clearest
,
and
most
resplendant
seemeth
to
be
that
of
Beauty
,
which
shineth
not
in
one
only
part
of
the
vniuersall
,
but
in
the
whole
:
appeareth
not
only
in
things
animate
,
but
inanimate
:
sheweth
her
greatnesse
,
not
onely
in
the
accidents
but
in
the
substance
:
layeth
open
her
riches
,
not
onely
in
the
Elements
,
but
in
the
compoundes
:
not
onely
in
the
superficiall
part
of
the
earth
,
but
euen
within
the
bowels
thereof
(
as
within
a
safe
treasury
)
hideth
her
manifold
beauties
,
extendeth
her
golden
rayes
,
not
onely
to
things
visible
,
but
inuisible
:
manifesteth
her
sparkling
lustres
,
not
onely
to
things
earthly
,
but
heauenly
.
So
that
ascending
euen
from
the
lowest
things
that
are
,
vnto
the
highest
,
we
do
still
discouer
the
greater
wonders
of
this
so
great
a
God
,
communicated
vnto
vs
by
the
Arch-figure
of
al
beauties
.
Hence
it
is
that
the
Platonists
would
,
that
passing
by
the
creatures
as
it
were
by
so
many
steps
,
or
degrees
of
nature
,
we
should
ascende
to
the
knowledge
of
that
supreme
Monarch
,
who
with
his
infinite
power
,
and
vnspeakeable
wisedome
,
causeth
that
ornament
of
Beauty
to
shine
in
euery
part
,
which
to
no
other
ende
,
benigne
nature
hath
framed
an
ingin
so
heigh
and
so
wonderful
,
then
to
direct
vs
to
the
knowledge
of
those
attributes
,
which
in
truth
are
dew
vnto
him
.
And
therefore
saith
the
father
of
all
Romaine
eloquence
.
Quid
potest
esse
tam
●pertum
,
tamque
perspicuü
,
cùm
coelum
suspeximus
,
&c.
What
can
be
more
plaine
,
and
manifest
when
we
behold
the
heauens
,
and
contemplate
the
celestiall
bodyes
,
then
that
there
is
some
kinde
of
Godhead
whereby
they
are
gouerned
?
The
creatures
of
God
are
the
footesteps
of
the
great
God
,
which
shew
vnto
vs
his
greatnes
:
they
are
the
looking
glasse
,
which
a
far
off
representeth
vnto
vs
the
rich
colours
of
his
immesurable
Beauty
.
they
are
a
booke
of
artificiall
notes
,
written
in
letters
of
gold
,
which
instruct
the
simple
minds
of
men
:
they
are
the
finger
of
that
diuine
wisdome
,
which
discouers
vnto
●s
the
greatest
treasures
of
the
greatest
●ood
:
they
are
so
many
learned
tongs
●mute
I
must
confesse
)
but
yet
more
●loquent
then
all
humane
eloquence
,
which
in
a
still
tongue
instruct
our
ignorance
,
and
perswade
vs
to
the
ser●ice
,
and
worshippe
of
the
true
God
.
And
lastly
,
they
are
so
many
goades
,
which
by
a
sweete
kind
of
inuitation
pricke
vs
forwarde
to
the
knowledge
of
the
originall
fountaine
of
all
good
.
And
to
say
the
truth
,
what
clearer
footstep
,
what
brighter
Looking
glasse
,
what
easier
booke
,
what
readier
finger
,
what
wiser
tongue
,
and
what
more
easie
spurre
can
any
mortall
eye
discouer
then
Beauty
?
It
shines
in
the
east
,
is
admirable
at
noone
,
is
pleasant
euen
at
night
,
but
most
resplendant
in
the
day
.
It
is
white
in
the
snow
,
red
in
the
rose
,
gratious
in
the
violet
,
delightfull
in
the
flowers
,
rich
among
the
plantes
,
wonderfull
among
the
beasts
of
the
field
&
glorious
amongst
men
?
Who
beholds
&
rests
not
astōished
at
the
cleare
light
of
the
Moone
,
the
bright
beams
of
the
sun
the
whitenes
of
siluer
,
the
splendor
of
gold
,
the
purity
of
the
marble
,
the
sparklings
of
the
diamond
,
&
the
high
prise
of
al
other
precious
stones
,
&
artificial
Iuels
?
What
eie
can
rest
satisfied
in
beholding
the
variety
of
the
formes
,
and
colours
of
the
rainebow
,
the
great
riches
of
the
spring
,
which
in
all
things
,
in
all
places
,
euen
the
most
solitary
in
holes
,
&
caues
,
vpon
high
hils
,
the
craggy
rocks
,
hollowe
mountaines
,
desert
corners
,
and
in
all
other
places
most
remote
,
&
abandoned
,
displayeth
the
maiesty
of
her
mother
Venus
?
who
is
not
astonished
to
behold
the
rich
garments
of
the
beasts
of
the
field
,
&
the
birds
of
the
ayre
,
rich
in
their
proud
mantles
,
their
glorious
maynes
,
their
beautifull
backes
,
their
soft
feathers
,
their
comely
spottes
,
their
glittering
wi●gs
?
who
wondereth
not
at
the
haire
of
the
Lion
,
the
spotted
garment
of
the
Panther
,
the
excellent
feature
of
the
horse
,
the
backe
,
of
the
Leopard
,
the
no
lesse
delightfull
,
then
alluring
skin
of
some
little
dogges
,
which
furnished
with
a
thousand
strange
delights
,
attend
vs
euery
howre
in
our
houses
?
who
can
sufficiently
display
the
Beauty
of
the
Cocke
,
the
rich
tayle
of
the
Peacocke
,
the
innumerable
colours
of
the
Pigeon
,
the
glorious
feathers
of
the
Fesant
?
who
can
describe
the
siluer
scales
of
the
fish
,
their
slippery
backes
,
their
ruddy
,
and
hyacinthian
purple
●olours
,
their
diuers
purflings
,
in
man●er
of
litle
drops
of
gold
,
their
formes
,
●heir
finnes
,
their
barbes
,
their
armes
,
●nd
their
innumerable
fashions
?
Who
can
by
speech
sufficiently
set
downe
the
whitenesse
of
the
Lilly
,
the
rednesse
of
the
rose
,
the
purple
of
the
violet
,
&
the
multitude
of
those
excellent
beauties
,
which
we
behold
with
singular
delight
and
admiration
in
euery
flower
?
Who
can
describe
the
colours
of
the
Apple
,
his
red
,
&
white
,
&
yellow
,
and
medley
of
al
colours
,
the
forme
sphericall
,
oual
,
piramidall
thereof
,
with
a
thousand
other
wonders
,
which
vpon
their
plants
we
see
in
them
?
who
is
so
wise
as
by
his
speech
to
adde
beauty
to
the
beauty
of
the
plants
,
to
their
barkes
,
their
tall
trankes
,
their
strong
bases
,
their
spreading
boughes
,
to
the
delicatenes
of
their
leaues
,
the
prise
of
their
gummes
:
the
diuersity
of
their
flowers
,
the
magnificence
of
their
fruite
,
the
beauty
of
their
toppes
,
and
the
diuersity
of
their
kindes
?
who
doth
not
admire
the
comlines
of
the
Mirre
tree
,
the
noblenesse
of
the
Cedar
,
the
height
of
the
Pine
,
the
strength
of
the
Oke
,
the
beauty
of
th●
Cypres
,
the
fecundity
of
the
Oliue
,
the
rarity
of
Agnus
castus
?
who
can
suffieciently
celebrate
the
amenity
of
the
medowes
,
the
fertility
of
the
●●eldes
,
the
height
of
the
hilles
,
the
greatnesse
of
the
mountaines
,
the
beauty
of
the
Ilands
,
and
the
stately
bounds
of
sundry
prouinces
,
fauored
with
a
thousand
sundry
properties
,
by
the
celestiall
influence
?
who
can
sufficiently
commend
the
clearnes
of
the
water
,
the
swift
current
of
the
channells
,
the
sweete
murmur
of
the
fountaines
,
the
treasures
of
the
riuers
,
the
strange
wonders
which
the
Mediterran
,
Hiberian
,
and
Ocean
sea
,
yea
euery
go●fe
,
euery
depth
doth
hide
in
it
?
What
stile
so
graue
,
as
to
set
downe
the
riches
of
the
raine
,
the
Beauty
of
the
clouds
,
the
strange
grace
of
the
falling
snowe
,
the
twinkling
of
the
starres
,
the
flaming
of
the
cometts
,
the
motion
of
vapors
inflamed
,
and
the
sweete
breathinges
of
the
celestial
aire
.
Alas
these
,
and
a
thousand
the
like
can
neuer
be
expressed
,
nay
the
beauties
of
Gods
creatures
cannot
be
considered
of
without
wonder
,
without
astonishment
.
If
then
such
be
the
visible
things
of
nature
,
what
shall
wee
thinke
the
inuisible
are
?
for
we
cannot
but
knowe
,
that
those
things
that
are
most
excellent
,
nature
hath
hidden
,
&
kept
most
close
.
●old
so
much
esteemed
in
the
world
,
it
●ath
hid
in
the
bowels
of
the
earth
pre●●ous
stones
,
&
pearles
of
greatest
prise
,
〈◊〉
the
bed
of
the
sea
:
the
seede
,
in
which
〈◊〉
preserued
the
life
of
euery
plant
vnder
thousand
barks
:
the
sweetnes
of
euery
●●uit
,
with
the
marowe
therof
,
and
euery
●hing
of
greatest
prise
,
it
hath
hidden
●●om
our
eyes
.
If
then
we
are
but
as
it
●ere
stammering
children
in
expres●ng
the
beauties
of
corporall
things
,
as
of
the
colde
marble
,
the
dead
stone
,
and
other
things
insensible
,
how
should
we
●e
able
to
expresse
the
Beauty
of
an
angell
,
an
Archangell
,
a
Seraphin
,
a
Che●ubin
?
Alas
too
dul
is
the
minde
of
man
,
●oo
vncapable
of
so
excellent
a
know●edge
,
too
dead
is
euery
stile
,
to
silent
all
eloquence
,
too
slowe
are
al
pennes
,
and
too
rude
are
all
tongues
.
Al
we
can
do
,
is
but
to
passe
by
these
mortall
beauties
,
as
it
were
by
so
many
shadowes
,
which
doe
weakly
guide
vs
to
knowe
in
parte
the
incomprehensible
beauties
of
inuisible
creatures
,
and
from
thence
to
proceede
with
strange
astonishment
,
to
the
contemplation
of
the
first
Fayre
,
which
is
the
inuisible
God
,
who
,
to
no
other
ende
,
hath
framed
these
outward
beauties
,
then
to
direct
vs
to
the
inward
,
the
visible
,
to
stirre
vs
vp
to
the
inuisible
,
the
corruptible
,
to
inflame
our
desires
to
the
incorruptible
,
the
terrestriall
,
to
rayse
vs
vp
to
the
celestiall
.
But
man
hauing
forgotten
both
himselfe
,
and
his
duty
,
as
if
he
were
meerely
earthly
,
fasteneth
his
thoughts
vpon
earthly
things
,
vnthankfull
vnto
God
the
Author
of
so
great
a
good
,
and
to
himselfe
the
cause
of
his
vtter
ruine
.
But
to
passe
from
nature
vnto
arte
.
It
was
onely
Beauty
that
did
first
minister
the
occasion
vnto
arte
,
to
finde
out
the
knowledge
of
Caruing
,
painting
,
building
,
to
finde
out
the
modells
,
prospectiues
,
and
rich
furniture
of
so
many
proud
,
and
wonderful
edifices
:
and
from
hence
haue
our
Poets
taken
occasion
to
celebrate
not
only
naturall
Beauty
,
but
artificiall
:
not
onely
the
Beauty
of
the
body
,
but
of
the
minde
too
:
in
so
much
that
many
times
with
the
sweetnesse
of
their
verse
they
leaue
the
reader
full
of
wonder
,
&
astonishment
.
As
amongest
others
,
saith
Politian
of
artificial
Beauty
.
The
princely
house
diuides
the
terrene
aire
,
more
bright
with
gems
of
gold
then
I
can
tel
Which
maks
the
darkest
night
then
day
more
faire
,
the
workmanship
the
maker
doth
excel
.
●n
Adamantine
pillers
hangeth
there
.
〈◊〉
floore
of
Emralds
,
that
doth
fit
full
wel
,
●heir
harts
to
comfort
that
doe
pant
with
care
to
mount
vp
Sterop
,
Bront
,
or
Mongibell
.
And
Ariosto
following
the
description
of
another
proud
building
,
sayth
.
●he
high
pillers
and
the
Capitels
of
gold
,
●heron
those
thrise
faire
gemed
floors
did
stand
Those
strang
marbles
which
such
art
did
vnfold
grauen
in
sundry
formes
by
learned
hand
.
And
Hugoni
colouring
the
Beauty
of
the
spring
,
vttereth
these
verses
.
The
earth
that
her
due
ornament
had
lost
,
and
nothing
brings
but
horror
to
the
eye
With
thousand
colours
of
farre
greater
cost
.
doth
,
once
againe
reuiude
,
adorned
lie
,
The
n●ghtingale
renewes
her
warbling
plaint
&
they
renew
the
fire
in
frozen
heart
.
And
wanton
loue
growes
strong
which
then
did
faint
,
the
ayre
,
and
water
laugh
in
euery
part
.
And
Veniero
to
the
like
purpose
.
The
woods
&
medows
euery
wher
grow
green
the
waters
are
in
euery
fountaine
cleare
.
The
southern
wind
that
neuer
blowes
too
keene
so
moues
the
leaues
as
motion
none
appeere
.
But
all
these
passing
from
this
Beauty
,
to
the
Beauty
of
man
(
whereof
it
seemeth
that
al
our
Tuscan
poets
haue
delighted
to
write
)
could
neuer
thinke
themselues
satisfied
with
the
commendations
therof
and
therefore
saith
Petrark
.
I
thought
perhaps
to
number
all
the
starres
,
And
to
inclose
all
fountaines
in
a
glasse
:
When
first
I
thought
within
these
paper
bars
,
to
praise
that
Beauty
which
al
pens
doth
passe
Or
to
commend
that
flowre
which
is
the
rarest
,
because
it
giueth
Beauty
to
the
fayrest
.
And
Ariosto
,
following
the
same
subiect
,
saith
.
He
that
commends
Phillis
or
Nerea
,
or
Amarillis
or
Galatea
,
Tytirus
and
Melibe
,
by
your
leaue
,
Let
him
be
mute
,
my
loue
the
prayses
haue
.
And
Sanazzaro
My
Phillida
whiter
then
the
Lilly
,
more
louely
then
the
feelds
in
midst
Aprile
.
And
of
the
Beauty
of
the
minde
saith
Mattelli
.
Princely
spirit
whose
fame
all
limits
scornes
,
whose
name
no
pen
sufficiently
adornes
.
And
lastly
Caro.
And
then
they
cald
him
wise
,
&
strong
,
&
iust
,
Miters
,
and
garlands
they
put
on
his
head
,
And
termd
him
great
Father
,
King
August
.
Here
I
passe
ouer
with
silence
the
description
of
those
pleasant
places
,
delightfull
situations
,
hills
,
citties
,
temples
:
neyther
will
I
speake
of
those
affections
of
the
minde
,
of
ioy
laughter
,
glory
,
hope
,
loue
,
modesty
,
comlines
shamefastnesse
,
ciuility
,
affability
,
wisdome
,
valour
,
patience
eloquence
,
and
whatsoeuer
else
that
concurreth
to
the
forming
of
the
inward
Beauty
of
the
minde
,
which
by
dayly
speculation
,
and
frequent
action
is
obtayned
:
for
whosoeuer
attentiuely
readeth
those
wise
and
sage
Poets
,
not
so
carefull
to
describe
lasciuious
Beauty
,
as
that
which
is
ioyned
with
true
shamefastnes
,
modesty
,
temperance
,
and
vertue
,
shall
finde
in
them
,
not
only
those
excelleat
poeticall
figures
,
which
giue
a
kinde
of
lustre
,
and
Beauty
to
their
sententious
speech
,
but
that
greater
Beauty
of
the
minde
,
beautified
by
their
learned
pens
.
Let
it
not
therefore
seeme
strange
,
if
I
in
this
little
worke
haue
bin
bolde
,
by
way
of
Problemes
to
handle
this
subiect
of
Beauty
,
&
thereby
to
passe
to
the
matter
of
Affections
which
by
beauty
are
especially
&
most
strongly
stirred
vp
:
for
if
it
be
true
(
as
among
al
philosophers
it
is
held
most
true
)
that
loue
is
the
rule
,
and
measure
of
all
other
affections
,
and
that
loue
is
moued
by
that
which
is
faire
,
as
by
her
proper
obiect
,
I
could
not
with
any
conueniency
haue
written
of
Beauty
,
if
I
had
not
passed
to
that
affection
,
which
especially
(
as
the
proper
obiect
and
matter
belonging
therevnto
)
co●templateth
that
which
is
fayre
,
neyth●●
could
I
well
haue
followed
this
subie●●
of
loue
,
if
I
had
not
likewise
written
●●
al
other
affections
,
among
which
lo●●
is
the
predominant
,
and
from
whic●
the
rest
receiue
thir
originall
,
beeing
,
confesse
,
it
was
beyond
my
skil
exquisitely
to
handle
a
matter
of
this
worth
and
therefore
following
only
a
problematicall
stile
,
vnder
probable
reason
&
briefe
conceites
,
I
haue
briefely
〈◊〉
vp
this
whole
discourse
,
perswading
m●
selfe
thereby
,
both
to
haue
done
tha●
which
was
answerable
to
my
own
strength
,
and
this
present
subiect
.
An●
therefore
to
conclude
,
let
ingenious
m●●
conuert
their
studies
to
the
contemplation
of
the
Beauty
of
Gods
creatures
,
〈◊〉
thereby
learne
to
direct
their
loues
,
t●
the
loue
of
that
chiefe
,
and
suprem●
fayre
,
which
can
onely
make
them
happye
and
giue
them
perpetuall
felicity
.
And
as
the
beauty
of
the
minde
is
of
higher
prise
,
then
that
of
th●
body
,
so
let
them
remember
that
the
inuisible
beauty
is
more
worthy
o●
Loue
,
then
the
visible
,
because
that
endureth
for
e●er
,
and
this
euen
with
wings
passeth
away
.
Problemes
of
Beautie
written
by
Thomas
Buonie
,
Cittizen
of
Lucca
.
Why
is
Beauty
so
vniuersal
?
Probleme
.
1.
PErhaps
bycause
it
is
a
kinde
of
good
,
which
being
by
nature
communicable
,
doth
therfore
shine
in
euery
part
●f
the
vniuersall
world
.
Or
Perhaps
●ecause
all
thinges
being
the
effects
of
●ne
and
the
same
Nature
,
which
is
a
●enigne
mother
vnto
all
,
it
was
not
●onuenient
,
that
any
thing
should
bee
●n
his
degree
deformed
:
but
that
all
●hinges
according
to
their
due
formes
●hould
haue
some
perfection
of
Beauty
;
●nd
as
the
Pecocke
is
faire
,
the
Eagle
●aire
,
the
Swan
,
the
Lyon
,
faire
,
so
●hould
the
Serpent
be
faire
,
the
Crocodile
,
the
Aspe
,
in
their
kindes
:
from
which
Beauty
is
framed
that
vniuersal
Beauty
of
this
inferiour
created
world
which
is
a
kinde
of
foote
steppe
of
the
diuine
Beauty
.
Or
Perhaps
for
the
conseruation
of
the
kindes
,
the
which
by
generation
are
preserued
:
vnto
which
action
of
generation
,
it
was
not
requisite
,
that
the
Agents
should
be
violently
drawne
:
but
being
gentlely
allured
by
the
Beauty
of
their
kindes
they
should
willingly
frame
themselues
to
the
acte
of
generation
.
O●
Perhaps
that
soueraigne
creator
of
al
thinges
beeing
the
Supreme
Essence
which
hath
in
it
al
kind
of
perfections
i●
an
infinite
degree
:
and
consequently
al
Beautyes
,
and
being
the
first
Faire
,
in
a
degree
that
is
infinite
too
,
he●
would
likewise
in
his
great
bounty
vniuersally
impart
a
kind
of
perfection
to
all
Nature
.
Wherefore
is
Beauty
imparted
to
euery
particular
Creature
?
Probleme
.
2.
PErhaps
because
man
shold
not
only
consider
it
by
the
diuers
kinds
:
but
●y
the
particulars
of
the
vniuersall
,
and
●●om
thence
should
passe
with
the
●inges
of
his
cogitations
,
to
the
con●emplation
of
the
highest
Fayre
,
from
●hence
,
as
from
a
fountaine
all
smaller
●●uers
deriue
their
Beauties
.
Or
Perhaps
●ecause
benigne
Nature
intendeth
also
●he
conseruation
of
euery
particular
●●eature
:
which
by
nothing
can
be
bet●●r
performed
then
by
vnion
,
which
v●●on
,
ariseth
from
Loue
,
and
Loue
by
●othing
but
Beauty
can
be
ingendred
.
●r
Perhaps
because
the
vniuersall
can●ot
be
faire
,
except
the
particulars
bee
●●kewise
so
:
and
therefore
to
the
end
●is
vniuersall
Theater
of
the
world
●ight
appeare
more
beautifull
:
the
●reator
of
things
did
not
only
adorne
,
●●e
vniuersall
partes
,
with
beautiful
co●●urs
,
which
are
the
general
kindes
,
but
●●e
particulars
also
,
to
the
end
,
that
ther●●
the
vniuersall
Beauty
might
shine
●ore
cleare
.
Or
Perhaps
because
euery
●nd
should
be
admired
for
the
Beauty
●f
their
particulars
,
and
so
being
setled
●ithin
the
bounds
of
the
Beauty
of
●●eir
indiuidualls
,
should
rest
conten●●d
,
and
satisfied
.
Wherefore
doeth
Beauty
shine
especially
in
women
.
Probleme
.
3.
PErhaps
because
such
is
the
order
of
nature
,
that
what
it
wanteth
in
one
,
it
supplieth
in
the
other
,
and
therefore
hauing
indewed
man
with
a
wit
,
and
iudgement
farre
more
excellent
,
and
more
fit
for
the
contemplation
,
and
speculation
of
things
,
and
framed
him
in
respect
of
his
minde
,
in
a
manner
diuine
,
she
would
supply
this
want
,
and
giue
a
full
recompence
vnto
women
with
bodily
Beauty
,
whereby
she
should
be
in
some
degree
superiour
vnto
man
.
Or
Perhaps
because
women
knowing
their
bodily
Beauty
,
should
by
their
studious
endeauours
,
seeke
to
attaine
that
of
the
minde
,
and
should
endeauour
to
bee
that
in
their
mindes
,
in
their
spirituall
part
,
which
in
their
bodies
,
nature
hath
framed
them
.
Or
Perhaps
because
shee
should
not
by
man
be
contemned
;
but
rather
for
he●
Beauty
be
reuerenced
,
admired
,
and
only
loued
.
Or
Perhaps
to
the
end
she
taking
knowledge
of
these
her
perfections
,
should
the
rather
bee
guided
by
●he
zeale
of
honour
,
and
the
bridle
of
●hamfastnesse
,
not
to
violate
so
vn●●eakable
a
treasure
,
being
assured
that
●o
great
a
grace
was
neuer
giuen
her
●●om
heauen
,
to
defile
with
Luxury
,
but
●●ther
to
bee
a
Bridle
to
that
heate
of
●oncupiscence
,
which
in
her
weake
na●ure
would
gather
strength
.
Or
Perhaps
●ecause
hauing
receaued
so
great
a
●lessing
,
shee
should
learne
of
her
mo●her
nature
,
to
hide
it
,
which
couereth
●uery
faire
,
and
pretious
thing
,
vnder
a
●housand
shells
,
and
barks
:
yea
in
hard
●ocks
and
bottomles
depthes
,
and
not
●o
lay
it
open
as
a
thing
common
.
Why
doth
Beauty
so
soone
decay
?
Probleme
.
4.
PErhaps
because
Nature
admitteth
no
permanent
estate
in
these
infe●iour
things
;
but
giueth
onely
the
be●ng
,
and
the
increase
:
to
the
full
wherof
,
they
are
no
sooner
arriued
,
but
pre●ently
they
tend
vnto
their
declination
,
●or
no
state
perfect
,
is
permanent
,
but
●ike
brickle
glasse
is
broken
with
euery
●alle
Or
Perhaps
because
discret
Na●ure
hath
assigned
to
euery
age
some
especiall
good
,
to
infancy
the
comfort
of
the
dugge
:
to
Child-hood
childish
recreations
:
to
youth
a
desire
of
ciuill
conuersation
:
to
riper
yeares
the
fruition
of
that
Beauty
,
which
stirreth
vp
a
desire
of
generation
,
to
perfect
man
a
delight
in
honorable
actions
,
whereby
hee
aspireth
to
immortailitie
:
to
old
men
the
gift
of
counsell
,
to
decrepite
a
delightful
remembrance
of
things
past
.
Whereby
according
to
those
offices
,
especially
necessary
vnto
Nature
,
either
particular
,
or
vniuersall
,
was
giuen
the
excellencie
of
some
good
,
to
euery
particular
age
,
which
beeing
expired
)
men
gaue
ouer
their
delight
in
that
gift
,
as
no
longer
necessarie
,
and
betoke
themselues
to
that
which
was
more
fit
.
Or
Perhaps
because
wee
may
knowe
that
earthly
Beauty
is
like
a
flying
shadowe
,
and
therefore
wee
are
not
to
fasten
our
eyes
vpon
it
,
but
to
turne
them
to
that
soueraigne
Light
,
that
is
free
from
all
change
,
from
all
passion
.
Or
Perhaps
because
loue
is
proper
to
young
men
(
Beauty
beeing
onely
found
in
that
age
)
the
which
lasting
but
a
short
time
,
suddenly
doth
the
flower
of
that
fading
good
vanish
,
which
adorneth
their
youthfull
mem●ers
.
Why
is
Beauty
especiall
apprehended
by
the
sight
?
Probleme
.
5.
PErhaps
because
Beauty
is
a
certaine
diuine
splendour
which
is
shewed
●nto
vs
in
thinges
naturall
,
and
●hat
doth
most
participate
of
the
diuine
Nature
,
which
is
least
earthly
,
and
●uch
is
the
eye
(
among
other
senses
)
●n
apprehending
thinges
,
and
therefore
the
fittest
meane
to
discerne
so
great
a
good
.
Or
Perhaps
because
the
eye
is
,
as
●t
were
the
cleare
looking
glasse
of
the
soule
,
in
which
are
descried
all
the
affections
of
the
minde
,
as
Anger
,
Disdaine
,
Passion
,
Loue
,
and
so
forth
,
among
which
the
principall
is
Loue
:
the
eye
therefore
longes
after
Beauty
,
(
and
whilest
it
contemplateth
the
colours
,
the
formes
,
the
features
,
the
cariage
,
the
complection
,
the
comlines
,
the
grace
,
the
laughter
,
&
whatsoeuer
excellent
quality
belongs
vnto
Beauty
)
is
deem'd
fittest
to
be
the
principall
iudge
therof
.
Or
Perhaps
because
the
first
obiect
of
the
eye
,
is
the
light
,
without
which
all
Beauty
(
as
being
buried
in
the
darke
)
is
made
vaine
,
and
therefore
no
maruaile
,
if
the
eye
being
in
it selfe
so
cleare
,
and
transparent
,
seeke
the
light
of
Beauty
in
euery
darke
bodie
with
such
delight
.
Or
Perhaps
bycause
many
thinges
concurre
to
the
framing
of
a
perfect
Beauty
,
and
therefore
the
sight
beeing
that
(
among
the
other
senses
)
which
apprehendeth
most
things
,
by
this
organ
,
a
louer
doth
best
discerne
the
perfection
of
all
those
principall
parts
,
which
are
required
to
the
framing
of
a
compleate
Beauty
.
And
therefore
wee
see
that
louers
by
the
bare
report
of
vertue
,
in
any
honorable
breast
loue
imperfectly
,
but
if
report
be
once
confirmed
by
an
interuiewe
,
and
the
eye
be
made
iudge
as
well
as
the
eare
,
it
gathereth
strength
,
and
groweth
wonderfully
,
which
proceedeth
from
no
other
cause
,
then
from
the
great
force
that
the
eye
hath
in
the
true
iudgement
of
sensible
things
,
besides
the
power
thereof
extending
it selfe
,
more
then
all
the
other
senses
to
the
multitude
of
obiects
,
and
more
speedily
apprehending
them
.
Wherefore
doth
Beauty
alwaies
delight
?
Probleme
.
6.
PErhaps
because
whatsoeuer
hath
any
thing
in
it
,
that
is
diuine
(
such
●s
Beauty
is
)
doth
alwaies
bring
with
it
some
Ioye
:
In
so
much
that
wee
see
,
●hat
many
thinges
according
to
the
portion
of
that
treasure
of
diuine
greatnesse
,
which
they
participate
,
doe
yeeld
●s
pleasure
,
and
delight
,
more
,
or
lesse
.
As
a
meadowe
decked
with
a
thousand
●arieties
of
flowres
,
breathing
as
it
were
vnto
vs
refreshing
odours
;
a
fountaine
abounding
with
Christaline
waters
,
and
adorned
with
many
tender
sprouts
,
and
bowing
shoots
;
a
magnanimious
horse
strong
of
bodie
,
plesant
in
countenance
,
maiesticall
in
●ase
,
dapled
in
coulour
,
bold
in
nature
,
●
glorious
Pecock
,
beautifull
in
his
golden
feathers
;
a
glittering
Diamond
,
an
Orient
Pearle
,
a
shining
Carbuncle
,
and
euery
other
rich
and
precious
Gemme
,
bringeth
alwaies
delight
and
pleasure
with
it
.
Or
Perhaps
because
diuers
coulours
wel
placed
and
artificially
inlightned
,
are
apt
alwaies
to
bring
delight
vnto
the
eye
,
as
also
a
tuneable
voyce
vnto
the
eare
.
For
among
those
things
that
giue
greatest
grace
,
and
Beauty
to
a
woman
,
the
principall
are
,
the
gratious
colours
of
her
well
featured
members
,
and
her
hony
wordes
,
which
being
sweetly
vttered
,
make
excellent
harmony
,
and
yeeld
vnspeakeable
delight
.
Or
Perhaps
because
that
,
which
perfecteth
not
onely
the
outward
powers
,
but
the
inward
also
,
brings
alwayes
delight
,
and
therefore
the
corporall
Beauty
reducing
in
to
act
the
senses
,
and
the
incorporal
,
inuiting
vs
to
contemplation
,
and
inuesting
vs
(
as
it
were
)
into
all
vertues
,
both
the
one
,
and
the
other
,
must
necessarily
yeeld
delight
,
and
pleasure
,
for
this
is
the
propertie
of
the
naturall
powers
,
that
in
the
presence
of
those
obiects
that
serue
them
,
and
belong
vnto
them
,
being
inuited
vnto
action
(
which
they
naturally
delight
in
)
they
take
great
Ioy
,
and
contentation
,
and
the
reason
is
,
because
by
their
obiects
they
are
fed
,
terminated
,
and
perfected
,
and
therefore
the
vnderstanding
at
the
presence
of
an
intelligible
,
Species
,
the
will
in
the
presence
of
any
kinde
of
good
,
the
memorie
of
any
Image
presented
●nto
it
,
and
the
sense
at
the
presence
of
●
sensible
obiect
,
receiueth
ioy
,
and
●ontent
.
So
that
the
corp●rall
Beauty
,
●eing
gazed
on
by
the
outward
sen●es
,
and
the
incorporall
Beauty
,
that
is
,
●he
Beauty
of
the
minde
,
being
appre●ended
by
the
inward
senses
,
and
that
●y
the
helpe
of
the
eare
,
cannot
but
●ringe
vnto
either
sense
,
great
plea●ure
,
and
delight
.
Or
Perhaps
because
●he
comfort
which
the
other
sensible
obiects
doe
giue
,
endes
in
some
speciall
●ense
,
as
the
pleasure
which
a
coulour
●iues
,
is
onely
the
pleasure
of
the
eye
,
●nd
the
delight
which
a
good
sauour
●rings
,
is
onely
of
the
Nose
,
but
the
●elight
of
Beauty
is
a
content
common
●o
all
the
senses
,
which
falleth
out
,
be●ause
Beauty
dependeth
vpon
many
●nd
diuers
goods
,
they
which
delight
●ow
this
sense
,
now
that
:
So
that
there
●s
no
time
,
in
which
Beauty
bestrowe●h
●ot
vpon
man
,
some
kind
of
delight
,
●nd
contentation
.
Why
is
Beauty
worthy
of
Loue
?
Probleme
.
7.
PErhaps
because
bodyly
Beauty
is
a
cleare
signe
(
if
Malignity
bee
not
hidden
vnder
it
)
of
a
faire
(
that
is
)
of
a
vertuous
minde
.
The
which
by
those
rich
doweryes
,
which
it
gathereth
vnto
it selfe
,
deserueth
to
be
knowne
,
celebrated
,
&
accounted
worthy
of
honor
,
which
honour
that
it
may
duely
receaue
,
loue
is
the
best
guide
,
which
best
knoweth
,
the
merit
of
the
thing
beloued
,
and
therefore
this
man
it
honoreth
,
that
it
admireth
,
this
in
priuate
discourse
it
prayseth
,
and
that
both
in
prose
,
and
verse
it
extolleth
,
which
are
all
effects
of
loue
.
Or
Perhaps
because
Beauty
either
true
,
or
seeming
,
is
also
a
good
,
either
true
,
or
seeming
,
&
whatsoeuer
is
such
,
cannot
but
be
worthy
of
reward
,
and
a
more
acceptable
reward
cannot
be
giuen
,
to
make
manifest
the
merit
thereof
,
then
the
heart
wherewith
Loue
is
giuen
.
Or
Perhaps
because
that
which
bringeth
solace
,
and
recreation
to
the
minde
,
delight
to
the
inward
powers
,
pleasure
to
the
senses
,
deserueth
recompence
,
and
such
effects
doth
Beauty
produce
in
vs
.
So
that
the
pleasure
that
we
take
,
being
great
,
it
is
fit
that
the
recompence
be
answerable
therevnto
,
and
sure
a
greater
then
Loue
cannot
be
giuen
,
Beauty
is
worthy
of
the
greatest
.
Or
Perhaps
because
the
Excellencie
of
Good
,
deserueth
the
excellencie
of
the
affections
,
and
the
greater
Good
,
the
greater
affection
.
Hence
it
is
that
greater
courage
is
showen
in
the
defence
of
a
great
personage
iniured
,
then
of
an
other
of
base
degree
,
and
condition
.
As
a
learned
man
is
more
carefully
garded
,
and
defended
then
an
Idiott
,
a
Queene
then
a
common
woman
,
a
Nobleman
,
then
a
Commoner
,
a
Cittizen
then
a
Slaue
.
And
therefore
Beauty
beeing
a
Good
,
which
conteyneth
in
it
the
excellencie
of
many
other
Goods
,
as
well
naturall
,
as
acquired
,
it
followeth
necessarily
,
that
the
excellencie
thereof
must
bee
verie
great
,
as
beeing
that
which
is
framed
of
a
multitude
of
al
other
excellent
things
,
whereby
,
it
likewise
followeth
,
that
it
challengeth
the
greatest
affection
which
is
loue
,
&
the
supreme
Beauty
,
the
supreme
Loue
.
Why
are
not
all
men
delighted
with
one
and
the
same
Beauty
?
Probleme
.
8.
PErhaps
because
that
is
fayre
which
to
euery
man
so
seemeth
,
little
considering
the
reason
of
true
Beauty
,
but
onely
that
which
is
ministred
by
the
sense
,
wherein
delighting
themselues
,
they
sticke
fast
.
Or
Perhap●
the
diuersitie
of
mens
complections
,
breeds
a
diuersitie
in
their
desi●es
:
wherby
they
iudge
diuersly
of
things
present
,
&
follow
those
which
doe
best
agree
with
their
constitutions
,
whereby
wee
see
that
in
the
Election
of
any
thing
whatsoeuer
,
the
Appetite
doth
accommodate
it selfe
to
the
temperature
of
the
body
,
and
it
hold●th
not
onely
in
things
naturall
,
but
mortall
also
:
for
we
see
that
as
the
country
Swaine
desireth
grosse
meates
,
such
as
agree
best
with
the
grossenesse
of
his
nature
,
labours
,
&
education
,
as
Onions
,
Leekes
,
Garlike
,
Beefe
,
Bacon
,
and
such
like
:
and
these
meates
to
him
are
sweete
,
and
sauory
.
So
we
see
that
men
fitting
themselues
in
their
customes
,
and
carriages
to
their
bodily
temperatures
,
do
euer
desire
to
conuerse
with
their
like
,
and
therefore
no
maruell
if
the
same
happen
in
the
election
of
Beauty
.
Or
Perhaps
because
Nature
would
haue
it
so
,
to
the
ende
that
euery
one
should
bee
esteemed
,
and
beloued
,
and
they
that
are
not
absolutely
faire
in
euery
part
,
should
not
be
despised
,
but
being
receaued
into
grace
,
and
fauour
with
their
louers
,
might
liue
honestly
,
and
in
good
esteeme
with
them
.
That
so
the
profit
of
the
vnion
of
the
whole
vniuerse
,
the
benefit
of
Peace
,
mutual
society
,
and
safe
custodie
of
all
earthly
blessings
,
might
supply
all
other
defects
,
and
losses
.
Why
is
Beauty
enioyed
,
least
esteemed
?
Probleme
.
9.
PErhaps
because
the
Agent
possessing
his
end
,
in
it
resteth
contented
and
satisfied
▪
and
the
Louer
enioying
that
Beauty
which
he
loueth
,
queales
in
his
affection
,
by
the
fruition
of
that
he
desired
,
which
wee
may
easily
obserue
in
euery
thing
else
.
The
fire
being
mounted
to
his
natural
spheare
their
resteth
:
Euery
heauy
body
descending
to
the
Center
,
ceaseth
motion
.
A
Captaine
when
he
hath
gotten
the
victorie
,
layeth
aside
his
armes
.
A
shippmaster
being
entred
the
hauen
gathereth
vp
his
sayles
.
Hee
that
thirsteth
hauing
with
water
alaied
his
thirst
,
desires
water
no
more
,
and
the
traueller
beeing
come
to
his
wished
home
,
hath
ended
his
trauells
:
whereby
wee
may
likewise
vnderstand
,
why
a
Louer
possessing
his
treasure
of
Beauty
,
expresseth
not
so
much
delight
in
the
hauing
,
as
desire
in
the
getting
.
Or
Perhaps
because
there
is
no
earthly
thing
whatsoeuer
,
that
hath
not
some
imperfection
annexed
vnto
it
,
the
which
a
Louer
in
the
certaine
possession
of
that
hee
loueth
finding
,
presently
,
fainteth
in
his
desires
:
which
to
be
true
,
our
Sense
and
experience
teacheth
,
in
as
much
as
wee
are
many
times
either
for
want
of
due
care
,
and
foresight
in
our selues
,
or
the
dissimulation
,
and
coloured
arte
of
others
,
deceaued
;
For
(
not
to
speake
of
those
manifolde
imperfections
,
that
many
euen
from
their
cradle
bringes
with
them
)
Howe
many
vices
are
often
times
hidden
vnder
long
garments
?
What
pride
,
intemperance
,
Luxury
,
Immodesty
,
Gluttony
,
Sloth
,
Enuy
,
Lyeng
,
Decipt
,
●●olating
of
honour
?
How
often
is
●●e
loyall
heart
found
to
bee
disloyall
;
●●e
chast
minde
vnchast
,
the
modest
●ountenance
lasciuious
,
the
sound
affectiō●orrupted
,
the
honorable
hand
theeuish
,
〈◊〉
the
honorable
man
infamous
?
how
of●●n
vnder
the
cristaline
Ise
,
lies
hidden
a
●tinking
dunghill
:
vnder
a
white
tooth
a
●oysome
worme
vnder
a
faire
gloue
,
a
●oule
hand
;
vnder
a
rich
garment
,
a
croked
●odie
,
and
in
a
straight
body
,
a
croo●ed
minde
?
Howe
often
are
wee
with
●ained
colours
,
outward
resemblances
,
with
words
,
garments
,
arte
vpon
arte
deceaued
,
and
abused
?
So
that
it
is
no
maruell
if
the
affections
of
men
,
bee
sometimes
altered
and
chaunged
.
Or
Perhaps
because
Beauty
when
it
i●
possessed
,
it
still
declineth
,
and
decayes
in
her
perfections
,
not
continuing
in
that
florishing
state
it
was
first
in
.
Or
Perhaps
because
euery
thing
,
as
it
is
more
frequent
,
and
common
,
so
more
contemptible
,
and
lesse
esteemed
.
Or
Perhaps
because
the
possessor
vnderstanding
not
his
owne
good
,
because
hee
knoweth
it
not
,
esteemes
it
not
.
Why
is
the
Beauty
of
a
light
woman
lesse
esteemed
?
Probleme
.
10.
PErhaps
because
shee
hath
wronged
that
naturall
gift
of
hers
,
and
darkned
the
light
thereof
by
her
deformed
actions
,
for
it
is
great
reason
,
that
shee
that
for
a
little
,
and
that
dishonest
pleasure
,
tooke
delight
to
satisfie
her
vnbridled
desires
,
euen
to
the
dishonour
of
her
owne
name
,
should
by
the
selfesame
instrument
,
wherwith
she
foolishy
offended
,
bee
not
onely
despised
,
but
with
shame
and
infamie
abhorred
.
Or
Perhaps
because
that
is
no
perfect
faire
,
which
is
only
bodily
,
and
that
dishonored
too
,
nay
neither
can
it
be
called
a
bodily
Beauty
in
them
,
who
hauing
torne
the
sanctified
vailes
of
shamefastnesse
,
haue
offered
the
vse
of
their
bodies
to
common
prostitution
:
much
lesse
is
the
Beauty
of
the
minde
found
in
them
,
hauing
alreadie
by
the
choise
of
a
dishonest
life
,
made
knowne
the
foule
deformitie
thereof
.
Or
Perhaps
because
vntrue
&
deceitful
thinges
neuer
pleased
,
and
therefore
the
Beauty
of
the
bodie
●●ing
an
outward
signe
of
the
inward
●●auty
of
the
minde
,
but
in
such
a
wo●an
made
a
cloke
for
sinne
,
she
belieth
●er
bodily
Beauty
.
Or
Perhaps
because
●●ings
common
in
this
kinde
,
yeeld
not
●●fects
of
Loue
:
but
rather
of
disdaine
,
●nd
hatred
:
which
simple
nature
doth
●●ctate
vnto
vs
,
who
as
a
zealous
nourse
flawefull
bir●hes
,
hath
alwaies
in
ha●ed
the
adulterous
,
who
bringing
no●hing
with
them
but
confusion
(
because
●heir
certen
fathers
are
neuer
knowne
)
●hey
are
no
sooner
borne
,
but
as
soone
●bandoned
,
and
their
eyes
are
shut
,
be●ore
they
see
the
light
of
the
sunne
,
and
●o
it
comes
to
passe
,
that
both
by
the
●●ght
of
nature
,
and
that
deare
respect
●hat
euery
man
should
haue
vnto
his
owne
honour
,
that
those
women
doe
neuer
please
,
who
though
they
be
faire
,
yet
by
their
lasciuious
behauiour
haue
made
their
bodies
common
to
euerie
man
.
Why
doth
euery
man
desire
to
be
faire
?
Probleme
.
11.
PErhaps
because
whatsoeuer
hath
a
shewe
of
good
,
is
desired
of
euery
man
,
and
such
is
Beauty
:
For
euery
thing
that
is
Good
pleaseth
our
appetite
,
As
when
we
heare
any
sweet
harmony
,
either
of
Instrument
or
voice
,
any
eloquent
tongue
to
speake
,
when
we
see
any
strang
,
or
ingenious
workemanshippe
,
or
excellent
qualitie
,
or
any
thing
that
is
exquisite
,
their
ariseth
presently
in
vs
a
desire
of
the
same
excellencies
and
perfections
:
and
so
forasmuch
as
Beauty
is
an
excellent
perfection
,
wee
desire
that
too
.
Or
Perhaps
because
the
outward
Beauty
of
the
bodye
,
is
a
token
of
the
inward
Beauty
of
the
minde
,
and
therefore
is
not
onely
desired
,
but
admired
,
forasmuch
therefore
as
all
men
doe
affect
admiration
,
and
a
vaine-glorious
applause
,
amonge
the
people
,
they
desire
Beauty
to
bee
wondered
at
.
Or
Perhaps
because
the
fairer
a
man
is
,
the
nearer
he
cometh
to
the
diuine
Nature
:
For
the
Essence
,
or
being
to
euery
creature
was
not
equally
communicated
,
but
according
to
the
excellency
of
their
Nature
,
whereby
one
is
more
perfect
then
another
,
and
so
likewise
in
their
qualities
.
Or
Perhaps
because
thinges
highly
prized
in
the
world
,
are
highly
desired
,
and
most
honored
.
Or
Perhaps
because
(
as
it
is
〈◊〉
the
prouerbe
)
he
that
is
borne
faire
,
〈◊〉
borne
fortunate
.
For
we
see
that
ma●●
faire
women
by
the
excellencie
of
●●eir
Beauty
attaine
to
high
estate
,
and
●omen
of
basest
condition
by
the
ma●age
of
great
Lords
haue
enobled
their
●●milies
.
Or
Perhaps
because
thinges
●re
,
do
more
participate
of
that
which
〈◊〉
excellent
in
Nature
:
As
wee
see
a●ong
the
Planetts
,
one
onely
sunne
,
●mong
the
mettalls
,
one
onely
gold
,
●nd
therefore
thinges
faire
being
rare
,
●re
most
desired
,
and
wee
desire
to
bee
●hat
which
is
most
desired
.
Why
is
he
that
is
faire
inclined
to
Loue
?
Probleme
.
12.
PErhaps
because
the
Cause
of
Loue
is
Beauty
,
and
he
that
hath
the
cause
in
Potentia
,
doeth
easely
produce
the
effect
;
And
therefore
saieth
diuine
Plato
,
that
Loue
raigneth
most
in
the
hearts
of
those
yong
men
,
that
are
honorably
borne
,
and
tenderly
brought
vp
,
who
as
apt
subiects
receaue
into
them
that
passion
which
Perhaps
refineth
their
inward
part
,
and
adornes
them
with
th●
Beauty
of
the
minde
,
whereby
they
are
made
totally
faire
:
And
therefore
from
hence
it
is
,
that
Beautifull
women
,
euen
for
the
Loue
of
vertue
,
which
adorneth
Beauty
,
endeauour
to
furnish
them selues
with
vertuous
qualities
,
as
skill
in
musick
,
historie
,
curious
needle-works
,
embroderings
,
and
the
like
womanly
exercises
.
Or
Perhaps
because
he
that
is
faire
,
is
for
the
most
parte
beloued
,
and
Loue
(
according
to
Seneca
)
must
be
requited
with
loue
,
as
the
loue
of
friendshippe
is
to
be
answered
with
the
like
louing
affection
,
ciuill
Loue
with
the
zeale
of
our
Country
,
matrimonial
Loue
with
faith
,
honest
Loue
with
vertue
,
diuine
Loue
with
religion
.
Or
Perhaps
because
they
that
are
faire
,
are
thought
to
be
borne
vnder
Venus
,
which
being
the
Planet
of
Loue
,
inclineth
those
to
Loue
whom
the
celestial
planets
with
their
influences
haue
made
beautifull
.
Or
Perhaps
because
it
is
the
property
of
those
that
are
faire
to
be
moderate
in
their
affections
,
as
hauing
a
true
temperature
in
their
complections
,
and
therefore
Loue
being
the
moderator
of
al
affections
,
it
should
seeme
to
build
her
ne●st
in
those
that
are
Beautifull
.
Or
Perhaps
because
it
seldome
●leth
out
,
that
Beauty
is
separated
●●om
the
force
of
Loue
,
and
therefore
●●rasmuch
as
custome
in
all
things
hath
●●e
force
of
a
lawe
,
they
that
are
beau●●full
following
custome
,
cannot
but
●oue
.
Why
are
there
borne
in
some
Prouinces
,
●●tties
,
Castells
,
and
Villages
,
Beautifull
women
,
in
others
Beautifull
men
,
in
some
Countries
men
of
tale
stature
,
fat
,
and
white
,
in
others
leane
of
bodye
and
of
a
sallowe
complection
?
Probleme
.
13.
PErhaps
because
to
the
generation
of
euery
kind
,
the
good
qualitie
,
and
●emperature
of
the
generating
partes
,
●oeth
much
import
,
which
doth
plain●y
appeare
in
them
which
are
defectiue
●n
any
of
their
members
,
who
commonly
get
children
like
themselues
.
As
we
s●●●athers
that
are
purblind
,
crokebacked
,
●quay
footed
,
get
children
like
them●elues
in
those
imperfections
,
insomuch
that
the
children
doe
not
one●y
in
the
feature
of
their
bodies
proue
like
the
principall
Agent
,
which
is
the
father
,
but
like
the
principall
patient
too
,
which
is
the
mother
,
yea
and
sometimes
like
to
their
causes
more
remote
,
as
the
Grandfather
,
and
grea●
Grandfather
both
by
Fathers
side
and
the
Mothers
.
Or
whether
it
be
by
reason
of
the
strong
imagination
,
o●
the
operation
of
the
seede
,
or
the
concurrence
of
the
bloud
,
or
any
othe●
cause
that
worketh
in
the
act
of
generation
,
wee
must
conclude
howsoeuer
that
the
first
women
of
those
prouinces
Citties
Castells
,
villages
,
hauing
been
of
a
right
excellent
complection
,
and
due
proportion
of
members
,
with
other
circumstances
that
conferre
any
thing
to
the
perfection
of
a
bodily
Beauty
,
were
the
first
originall
causes
,
of
the
Beauty
of
the
women
in
those
places
,
vnto
which
wee
may
likewise
adde
,
the
influence
of
the
heauens
vpon
those
territories
,
the
fitnes
,
and
temperature
of
the
Climats
,
with
the
concurrence
of
meates
,
and
drinkes
,
be●●
befitting
those
celestiall
operations
,
which
doth
plainely
appeare
in
Gaeta
,
Beneuento
,
the
hilles
of
Pisto●a
,
and
in
other
places
:
The
like
may
be
said
of
those
men
who
in
the
beginning
by
●eason
of
their
tale
stature
,
bigge
bone
,
●leasant
aspect
,
accompanied
with
a
●●nde
of
Lordlike
maiestie
,
by
vertue
●f
their
actiue
seede
,
and
the
climate
●isposed
to
the
like
temperature
,
haue
●ade
their
progeny
admirable
,
and
●eautiful
.
But
as
touching
fattnesse
,
and
●eanenesse
,
accompanied
with
a
certain
●inde
of
whitnesse
,
or
blacknesse
,
per●aps
the
one
is
caused
by
the
coldnesse
●f
the
Climat
,
which
being
far
distant
●rom
the
force
of
the
sunne
,
makes
the
●ugestion
more
strong
,
whereby
much
of
the
nutriment
is
conuerted
to
the
be●ifit
of
nature
,
and
consequently
the
●arty
made
more
fat
,
and
more
faire
,
●s
doth
plainely
appeare
in
our
women
of
high
,
and
lowe
Germany
,
whereas
●he
contrarie
cause
,
workes
the
contra●ie
effect
,
that
is
,
makes
women
leane
,
●nd
of
a
sallow
complection
,
which
we
may
easily
see
in
the
women
of
Spaine
,
●nd
forasmuch
as
the
Italian
,
is
neither
so
neare
the
North
as
the
German
,
nor
●he
South
as
the
Spaniard
,
hee
participateth
of
both
their
natures
,
and
flies
both
their
extreames
.
Or
Perhaps
the
frequent
aspect
,
and
interuiew
of
the
Beauty
of
each
Sex
,
offering
it selfe
oftentimes
to
the
windowes
of
the
senses
,
imprinteth
a
dayly
imagination
of
Beauty
in
the
mindes
both
of
the
man
,
and
the
woman
,
by
which
meanes
Beauty
aboundeth
in
those
places
.
And
contrarywise
,
great
plenty
of
deformed
countenances
,
and
bodies
il
featured
,
make
these
blemishes
,
and
vnpleasing
defects
by
imagination
to
passe
into
nature
▪
Why
doth
the
Beauty
of
women
consist
sometimes
in
one
colour
,
somtimes
in
the
variety
of
colours
?
Probleme
.
14.
PErhaps
because
corporall
Beauty
is
not
onely
placed
in
the
due
proportion
,
or
site
,
or
quantitie
,
or
quality
of
the
members
,
but
much
more
in
the
appetite
,
which
by
reason
of
the
diuersitie
of
the
complection
where
it
resideth
,
willeth
and
desireth
diuersly
.
And
therefore
to
the
eye
of
the
Moore
,
the
blacke
,
or
tawny
countenance
of
his
Moorish
damosell
pleaseth
best
,
to
the
eye
of
another
,
a
colour
as
white
as
the
Lilly
,
or
the
driuen
snowe
,
to
another
the
colour
neither
simply
white
,
nor
black
,
but
that
well
medled
Beauty
betwixt
●●em
both
,
like
the
red
rose
in
pure
●ilke
,
or
the
purple
violet
amongst
the
●hite
Lillyes
,
for
an
absolute
Beauty
●arieth
away
the
bell
.
Or
Perhaps
be●ause
euery
like
desireth
and
loueth
his
●●ke
,
wherby
euen
for
the
publick
good
,
●here
remaineth
nothing
despised
,
be●ause
there
is
nothing
but
hath
his
like
.
●nd
therefore
wee
see
that
a
man
na●urally
giuen
to
sport
,
and
delights
,
de●●ghteth
most
in
the
company
of
inge●ious
,
and
pleasant
wittes
,
a
souldier
in
●he
company
of
him
that
is
warlike
;
and
●alorous
,
a
Saturnist
in
one
like
vnto
●imselfe
,
which
falleth
out
no
o●herwise
in
the
appetite
and
desire
●f
Beauty
,
and
therefore
the
Moore
,
Loues
the
Moore
,
and
so
of
the
rest
.
Or
Perhaps
because
Beauty
consisteth
●ot
so
much
in
the
coulour
as
in
the
●lumination
,
or
illustration
of
those
●oulours
,
which
giueth
grace
,
and
●ustre
to
euery
countenance
,
and
without
which
all
Beauties
are
languishing
:
So
that
this
illumination
which
giueth
such
splendour
,
and
ma●estie
to
some
countenances
,
being
ioy●ed
to
one
only
colour
,
formeth
,
a
true
,
●nd
an
excellent
Beauty
,
which
we
may
plainely
see
in
the
faces
of
those
Moores
which
though
they
are
blacke
,
doe
many
times
bewray
a
strange
kinde
of
Beauty
in
them
,
and
therefore
no
maruell
though
many
praise
the
Beauty
of
one
onely
colour
,
as
some
one
onely
sunne
,
one
onely
Moone
,
one
onely
heauen
,
one
onely
light
,
notwithstanding
being
common
vnto
al
Or
Perhaps
because
(
as
I
haue
already
saide
)
Nature
by
loue
being
made
saciable
,
stirreth
vp
and
awaketh
in
the
heart
of
man
,
whatsoeuer
hidden
,
or
least
appearing
Beauty
.
Why
doth
the
sweetnesse
of
Speach
,
&
comely
cariage
of
the
bodie
giue
greater
grace
vnto
Beauty
then
any
other
parte
?
Probleme
.
15.
PErhaps
because
Beauty
without
that
grace
,
which
is
discouered
,
either
in
the
tongue
or
in
the
motion
of
the
body
,
seemeth
the
Beauty
of
an
Image
,
drawen
in
dead
coulours
,
or
rather
a
figure
which
either
in
marble
,
or
bras
,
layeth
open
the
worthy
actes
of
Hercules
,
or
Achilles
,
without
any
motion
of
●he
members
,
so
that
it
seemeth
to
be
a
●ead
Beauty
in
a
liue
bodie
,
yet
lang●ishing
in
his
powers
.
Or
Perhaps
be●ause
as
without
the
happie
influence
●f
the
vitall
spirits
(
which
giue
life
to
●he
powers
,
and
organes
,
in
their
strong
●perations
)
the
body
remaineth
colde
,
●nliuely
,
and
vnfit
for
action
and
exer●ise
,
so
Beauty
without
grace
,
causeth
e●ery
part
and
qualitie
belonging
there●nto
to
languish
,
whereby
it
worketh
●n
the
field
of
Loue
without
life
.
Or
Perhaps
because
Beauty
being
in
it selfe
●ltogether
earthly
is
little
esteemed
:
but
●he
grace
thereof
being
a
certaine
ce●estiall
beame
,
issuing
from
the
bright
●pheare
of
the
Beauty
of
the
minde
,
is
dispersed
through
all
the
members
of
●he
body
,
and
accompanieth
them
in
all
●heir
motions
,
and
therefore
is
deemed
●he
first
qualitie
,
necessarie
to
the
framing
of
a
compleat
Beauty
.
Or
Perhaps
because
it
is
not
the
simple
speach
that
perswadeth
vs
:
nor
the
onely
motion
●hat
makes
the
worke
perfect
,
but
the
grace
in
speaking
and
the
grace
in
the
cariage
,
is
that
that
kindleth
the
heart
,
and
inflameth
the
minde
of
man
;
And
so
likewise
,
if
to
bodily
Beauty
,
there
be
added
that
grace
,
which
manifesteth
it
selfe
in
all
the
motions
both
of
the
body
and
of
the
minde
,
it
presently
worketh
in
euery
man
an
opinion
,
of
perfect
Beauty
,
and
perswadeth
to
loue
and
honour
it
.
And
therefore
from
hence
it
is
,
that
euen
teares
accompanied
with
I
know
not
what
celestiall
grace
,
falling
from
the
cristaline
eyes
of
a
Beautifull
face
,
do
draw
the
heart
of
man
with
such
force
to
compassion
,
that
he
thinketh
euery
teare
,
a
droppe
of
bloud
fallen
from
his
owne
heart
.
And
euen
the
like
force
hath
a
gratious
laughter
,
a
kissing
of
the
hand
,
a
pleasant
deliuery
,
a
modest
courting
,
a
sweete
songe
,
or
any
other
cariage
of
the
body
,
or
manifestation
of
the
mind
.
Or
Perhaps
because
the
Beauty
of
the
body
by
it selfe
moueth
the
bodily
sense
,
but
the
minde
which
is
more
noble
then
the
body
is
not
easily
moued
with
such
an
obiect
,
if
Beauty
it selfe
be
not
Beautified
with
some
thing
more
excellent
,
which
is
grace
,
which
shineth
thorow
the
Spheare
of
the
body
.
Why
is
the
Beauty
of
women
especially
seene
in
the
face
?
Probleme
.
16.
PErhaps
because
the
face
is
the
true
resemblance
both
of
the
Beauty
of
●he
body
,
and
of
the
minde
,
for
in
the
●ace
as
in
a
liuing
figure
are
seene
,
those
●uelie
coulours
with
their
apparant
lightnings
,
the
proportion
,
Quantities
,
Qualieties
of
the
members
,
and
what●oeuer
is
besids
necessary
to
the
Beauty
●f
the
body
.
And
as
for
the
Beauty
of
●he
minde
it
is
manifest
in
the
face
,
as
〈◊〉
were
in
a
cleare
looking
glasse
:
For
●n
it
are
seene
the
vales
of
shamfast●esse
,
the
true
ornaments
of
an
honest
minde
,
the
treasures
of
chastitie
,
the
●plendours
of
Clemency
,
the
riches
of
Silence
,
the
crowne
of
Honor
,
the
ma●esty
of
all
Vertue
,
the
Lodge
of
Loue
,
●he
neast
of
Grace
,
the
center
of
Ioye
,
●nd
the
inestimable
prise
of
honored
Fidelity
.
So
that
very
deseruedly
doth
●he
face
challenge
the
first
seate
of
true
Beauty
in
all
women
.
Or
Perhaps
be●ause
the
face
(
among
all
the
other
bodily
parts
)
is
the
more
Noble
,
where
the
minde
by
those
senses
that
are
in
it
,
exerciseth
his
effectes
and
operations
,
and
therefore
a
qualitie
so
supreme
and
excellent
as
Beauty
is
,
could
not
be
placed
in
any
place
more
conuenient
for
contemplation
,
more
Noble
for
situation
and
all
other
respects
then
in
the
face
:
And
therefore
wee
see
that
although
the
vertuous
life
of
a
woman
,
the
excellent
feature
of
her
bodie
,
or
whatsoeuer
can
be
more
excellent
,
bee
highly
esteemed
and
honored
,
yet
the
first
thing
that
is
contemplated
,
and
approued
,
is
the
face
,
as
that
part
which
of
all
other
is
most
noble
.
Or
Perhaps
because
Beauty
is
best
liked
laide
open
,
not
vailed
,
apparant
not
masked
,
cleare
not
darkned
,
and
the
face
(
among
all
the
partes
of
the
body
)
is
such
,
as
at
all
times
presenteth
it selfe
vnto
the
eye
,
as
it
were
to
enlighten
the
heart
of
man
,
when
any
passion
or
Melancholike
thoughts
do
trouble
him
:
And
therefore
it
commeth
to
passe
many
times
,
that
the
Beautifull
lookes
of
a
faire
wife
,
rays●th
vp
and
comforteth
the
heart
of
her
afflicted
husband
,
when
he
returneth
vnto
his
house
from
his
labors
,
as
it
were
to
the
hauen
of
rest
,
●fter
the
trouble
,
and
turmoyle
of
his
●oushold
busines
:
which
Beauty
if
it
●ad
beene
hidden
had
neuer
yeelded
●o
comfortable
an
effect
.
Why
doe
women
which
are
not
borne
fayre
attempte
with
artificiall
Beauty
to
seeme
faire
?
Probleme
.
17.
PErhaps
because
they
knowing
that
those
women
are
of
highest
ac●ompt
in
the
world
,
which
excell
the
●est
in
bodily
Beauty
,
and
being
natu●ally
addicted
to
affect
honor
,
and
to
●●e
highly
accompted
of
,
they
are
en●orced
to
adde
those
colours
to
their
●aturall
Beauty
,
whereby
they
may
be●ome
famous
in
the
like
grace
,
and
fa●our
of
the
heauens
.
Or
Perhaps
be●ause
women
being
for
the
most
parte
●ubiect
vnto
that
pleasing
rednes
,
which
●riseth
of
shamfastnesse
,
being
no
other
●●ing
then
a
tender
care
,
or
rather
feare
●f
the
losse
of
their
owne
honours
,
and
●nowing
that
this
Beautifull
bashfull●esse
,
giueth
splendour
and
ornament
●o
all
women
,
it
seemeth
to
their
vnderstandings
a
great
note
of
infamy
to
be
depriued
thereof
;
and
therefore
to
auoyde
so
great
a
blotte
,
they
feare
not
with
a
thousand
artes
and
inuentions
to
giue
the
like
Beauty
to
their
faces
.
Or
Perhaps
because
their
desires
are
so
inflamed
with
the
multitude
of
Beautifull
thinges
,
which
present
them selues
vnto
their
viewe
,
especially
of
those
,
which
are
best
befitting
their
soft
,
and
delicate
natures
,
that
being
desirous
to
participate
of
the
greatest
excellencies
of
them
,
from
some
they
take
their
coulours
,
from
others
their
odours
,
from
others
their
artes
,
from
others
their
golden
ornaments
,
from
others
their
attires
.
Or
Perhaps
because
there
is
not
any
woman
(
except
shee
be
very
rare
)
which
desireth
not
to
please
some
eye
,
and
therefore
being
well
assured
that
they
cannot
please
any
without
some
speciall
Beauty
,
they
desire
at
the
least
to
be
adorned
withsome
appearing
Beauty
,
wherein
they
sometimes
proceed
so
farre
,
that
they
doe
not
onely
exceede
their
hability
,
but
worke
in
themselues
a
contrary
effect
,
and
in
steede
of
making
themselues
louely
,
they
many
times
become
odious
euen
to
those
,
whome
they
desire
most
to
satisfie
and
content
.
Or
Perhaps
because
they
being
quit
from
those
buesinesse
,
both
priuate
,
and
pub●ike
,
which
doe
many
times
afflict
the
hearts
of
their
miserable
husbands
,
and
so
passe
their
dayes
in
Idlenesse
,
without
care
,
without
trouble
,
either
of
body
or
minde
,
they
apply
all
their
studies
,
&
indeauours
to
the
adorning
of
their
bodily
Beauty
,
with
a
thousand
colours
and
deuises
,
as
if
they
were
onely
made
,
●o
make
themselues
appeare
Beautifull
●nto
their
husbands
,
and
to
procure
●n
opinion
in
the
common
people
of
●inguler
Beauty
:
Of
all
which
the
rea●on
is
,
because
they
iudge
it
a
treasure
of
singuler
prise
to
be
faire
,
or
at
leastwise
to
seeme
such
in
the
eyes
of
euery
man
.
Why
doeth
the
Arte
,
and
multitude
of
Beauties
,
which
women
vse
being
discouered
,
breede
a
kinde
of
loathing
and
disdaine
in
the
hearts
of
men
?
Probleme
.
18.
PErhaps
because
as
the
first
Faire
by
created
Beauty
,
inclineth
our
hearts
to
Loue
;
So
he
being
the
first
Truth
,
by
the
inestimable
prise
of
Truth
,
winneth
vs
to
followe
the
truth
with
inuisible
Loue
,
whereby
the
deceipt
of
such
Beauties
or
abilliments
,
which
many
times
tie
,
and
entangle
the
mindes
of
vnaduised
yonge
men
,
being
discouered
,
their
ariseth
a
strang
kinde
of
scorne
and
disdaine
euen
against
those
whome
before
they
admired
.
Or
Perhaps
because
that
besides
the
hatred
of
that
foule
,
which
is
hidden
vnder
those
faire
,
though
false
Beautyes
,
the
very
art
,
and
skilfull
workemanshippe
that
is
vsed
about
the
bodily
Beauty
pleaseth
not
,
wheras
contrariwise
in
the
Beauty
of
the
mind
,
arte
,
&
exercise
of
wit
is
much
approued
.
And
therefore
a
man
louing
a
Beautifull
countenance
by
the
gift
of
nature
adorned
with
that
qualitie
,
and
〈◊〉
Beautiful
minde
by
arte
,
made
wonderfull
,
finding
this
order
confounded
,
by
little
and
little
,
hee
repents
and
turneth
his
loue
into
disdaine
.
Or
Perhaps
because
euery
obiect
being
altered
from
his
naturall
Essence
,
as
being
out
of
his
naturall
seate
,
doth
presently
decay
and
corrupt
;
as
it
doth
plainly
appeare
in
euery
naturall
thing
:
Now
then
that
gift
of
nature
,
which
in
women
they
call
Beauty
;
being
by
arte
remoued
from
his
first
state
,
is
suddenly
extinguished
;
which
wee
may
easily
see
in
many
women
,
who
hauing
with
multitude
of
colours
,
and
to
studious
endeuours
hidden
from
the
world
their
naturall
Beauty
,
presently
they
decay
in
that
smale
portion
of
faire
,
which
it
hath
pleased
the
heauens
to
impart
vnto
them
:
whereby
it
commeth
to
passe
,
that
they
are
not
onely
little
esteemed
,
but
loathed
and
detested
,
as
being
such
as
haue
sinned
against
the
liberallitie
,
and
bountie
of
Nature
it selfe
.
Or
Perhaps
because
men
from
those
outward
deceipts
,
gather
the
inward
vntruth
and
deceipt
of
the
minde
:
For
she
that
feareth
not
to
falsifie
these
exterior
parts
,
may
with
more
ease
and
lesse
feare
adulterate
the
inward
Beautyes
of
the
minde
,
and
so
much
the
rather
,
because
the
sense
,
or
corporall
organe
cannot
act
any
thing
that
is
false
,
except
the
minde
be
first
made
false
,
hauing
first
consented
therevnto
,
whereby
it
commeth
to
passe
,
that
men
taking
knowledge
at
the
last
,
of
this
so
great
a
blurre
,
both
of
the
body
and
the
minde
,
they
cannot
,
if
they
be
not
ouer
vicious
loue
such
women
,
but
rather
as
falsifiers
of
themselues
,
and
mockers
of
others
,
flie
,
dispraise
,
and
detest
them
,
and
as
much
as
in
them
lieth
,
forget
them
,
and
banish
them
the
confines
of
their
memory
.
Why
doth
the
Beauty
of
the
body
with
greater
celeritie
wound
the
hearts
of
men
,
then
that
of
the
minde
?
Probleme
.
19.
PErhaps
because
the
bodily
senses
are
more
apt
and
more
speedy
by
nature
,
without
the
helpe
of
any
arte
to
apprehend
their
obiects
,
and
especially
the
sense
of
seeing
,
which
is
so
powerfull
in
loue
,
by
presenting
the
Beautyfull
features
,
and
liniaments
to
the
common
sense
,
that
from
it
to
the
other
inferiour
powers
,
loue
with
admirable
celeritie
,
nussels
it selfe
in
the
breast
of
mortall
men
,
the
which
thing
falleth
not
out
in
the
Beauty
of
the
minde
,
which
besides
that
it
requireth
a
longer
time
to
manifest
it selfe
(
because
it
lieth
hidden
vnder
the
bodily
vailes
)
doth
not
imprint
her
image
with
those
liuely
colours
in
the
outward
sense
,
as
the
bodily
Beauty
doth
▪
Or
Perhaps
because
the
Beauty
of
the
minde
is
inuisible
,
and
therefore
doth
slowly
moue
the
powers
,
&
that
onely
by
the
meanes
of
that
which
is
corporally
visible
,
whereas
the
visible
Beauty
is
by
it selfe
made
manifest
.
Or
Perhaps
because
mortall
man
being
ouerladen
with
the
bodily
spoiles
,
doth
more
quietly
incline
himselfe
to
corporall
things
then
to
spirituall
.
Or
Perhaps
because
that
which
doth
most
often
wound
the
senses
,
and
commeth
neerest
vnto
nature
,
worketh
likewise
a
more
speedy
effect
in
Loue
,
as
in
the
other
senses
.
Why
doe
wise
men
more
esteeme
the
Beauty
of
the
minde
,
then
of
the
Body
?
Probleme
.
20.
PErhaps
because
the
colours
which
doe
forme
the
inuisible
Beauty
,
are
of
higher
prise
then
those
of
the
bodily
:
For
the
Beauty
of
the
minde
ariseth
from
the
rich
colours
of
all
the
morall
vertues
,
as
from
Temperancy
,
Shamfastnesse
,
Chastity
,
Modesty
,
Clemency
,
Sufferance
,
Fortitude
,
Wisdom
and
the
like
,
and
is
also
made
more
glorious
,
by
other
colours
more
noble
,
as
the
Liberall
Sciences
,
the
sweetnesse
of
vtterance
,
the
knowledge
of
high
misteries
,
the
vse
of
studies
,
the
happy
remembrance
of
times
past
,
and
the
studious
search
of
diuine
thinges
,
whereas
the
Corporall
Beauty
is
restrained
to
a
fewe
colours
of
smale
prise
,
which
doe
speedily
vanish
and
decay
.
Or
Perhaps
because
the
Beauty
of
the
minde
is
of
a
more
high
and
Sublime
order
,
because
in
some
resemblance
it
commeth
neare
vnto
the
angelicall
spirits
,
who
as
by
nature
they
excell
all
●nferior
things
,
so
do
they
likewise
in
●heir
qualities
vpon
which
their
Beau●y
depends
.
Or
Perhaps
because
corporall
Beauty
is
the
simple
gift
of
nature
,
which
as
it
is
more
common
,
so
lesse
esteemed
.
But
the
Beauty
of
the
minde
,
not
by
simple
nature
,
but
by
arte
,
and
studie
,
and
industry
,
and
watchings
is
hardly
after
a
long
time
discouered
,
and
therefore
of
better
esteeme
,
because
more
rare
,
and
with
more
difficultie
attayned
.
Why
do
young
men
preferre
the
Beauty
of
the
bodie
before
that
of
the
minde
?
Probleme
.
21.
PErhaps
because
being
prouoked
therevnto
by
nature
,
as
being
more
apt
to
generation
then
old
men
,
they
follow
their
like
(
for
Beauty
is
proper
vnto
youth
)
and
no
other
thing
can
satisfie
them
,
then
the
present
,
visible
,
and
sensible
obiect
,
but
old
men
who
contemplate
the
inuisible
Beauty
of
the
minde
(
which
by
reason
of
their
great
experience
is
commonly
found
in
them
)
themselues
growing
as
it
were
to
nature
inuisible
,
by
contemplating
this
spirituall
Beauty
,
inamour
themselues
therewith
.
Or
Perhaps
because
young
men
are
strongly
moued
by
bodily
delight
,
as
being
great
well-willers
to
the
pleasures
of
the
sense
,
but
old
men
hauing
often
times
quenched
their
thirst
at
the
like
fountaines
,
with
the
great
hurt
and
impeachment
both
of
their
persons
and
honours
,
do
no
more
esteeme
those
floating
vanities
,
and
therefore
resting
themselues
content
with
the
bare
remembrance
of
those
times
,
they
doe
willingly
embrace
that
Beauty
,
which
dependeth
vpon
the
many
and
deare
experiences
of
things
past
.
Or
Perhaps
,
because
young
men
in
euery
thing
shew
themselues
too
credulous
;
wherby
they
turne
their
thoughts
to
euery
appearing
Beauty
that
presenteth
it selfe
vnto
the
eye
,
neither
caring
for
,
or
dreaming
of
any
greater
,
but
old
men
being
more
slowe
in
their
iudgement
,
and
alwayes
hardly
perswaded
to
giue
credit
to
outward
things
,
hauing
found
the
inward
Beautie
,
doe
better
accoumpt
of
it
,
as
knowing
it
by
●xperince
to
be
more
rare
,
and
hardly
●ttayned
.
Why
is
the
Beautie
of
the
minde
more
often
seene
in
olde
men
then
in
young
?
Probleme
.
22.
PErhaps
because
the
Beautie
of
the
minde
being
framed
of
many
difficult
,
and
ingenious
habits
,
it
falleth
out
,
●hat
young
men
being
distracted
with
●heir
youthfull
cares
,
and
affections
(
attending
more
to
the
pleasure
of
the
sense
,
then
the
delight
of
the
minde
)
doe
little
or
not
at
all
endeuour
by
labour
and
industry
to
attaine
to
those
vertues
and
knowledges
,
which
are
necessarily
required
to
so
precious
a
talent
,
to
the
obteyning
whereof
,
men
of
riper
yeares
,
imploying
all
their
thoughts
,
studies
,
and
endeauours
(
the
sea
of
their
affections
being
calmed
by
the
constitution
of
their
bodies
)
attaine
vnto
this
pretious
Gemme
,
which
shineth
,
and
sheweth
it selfe
in
the
grauitie
of
theyr
speach
.
Or
perhaps
because
olde
men
wanting
the
flower
of
all
bodily
Beauty
,
which
raigneth
onely
in
yonger
yeares
,
they
desire
at
the
least
to
be
in
some
accompt
,
and
reputation
in
the
world
by
their
internall
Beauty
,
which
alwayes
accompanieth
their
nature
both
in
their
priuat
,
and
publick
gouerment
.
Or
Perhaps
because
multitude
of
yeares
bringeth
with
them
sage
and
graue
Counsel
,
to
haue
heard
much
inricheth
knowledge
,
to
haue
read
much
,
increaseth
iudgement
,
and
the
frequent
conuersation
with
men
of
diuers
qualities
,
and
countries
giueth
a
perfect
knowledge
of
humane
affaires
,
the
which
not
hapning
to
young
men
,
they
want
those
graue
partes
that
concurre
to
the
framing
of
the
Beauty
of
the
minde
.
Why
is
the
Beauty
of
the
minde
accompanied
with
that
of
the
body
in
the
breastes
of
young
men
,
so
much
esteemed
?
Problemes
.
23.
PErhaps
because
that
,
which
by
more
then
ordinarie
arte
,
and
vertue
,
sel●ome
comes
to
passe
,
deserues
both
●lory
and
admiration
,
as
it
falleth
out
●n
the
Beauty
of
the
minde
,
for
young
●en
being
no
friends
vnto
labour
,
but
●ather
to
sloath
,
and
idlenesse
,
it
seemeth
to
be
a
thing
out
of
order
to
see
a
young
man
adorned
with
so
noble
a
qualitie
,
and
consequently
winnes
him
●oner
and
estimation
Or
Perhaps
because
a
young
man
besides
the
fruition
of
the
Beauty
of
the
bodie
(
a
thing
perhaps
of
it selfe
sufficiently
esteemed
of
many
)
possessing
that
of
the
minde
too
,
is
in
an
order
more
honorable
,
yea
accompted
in
a
manner
diuine
,
and
esteemed
accordingly
.
Or
Perhaps
because
that
which
is
Faire
shineth
more
splendantly
being
accompanied
with
that
grace
,
and
pleasant
comlinesse
,
which
as
a
thing
that
bringeth
vnspeakable
delight
with
it
,
smileth
(
as
it
were
)
in
the
countenances
of
young
men
.
Or
perhaps
because
an
intire
good
i●
best
esteemed
;
and
therefore
perfect
Beautie
consisting
of
a
minde
made
rich
by
vertue
,
and
other
honorable
abilliments
,
and
a
bodie
accompanied
with
a
due
proportion
of
the
parts
,
a
true
illumination
of
the
colours
,
and
a
pleasing
grace
in
the
cariage
of
them
both
,
which
is
onely
seene
in
young
men
,
no
maruell
if
they
which
enioy
this
Beautie
be
accoumpted
fortunate
,
both
by
the
gift
of
grace
and
nature
.
Why
doth
the
Beautie
of
the
minde
alwayes
helpe
,
and
that
of
the
body
often
times
hurt
?
Probleme
.
24.
PErhaps
because
the
Beautie
of
the
minde
is
alwayes
ioyned
to
the
wit
or
vnderstanding
;
and
that
of
the
body
oftentimes
violently
enforced
by
the
affections
;
and
as
wit
and
iudgement
moderateth
vs
in
our
willes
,
so
●ontrarily
the
affections
doe
blind
vs
,
〈◊〉
that
we
are
many
times
deceiued
by
●●em
.
Or
perhaps
because
the
Gods
of
●●e
minde
,
which
frame
the
Beautie
●●ereof
,
being
communicated
to
others
be
not
darken
the
minde
,
but
rather
●erfect
themselues
:
but
the
goods
of
●●e
body
,
which
giue
colour
to
the
●eauty
thereof
,
being
imparted
vnto
others
,
besides
the
corrupting
of
a
chast
●ody
,
they
make
the
minde
infamous
,
●nd
dishonour
their
whole
families
.
Or
●erhaps
because
there
is
a
farre
greater
●umber
of
those
,
which
hauing
their
●ppetites
vnbridled
,
follow
their
owne
●ense
,
in
oppugning
the
chast
breasts
●f
the
feminine
Sex
;
then
of
those
who
●s
louers
of
honesty
endeuour
to
pre●erue
it
:
And
from
hence
come
those
●ommon
murders
,
poysonings
,
open
●reacheries
,
violated
faithes
,
and
all
●inde
of
infamous
enterprises
:
To
which
reason
wee
may
likewise
adde
●he
inconstancie
of
a
woman
,
her
facili●●e
to
bee
perswaded
,
and
the
small
re●●stance
shee
maketh
against
her
vn●ridled
appetite
,
which
together
●eade
her
to
her
vtter
ruine
.
Or
●erhappes
because
the
Beautye
of
the
minde
doth
alwaies
bring
forth
good
fruite
,
and
makes
men
temperate
,
iust
,
valiant
,
wise
,
but
that
of
the
body
guideth
vs
to
luxury
,
wantonnesse
,
and
all
kind
of
infamous
intemperancy
.
Why
doth
the
Beauty
of
the
minde
make
vs
like
vnto
things
heauenly
,
and
that
of
the
body
many
times
like
vnto
earthly
?
Probleme
.
25.
PErhaps
because
that
Chiefe
good
,
which
is
the
first
Fayre
,
is
inuisible
like
a
fayre
minde
,
and
the
Beauty
of
the
bodie
earthly
,
as
depending
vpon
earthly
coulours
,
earthly
qualities
,
and
quantities
,
as
all
other
things
vnder
the
Moone
are
Or
Perhaps
because
the
Architip
of
euery
Fayre
,
good
immortal
)
being
the
first
wisdome
in
vnderstanding
,
the
fi●st
power
in
forming
,
goodnesse
in
communicating
;
and
the
first
rule
in
directing
,
causeth
likewise
,
that
they
,
which
are
beautifull
in
wisdome
,
power
,
goodnesse
;
and
discipline
should
approch
so
much
the
nearer
vnto
him
,
by
how
much
more
they
are
adorned
with
so
excellent
qualities
;
But
bodi●y
Beauty
many
times
blotting
her
glorie
by
affections
altogether
earthly
,
is
made
like
to
the
most
abiect
,
and
basest
things
of
nature
,
euen
to
brute
beasts
.
Or
Perhaps
because
the
weight
of
our
bodily
lumpe
presseth
vs
downe
to
the
center
of
our
earthly
thoughts
,
and
●ransformeth
vs
into
a
nature
altoge●her
earthly
,
but
the
minde
being
crea●ed
by
heauen
,
aspireth
to
heauen
(
for
a
spirit
desireth
spirituall
things
)
and
as
being
aboue
all
earthly
,
with
winges
ascendeth
to
things
heauenly
.
Why
would
the
Platonists
,
that
the
Beauty
of
corporall
things
should
be
as
a
Lader
to
ascend
vnto
the
first
Faire
?
Probleme
.
26.
PErhaps
because
such
is
the
order
of
nature
,
which
proceedeth
from
the
lowest
things
vnto
the
highest
,
from
imperfect
,
to
perfect
things
.
Or
Perhaps
because
such
is
the
order
of
our
knowledge
,
which
taketh
beginning
from
things
sensible
,
and
proceedeth
to
intellectuall
,
from
particular
things
to
vniuersall
;
from
accidents
to
substances
;
from
the
effects
to
their
causes
,
from
compounds
to
their
simples
,
from
things
visible
to
inuisible
,
from
corruptible
to
eternall
.
Or
perhaps
because
it
is
not
conuenient
that
the
vnderstanding
should
tye
it selfe
vnto
the
sense
in
any
created
Beauty
,
eyther
more
generall
,
or
indiuiduall
,
when
it
mounteth
it selfe
to
that
knowledge
of
the
first
faire
,
which
as
yet
is
confused
:
but
rather
necessary
with
the
eye
of
contemplation
,
to
passe
through
that
vniuersall
chaine
of
all
the
creatures
.
As
by
the
Beauty
of
the
precious
stones
,
mettalls
,
plants
,
beasts
:
of
the
heauen
the
Starres
,
the
Planets
,
the
morning
,
the
day
,
the
night
:
of
herbes
,
flowers
,
fruites
,
and
the
like
excellencies
:
wee
passe
in
a
confused
manner
to
the
speculation
of
the
chiefe
soueraigne
Beauty
.
Or
Perhaps
because
it
so
falleth
out
sometimes
in
the
knowledge
of
the
Beauty
of
the
minde
,
that
(
at
the
least
)
it
is
confusedly
knowne
by
the
faire
figure
of
the
body
.
Why
did
the
Platonists
vnder
two
speciall
senses
of
seeing
and
hearing
comprehend
all
Beauty
?
Probleme
.
27.
PErhaps
because
euery
fayre
is
either
visible
,
or
inuisible
:
if
it
be
visible
●t
is
corporall
,
and
falleth
vnder
the
●ense
of
seeing
:
if
it
be
inuisible
,
either
●t
is
knowne
by
some
other
corporall
●pecies
,
or
by
proportion
,
or
by
simili●ude
,
and
so
it
is
acquired
by
the
sense
●f
seeing
too
,
or
it
is
inuisible
in
it selfe
,
●ut
visible
by
the
helpe
of
another
●ense
,
and
so
it
is
attayned
by
the
power
●f
Hearing
.
By
the
first
kinde
,
that
is
●he
visible
Faire
,
we
come
to
the
know●●dge
of
the
Beauty
of
all
corporall
●●ings
.
By
the
second
we
arriue
to
the
●nowledge
of
the
Beauty
of
intellectu●l
things
,
euen
God
himselfe
,
and
●●e
third
layeth
open
vnto
vs
by
the
●●ngue
,
the
Beauty
of
the
minde
:
and
〈◊〉
by
these
two
aforesayde
senses
euery
Beauty
commeth
to
the
knowledge
of
man
.
Or
Perhaps
because
the
sense
of
feeling
being
very
earthly
,
and
the
sense
of
taste
transforming
the
accidents
of
the
obiect
into
his
organ
,
they
excluded
the
one
from
the
knowledge
of
Beauty
,
as
being
too
bolde
,
the
other
as
being
lesse
continent
.
Or
Perhaps
because
they
would
not
that
the
operations
of
the
vnderstanding
should
be
blotted
,
or
altered
by
the
sense
,
and
therefore
they
appointed
to
such
speculation
those
senses
,
which
were
farthest
off
from
being
defiled
by
the
pleasures
of
Venus
.
Or
Perhaps
because
it
is
sufficient
that
a
Louer
know
both
the
inward
Beauty
of
that
which
he
loueth
,
which
he
doth
by
the
helpe
of
the
eare
,
and
the
outward
corporall
Beauty
,
which
he
knoweth
by
the
eye
.
Why
would
that
famous
Philosopher
,
that
his
disciples
should
oftentimes
take
a
view
of
their
owne
Beauties
in
a
glasse
?
Probleme
.
28.
PErhaps
because
the
Beauty
of
their
members
being
knowne
,
they
should
be
the
more
inflamed
,
with
those
colours
of
Nature
,
to
stirre
vp
the
colours
of
vertue
,
and
indeuour
to
adde
vnto
their
outward
Beauty
,
the
Beauty
of
the
minde
.
Or
Perhaps
because
they
being
enflamed
with
their
owne
Beauty
,
should
endeauour
by
the
purity
of
their
manners
,
and
conuersation
to
preserue
it
in
her
chiefe
flower
:
that
so
it
may
be
made
a
spurre
to
vertuous
&
honourable
attempts
,
and
not
a
snare
to
entangle
the
liberty
of
vertue
.
Or
Perhaps
to
the
end
that
if
they
should
not
finde
that
exquisite
Beauty
in
themselues
which
they
saw
in
others
,
they
should
endeuour
to
awaken
themselues
to
all
honourable
exercises
,
and
by
their
inward
vertues
supply
their
outward
defects
.
Or
Perhaps
that
they
might
thereby
learne
to
follow
the
discipline
of
truth
,
which
as
a
glasse
whatsoeuer
presenteth
it selfe
before
it
,
without
respect
of
degree
,
or
qualitie
of
any
person
,
sheweth
openly
either
the
Beauty
,
or
deformity
thereof
,
so
they
knowing
in
whatsoeuer
person
the
Beauty
of
vertue
,
they
should
commend
it
,
or
the
deformity
of
Sin
,
they
should
reprehend
it
.
For
there
is
nothing
more
hurtfull
and
daungerous
to
an
noble
mind
,
them
a
lye
in
the
open
field
of
truth
.
Why
doe
Princes
and
women
of
honourable
birth
proue
for
the
most
part
fayrer
both
in
body
and
mind
,
then
women
of
baser
condition
.
Probleme
.
29.
PErhaps
because
their
delicate
,
and
exquisite
diet
,
both
in
their
meates
,
&
drinks
,
make
their
bloud
more
pure
,
their
vitall
spirits
more
liuely
,
their
complection
more
Beautifull
,
and
their
nature
more
noble
,
so
that
passing
their
time
without
interruption
of
any
troublesome
,
or
disorderly
molestations
,
they
become
by
their
high
thoughts
,
and
honourable
imaginations
,
both
Beautifull
and
gentle
in
aspect
,
about
other
women
of
inferiour
condition
,
who
by
reason
of
their
base
estate
,
taking
a
contrary
course
in
whatsoeuer
belongeth
vnto
their
life
,
they
participate
contrary
effects
.
And
forasmuch
as
the
inward
powers
of
the
minde
do
depend
vpon
the
excellencie
of
their
actions
,
&
bodily
organs
,
and
much
more
the
wit
vpon
the
complection
of
the
body
,
and
these
bodily
parts
being
in
women
of
high
linage
,
most
exquisitly
perfect
,
it
must
necessarily
follow
,
that
euen
by
nature
they
proue
admirable
,
in
the
gifts
of
the
minde
,
wherby
it
cometh
to
passe
,
that
we
doe
not
admire
so
much
the
singular
Beauty
of
their
bodies
,
as
their
gratious
cariage
,
their
sweete
speach
,
their
diuine
iudgment
,
their
chast
thoughts
,
Beautified
with
a
strange
kind
of
maiesty
in
al
their
actions
.
Or
perhaps
because
their
education
being
euen
from
their
infancie
vnder
a
discipline
more
noble
,
&
excellent
(
to
omit
the
generous
bloud
of
their
parents
from
whom
they
descend
,
&
the
pure
milke
which
they
draw
from
the
dugs
of
women
of
a
most
temperate
constitution
)
they
cannot
in
common
iudgment
but
proue
admirable
in
the
world
.
Why
doe
faire
women
preuaile
much
in
obtayning
grace
and
fauour
with
Princes
?
Probleme
.
30.
PErhaps
because
it
seldome
comes
to
passe
,
that
women
that
excell
in
Beauty
,
doe
not
likewise
excell
in
the
sweete
deliuery
of
their
speech
,
which
doth
so
much
the
more
inflame
the
heart
of
man
,
by
how
much
the
more
they
haue
commonly
ioyned
therevnto
a
pleasing
cariage
,
and
heauenly
grace
,
in
the
other
parts
of
the
body
,
which
deseruedly
winneth
vnto
them
so
much
fauour
,
especially
with
men
of
highest
state
and
condition
(
who
by
their
nobilitie
are
made
more
facill
and
gentle
)
that
whatsoeuer
the
cause
be
,
they
thinke
they
haue
sinned
against
the
rule
of
Iustice
,
if
they
condiscend
not
to
their
desires
.
Or
Perhaps
because
by
a
beautifull
face
bedewed
with
teares
trickling
downe
her
cheekes
,
and
accompanied
with
amorous
flames
of
honest
and
chaste
loue
,
the
greatest
Princes
without
any
other
supplication
vttered
by
the
tongue
(
euen
out
of
the
generositie
of
their
owne
hearts
made
to
pitty
,
doe
feele
themselues
to
be
wounded
with
the
darte
of
true
clemencie
,
and
commiseration
,
and
therefore
doe
endeauour
in
what
possibly
they
may
,
though
perhaps
not
in
all
,
to
satisfie
their
desires
,
and
to
giue
comfort
to
that
appaled
countenance
,
which
hath
lost
the
colour
,
though
not
the
Beautie
.
Or
perhaps
because
women
adorned
with
such
a
qualitie
,
doe
either
loue
or
hate
beyond
measure
,
&
so
much
the
more
,
by
how
much
they
are
higher
in
estate
and
condition
.
And
therefore
if
their
supplication
be
for
loue
and
fauour
,
they
assaile
with
those
darts
that
are
most
effectuall
to
moue
vnto
pitty
and
clemencie
,
and
to
make
a
breach
into
the
will
,
and
affection
of
the
hearer
;
As
the
miserie
of
their
present
estates
,
their
greatnesse
●n
former
times
,
their
little
desert
of
●hese
their
miserable
fortunes
,
the
danger
that
is
yet
behinde
,
both
of
their
honours
,
and
their
fortunes
,
the
great
confidence
that
they
haue
euer
had
in
his
Crowne
and
Scepter
,
as
hauing
no
other
friend
vnder
heauen
,
to
whom
●hey
may
lay
open
their
griefes
&
lastly
●heir
promises
of
all
manner
of
bands
of
thankfulnesse
,
and
recompence
that
may
be
made
.
I
omit
their
teares
,
their
interrupted
sighes
,
and
all
other
their
passionate
actions
,
and
cariage
of
the
body
,
whereby
they
so
hide
,
and
couer
their
arte
,
that
they
binde
,
and
ensnare
,
and
as
it
were
violently
inforce
the
hearer
.
But
if
for
hatred
they
haue
made
themselues
suppliants
,
they
change
their
tune
,
and
betake
themselues
to
new
artes
,
new
protestations
,
new
desires
of
Iustice
accompanied
with
a
fyerie
tongue
,
which
clearely
layeth
open
the
iniurie
that
they
haue
receiued
,
the
troubles
they
vniustly
suffer
,
&
to
conclude
,
what
with
their
modest
blushings
,
&
their
iust
zeale
of
honour
,
their
honest
requests
,
&
their
scalding
teares
,
the
greatest
personages
are
soonest
perswaded
to
do
their
pleasure
,
&
to
grant
their
desires
.
Or
Perhaps
because
women
being
by
nature
fall
of
pitty
&
compassion
,
and
soonest
moued
to
a
feeling
commiseration
of
the
miseries
of
other
men
,
they
are
worthy
of
the
like
pitty
&
compassion
,
when
in
the
like
case
of
misery
they
are
suppliants
to
other
men
.
Or
Perhaps
because
the
inuisyble
Beauty
of
the
minde
,
adorning
the
outward
semblance
,
with
I
know
not
what
diuine
grace
,
doth
inuisybly
wound
the
hearts
of
great
Princes
,
&
with
a
sweet
kinde
of
violence
,
stirreth
vp
their
wils
to
grant
vnto
them
whatsoeuer
they
shall
demaund
.
Why
is
onely
the
Beautie
of
women
amongst
all
other
Beauties
,
named
,
praised
,
and
esteemed
.
Probleme
.
31.
PErhaps
because
Beauty
is
the
onely
ornament
of
women
,
their
onely
dowerye
,
their
diuine
gift
,
their
riche
pledge
,
and
their
highest
glory
,
&
therfore
no
other
creature
may
iustly
chal●enge
it
but
by
speciall
priuiledge
.
Or
●erhaps
because
notwithstanding
Beauty
may
be
giuen
to
a
young
child
,
a
towardly
youth
,
a
handsome
man
,
an
honorable
knight
,
a
venerable
old
man
,
a
magnanimious
Prince
,
neuerthelesse
man
being
borne
vnto
labour
,
their
commendations
must
not
take
roote
from
●he
simple
gift
of
nature
,
but
the
childe
〈◊〉
commended
for
his
towardlines
,
the
●outh
for
his
dexterity
.
&
readinesse
in
●erformance
,
the
man
for
his
wisdome
〈◊〉
matters
of
importance
,
the
knight
●or
his
valour
in
dangerous
seruices
,
the
●ld
man
for
his
sufficiencie
in
giuing
●ounsell
,
and
the
Prince
for
his
iustice
.
Or
Perhaps
because
women
are
not
to
glorie
in
any
other
gift
then
in
the
liberality
,
and
bounty
of
nature
,
who
hath
adorned
them
with
so
precious
a
quality
,
that
they
might
preserue
it
as
a
crowne
to
their
other
feminine
vertues
,
as
temperance
,
modestie
,
shamfastnesse
,
chastitie
,
zeale
of
honour
,
Clemency
,
Religion
,
Taciturnity
and
the
like
.
For
it
becometh
not
a
woman
(
but
for
speciall
cause
)
to
weare
armour
,
to
exercise
the
feates
of
warre
,
to
apply
her selfe
to
those
actions
,
which
doe
better
befit
a
Senator
or
a
Souldier
,
then
the
tender
,
and
delicate
nature
of
a
woman
.
Or
Perhaps
because
men
may
certainely
know
,
that
the
heauens
haue
imparted
a
speciall
raye
of
the
first
Fayre
vnto
women
,
that
whilest
they
with
their
tongues
commend
it
as
diuine
,
and
with
their
deedes
deforme
it
,
they
might
endeauour
to
better
them selues
by
the
imitation
thereof
.
Why
is
the
Beauty
of
women
serued
and
adorned
with
the
excellency
of
whatsoeuer
things
are
Beautifull
in
the
world
?
Probleme
.
32.
PEerhaps
because
the
Beauty
of
a
woman
is
the
touchstone
whereby
al
other
Beautyes
are
tried
:
the
worthiest
and
most
noble
qualitie
of
the
body
,
the
first
Spheare
of
all
corporall
Beauty
,
wherein
are
descried
the
greatest
perfections
of
all
other
Beauties
.
And
therefore
hence
it
is
,
that
all
other
things
(
though
most
faire
in
their
kinds
)
by
the
iust
lawe
of
Nature
ought
to
do
seruice
,
and
homage
to
that
principall
bodily
Beauty
,
which
in
their
aspects
,
&
countenances
is
adorned
with
those
colours
,
enlightned
with
those
splendours
,
endued
with
those
graces
which
procure
vnto
them
honor
&
admiration
.
And
therefore
as
being
the
Ladies
of
all
other
Beauties
,
they
adorne
●hemselues
,
with
the
Beauty
of
the
flowers
,
the
Rose
,
the
Violet
,
and
the
Hia●●r●th
,
and
a
thousand
colours
,
deuises
,
and
sweete
smelling
odours
,
with
the
inestimable
riches
of
precious
stones
,
of
Rubies
,
Margarites
,
Amatists
,
Turkeys
,
Pearles
,
Diamonds
,
Emraulds
,
and
a
thousand
the
like
Iewells
of
highest
price
:
They
crowne
themselues
with
golde
,
and
siluer
,
decke
themselues
with
pendants
,
braselets
,
Embroderinges
,
chaines
,
girdells
,
rings
,
and
a
thousand
tires
of
sundry
fassions
:
They
make
a
glorious
shew
with
their
feathers
,
and
fannes
,
and
pearles
,
and
silkes
,
and
crestes
,
with
their
hanging
sleeues
,
their
furres
of
Sable
,
their
garments
of
satine
,
silke
,
damaske
,
veluet
,
tinsell
,
cloath
of
golde
,
and
a
thousand
the
like
.
So
that
as
if
they
were
the
rulers
,
and
commaunders
of
all
Beautyes
,
they
will
haue
the
coulours
of
the
heauens
,
the
light
of
the
Planets
,
the
puritie
of
the
Elements
,
the
strength
of
the
mettalls
,
the
prise
of
precious
stones
,
the
adours
of
flowers
,
the
varietie
of
fruits
,
the
ornaments
of
beastes
,
the
wit
of
a
thousand
arts
,
the
nouelties
of
as
many
inuentions
,
and
the
broade
Ocean
of
all
manner
of
delights
.
Or
Perhaps
because
a
woman
being
by
nature
gentle
,
and
of
complection
delicate
,
as
following
her
like
,
desireth
the
things
that
are
most
noble
,
most
daintie
&
delicate
:
And
from
hence
it
likewise
proceedeth
that
being
by
nature
fearefull
,
shee
loueth
her
solitary
house
,
flyeth
all
vnhappy
desasters
,
as
hauing
little
strength
to
resist
them
,
so
that
in
euery
thing
she
desireth
ease
,
and
comfort
,
and
pleasure
,
and
recreations
,
as
daunsing
,
musicke
,
feastes
,
Beautifull
spectacles
,
pleasant
places
,
houses
richly
hanged
,
goodly
Pallaces
adorned
with
al
kinde
of
costly
furniture
,
that
may
content
the
eye
.
Why
is
the
Beautie
of
women
of
such
force
that
it
many
times
ouercommeth
the
greatest
personages
of
the
world
?
Probleme
.
33.
PErhaps
because
the
sense
being
too
much
fastned
in
that
supreme
humane
Beauty
,
doth
not
onely
(
as
if
it
,
gazed
vpon
an
obiect
aboue
his
strength
)
remaine
dazeled
with
the
raies
therof
,
but
reason
it selfe
is
darkened
,
the
heart
is
fettered
,
and
the
will
by
loue
made
a
prisoner
.
Or
Perhaps
because
too
much
boldnesse
in
beholding
the
highest
things
,
(
being
instigated
thereunto
by
our
corrupt
appetite
)
and
the
vnaduised
counsell
of
our
blinde
sense
(
which
in
the
best
sorte
of
men
doth
many
times
,
though
not
openly
,
yet
secreatly
run
riot
)
doth
carry
euen
the
wisest
,
and
the
strongest
men
that
are
to
their
vtter
ruine
,
let
Salomon
make
good
this
truth
vnto
vs
,
who
amongest
all
the
men
of
the
world
for
wisdome
wore
the
Diademe
,
yet
by
this
snate
of
Beauty
was
drawne
to
commit
adultery
.
Let
Sampson
auerre
the
same
,
who
being
the
strongest
man
that
euer
was
,
was
yet
ouercome
by
the
Beauty
of
Dalida
:
Let
Dauid
proue
it
true
,
who
though
hee
were
a
man
framed
after
Gods
owne
heart
,
yet
by
one
onely
viewe
of
Bershaba
he
was
inflamed
with
dishonest
loue
,
and
feared
not
to
commit
both
adultery
,
and
murder
:
yea
all
histories
both
diuine
,
and
humaine
,
ancient
,
and
moderne
,
speake
of
thousands
that
haue
beene
famous
in
the
world
both
for
valure
,
and
wisdome
,
who
by
gazing
either
too
much
,
or
too
vnaduisedly
vpon
these
Beautiful
obiects
,
haue
fallen
into
many
dangerous
and
enormous
sinnes
.
Why
doth
the
Beauty
of
a
women
being
violated
,
bring
infamy
and
dishonour
not
onely
to
her selfe
,
but
to
her
whole
family
?
Probleme
.
34.
PErhaps
because
the
body
being
violated
,
the
minde
is
likewise
corrupted
:
and
the
first
action
in
such
a
case
by
Election
being
infamous
in
the
minde
,
and
from
thence
passing
to
the
act
of
the
body
,
and
so
to
the
notice
of
the
world
,
both
the
election
,
and
the
action
being
vnlawfull
cannot
but
be
likewise
infamous
,
and
dishonorable
.
So
that
the
woman
being
totally
dishonored
both
in
body
,
and
minde
,
she
disperseth
this
her
infamy
euen
to
those
that
haue
begotten
her
,
as
if
they
that
first
gaue
her
her
being
,
gaue
therwith
her
corruptions
,
and
the
first
occasion
of
this
her
infamy
.
Or
Perhaps
because
Beauty
being
not
only
for
it selfe
highly
esteemed
,
but
also
much
more
for
those
vertues
that
doe
accompany
it
,
being
robbed
,
and
spoyled
of
these
excellent
ornaments
,
it
remayneth
naked
,
both
in
prise
,
and
honour
.
And
forasmuch
as
by
Election
she
fell
into
this
folly
,
notwithstanding
she
knewe
that
shee
thereby
should
offend
her
whole
stocke
,
and
Progeny
,
it
followeth
that
she
likewise
makes
them
partakers
of
her
infamy
.
Or
Perhaps
because
that
fayth
,
which
passeth
betwixt
a
man
,
and
his
wife
,
being
violated
,
doth
not
onely
offend
the
minde
of
those
that
breake
it
,
but
the
body
also
,
and
not
only
both
these
,
but
the
posterity
that
shall
arise
out
of
so
corrupte
a
seede
,
and
vnlawfull
copulation
,
and
not
onely
that
neather
,
but
forasmuch
as
the
husbande
,
and
the
wife
,
are
held
to
be
one
body
,
and
he
one
flesh
,
and
bloud
,
with
his
progenitors
,
they
are
not
altogither
cleare
from
this
infamy
.
Why
is
it
the
custome
to
hange
Beautifull
pictures
in
the
chambers
of
those
women
that
are
with
childe
?
Probleme
.
35.
PErhaps
because
those
strang
occurrents
that
in
former
times
haue
fal●en
out
,
are
an
instruction
to
men
in
●hese
dayes
to
preuent
the
like
euents
:
For
great
women
by
contemplating
,
●nd
gazing
on
serpents
,
and
Moores
in
●heir
chambers
in
the
act
of
generation
,
haue
brought
forth
monstrous
birthes
,
●n
some
figure
,
and
proportion
like
vn●o
them
:
By
which
strange
euents
men
●eing
terrified
,
to
the
ende
they
may
preuent
the
like
dangerous
issues
,
they
hange
their
Chambers
with
Beau●ifull
images
,
and
pictures
.
Or
Perhaps
●ecause
the
desire
of
parents
to
haue
Beautifull
children
is
so
great
(
for
Beauty
being
powerfull
to
incline
the
hearts
of
men
)
promiseth
(
as
it
were
)
a
future
felicitie
,
that
knowing
the
great
force
of
imagination
and
conceipt
in
the
act
of
generation
they
are
carefull
to
furnish
their
Chambers
with
fayre
,
and
Beautifull
pictures
:
to
the
end
that
their
children
may
come
into
the
light
in
some
sorte
answerable
to
their
desires
.
Or
Perhaps
because
men
not
being
content
with
the
nobilitie
of
their
owne
bloud
,
and
Beauty
,
they
desire
likewise
the
outward
helpes
of
those
princely
Beauties
of
the
most
famous
women
in
all
Countries
,
to
the
ende
their
children
may
likewise
proue
admirable
in
that
qualitie
,
and
they
winne
vnto
themselues
greater
honor
.
Or
Perhaps
because
as
they
vse
with
a
thousand
restoritiues
to
comfort
the
fearefull
hearts
of
their
afflicted
wiues
being
neare
their
labour
,
so
they
are
no
way
backeward
by
these
present
figures
adorned
with
diuers
coulours
,
and
strang
Beauties
to
make
them
comfortable
.
Why
doe
they
make
Venus
the
mother
of
Beauty
?
Probleme
.
36.
PEerhaps
because
they
make
her
the
mother
of
Loue
,
and
Beauty
is
that
●hich
(
by
meanes
of
that
content
,
and
●easingnesse
which
is
in
it
)
ingendreth
●oue
in
the
hearts
of
men
.
Or
Perhaps
●ecause
Beauty
is
the
proper
ornament
●f
women
,
and
Venus
is
sayd
to
haue
●eene
the
fayrest
woman
that
euer
●as
.
Or
Perhaps
because
among
the
●elestiall
Planets
their
is
none
more
●elightfull
,
more
blith
and
bucksome
:
●r
by
reason
of
her
siluer
lightes
more
●anton
,
then
the
planet
of
Venus
,
which
●ualities
doe
all
concurre
to
the
for●ing
of
the
Beauty
of
a
woman
.
Or
●erhaps
because
this
planet
by
her
hap●y
influences
worketh
much
to
the
●●aming
of
euery
woman
gratious
,
fayre
,
and
louely
,
therfore
she
hath
de●erued
the
name
and
title
of
the
mother
●f
all
Beauty
.
Why
is
onely
the
Beauty
of
heauen
amongest
other
Corporall
thinges
of
it selfe
permanent
?
Probleme
.
37.
PErhaps
because
a
body
vnchangeable
,
incorruptible
,
and
no
waye
subiect
to
the
voracitie
of
consuming
time
,
such
a
qualitie
best
befitteth
,
as
is
answearable
to
such
a
subiect
.
And
notwithstanding
the
Celestiall
mantell
doe
not
alwayes
shine
,
and
therefore
sometimes
the
golden
raies
of
the
Sunne
,
&
siluer
beames
of
the
Moone
,
the
glorious
light
of
the
Starres
,
the
noble
compartiments
of
the
celestiall
signes
,
the
illustrious
splendour
of
all
that
region
,
and
to
conclude
a
faire
night
,
a
beautifull
morning
,
a
glorious
day
may
not
be
seene
.
Yet
neuerthelesse
the
darkenesse
of
the
Element
,
the
fury
of
the
winds
,
the
pitchy
obscuritie
of
the
whirle-winds
,
the
thicknesse
of
the
cloudes
,
and
all
other
darksome
oppositions
being
taken
away
,
the
heauens
doe
alwayes
shine
in
their
●reatest
Beauty
,
appeare
glorious
in
●●eir
supreme
Monarchie
,
and
display
●●emselues
adorned
in
euery
parte
,
●ith
a
thousand
Beautyes
Or
Perhaps
be●●use
the
eyes
of
those
that
contem●●ate
the
heauens
,
seeing
so
supreme
a
●eauty
,
in
so
supreme
,
and
celestiall
a
●ody
,
with
the
eyes
of
the
minde
they
●ould
thinke
,
and
consider
that
vn●hangeable
Beauty
,
is
onely
found
in
●●e
celestiall
partes
,
and
that
no
Beau●●
in
this
inferior
world
lasteth
longe
:
●●d
so
with
heauenly
desires
,
and
in●eauours
they
should
aspire
to
the
ce●●stiall
Beauty
.
Or
Perhaps
because
men
●●owing
so
noble
a
Beauty
,
and
so
●●nstant
,
to
be
in
a
body
so
soueraigne
,
●●ey
should
from
thence
learne
in
their
●inds
created
immortall
,
to
place
the
●●auty
of
vertue
,
of
wisdome
,
and
of
●●ery
noble
art
,
and
science
,
that
,
that
●hich
is
inclosed
within
a
mortall
sub●●ct
,
may
by
glory
,
and
honor
be
made
●●mortall
.
Or
Perhaps
because
the
●●st
inuisible
Fayre
,
being
willing
to
●●awe
vnto
the
knowledge
of
his
●●auty
all
mortall
men
,
partely
by
the
vniuersall
Fabricke
of
the
world
,
and
●●rtly
by
some
speciall
visible
creature
,
he
hath
placed
(
as
it
were
in
a
throne
)
this
his
Beauty
,
and
there
made
it
permanent
,
that
all
eyes
might
see
and
behold
it
,
and
so
beholding
it
,
he
might
draw
the
hearts
of
all
from
time
to
time
vnto
him
,
that
there
might
be
no
reason
of
excuse
,
left
euen
to
the
slowest
eye
,
and
all
such
as
are
most
backward
in
the
search
of
highest
mysteries
.
Or
perhaps
because
such
is
the
order
of
euery
thing
,
that
the
more
they
are
parted
,
and
separated
from
the
originall
fountaine
of
all
Beauty
,
the
more
they
decline
in
their
owne
,
which
doth
plainly
appeare
,
if
we
descend
from
the
Heauens
,
to
the
Elements
,
and
from
them
to
their
com●ounds
,
and
from
the
perfect
compounds
,
to
the
lesse
perfect
,
and
so
forth
.
Why
is
the
first
faire
to
mortall
eyes
inuisible
?
Probleme
.
23.
PErhaps
because
the
Spheare
of
his
infinite
light
is
so
high
,
that
it
is
past
the
power
of
any
created
Organe
to
pierce
so
high
,
as
to
behold
euen
the
darknesse
of
the
outward
entry
or
lobbie
thereof
;
much
lesse
to
discerne
the
immensitie
,
and
exceeding
greatnesse
of
that
soueraigne
obiect
,
in
the
presence
whereof
,
the
glittering
rayes
of
the
Sunne
are
darkned
;
the
Starres
lose
their
light
;
the
sparkling
Diamond
is
defased
,
the
flashing
Ruby
shineth
not
,
the
white
Lilly
is
black
,
the
Spring
not
beautifull
,
Laughter
not
pleasant
,
Musick
not
delightfull
,
Iuceus
not
odoriferous
,
Nectar
not
sweet
,
golde
not
rich
,
and
the
highest
Monarchies
base
and
contemptible
;
And
therefore
the
Angels
in
heauen
lay
downe
their
crownes
at
the
feete
of
so
infinite
a
Beautie
,
and
all
creatures
are
altogether
impotent
,
yea
vnwotthy
to
consider
the
incomprehensible
greatnesse
thereof
.
Or
perhaps
because
things
most
rare
and
excellent
,
doe
alwayes
bot●
by
Nature
,
and
Arte
lye
hidden
,
and
therefore
we
see
,
that
the
deepest
,
and
most
important
matters
in
the
Scripture
,
lye
couered
and
vailed
vnder
a
thousand
figures
,
similitudes
,
mysteries
,
parables
,
and
the
like
,
which
doth
likewise
appeare
in
nature
,
who
hideth
things
of
greatest
prise
in
g●eatest
darknesse
,
and
maketh
those
things
seeme
inuisible
that
were
framed
visible
,
as
we
see
in
the
seede
of
euery
plant
,
which
lieth
hidden
in
a
thousand
rinds
,
skinnes
,
and
shelles
,
in
the
inward
powers
,
which
are
made
inuisible
by
the
outward
organs
,
in
the
substanciall
formes
,
which
lurke
vnder
their
matter
,
in
precious
stones
,
which
shee
hath
buried
in
the
sandy
bed
of
the
sea
,
in
gold
,
and
siluer
,
which
she
hath
hid
in
the
bowells
of
the
earth
,
in
the
Angelicall
spirits
,
who
by
the
curtine
of
heauen
placed
betwixt
their
sight
,
and
ours
,
are
separated
from
our
sense
,
and
in
all
other
Beautiful
,
and
excellent
qualities
whatsoeuer
:
&
therfore
no
maruell
if
the
first
Fayre
likewise
be
hidded
from
our
eyes
.
Or
Perhaps
because
it
is
not
fitte
that
so
high
,
so
supreme
,
yea
so
infinite
a
Beauty
should
bee
gazed
one
by
mortall
eye
,
but
onely
in
the
other
life
by
the
helpe
and
assistance
of
the
light
of
glory
:
In
the
meane
time
let
it
suffice
that
it
is
not
altogither
inuisible
,
but
by
the
light
of
that
Beauty
,
that
shineth
in
al
creatures
we
may
discerne
at
the
least
a
shadowe
thereof
.
Why
doe
many
men
little
regard
the
first
fayre
?
Probleme
.
39.
PErhaps
because
man
being
ouerladen
,
and
pressed
downe
by
the
●ense
,
by
reason
of
that
ancient
sinne
●f
his
first
father
Adam
,
knoweth
not
●owe
to
raise
vp
himselfe
to
so
great
a
●ood
,
without
the
speciall
helpe
of
him
●hat
framed
him
immortall
,
for
being
weake
in
himselfe
he
cannot
by
his
●wne
strength
ascend
to
so
great
a
ma●●sty
.
Or
Perhaps
because
he
being
●●aced
in
the
middle
of
the
Theater
of
〈◊〉
many
Beauties
,
created
both
in
things
●enerall
,
and
more
speciall
,
and
indi●●duall
,
and
as
it
were
dazeled
,
and
●●inded
with
the
light
of
them
,
doth
●ot
know
howe
to
discerne
the
better
●●om
the
worse
.
Not
considering
that
〈◊〉
was
created
to
vnderstand
,
and
vn●●rstanding
the
excellency
of
the
crea●●res
of
God
,
by
them
to
passe
to
the
●●owledge
of
the
Creator
,
and
so
from
●●e
inferior
Beauties
to
the
supreme
.
Or
●●rhaps
because
hauing
fastned
the
eye
of
his
sense
vpon
some
earthly
Beauty
,
pleaseth
himselfe
so
much
with
the
present
delight
thereof
,
that
forgetting
the
greater
Beautie
,
and
not
knowing
any
greater
delight
,
he
placeth
therein
his
last
end
and
chiefest
felicity
,
offending
thereby
both
the
law
of
reason
,
and
of
God
.
Or
perhaps
because
man
being
made
blinde
by
sense
,
and
loue
of
a
momentary
delight
,
he
desireth
not
by
contemplation
to
enioy
the
Beauty
of
God
For
neither
can
the
sense
,
or
any
other
powers
,
exercise
their
operations
in
any
degree
of
excellencie
,
if
not
in
one
onely
obiect
,
and
at
one
only
time
,
and
therefore
the
eye
being
fastned
in
an
earthly
Beauty
,
with
an
earthly
loue
,
how
can
he
by
contemplation
behold
the
celestiall
Beautie
,
with
angelicall
loue
?
How
should
a
man
that
hath
abased
his
lips
,
by
inordinate
lust
to
the
standing
,
and
stinking
poole
of
a
rotten
Beauty
,
dippe
them
in
the
pure
fountaine
of
the
onely
fayre
,
by
a
regular
and
orderly
desire
?
How
should
he
gazing
,
by
a
sensuall
,
and
brutish
loue
,
vpon
a
corporall
,
and
corruptible
Beauty
,
fasten
the
subtilitie
of
his
vnderstanding
,
vpon
the
first
fayre
,
who
is
meerely
spirituall
,
and
heauenly
?
what
proportion
hath
the
Sunne
with
darkenesse
;
the
day
with
night
,
truth
with
a
●ye
,
a
Prince
with
a
slaue
,
fire
with
Ise
,
snowe
with
durte
,
golde
with
Iron
,
honour
with
infamie
,
diuine
with
earthly
,
treasure
with
pouertie
,
vertue
with
vice
,
order
with
confusion
,
infinite
with
finite
,
immortall
with
mortall
?
so
long
therefore
as
he
fasteneth
his
eye
vpon
an
inferiour
Beauty
,
he
cannot
possibly
ascend
by
contempla●ion
to
the
first
fayre
.
Or
perhaps
because
the
sense
being
debased
to
a
thousand
concupiscences
,
the
Appetite
drowned
with
the
lasciuious
billowes
of
intemperancie
,
the
taste
glutted
with
the
honie
of
Cupids
appearing
●ainties
,
the
will
placed
vpon
fraile
ob●ects
,
and
willing
nothing
but
to
satis●ie
the
desires
of
the
flesh
,
the
body
more
then
furiously
and
inconsiderate●y
accustomed
to
Venus
beddes
,
the
●oynes
alwayes
walking
to
the
common
forge
of
euery
brothelhouse
,
the
●yes
open
to
nothing
but
the
spectacles
●f
Sardanapalus
,
the
thoughts
ascend●ng
no
higher
then
the
contriuing
of
●dulteries
,
and
wanton
sports
,
Religion
●anished
,
the
vailes
of
chastitie
broken
,
●he
bridle
of
the
law
nothing
regarded
,
All
good
counsell
,
and
ciuill
discipline
set
at
naught
,
and
man
being
made
more
then
an
enemy
to
himselfe
,
hee
cannot
euen
by
the
lawe
of
custome
(
which
is
conuerted
into
an
other
nature
,
yea
a
necessitie
)
lift
vp
the
eye
of
his
vnderstanding
to
heauen
,
and
to
the
contemplation
of
the
first
Fayre
.