THE
Cimmerian
MATRON
,
To
which
is
added
,
THE
Mysteries
and
Miracles
OF
LOVE
.
By
P.
M.
Gent
.
Qui
cavet
,
ne
decipiatur
;
vix
cavet
,
etiam
cum
cavet
:
Etiam
cum
cavisse
ratus
est
,
is
cautor
captus
est
.
Plautus
.
In
the
SAVOY
:
Printed
for
Henry
Herringman
at
the
Sign
of
the
Anchor
in
the
Lower-walk
of
the
New-Exchange
.
1668.
TO
THE
AUTHOR
OF
THE
Ephesian
Matron
.
My
dearest
Friend
,
YOu
can
be
,
I
perceive
,
both
highly
obliging
,
and
no
less
severe
to
one
and
the
same
Person
,
in
one
and
the
same
act
.
When
you
were
pleas'd
last
Summer
,
to
send
me
your
EPHESIAN
MATRON
,
with
strict
Command
,
that
I
should
entertain
her
,
as
jealous
Italians
do
their
Mistresses
,
mew
her
up
in
my
Cabinet
,
from
sight
of
the
whole
world
:
You
sent
a
Present
(
I
acknowledge
)
than
which
nothing
could
have
been
more
gratefull
;
but
you
conjoyn'd
therewith
a
Restriction
,
than
which
none
could
have
been
more
rigorous
.
You
gave
me
good
Wine
,
and
then
gelt
it
with
Water
;
as
the
Spanish
saying
is
of
such
,
who
destroy
their
own
benefits
.
Like
an
imperious
Lord
,
you
would
have
had
the
Lady
my
Tenent
at
your
will
:
and
after
you
had
made
me
a
free
Grant
,
you
inserted
a
Proviso
to
render
it
void
.
In
a
word
,
your
Injunction
to
me
,
to
restrain
her
from
the
conversation
of
all
others
,
was
not
only
tyrannical
and
inhumane
in
it self
(
for
,
as
our
great
Moralist
,
and
beloved
Author
,
Chaucer
,
in
the
Wife
of
Bath's
Prologue
.
He
is
to
great
a
Niggarde
,
that
will
werne
A
man
,
to
light
a
candle
at
his
Lanterne
;
)
but
also
inconsistent
with
both
the
goodness
of
her
nature
,
and
the
freedome
of
my
enjoying
the
pleasures
thereof
.
For
,
First
,
the
love
of
Liberty
is
no
less
natural
to
the
soft
and
delicate
Sex
,
than
to
our
harder
and
martial
one
:
nor
doth
our
Magna
Charta
contain
more
Priviledges
and
Franchises
,
than
theirs
.
Nay
,
their
Beauty
,
as
being
the
Ofspring
of
light
(
for
Plato
defined
it
to
be
the
luster
of
the
Soul
resplendent
in
the
bodie
)
justifies
their
abhorrence
of
confinement
.
Hence
no
Law-givers
have
ever
been
so
unreasonable
,
so
unhumane
,
as
to
abridg
Women
of
their
native
priviledge
of
a
free
and
open
conversation
with
Men
.
And
we
should
live
but
uncomfortably
at
best
,
if
we
denied
them
,
especially
while
they
are
young
,
handsom
,
and
well
dress'd
,
to
shew
themselves
abroad
in
company
,
and
appear
in
frequent
assemblies
.
Besides
,
as
the
same
Wife
of
Bathe
speaks
in
the
name
of
her
whole
sex
,
We
love
no
man
,
that
taketh
keepe
or
charge
Where
that
we
go
;
we
woll
be
at
our
large
.
Nor
is
it
less
difficult
to
put
restraint
upon
a
Lady
of
her
sprightly
and
debonaire
humor
,
than
to
imprison
the
Sun-beams
,
catch
the
winds
in
a
net
,
or
impound
an
Eagle
(
as
the
Aldermen
of
Gotham
did
a
Cuckow
)
within
a
hedge
:
and
he
who
is
so
well
conceited
of
his
vigilancy
,
or
power
,
as
to
attempt
it
;
is
capable
of
being
perswaded
also
,
that
he
can
make
Glass
malleable
,
square
the
Circle
,
prevent
the
decay
of
beauty
by
Time
,
or
repair
it
by
the
oyl
of
Talk
.
Novelty
is
a
Loadstone
to
us
all
,
especially
to
Women
,
who
naturally
are
so
much
given
to
Curiosity
,
that
some
Divines
have
held
,
our
Great
Grandmother
Eve
had
never
longed
for
the
forbidden
fruit
,
had
it
not
been
forbidden
.
Hence
that
Proverb
,
where
Jealousie
is
Jaylor
,
most
break
prison
,
which
was
litterally
verified
in
the
Wife
of
the
Goaler
,
in
Aristenatus
;
who
though
strictly
watch'd
and
lock'd
up
by
the
jealous
Coxcomb
her
Husband
,
yet
found
an
opportunity
to
be
loose
,
while
she
was
in
strong
hold
.
Quisquis
vectibus
&
seris
Custodit
uxorem
,
cum
sibi
sapiens
videatur
Stultus
est
.
Again
,
you
were
not
ignorant
,
that
I
am
of
so
Charitable
and
Communicative
a
Genius
,
that
I
hate
to
eat
my
morsels
alone
,
though
they
be
never
so
sweet
and
delicious
.
One
of
my
Maxims
is
,
quo
communius
,
eo
suavius
;
the
more
delectable
I
find
any
thing
to
my self
,
the
more
desirous
I
am
to
impart
the
same
to
my
Friends
and
Acquaintance
:
it
being
not
the
least
of
my
pleasures
,
to
accommodate
and
please
others
.
Knowing
,
therefore
,
on
one
part
,
that
the
Ephesian
was
amiable
,
tempting
and
witty
;
and
on
the
other
,
that
I
am
no
Monopolizer
of
such
Commodities
,
but
of
a
publick
spirit
and
free-hearted
:
You
ought
either
not
to
have
put
her
into
my
hands
,
or
not
to
have
expected
I
should
restrain
her
from
shewing
her self
to
the
world
.
Nor
am
I
to
be
so
much
blamed
,
for
permitting
her
to
go
to
London
,
and
appear
openly
in
the
New
Exchange
:
as
you
are
for
imagining
,
that
so
fair
and
polite
a
Creature
deserved
such
harsh
usage
,
as
to
be
alwayes
confined
with
me
in
an
obscure
Country
Village
among
Fanatick
Weavers
and
Cloth-workers
.
But
,
you
'll
say
(
I
presume
)
as
poor
Malbecco
said
in
excuse
of
his
jealousie
;
that
you
grounded
your
command
of
Secresie
,
not
upon
distrust
of
the
Matrons
virtue
,
but
upon
fear
of
having
your
judgment
and
honour
brought
into
question
,
if
the
censorious
World
should
once
come
to
know
,
who
it
was
,
that
brought
her
from
Rome
,
and
furnished
her
with
so
handsome
an
English
dress
.
And
this
seems
a
good
Caution
;
but
was
it
a
prudent
one
?
What
cause
had
you
for
it
?
More
than
one
.
Well
then
,
I
guess
at
your
thoughts
.
You
feard
,
lest
some
men
might
be
of
so
severe
a
brow
,
as
to
think
you
had
forgotten
the
Gravity
required
in
a
Philosopher
,
and
one
of
your
ripe
years
,
while
you
indulged
your
Pen
,
the
liberty
of
touching
upon
an
Amorous
Argument
,
though
without
violation
of
Modesty
,
and
only
for
divertisement
.
You
feard
,
lest
others
,
less
acquainted
with
Books
,
might
mistake
the
History
for
a
Fiction
;
and
you
for
the
Author
:
and
thereupon
take
occasion
to
discredit
both
.
You
feard
again
,
lest
others
might
pervert
the
sense
of
your
Text
by
a
false
Comment
,
interpret
what
you
intended
only
for
an
innocent
and
facete
Exercise
of
your
Wit
,
to
be
a
designe
of
Malice
,
a
studied
Satyr
against
Women
.
These
are
all
the
Reasons
I
can
imagine
you
could
alleage
against
my
exposing
to
publick
view
that
good-natur'd
Stranger
.
To
let
you
see
,
then
,
how
much
you
were
deceived
in
the
weight
of
these
Objections
,
suggested
to
you
by
your
fear
of
Detraction
and
Scandal
;
and
withall
briefly
to
Apologize
for
my
own
transgression
,
of
your
Command
,
in
transmitting
the
Ephesian
to
the
Press
(
for
,
that
I
own
to
my
act
:
)
I
find
my self
obliged
to
perpend
them
one
by
one
in
the
ballance
of
Equity
.
In
the
First
place
,
you
had
no
reason
to
think
Love
to
be
so
juvenile
and
sooty
an
Argument
,
that
you
could
not
handle
it
without
contracting
stains
upon
your
Reputation
.
For
,
that
Erotic
passion
is
allowed
by
all
learned
men
to
be
a
species
of
Melancholy
,
and
in
that
name
your
very
Profession
gave
you
a
just
title
to
inquire
into
the
origine
,
nature
,
causes
,
signes
,
symptomes
,
&c.
thereof
.
Again
,
you
have
the
authority
of
no
less
man
than
Marsilius
Ficinus
(
in
praefat
.
ad
Convivium
Platonis
)
omnem
Amorem
honestum
esse
,
&
bonum
,
omnesque
amore
dignos
,
qui
bene
dicunt
de
amore
;
that
all
Love
is
honest
and
good
,
and
all
those
worthy
to
be
loved
,
who
speak
well
of
it
.
Nor
need
you
seek
long
for
Presidents
in
the
case
.
Among
Antient
Philosophers
,
you
have
Plato
(
{αβγδ}
)
Xenophon
(
sympos
.
)
Theophrastus
(
if
we
may
believe
Athenaeus
,
lib
.
13.
cap
.
9.
)
Plutarch
,
Plotinus
,
Maximus
Tyrius
,
Cadmus
Milesius
(
who
,
as
Langius
,
in
lib
.
1.
Epist.
24.
observes
out
of
Suidas
,
wrote
no
less
than
14.
Books
of
Love
)
and
Avicenna
.
Among
the
Moderns
,
Picus
Mirandula
,
Marius
Aequicola
,
both
in
Italian
;
Kornmannus
de
linea
Amoris
lib
.
3.
Petrus
Godefridus
,
in
as
many
;
and
P.
Haedus
.
Of
Physicians
,
you
have
Arnoldus
de
villa
nova
,
Valleriola
,
Aelian
Montaltus
,
in
their
Treatises
of
Melancholy
;
Valescus
de
Taranta
,
Gordonius
,
Hercules
de
Saxonia
,
Savanarola
,
Langius
,
Sennertus
,
Tulpius
:
some
of
whom
have
written
express
Tractates
of
the
nature
and
extent
of
Love-melancholly
;
and
others
rare
observations
of
the
strange
and
prodigious
Effects
of
the
same
.
Yea
,
of
Divines
themselves
you
have
Examples
not
a
few
;
of
which
I
shall
put
you
in
mind
only
of
two
,
as
most
memorable
.
One
is
that
of
Heliodorus
,
a
reverend
Bishop
,
who
penned
the
famous
Love-story
of
Theagines
and
Chariclea
:
and
when
some
sowr
Cato's
of
that
time
reprehended
him
for
it
,
chose
rather
(
saith
Nicephorus
,
Histor
.
lib
.
12.
cap
.
34.
)
to
leave
his
Bishoprick
,
than
disavow
his
Book
.
The
other
is
of
Aeneas
Silvius
,
an
ancient
Theologue
;
who
after
the
40.
year
of
his
age
,
as
himself
confesseth
(
in
praefat
.
lib
.
1.
)
composed
that
wanton
Roman
of
Euryalus
and
Lucrecia
.
To
these
I
could
have
added
other
two
eminent
Divines
of
our
own
time
and
Nation
,
Mr
Burton
,
who
wrote
copiously
and
learnedly
of
Love-melancholy
;
and
Dr.
Tailer
,
who
thought
it
no
diminution
of
his
Gravity
,
to
recount
(
if
I
remember
well
,
in
his
Art
of
living
and
dying
virtuously
)
the
very
same
story
of
the
Ephesian
Matron
,
as
an
instance
of
Human
Frailty
.
Nay
,
I
might
alleage
the
Loves
of
Jacob
and
Rachel
,
of
Sichem
and
Dinah
,
Juda
and
Thamar
,
Sampson
and
Dalilah
,
David
and
Bersheba
,
Ammon
and
his
Sister
,
Salomon
and
Pharaoh's
Daughter
,
&c.
all
mentioned
in
Sacred
Writ
.
But
I
have
been
already
too
prolix
in
an
Argument
so
common
and
obvious
.
To
conclude
this
first
part
,
therefore
,
of
your
Justification
;
if
it
were
no
dishonour
to
these
grave
Authors
to
have
treated
of
Love
;
why
should
you
,
a
Natural
Philosopher
,
and
yet
no
old
man
,
apprehend
it
so
dangerous
a
thing
to
your
good
name
,
to
let
the
world
know
,
you
had
bestowed
a
few
vacant
hours
,
for
your
divertisement
,
upon
the
same
Subject
?
Had
you
been
at
that
time
twice
as
old
as
you
are
now
,
I
,
for
my
part
,
should
have
liked
your
Characters
of
Love
so
much
the
better
:
because
(
as
the
Lord
John
answered
the
Queen
in
that
Italian
Guazzo
,
lib
.
4.
de
civili
conversatione
)
a
grave
and
discreet
Person
is
fittest
to
discourse
of
Amorous
adventures
,
as
having
more
experience
,
and
more
staid
judgment
,
to
make
wholesome
and
usefull
Remarques
thereupon
,
for
the
advice
and
caution
of
greener
heads
.
As
for
your
Second
imaginary
Objection
,
viz.
that
the
Ephesian
might
be
thought
the
Minerva
of
your
Brain
,
your
natural
Daughter
,
when
indeed
she
was
only
your
adopted
one
:
certainly
,
my
dear
Friend
,
you
had
laid
aside
your
considering-cap
,
when
you
sufferd
so
light
a
conceipt
to
make
any
the
least
impression
upon
your
skull
.
For
,
every
Scholar
very
well
knows
,
that
the
Lady
being
the
Daughter
of
Petronius
Arbiter
,
in
his
Satyricon
,
cannot
therefore
be
less
then
sixteen
hundred
years
elder
than
you
.
Whether
she
was
a
True
,
or
a
Romantique
one
;
the
Author
having
kept
that
in
his
breast
,
I
am
not
able
,
after
so
long
an
interval
of
time
,
to
determine
.
But
thus
much
I
can
assure
those
,
who
doubt
of
her
Reality
;
that
Flavianus
,
apud
Salisberiensem
,
affirms
that
the
Story
is
a
true
one
,
and
that
the
Woman
suffer'd
death
for
her
parricidal
wichedness
and
adultery
,
as
he
(
in
my
judgment
too
severely
)
stiles
her
fault
.
This
Parenthesis
begets
a
Digression
.
I
say
,
too
severely
;
because
her
Husband
being
newly
dead
of
some
violent
sickness
,
and
she
then
a
Widow
,
when
she
so
graciously
obliged
the
Souldier
:
where
was
either
her
Parricide
,
or
her
Adultery
?
I
should
think
,
that
either
the
Ephesian
Laws
against
removing
the
dead
out
of
their
Sepulchres
,
were
inhumanely
strict
;
if
her
Judges
were
thereby
obliged
to
account
that
fact
in
her
equivalent
to
Parricide
:
or
that
Flavianus
had
been
misinformed
in
that
part
of
the
Story
.
For
,
as
to
the
other
part
of
her
Charge
,
her
so
facil
and
suddain
giving
her self
up
to
the
Souldiers
embraces
;
had
the
Laws
of
the
place
made
it
capital
(
which
I
believe
they
did
not
,
because
I
never
read
of
any
Laws
so
extremely
rigorous
,
in
any
of
the
Cities
of
Greece
)
yet
she
had
wit
enough
to
evade
them
,
by
pretending
Marriage
to
her
new
Lover
.
Here
I
have
an
opportunity
to
observe
to
you
,
that
though
that
excellent
Divine
,
newly
quoted
,
Dr.
Tayler
,
was
pleased
so
to
sweeten
and
extenuate
the
Levity
of
the
Woman
,
as
to
tell
his
Readers
,
that
she
married
the
Souldier
in
the
Vault
,
yet
I
cannot
assent
to
him
in
that
particular
.
The
words
of
Petronius
,
indeed
,
are
these
;
Jacuerunt
,
(
or
,
as
the
best
Critiques
read
,
latuerunt
)
una
,
non
tantum
illa
nocte
,
qua
nuptias
fecerunt
,
sed
postero
etiam
ac
tertio
die
,
&c.
But
all
who
are
conversant
in
the
Latin
tongue
,
well
understand
,
that
nubere
&
nuptias
facere
,
is
by
a
modest
Metalepsis
used
,
by
the
ancient
Romans
,
pro
{αβγδ}
;
as
Plautus
used
it
,
Pseud
.
act
.
1.
scen
.
3.
and
as
Voscius
(
in
Etymologic
.
)
judiciously
holds
Petronius
to
have
used
it
in
this
place
.
Which
I
occasionally
touched
upon
,
not
as
a
defect
of
Judgment
,
but
an
excess
of
Charity
in
that
learned
and
pious
Divine
;
who
was
willing
to
honest
the
poor
womans
lapse
,
by
an
interpretation
to
her
most
favorable
,
and
to
her
Sex
least
offensive
.
To
return
to
my
tracing
of
the
Story
it self
.
Jan.
Dousa
,
in
his
Notes
upon
this
Chapter
of
Petronius
,
tells
us
,
that
the
very
same
Novel
was
put
into
elegant
Latin
verse
by
one
Romulus
,
an
antique
Grammarian
;
that
long
after
that
it
was
copiously
written
in
the
German
language
,
and
thence
translated
again
into
Latin
,
by
Fr.
Modius
,
a
Civilian
,
who
changed
the
persons
,
new-molded
the
Story
,
and
publish'd
it
under
this
Title
:
Ludus
septem
sapientum
de
Astrei
,
regii
adolescentis
,
educatione
,
periculis
,
&c.
and
that
about
the
year
of
Christ
M.CC
.
it
was
rendred
in
French
Rithm
by
Hebertus
,
a
Clerk
.
To
these
I
could
have
added
others
also
,
through
whose
hands
our
Matron
passed
,
had
I
not
wanted
the
latest
Edition
of
Petronius
by
Gabbema
,
who
has
been
diligent
in
deriving
her
pedigree
;
and
to
whom
I
am
compelled
to
refer
you
.
Mean
while
it
is
well
known
even
to
the
vulgar
of
our
Nation
,
that
she
hath
found
a
place
in
the
Book
of
the
Seven
Wise
Masters
;
and
is
the
chief
Person
in
the
Comedy
called
the
Widdows
Tears
.
Now
it
being
thus
credible
,
that
the
Ephesian
was
no
Roman
,
no
Fairy
or
Child
of
Fancy
,
but
a
very
Woman
of
flesh
and
blood
,
and
notoriously
manifest
,
that
she
hath
been
Favorite
to
many
learned
and
grave
Men
,
who
have
handed
her
down
(
{αβγδ}
)
from
Nation
to
Nation
,
from
age
to
age
,
keeping
the
torch
of
her
beauty
unextinct
,
and
giving
her
a
perpetual
Youth
by
the
Nepenthe
of
their
immortal
Penns
:
whoever
shall
take
her
for
Your
Daughter
(
I
do
not
say
Mistress
)
will
discover
ignorance
enough
to
render
him
the
subject
of
scorn
and
dirision
;
nor
will
he
more
easily
find
belief
among
the
sober
and
judicious
,
than
if
he
should
report
you
to
be
the
Souldier
,
who
cured
her
of
her
Grief
,
by
easing
himself
of
his
Love
.
As
for
the
Last
Objection
,
your
fear
to
fall
into
the
displeasure
of
the
Ladies
,
who
being
naturally
jealous
of
the
honour
of
their
sex
,
possibly
might
suspect
the
Book
to
be
at
best
but
a
well-disguis'd
Satyr
against
them
:
I
conceive
that
to
be
already
sufficiently
prevented
,
partly
by
what
you
have
,
in
many
places
of
the
Book
it self
,
said
in
honour
of
their
Virtues
;
partly
by
my
precedent
solutions
of
your
two
former
Objections
.
For
,
since
I
have
made
it
apparent
,
that
you
are
not
the
first
Philosopher
who
hath
exercised
his
wit
and
pen
in
consideration
of
their
admirable
power
of
Love
,
nor
Author
of
Story
of
that
Amorous
Adventure
of
the
Ephesian
,
which
Ladies
are
most
likely
to
condemn
:
I
see
no
reason
,
why
any
Woman
should
take
offence
,
for
that
you
have
in
chast
and
unblameable
language
illustrated
the
nature
of
the
Former
,
by
observing
the
wonderful
Accidents
of
the
Later
.
All
causes
are
best
known
by
their
effects
:
and
in
all
Arguments
,
simple
Discourses
,
without
Examples
,
are
flat
and
unpersuasive
.
To
me
,
therefore
,
it
seems
rather
a
virtue
,
than
a
fault
in
you
,
that
having
designed
to
examine
the
forces
of
that
Universal
Tyrann
,
Love
;
You
made
choice
of
a
short
and
memorable
Story
,
in
which
the
same
were
clearly
Exemplified
.
Besides
this
,
I
can
alleage
in
your
defence
,
what
the
learned
Mycillus
,
being
reprehended
for
translating
some
of
the
profaner
Dialogues
of
Lucian
,
pleaded
in
his
own
;
Operi
suscepto
serviendum
fuit
,
you
were
obliged
to
comply
with
your
Province
,
and
to
prosecute
the
work
you
had
taken
in
hand
.
If
it
be
farther
urged
,
that
you
bring
in
the
Souldier
most
bitterly
railing
upon
,
and
blaspheming
the
whole
Sex
,
I
answer
,
that
you
could
not
with
decency
avoid
it
.
Because
you
were
bound
in
your
Narration
to
introduce
him
in
that
distemper
of
Passion
,
into
which
his
misfortune
and
danger
had
transported
him
.
Otherwise
you
could
not
conserve
the
{αβγδ}
(
as
Aristotle
properly
calls
it
)
the
Decorum
of
either
his
Person
,
or
his
passion
,
or
the
Occasion
of
it
.
For
,
he
is
delivered
to
have
been
no
accomplish'd
and
polite
Courtier
,
nor
unpassionate
Stoic
,
but
a
blunt
and
Choleric
Fellow
,
a
Common
Souldier
:
and
being
inraged
at
the
stealing
away
of
the
Malefactors
Carcass
from
the
Gibbet
,
and
reflecting
upon
the
obliging
Lady
(
who
,
as
you
well
observe
,
deserved
more
respect
and
gratitude
at
his
hands
)
as
the
chief
cause
of
his
negligence
:
it
is
highly
probable
,
that
he
brake
forth
into
dire
imprecations
&
reproaches
,
such
perhaps
as
those
,
in
which
you
imagine
him
to
have
vented
his
furious
resentments
.
In
Poets
,
all
acknowledg
it
an
Excellency
;
to
accommodate
every
person
whom
they
introduce
,
with
language
and
action
agreable
to
his
Character
&
Passion
:
why
then
should
the
same
be
a
Vice
in
you
,
where
you
were
obliged
to
represent
a
person
almost
distracted
with
a
syndrome
of
Remorse
,
Fear
,
Anger
and
Despair
;
the
least
of
which
was
violent
enough
to
make
him
forget
his
late
obligations
to
his
Mistress
,
and
the
civility
due
to
her
Sex
?
So
that
it
may
with
more
justice
be
said
,
that
the
Souldier
put
that
invective
Harangue
into
your
Pen
;
than
it
can
,
that
you
put
it
into
his
mouth
.
In
fine
,
I
dare
be
so
far
your
Compurgator
in
the
case
,
as
to
swear
,
that
it
went
against
your
very
soul
to
be
necessitated
,
by
the
condition
of
your
Theme
,
to
say
any
thing
that
tended
to
the
disparagement
of
the
beautifull
and
delicate
Sex
:
and
however
you
may
suffer
by
the
prejudice
of
some
Ladies
,
to
whom
your
Person
and
Conversation
are
unknown
;
there
are
others
,
I
am
sure
,
who
will
vindicate
you
from
the
infamy
of
a
Woman-hater
.
Now
,
my
dearest
Friend
,
if
what
you
have
heard
me
say
here
,
in
way
of
a
short
Remonstrance
of
the
Innocency
and
Candor
of
your
Ephesian
,
be
judged
by
you
sufficient
to
reconcile
the
Ladies
to
her
,
and
my self
to
you
,
after
my
offence
committed
against
both
,
in
exposing
her
to
publick
censure
:
truly
I
shall
think
my self
no
less
happy
in
being
instrumental
to
your
vindication
,
than
I
have
thought
my self
unhappy
in
being
so
to
your
Scandal
.
If
not
,
there
is
no
way
left
for
me
to
expiate
my
fault
,
but
by
involving
my self
also
in
the
same
danger
,
to
which
my
excess
of
good-nature
hath
made
you
obnoxious
.
Having
in
sport
thrown
you
into
the
river
,
and
finding
you
unable
to
bear
up
against
the
impetuous
torrent
of
Feminine
prejudice
,
that
is
violent
enough
to
overset
a
Navy
:
I
am
resolved
to
leap
in
after
,
and
either
save
you
from
sinking
,
or
perish
with
you
.
Well
then
,
to
let
you
see
how
far
I
dare
to
hazard
my
own
fame
,
to
preserve
yours
;
behold
a
Second
Matron
,
whose
Amorous
Adventure
very
neerly
resembles
that
of
the
kind
Ephesian
.
She
in
like
manner
falls
into
an
Intrigue
(
as
they
now
adays
call
it
)
with
a
Souldier
,
and
at
first
fight
too
:
and
encountring
no
small
difficulty
in
the
pursuit
of
her
love
,
is
witty
enough
both
to
surmount
that
,
and
conceal
her
stoln
pleasures
,
by
a
trick
that
pass'd
for
no
less
than
a
Miracle
.
Having
found
the
Novel
in
the
Comus
sive
Phagesiposia
Cimmeria
of
that
witty
and
erudite
Noble
Italian
,
Erycius
Puteanus
;
and
out
of
his
elegant
Latin
translated
into
plain
English
;
I
now
bring
it
as
a
Handmaid
to
wait
upon
the
Ephesian
,
at
least
,
if
you
think
it
worthy
of
that
honour
.
And
because
I
would
have
this
Cimmerian
come
as
neer
to
the
Ephesian
in
Habit
and
Equipage
,
as
she
doth
in
Manners
and
Fortune
;
I
have
taken
a
little
pains
to
dress
her
,
as
you
did
the
other
,
like
the
Mistress
of
a
Philosopher
.
Finding
it
very
undecent
to
interlace
the
Narration
with
Philosophical
Speculations
,
as
you
have
done
the
former
;
because
her
adventure
admits
no
pauses
or
intervals
,
wherein
the
Reader
ought
to
be
diverted
for
Modesty
sake
:
I
have
been
constrained
,
therefore
,
to
put
all
her
Garniture
in
one
place
,
at
the
end
,
where
you
will
meet
with
it
under
the
title
of
The
Mysteries
and
Miracles
of
Love
.
¶
Here
endeth
the
Squiers
Prologue
,
and
here
after
followeth
his
Tale
.
THE
CIMMERIAN
MATRON
.
ON
the
Confines
of
Cimmeria
,
there
,
not
long
since
lived
a
certain
Gentlewoman
,
of
shape
more
exact
than
a
Statue
formed
by
all
the
rules
of
Leon
Battista
Alberti
;
of
features
and
complexion
more
sweet
and
delicate
then
those
of
Venus
her self
;
of
reputation
as
clear
and
immaculate
as
Diana
.
Wife
she
was
to
one
,
whom
Usury
had
made
Rich
,
and
Riches
eminent
;
with
whom
she
enjoy'd
all
the
pleasures
of
conjugal
Love
and
Fidelity
;
not
so
much
as
dreaming
of
any
content
but
in
his
indulgence
and
embraces
.
But
,
ah
!
how
mutable
are
humane
Affections
!
how
many
faults
doth
time
discover
,
which
were
before
concealed
!
This
Woman
had
but
newly
acquired
the
Fame
of
a
chaste
and
obsequious
Wife
,
when
Lust
succeeding
into
the
place
of
honesty
,
wrought
so
unhappy
a
change
in
her
,
that
now
she
began
to
nauseate
the
wholsome
viands
of
the
Marriage
bed
,
and
long
for
strange
and
forbidden
delicates
;
insomuch
,
that
her
former
humour
of
complacency
and
fondness
by
degrees
degenerated
into
a
perfect
abhorrence
of
the
Person
and
Company
of
her
most
uxorious
Husband
.
For
,
having
by
accident
cast
her
eyes
upon
a
young
Soldier
,
naked
,
and
bathing
himself
;
Love
entred
into
them
together
with
the
image
of
the
tempting
object
.
[
nudus
membra
Pyracmon
—
She
saw
the
man
,
that
he
was
like
a
Knight
,
And
suffisaunt
of
person
and
of
might
,
And
like
to
been
a
very
Gentilman
;
And
well
his
words
he
beset
can
,
And
had
a
noble
visage
for
the
nones
,
And
formed
well
of
brawne
and
of
bones
;
And
after
Venus
had
soche
faireness
,
That
no
man
might
be
halfe
so
faire
I
gesse
:
And
well
a
Lord
he
feemed
for
to
be
.
And
for
he
was
a
stranger
,
som
what
she
Liked
him
the
bet
;
as
God
do
bote
,
To
some
folk
often
new
thing
is
sote
,
]
Yet
be
not
too
severe
in
condemning
the
passion
of
a
frail
Woman
,
You
,
who
know
how
strong
and
quick
assaults
Cupid
often
makes
upon
Forts
so
weakly
man'd
,
and
with
what
unresistable
Artillery
he
is
provided
.
Her
Husband
observing
a
change
in
her
,
at
first
admired
what
should
be
the
cause
of
her
discontent
,
and
coldness
toward
him
;
using
in
the
mean
time
all
imaginable
caresses
and
endearments
to
sweeten
her
melancholly
,
and
dispel
those
gloomy
clouds
that
had
overcast
her
joys
.
After
all
his
Courtship
and
Arts
of
Kindness
proving
unsuccessful
,
he
grew
suspicious
(
what
was
indeed
too
true
)
that
she
had
removed
her
Affection
from
him
,
and
fix'd
it
upon
some
other
person
.
For
,
though
she
carefully
conceal'd
from
him
her
flame
,
and
often
endeavour'd
to
suppress
it
,
even
with
showrs
of
tears
,
especially
when
't
was
newly
kindled
:
yet
that
,
like
wild-fire
,
raging
the
more
by
opposition
,
and
breaking
forth
in
flashes
of
discontent
,
she
was
not
able
so
to
hide
it
,
but
that
he
perceived
her
heart
was
scorch'd
:
Her
melancholly
had
quite
altered
the
graceful
and
charming
Aire
of
her
face
,
consumed
her
spirits
,
destroyed
the
Roses
in
her
cheeks
,
bedimm'd
the
Iustre
of
her
sparkling
eyes
,
and
reduced
her
to
a
dejected
and
languishing
condition
.
To
these
symptoms
you
may
add
restless
nights
,
broken
discourses
,
love
of
solitude
,
suddain
startings
,
unwilling
sighs
,
and
all
other
signs
,
by
which
a
wounded
heart
is
forced
to
betray
it self
.
No
wonder
then
,
if
the
vigilant
Usurer
soon
became
confirmed
in
his
jealousie
;
which
yet
he
used
as
much
cunning
to
obscure
from
her
,
as
she
had
to
conceal
her
passion
from
him
.
But
Love
is
no
less
difficult
to
be
resisted
,
than
to
be
disguised
:
and
now
our
impatient
Matron
can
no
longer
live
without
the
help
of
her
Gallant
.
Having
therefore
some
knowledge
of
a
certain
wise
Woman
of
the
same
Town
,
one
of
the
Grand-daughters
of
Pandarus
,
such
as
the
French
call
Messageurs
d'
Amour
,
a
Bawd
of
Quality
,
she
addresses
to
her
,
and
without
much
difficulty
engages
her
to
go
Ambassadress
to
the
Man
of
Arms
,
and
negotiate
with
him
about
a
firm
League
of
Love
,
and
a
private
interview
upon
the
first
fair
opportunity
.
In
this
Treaty
,
there
needed
not
much
of
Rhetorick
on
the
part
of
this
Oratrix
,
the
Soldier
,
(
who
was
indeed
so
handsome
and
proper
a
Fellow
,
that
Diana
her self
might
without
any
disparagement
to
her
judgement
,
have
preferred
him
to
Endymion
;
and
wanted
not
wit
enough
to
serve
himselfe
of
so
advantagious
an
occasion
)
accepting
and
assenting
to
the
conditions
proposed
with
all
alacrity
and
gratitude
imaginable
.
So
that
now
nothing
was
wanting
to
the
mutual
ratification
of
the
amorous
Ligue
,
but
an
opportunity
for
the
two
Princes
(
for
,
such
their
hopes
had
made
them
)
interchangeably
to
sign
and
Seal
,
which
the
watchfulness
of
the
jealous
Husband
made
extreamly
difficult
:
he
making
it
his
main
business
to
observe
,
not
only
all
the
motions
of
her
feet
,
and
whither
she
went
at
any
time
,
but
those
also
of
her
eies
;
so
that
you
would
have
thought
the
beatious
Jo
once
again
committed
to
the
custody
of
Argus
.
Among
a
thousand
other
plots
and
stratagems
his
troubled
Imagination
suggested
to
him
,
towards
the
discovery
of
what
he
equally
fear'd
and
desir'd
to
know
,
he
at
last
fixes
upon
this
,
as
most
hopeful
,
to
pretend
a
journey
from
home
,
and
by
an
unexpected
return
to
surprize
his
wife
;
confident
,
by
this
artifice
,
he
should
at
length
arrive
at
the
certain
knowledge
both
of
the
nature
and
cause
of
her
disease
.
According
to
this
politick
resolution
,
he
prepares
for
a
long
journey
,
and
dissembling
a
sad
valediction
to
his
dear
Fidessa
(
who
,
you
may
believe
,
as
truly
counterfeited
sorrow
as
himselfe
,
and
moistned
her
parting
kisses
with
artificial
tears
)
sets
forth
early
in
the
morning
,
in
an
hour
long
wish't
for
on
both
sides
,
nor
unlucky
to
either
.
No
sooner
was
the
Husband
gone
,
than
the
glad
Wife
thinking
that
now
the
propitious
time
drew
near
,
when
her
desires
should
be
crown'd
with
solid
pleasures
,
and
her
imaginary
embraces
exchanged
for
real
ones
;
soon
gave
Commission
to
her
Emissary
,
who
was
the
very
buckle
and
thong
of
Venery
,
instantly
to
advertise
her
Paramore
,
that
the
Festival
of
Love
was
come
,
and
that
the
Husbands
departure
had
open'd
the
door
to
their
meeting
with
freedom
and
security
.
This
welcome
message
was
as
speedily
delivered
as
received
,
and
an
Assignation
made
,
that
immediately
after
the
wearied
Sun
had
resigned
his
Empire
in
the
upper
Hemisphere
to
Night
,
and
mortals
began
to
supply
his
absence
with
an
artifical
day
of
Candle-light
;
our
valiant
and
well
provided
Lover
should
come
to
the
back
door
of
his
Saints
Chappel
,
by
which
he
should
be
introduced
and
conducted
into
the
Chancel
,
and
thence
to
the
Altar
,
upon
which
he
was
to
offer
up
his
Sacrifice
and
pay
his
vows
;
and
that
done
,
return
to
his
quarters
,
without
the
least
suspicion
of
the
Neighbours
.
In
the
mean
time
,
lest
the
Incense
he
brought
with
him
might
not
be
sufficient
to
maintain
the
flame
of
love
the
whole
night
,
and
his
zeal
cool
through
too
much
fervency
at
first
;
the
provident
Matron
made
ready
a
Collation
of
generous
Wines
,
Conserves
,
and
other
restorative
quelques
Choses
,
to
help
carry
on
the
work
;
and
set
them
in
order
upon
a
little
Table
in
her
bed-chamber
.
She
contrived
also
her
affair
so
circumspectly
,
as
to
send
her
Chamber-maid
,
who
was
indeed
the
Husbands
principal
spie
over
her
,
to
the
wedding
of
a
Neighbours
Daughter
,
not
without
reason
,
presuming
that
the
wenches
curiosity
to
pry
into
the
pleasant
rites
of
the
Bridal
night
,
and
her
ambition
to
be
most
lucky
in
the
superstitious
sport
of
throwing
,
the
Brides
stocking
,
would
long
enough
divert
her
from
her
charge
at
home
.
And
thus
far
all
things
went
on
according
to
their
wishes
,
nor
did
any
thoughts
disquiet
the
calmer
breasts
of
our
pair
of
Lovers
,
but
such
as
usually
arise
from
vehement
expectation
;
the
Soldier
dreaming
of
nothing
but
Victory
,
Triumph
,
and
Spoils
;
and
the
Lady
of
high
content
in
having
her
Fort
new
man'd
,
and
making
the
Assailant
her
Captive
.
But
,
O
,
the
capriciousness
of
Fortune
!
or
rather
the
vigilance
of
Jealousie
!
The
appointed
hour
being
at
length
come
,
the
punctual
Soldier
making
haste
to
enter
upon
his
Duty
,
to
guard
the
fair
Matron
from
Spectres
and
Goblins
,
in
the
absence
of
her
Husband
;
advanceth
to
the
postern
door
of
her
house
,
as
he
had
been
directed
,
but
finding
it
shut
,
and
hearing
no
noise
within
,
he
made
a
halt
,
and
very
discreetly
forbearing
to
knock
,
fell
to
the
posture
of
a
diligent
Sentinel
,
softly
walking
to
and
fro
in
the
narrow
Alley
that
led
to
the
house
from
the
Street
,
where
while
he
was
exercising
his
patience
,
it
most
unluckily
hapned
,
that
the
no
less
vigilant
and
impatient
Husband
(
who
had
conceal'd
himself
at
a
Friends
in
the
Neighbourhood
)
returned
by
the
same
Alley
,
and
stealing
along
as
sortly
and
warily
as
a
Thief
to
commit
Burglary
,
takes
good
notice
of
the
night-walker
,
whom
he
immediately
concluded
within
himself
to
be
the
Mars
,
on
whom
his
Venus
was
so
furiously
ennamour'd
;
whereupon
,
entring
his
house
,
and
locking
the
door
behind
him
,
with
as
little
noise
as
a
Pick-lock
;
he
finds
his
wife
in
a
dress
of
neat
and
rich
night-linnen
,
like
a
Bride
going
to
bed
,
which
adding
more
Fewel
to
his
suspicion
,
and
exasperating
the
sense
of
his
wrong
;
he
puts
on
the
countenance
of
rage
and
terror
,
with
enflamed
and
threatning
eyes
staring
,
as
Caesars
Ghost
upon
Brutus
,
upon
h●s
poor
surprised
wife
,
who
stood
as
still
,
by
reason
of
her
astonishment
,
as
if
she
had
been
congealed
by
lightning
,
or
transformed
into
a
Statue
.
For
shame
upon
the
unexpected
frustration
of
an
evil
design
,
doth
ususually
produce
confusion
.
Her
soul
,
conscious
of
infidelity
hitherto
only
in
imagination
and
design
,
began
to
presage
more
evils
,
than
it
could
have
deserved
,
had
her
design
succeeded
into
Act
;
the
violence
of
her
passion
being
favourably
considered
.
But
,
could
she
so
soon
have
recollected
her
disordered
spirits
,
and
recovered
the
use
of
her
tongue
;
her
Husband's
fury
would
have
restrain'd
her
,
and
he
yet
could
only
breath
revenge
,
not
utter
it
in
words
,
After
a
little
pause
,
going
into
her
bed-chamber
,
he
there
encounters
with
fresh
causes
of
suspicion
;
the
dressing-Table
by
the
bed-side
richly
furnisht
with
provoking
delicates
,
clean
sheets
,
perfum'd
pillows
,
and
above
all
,
his
spie
,
the
Chambermaid
,
conjur'd
out
of
the
way
;
confirm'd
in
his
jealousie
by
these
convincing
signs
,
he
now
meditates
upon
nothing
but
Revenge
,
and
how
to
effect
it
with
the
more
security
and
apparence
of
justice
.
Resolved
,
therefore
,
by
cruelty
to
extort
a
Confession
,
and
so
make
her
her
own
accuser
;
without
speaking
a
word
,
he
strips
her
to
her
snow-white
skin
,
and
carrying
her
down
into
the
Porch
,
there
binds
her
delicate
Arms
to
one
of
the
Pillars
:
had
you
been
so
happy
to
have
beheld
her
in
that
deplorable
posture
,
doubtless
you
would
have
thought
you
had
seen
the
beautiful
Andromede
a
second
time
chained
naked
to
a
Rock
,
and
one
,
though
perhaps
not
quite
so
chaste
as
she
,
yet
,
if
Beauty
had
its
due
,
She
could
not
merit
any
bonds
,
beside
Those
,
with
which
Lovers
mutualy
are
tyed
;
and
well
worthy
another
Perseus
to
deliver
,
love
and
enjoy
her
.
The
hard-hearted
Usurer
,
fancying
to
himself
some
satisfaction
in
this
first
Act
of
the
Tragedy
he
intended
;
retires
to
his
bed
(
though
likely
to
have
but
a
melancholy
night
of
it
,
without
his
Consort
)
hoping
by
sleep
to
recompose
his
troubled
mind
.
In
the
mean
time
,
our
Man
of
War
,
who
had
promised
to
himselfe
the
height
of
all
enjoyments
,
lay
(
Soldier
like
)
perdue
in
the
open
Air
;
and
when
he
had
,
till
almost
midnight
in
vain
watched
his
Mistresses
door
,
which
still
continued
as
fast
shut
,
as
the
Temple
of
Janus
in
time
of
peace
,
he
returns
back
to
the
house
of
his
She-Officer
the
Bawd
,
whom
he
found
halfe
naked
,
and
prepared
to
keep
one
of
Venus's
Vigils
with
a
Client
of
hers
(
for
her
Clients
were
often
forced
to
gratifie
her
,
for
solliciting
their
Love-causes
,
with
such
Fees
)
whom
at
that
very
hour
she
expected
.
Ho
,
Mother
,
says
he
,
with
what
tedious
hope
do
I
purchase
from
the
Lady
the
pleasure
promised
me
?
I
have
already
consumed
a
whole
hour
(
longer
indeed
than
a
whole
winters
night
)
in
fruitless
expectation
;
while
she
,
who
sought
my
Love
;
and
made
the
Assignation
,
hath
not
vouchsafed
to
open
the
door
.
't
is
very
strange
,
methinks
,
unless
having
forgot
both
her self
and
her
appointment
,
she
hath
buried
her
amour
in
sleep
.
Go
thy
ways
,
dear
Mother
,
and
enquire
the
cause
of
my
disappointment
,
and
what
commands
the
Lady
hath
for
me
;
if
to
readvance
,
lo
,
I
am
ready
for
the
combat
;
if
to
retreat
,
I
am
as
ready
to
march
off
with
flying
Colours
,
and
deferr
the
encounter
till
another
night
.
Scarcely
were
these
last
words
out
of
his
mouth
,
when
the
Bawd
,
incited
partly
by
the
sense
of
her
honour
(
for
,
those
of
her
Trade
must
be
punctual
in
their
assignations
)
and
partly
by
commiseration
of
his
impatience
,
hastily
casting
a
Mantle
,
(
a
most
useful
garment
in
such
cases
)
over
her
shoulders
,
catches
the
Soldier
by
the
hand
,
and
conducts
him
back
to
the
door
;
which
she
opens
with
a
Key
given
her
by
the
Matron
some
while
before
,
for
her
private
access
upon
occasion
,
and
entreating
him
to
stand
close
and
silent
for
a
few
minutes
without
,
she
passes
on
through
the
Wood-yard
and
a
little
Garden
,
till
she
arrived
at
the
walk
under
the
Porch
,
where
groping
along
,
she
had
almost
run
her
head
against
the
living
Statue
there
bound
to
a
Pillar
;
which
she
no
sooner
discern'd
,
but
surpriz'd
with
horror
,
as
at
sight
of
a
Ghost
or
Apparition
,
she
stood
still
and
gazed
with
affrighted
eyes
.
The
milky
whiteness
of
the
Matrons
skin
to
some
degree
,
overcame
the
darkness
of
the
moonless
night
;
nor
would
it
suffer
her
to
be
longer
unperceived
;
so
that
the
Bawd
soon
recovering
her self
out
of
her
first
consternation
,
boldly
approaches
to
the
Lady
;
and
,
omitting
to
enquire
into
the
cause
of
her
being
in
that
strange
and
lamentable
condition
,
delivers
in
few
words
the
Soldiers
message
,
even
at
that
time
not
ungrateful
to
the
receiver
;
for
,
the
Lady
finding
the
chains
of
Love
more
intollerable
,
than
those
of
her
barbarous
Husband
;
and
endowed
with
a
Wit
no
whit
inferior
to
her
Beauty
;
soon
apprehended
,
that
now
she
had
an
opportunity
to
convert
this
her
misfortune
into
a
benefit
,
and
that
she
ought
not
to
despond
,
nor
despair
of
reaping
the
delights
,
which
the
jealousie
of
her
Husband
had
hitherto
prevented
.
Thus
reanimated
with
fresh
hope
,
she
begins
to
wheadle
the
Engineer
of
Lust
,
and
pouring
the
oyl
of
good
language
and
endearing
expressions
into
her
ears
,
My
dearest
Mother
,
says
she
,
my
good
Angel
,
I
can
bear
this
my
affliction
with
patience
,
becoming
the
undaunted
resolution
of
a
Lover
;
yea
more
,
I
can
change
it
into
a
complete
Felicity
,
if
you
will
but
vouchsafe
me
your
assistance
;
I
know
no
way
to
revenge
my
Husbands
cruelty
,
but
to
deserve
it
by
acting
what
he
so
much
fears
.
Help
me
their
to
meet
and
embrace
my
Lover
,
that
he
who
hath
so
kindly
entertain'd
my
invitation
,
so
justly
observed
our
appointment
,
may
neither
accuse
me
of
breach
of
faith
,
nor
want
the
reward
due
to
his
Fidelity
.
Let
your
courteous
hands
untie
the
knots
that
hamper
mine
,
and
for
a
few
minutes
free
me
from
these
bonds
,
that
I
may
really
deserve
them
.
Thes●
charms
soon
wrought
upon
the
good
nature
of
the
Bawd
,
who
was
the
very
Renet
of
Concupiscence
;
so
that
she
readily
disingaged
her
Daughter
from
the
cold
embraces
of
the
Pillar
.
Who
being
thus
happily
at
liberty
,
assumes
more
Courage
and
Wit
from
her
adventure
;
and
falls
to
perswade
her
deliverer
to
suffer
her self
to
be
bound
with
the
same
Cord
,
and
to
supply
her
room
only
while
she
hasted
to
her
Gallant
;
to
give
him
an
assurance
of
her
constancy
;
she
told
her
,
there
could
be
no
hazard
in
the
enterprize
,
since
her
Husband
was
in
his
bed
and
fast
asleep
,
and
all
the
world
but
themselves
at
quiet
,
and
within
two
minutes
she
would
return
and
relieve
her
:
Hereto
she
added
such
golden
promises
,
as
might
have
overcome
a
mind
much
more
obstinate
and
doubtful
than
the
Bawds
,
who
boggled
at
no
danger
to
oblige
a
friend
;
but
accordingly
shifting
her
Mantle
(
some
will
have
it
to
be
only
a
Blanket
)
from
her
own
shoulders
to
the
Matrons
;
readily
yielded
her self
to
be
bound
to
the
Pillar
,
in
the
same
manner
as
she
had
found
her
Predecessor
.
This
certainly
was
a
most
pleasant
Scene
,
well
worthy
a
Theatre
,
and
might
make
a
good
plot
for
a
Tragicomedy
.
The
Matron
leaving
her
Deputy
thus
bound
and
naked
,
yet
without
impeachment
of
her
modesty
;
and
mounting
on
the
wings
of
love
,
fled
in
an
instant
to
her
Paramour
:
't
was
a
bold
and
adventurous
Act
this
,
for
a
Woman
so
lately
surprized
,
so
cruelly
treated
,
so
miraculously
delivered
;
nay
,
not
yet
delivered
from
danger
of
greater
torments
,
and
perhaps
of
death
;
thus
to
throw
her self
into
the
Arms
of
her
Adulterer
,
to
force
,
even
destiny
it self
to
give
way
to
the
satisfaction
of
her
desires
.
But
Love
inspires
Audacity
and
Contempt
of
all
perils
into
the
Weakest
and
most
timorous
hearts
.
Hardly
had
the
greedy
Matron
with
silence
express'd
her
joy
,
and
tasted
the
first
dish
of
Loves
Banquet
,
Kisses
,
a
dish
that
doth
at
once
satisfie
and
provoke
the
Appetite
;
when
the
Soldier
,
deceived
by
the
Mantle
she
had
borrowed
,
and
mistaking
her
for
the
true
owner
thereof
,
began
to
put
her
from
him
,
as
scorning
to
use
his
Arms
against
so
base
and
impudent
an
Enemy
;
but
she
soon
guessing
at
the
cause
of
his
aversion
,
by
her
harmonious
voice
,
which
yet
she
durst
not
raise
above
a
whisper
,
convinced
him
of
his
error
,
and
restored
him
to
a
due
assurance
,
that
he
had
the
person
he
look'd
for
,
and
no
Changeling
:
Whereupon
,
omitting
all
further
ceremonies
,
he
did
his
devoir
to
verifie
the
good
opinion
she
had
at
first
sight
,
when
he
was
bathing
himself
,
conceived
of
his
good
parts
;
and
she
,
on
the
other
side
(
if
at
least
there
were
now
any
distinction
of
sides
)
did
hers
,
to
fix
him
in
a
confidence
,
that
her
Love
was
true
and
unfeigned
.
¶
While
these
our
zealous
votaries
to
the
Goddess
of
Pleasures
,
are
at
their
silent
devotions
;
the
silly
Cuckold
,
(
now
I
think
we
may
call
him
so
)
her
Husband
,
who
is
an
example
of
that
Sentence
in
Seneca
,
that
many
times
,
by
seeking
to
avoid
dangers
,
we
run
headlong
into
the
midst
of
them
,
was
in
a
slumber
,
wherein
his
perturbed
imagination
presented
to
him
dismal
and
infaust
visions
:
he
dreamed
that
he
saw
his
wife
sacrificing
her
honour
,
and
doing
that
odious
Act
,
that
drew
an
indelible
stain
and
reproach
upon
him
and
his
whole
Family
;
having
broken
her
bonds
asunder
,
and
mixing
her self
with
her
armed
Adulterer
in
closest
embraces
;
that
himself
,
while
he
was
labouring
to
revenge
the
contumelious
injury
,
was
transformed
into
a
Satyr
:
The
horror
of
this
ominous
dream
interrupting
his
slumber
,
and
his
Fancy
retaining
a
deep
impression
of
those
dire
Phantasmes
;
he
begins
to
believe
his
transformation
to
be
real
,
and
feels
his
Nose
,
if
it
were
not
grown
crooked
like
a
Satyr's
;
his
Forehead
,
if
it
were
not
armed
with
Antlers
;
his
Thighs
,
if
they
were
cloth'd
with
shaggy
hair
;
his
feet
,
if
they
were
not
cloven
,
and
his
Toes
turned
into
hoofs
;
then
still
credulous
of
the
first
part
of
his
vision
,
he
leaps
out
of
his
bed
,
throws
open
the
window
,
and
calls
aloud
upon
his
wife
,
who
was
now
either
out
of
hearing
,
or
not
a●
leasure
to
give
answer
to
his
curses
and
reproaches
;
But
alas
!
the
Reverend
Bail
,
her
Confident
,
heard
and
trembled
;
she
now
,
though
too
late
,
found
the
error
of
her
kindness
,
and
saw
no
way
to
safety
but
by
obstinate
silence
,
which
she
with
more
resolution
and
constancy
kept
,
than
one
of
Pythagoras
Scholars
during
his
novitiate
,
in
spite
of
the
ingeminated
exclamations
of
the
inraged
Malbecco
,
who
exasperated
by
that
Contempt
(
for
so
he
understood
it
)
and
fancying
some
Divine
suggestions
to
revenge
from
the
Genius
of
the
Marriage-bed
,
snatches
up
a
Razor
that
lay
in
the
Window
,
runs
down
the
Stairs
in
the
dark
,
and
flying
most
furiously
at
the
very
face
of
his
wifes
Deputy
,
catches
her
fast
by
her
Nose
,
and
with
one
well-guided
slash
cuts
it
quite
off
,
then
flinging
the
same
in
her
face
;
Thou
worst
of
Women
,
saith
he
,
worthy
of
a
greater
brand
of
infamy
,
there
,
take
that
token
of
my
hate
,
and
send
it
for
a
present
to
thy
Adulterer
;
who
perhaps
will
either
grow
more
enamour'd
upon
this
change
of
thy
forme
,
this
new-modell'd
face
;
or
confess
thee
to
have
a
better
Title
to
his
love
by
thy
suffrings
for
his
sake
.
Thus
insulting
over
the
miserable
wretch
,
and
triumphing
in
his
revenge
,
he
returns
to
his
thorny
bed
,
there
with
sleep
to
ease
his
head
,
now
in
truth
much
heavier
than
before
:
What
shall
I
say
of
the
poor
mangled
and
noseless
Bawd
?
only
this
;
that
her
fear
of
a
worse
accident
,
if
she
were
known
to
her
Tormentor
;
made
her
undergoe
her
pains
and
loss
with
more
than
a
Spartan
patience
:
Unhappy
friendship
!
sad
Exchange
!
it
was
her
lot
to
be
drencht
with
the
Gall
of
Love
,
while
the
Matron
suck'd
the
Honey
of
it
:
her
evil
destiny
to
be
besmear'd
with
her
own
blood
,
while
the
more
guilty
wife
was
anointed
with
the
Butter
of
Joy
.
Thus
in
Duels
,
we
see
,
often
the
seconds
are
wounded
,
while
the
Principals
remain
unhurt
.
The
Schismatical
Nose
was
scarcely
grown
cold
,
when
our
Faustina
,
having
finished
her
first
trial
of
skil
with
her
Gladiator
,
and
with
a
thousand
parting
kisses
dismiss'd
him
to
recruit
his
spirits
lost
in
the
conflict
,
returns
with
the
joys
of
a
double
victory
to
her
Post
.
But
,
how
short-lived
a
thing
is
sensual
delight
!
how
evanid
are
all
our
triumphs
!
when
she
understood
the
sufferings
of
her
Martyr
,
the
Sun-shine
of
her
content
was
in
a
moment
darkned
with
clouds
of
grief
and
d●eadful
apprehensions
,
and
all
her
exulting
smiles
exchanged
for
tears
and
dejection
of
Mind
.
But
Grief
and
Fear
,
are
almost
as
bad
Counsellors
as
Love
,
which
our
witty
Matron
well
understanding
,
and
remembring
withal
,
that
Nature
had
furnished
her
whole
Sex
with
a
faculty
of
quick
invention
,
how
to
evade
approaching
danger
,
and
to
conceal
faults
;
re-assures
her self
,
and
sets
her
brain
on
work
how
to
palliate
this
wound
,
which
was
past
her
cure
.
She
hath
recourse
,
therefore
,
to
the
Art
of
Consolation
,
and
endeavours
to
mitigate
the
Bawds
dolours
with
an
Anodyne
of
kind
and
commiserating
language
.
She
b●ds
her
not
to
be
cast
down
with
her
misfortune
,
which
,
carried
with
bravery
and
discretion
,
might
turn
to
her
advantage
,
and
prove
a
noble
experiment
of
her
Fidelity
among
all
the
Cimmerians
;
that
the
segment
of
her
Nose
would
be
to
Venus
an
offering
as
grateful
and
propitiatory
,
as
locks
of
hair
to
other
Deities
;
that
if
in
a
Soldier
wounds
in
the
face
were
honourable
witnesses
of
his
courage
and
bravery
;
why
should
not
those
received
in
the
service
of
Venus
be
likewise
accounted
marks
of
Gallantry
and
a
daring
spirit
?
that
though
the
now
mortified
Nose
could
not
be
set
on
again
(
for
Tagliacotius
lived
a
great
way
off
Cimmeria
)
yet
the
wound
would
be
easily
cured
;
and
at
worst
,
if
she
were
so
foolish
to
resolve
not
to
live
without
one
(
a
thing
many
a
person
of
greater
quality
had
done
before
her
)
she
would
cause
a
new
one
to
be
made
for
her
of
much
more
value
,
and
better
mettal
than
the
first
.
This
last
promise
mollified
more
than
all
the
consolatory
reasons
precedent
,
and
the
Bawd
(
who
had
a
Soul
so
abject
and
Mercenary
,
that
she
would
for
Money
have
sold
her
eyes
,
and
ears
too
into
the
bargain
)
becom's
pacified
and
comforted
therewith
;
then
being
loosed
from
the
Pillar
,
and
binding
the
Matron
(
who
desired
it
)
to
the
same
;
she
gropes
out
the
piece
of
her
Nose
,
wraps
it
up
in
a
corner
of
her
Mantle
,
and
away
she
trudges
in
quest
of
a
Chirurgeon
;
locking
the
back
door
very
carefully
after
her
,
and
reflecting
upon
the
ill
success
of
her
obligation
.
¶
.
King
Salomon
reckoning
Conies
among
the
four
sorts
of
Animals
,
that
being
little
,
are
yet
exceeding
wife
;
saith
of
them
,
that
being
a
generation
not
strong
,
they
make
holes
for
themselves
among
the
Rocks
.
The
same
may
be
said
of
Women
,
who
wanting
strength
to
assert
their
faults
,
yet
have
cunning
enough
to
hide
them
;
they
make
burrows
of
excuses
,
and
run
into
them
,
when
in
danger
to
be
taken
:
Like
Statesmen
,
who
have
for
their
Impress
a
Glass
Bee-hive
,
with
this
Motto
,
Nulli
patet
opus
;
they
do
their
business
in
the
dark
,
or
,
(
as
a
witty
Italian
expresseth
it
)
desmienten
lo
transparente
con
un
vanna
de
cera
,
they
smear
over
their
Hives
with
wax
,
so
that
no
eye
can
pry
into
the
secrets
of
their
workings
,
or
be
able
to
trace
them
in
their
amorous
stealths
;
if
you
doubt
of
this
,
you
shall
see
it
verified
in
the
fourth
Act
of
this
our
Tragicomedy
,
which
we
are
now
arrived
at
.
The
Bawd
being
handsomly
conjur'd
away
,
the
coast
clear
,
and
all
the
world
at
rest
;
our
subtle
Matron
,
after
a
short
meditation
,
hath
found
out
a
way
,
if
it
succeed
,
not
only
to
dissemble
her
joyful
Treason
,
but
to
appear
still
innocent
and
faithful
to
her
Husband
;
yea
,
yet
farther
,
to
invert
the
guilt
upon
him
,
and
bring
him
at
last
to
confess
himself
to
have
been
in
an
error
.
This
,
you
'l
say
,
is
somewhat
difficult
:
but
,
remember
she
is
a
woman
and
in
Love
;
and
then
you
'l
conceive
it
to
be
facil
.
Having
formed
the
design
,
she
delays
not
to
put
it
in
execution
;
Counterfeiting
therefore
,
an
appeal
to
the
Moon
(
then
newly
risen
above
the
verge
of
the
Horizon
)
with
a
voice
raised
by
degrees
from
a
low
whisper
to
a
pitch
high
enough
to
reach
the
poor
Cuckolds
ears
,
she
invocates
her
help
and
protection
,
in
such
verses
as
these
.
Sister
of
Jove
,
Queen
Regent
of
the
night
,
From
whom
the
meaner
Stars
derive
their
light
;
Or
wouldst
be
worshipt
by
great
Juno's
name
,
Joves
Wife
,
or
Sister
,
thou
art
still
the
same
.
That
Sov'raign
Dame
,
who
art
the
Deity
Os
wedlock
rites
and
femal
Chastity
.
Why
with
auspicious
Omens
did
I
pay
My
Nuptial
vows
upon
my
Marriage
day
?
If
with
an
unconcern'd
and
even
face
Thou
dost
behold
the
Mischiefs
of
this
place
.
And
you
bright
Planets
,
Heavens
unerring
eyes
,
With
which
by
night
,
he
things
on
earth
descries
;
You
witnesses
of
my
pure
innocence
,
(
Who
yet
,
as
Judges
,
my
hard
fate
dispense
)
Don't
you
grow
dimm
with
horror
,
thus
to
see
A
jealous
Husbands
causeless
cruelty
?
See
,
naked
,
bound
,
and
mangled
here
I
grone
,
And
expiate
offences
not
my
own
.
If
then
the
vertuous
you
can
thus
torment
,
For
these
rewards
,
who
would
be
innocent
?
Methinks
,
I
now
seem
but
my
own
pale
Ghost
;
Beauty
and
Fame
(
a
Womans
soul
)
are
lost
.
Though
pure
from
Thought
,
or
Act
,
yet
wretched
I
,
Must
wear
a
face
,
that
gives
my
heart
the
lie
.
Why
live
I
thus
?
why
does
this
mangled
shape
Confine
that
soul
,
which
would
so
fain
escape
?
To
die
is
better
,
and
one
blow
to
give
,
Than
rob'd
of
Honour
,
nay
and
Beauty
,
live
.
To
die
is
best
indeed
;
but
,
oh
,
the
hands
,
That
should
performe
my
freer
Wills
commands
,
Alas
,
are
fetter'd
!
—
For
death
,
when
courted
,
from
us
then
to
flie
,
Forcing
to
live
,
't
is
then
he
makes
us
die
.
Ah
,
cruel
Man
!
here
thou
hast
torments
found
Beyond
these
bonds
,
beyond
this
horrid
wound
.
Happy
Lucretia
,
since
thou
could'st
attest
Thy
innocence
,
by
piercing
of
thy
breast
;
Whilst
thus
expiring
in
thy
Husbands
arms
,
Ev'n
in
thy
death
couldst
gain
more
pow'rful
charms
.
Thou
Chast
art
call'd
,
because
thou
couldst
but
die
,
Whilst
death
to
me
doth
that
relief
deny
.
Thou
Goddess
wert
severe
unto
thy
Jove
,
And
Heav'n
couldst
purge
from
his
unlawful
love
:
If
to
bad
Women
thou
so
just
art
known
,
Wilt
thou
not
vindicate
one
honest
one
?
Behold
with
pity
,
and
do
not
despise
Tears
mixt
with
blood
,
which
flow
from
mournful
eyes
.
Punish
the
jealous
Man
,
and
make
him
feel
The
sad
effects
of
his
own
cruel
steel
;
Shew
him
his
crime
,
and
what
't
is
let
him
know
,
T'
offend
a
Woman
,
and
a
Goddess
too
.
At
least
be
just
,
and
my
late
form
restore
With
my
lost
fame
,
or
let
me
be
no
more
.
Having
breath'd
forth
this
supplication
in
a
languishing
tone
,
and
made
it
seem
more
pathetical
by
interposing
now
and
then
a
profound
sigh
or
two
(
and
indeed
of
all
our
Passions
none
are
more
easily
counterfeited
then
Zeal
and
Sorrow
)
on
a
suddain
changing
the
key
of
her
voice
into
a
confused
murmur
,
and
then
to
that
of
a
civil
conference
,
she
dissembled
a
familiar
Dialogue
with
the
Deity
,
whose
ayd
she
had
newly
implored
:
and
in
fine
,
as
if
her
prayer
had
been
heard
,
and
her
petition
miraculously
granted
,
with
an
elevated
voice
she
makes
an
Apostrophe
to
her
Husband
,
exclaiming
against
his
improsperous
tyranny
in
these
words
.
He
,
thou
most
barbarous
of
men
,
thou
F●ry
in
human
shape
,
thy
bloody
rage
against
thy
chastest
r●ife
hath
prov'd
thy
own
undoing
.
The
mercy
of
the
Celestial
Powers
hath
overcome
thy
Cruelty
,
lest
my
virtue
might
suffer
by
thy
undeserved
and
base
:
suspicious
.
Now
shalt
thou
be
forced
to
confess
,
what
thy
impiety
made
thee
doubt
of
,
that
I
am
innocent
,
and
that
There
is
a
God
who
sees
and
notes
our
deeds
.
I
am
convinced
,
I
am
convinced
;
it
is
none
but
Juno
,
Protectress
of
conjugal
Chastity
,
who
compassionating
my
sufferings
,
hath
by
Miracle
restored
that
amiable
form
of
mine
,
which
thou
,
distracted
with
jealousie
,
had'st
destroy'd
.
Goe
then
,
desperate
Villain
,
and
sheath
that
bloody
knife
of
thine
in
thy
own
inhuman
bowels
;
that
so
unworthy
a
wretch
may
no
longer
enjoy
the
happiness
of
so
faithful
and
spotless
a
Wise
.
Having
obtained
so
signal
a
favour
from
the
immortal
Gods
,
well
may
I
contemn
and
bid
defiance
to
the
anger
of
a
Mortal
Man
,
especially
one
so
wicked
,
so
degraded
by
his
crimes
.
—
O
night
!
more
illustrious
than
the
brightest
day
.
O
hour
!
more
fortunate
than
that
of
my
birth
.
—
Now
flow
on
,
flow
on
officious
Tears
,
but
from
a
different
passion
.
But
,
thou
,
execrable
Hangman
,
sacrilegious
Thief
,
hasten
hither
to
be
convinced
of
my
purity
,
and
thy
crime
;
make
hast
,
I
say
,
that
,
if
it
be
possible
,
thou
maist
make
attonement
for
the
innocent
blood
thou
hast
spilt
,
and
for
the
sacrilege
thou
hast
committed
,
and
so
in
time
appease
the
wrath
of
an
offended
Goddess
.
¶
This
triumphant
Harangue
arriving
at
the
ears
of
the
poor
Cornuto
,
her
Husband
(
whom
disquiet
of
mind
kept
from
sleep
)
it
alarmd
all
his
Faculties
,
and
put
him
into
so
great
a
confusion
,
that
giving
but
little
credit
to
his
sense
,
he
lay
a
good
while
considering
the
probability
of
what
he
heard
.
At
first
he
thought
it
an
Illusion
(
since
to
Nature
it
is
much
easier
to
make
a
man
dream
impossibilities
,
than
to
effect
them
)
and
began
therefore
to
feel
if
his
Eyes
were
open
,
that
he
might
thereby
be
certified
,
whether
he
were
awake
,
or
not
.
Then
finding
it
to
be
no
dream
,
and
hearing
his
Wife
continue
her
Speech
,
and
denouncing
a
deluge
of
dire
Judgments
against
him
;
his
rage
and
jealousie
began
at
once
to
give
place
to
as
vehement
Fear
and
Remorse
.
Rising
therefore
hastily
from
his
bed
,
and
lighting
a
candle
,
down
he
goes
,
resolved
to
make
his
eyes
judges
of
the
truth
of
what
he
durst
not
believe
upon
the
single
testimony
of
his
ears
.
Arrived
at
the
fatal
Pillar
,
the
scene
of
such
prodigious
accidents
,
and
beholding
his
Wifes
face
attentively
,
he
found
it
perfect
,
and
without
the
least
sign
of
hurt
,
nay
not
so
much
as
stain'd
with
a
drop
of
blood
;
and
her
hands
still
tied
as
he
had
at
first
left
them
.
Whereat
astonish't
,
and
persuaded
in
himself
,
that
so
supernatural
an
event
,
as
the
restauration
of
a
Nose
cut
off
,
could
not
come
to
pass
but
by
power
Divine
;
he
sunk
down
into
an
abhorrence
of
his
wicked
fact
,
and
of
the
no
less
abominable
motive
thereof
,
his
jealousie
;
dreading
withall
some
dire
punishment
from
the
just
anger
of
the
Gods
.
Then
casting
himself
upon
the
pavement
,
in
token
of
his
sorrow
and
contrition
,
he
washes
out
the
bloody
stains
thereof
with
penitential
tears
.
Which
done
,
he
kneels
in
adoration
of
so
manifest
a
Miracle
,
and
in
humble
but
fervent
prayers
,
begs
pardon
first
of
Heaven
,
then
of
his
Wife
(
too
wise
to
be
inexorable
)
for
the
horrid
effect
of
his
outragious
Passion
.
Which
when
she
,
good
Soul
,
had
graciously
promised
upon
a
solemn
vow
of
reformation
of
Manners
on
his
part
,
transported
with
joy
,
he
unties
the
cord
,
sets
her
at
liberty
,
kisses
her
all
over
,
and
leads
her
to
bed
,
there
to
seal
his
reconciliation
to
her
,
now
a
rare
Example
of
unspotted
Chastity
.
Thus
,
blest
be
the
God
of
Love
!
Our
witty
Matron
,
hath
at
once
recovered
three
most
precious
things
,
her
Nose
,
her
Honour
,
and
her
Husbands
Love
.
Not
long
after
this
happy
conclusion
or
Catastrophe
,
the
Bawd
,
well
rewarded
with
a
purse
of
money
for
her
loss
and
feeresy
,
and
hoping
to
mend
her
fortunes
by
removing
to
a
place
of
better
trading
;
packs
up
her
baggage
,
and
marches
away
to
the
Court
of
Comus
,
King
of
the
Cimmerians
:
where
she
now
lives
no
small
Favourite
,
and
exercising
her
talent
every
day
,
in
laying
new
designs
,
and
managing
the
close
intrigues
of
Love
betwixt
Ladies
and
their
Gallants
.
Wherein
long
practice
hath
made
her
so
excellent
,
that
if
any
Woman
in
that
Court
,
be
she
Maid
,
Wife
,
or
Widow
,
please
you
;
and
if
you
commit
the
matter
to
her
contrivement
and
intercession
:
you
need
not
doubt
the
success
.
As
for
the
Souldier
,
though
my
Author
sayes
no
more
of
him
,
but
what
I
have
recounted
;
yet
,
considering
that
he
was
a
man
of
honour
,
a
Son
of
Mars
,
it
is
not
to
be
doubted
,
but
that
he
continued
secret
and
faithful
to
his
Venus
.
Nor
is
it
less
probable
that
She
,
a
gracious
and
obliging
Mistress
,
continued
to
love
him
better
,
than
she
did
her
Usurer
,
notwithstanding
her
remission
of
his
cruel
usage
,
and
readmission
of
him
to
her
grace
and
favour
.
Whereupon
I
cannot
at
any
time
reflect
,
without
acknowledging
the
goodness
o●
Pr●serpine
,
in
keeping
her
promise
mad●
to
the
Lady
May
in
Chaucer
;
which
was
this
,
in
her
answer
to
Pluto
,
who
would
fain
restore
to
January
,
her
Husband
,
his
sight
,
that
he
might
see
his
Esquire
,
Damian
,
making
him
Cuckold
in
a
Pear-tree
.
You
shall
(
quoth
Proserpine
)
and
well
ye
so
?
Now
by
my
Mothers
Soul
,
Sir
,
I
swere
,
That
I
shall
yeven
her
sufficient
answere
,
And
all
women
after
for
her
sake
;
That
though
they
ben
in
any
gilte
itake
,
With
face
bolde
,
they
shullen
hemselve
excuse
,
And
bere
hem
doun
,
that
wold
hem
accuse
.
For
lack
of
answere
,
non
of
hem
shull
dien
,
All
had
he
sey
a
thing
with
both
his
eyen
:
Yet
should
we
women
so
visage
it
hardely
,
And
wepe
,
and
swere
,
and
chide
subtelly
;
That
men
shall
ben
as
leude
as
Gees
.
What
recketh
me
of
your
auctoritees
,
&c.
Explicit
Historia
,
&
sequuntur
Mysteria
Amoris
,
THE
Mysteries
and
Miracles
OF
LOVE
.
SECT
.
I.
LOVE
is
a
Ghest
sooner
entertain'd
,
than
perceived
;
and
yet
sooner
perceived
than
known
,
and
much
easier
known
than
understood
;
better
understood
,
than
defined
or
described
.
As
if
it
challenged
only
the
Heart
for
its
proper
apartment
,
and
disdained
any
remove
up
into
the
Brain
:
as
if
it
took
delight
to
be
felt
not
shewn
:
as
if
being
possessed
the
recesses
of
the
heart
,
it
feared
to
be
ejected
thence
,
if
it
once
came
neer
the
Tongue
.
Like
Holy
Writ
,
it
admits
of
no
Interpreter
but
it self
:
not
do
we
come
to
know
it
by
either
praecepts
or
examples
;
but
by
Infusion
.
You
may
affirm
safely
,
that
Cupid
is
not
only
blind
,
but
also
dumb
:
making
all
parts
of
the
body
vocal
,
except
the
tongue
.
Hence
it
is
,
that
Lovers
are
more
eloquent
in
their
sighs
than
in
their
words
,
as
if
no
messengers
were
so
fit
to
convey
their
sentiments
,
as
their
vital
breath
:
and
like
Paphian
Doves
,
they
grone
forth
living
Epistles
.
Nay
,
they
discourse
together
silently
by
the
rhetorick
of
their
fingers
,
and
weave
dialogues
in
Chaplets
.
By
affable
nods
,
and
darted
smiles
,
the
vocal
Ambassadors
of
desire
,
they
treat
about
their
union
;
and
read
each
others
Soul
in
glances
.
Their
Colloquies
,
like
those
of
Angels
,
are
made
by
intuition
:
and
they
express
themselves
also
,
like
them
,
not
by
the
Intellect
,
but
the
Will
.
Oblique
intuens
inde
nutibus
—
Nutibus
mutuis
inducens
in
errorem
mentem
puellae
:
Et
illa
contra
nutibus
mutuis
juvenis
Leandri
,
quod
amorem
non
renuit
,
&c.
is
Musaeus
his
description
of
the
Eye-parly
between
Leander
and
Hero
.
Sometimes
fixing
their
wandring
countenances
,
as
upon
strangers
,
while
they
openly
decline
and
renounce
acquaintance
,
they
become
secretly
familiar
.
Sometimes
their
contracted
brows
threaten
displeasure
;
but
at
the
same
time
they
contract
them
with
such
sweetness
,
that
they
rather
invite
than
discourage
;
and
their
very
frowns
are
obliging
.
Sometimes
their
Souls
interchangeably
sally
forth
at
their
Eyes
,
and
steal
kisses
at
a
distance
;
and
then
return
home
again
triumphing
in
their
invisible
thefts
.
Thus
both
sides
gain
,
yet
neither
loses
;
both
lose
and
both
gain
.
Their
chief
aim
is
,
to
be
surprised
:
and
yet
their
chief
pleasure
and
glory
is
,
not
to
be
perceived
.
Thus
that
which
is
so
often
brought
into
the
Theatre
,
flies
all
spectators
,
and
acts
in
its
own
person
.
These
Divine
Confabulators
,
as
if
placed
above
the
lawes
of
sense
,
by
most
certain
Auguries
divine
each
others
wishes
,
and
search
each
others
heart
without
dissecting
the
breast
.
They
are
a
kind
of
Seers
,
that
behold
the
desires
of
their
Correspondent
,
as
it
were
spectres
;
which
like
Catoptrical
Images
,
are
not
perceived
but
by
the
same
art
,
that
created
them
:
or
,
like
the
Deities
of
old
issuing
from
their
Statues
,
they
inspire
the
person
,
to
whom
they
speak
;
as
if
two
Minds
met
to
animate
one
Body
,
and
conversed
together
with
no
less
silence
,
than
one
uses
to
converse
with
it self
alone
.
Of
all
our
affections
,
this
alone
knows
not
to
be
expressed
;
and
the
sacred
rites
thereof
(
as
those
of
the
most
ancient
Gods
of
the
Heathen
)
are
performed
in
the
dark
.
Though
the
passion
be
of
it self
innocent
,
yet
it
is
alwayes
conjoyned
with
secret
shame
:
and
the
same
blushes
that
betray
our
flame
,
strive
to
hide
it
.
Alterno
facies
sibi
dat
responsa
rubore
,
Et
tener
affectum
prodit
utrique
pudor
;
as
that
merry-conceited
Arnulphus
,
Episcopus
Lexoviensis
,
hath
well
expressed
in
a
facete
Epigram
of
his
.
Every
Love
hath
its
Flammeum
,
as
well
as
Hymen
:
and
at
the
Elusinean
sacrifices
both
sexes
are
veild
.
All
the
Votaries
of
Venus
,
as
well
as
her
darling
Aeneas
,
walk
surrounded
with
clouds
;
and
they
frequent
even
publick
Theatres
invisibly
.
Nay
Cupid
himself
,
not
contented
with
a
single
Veil
,
contrives
also
Ambushes
for
more
secresy
:
and
oftner
takes
in
Hearts
by
stratagem
and
surprize
,
than
by
storm
.
Thus
He
that
composed
and
maintains
the
World
in
order
,
left
himself
in
confusion
;
dwelling
in
a
retreat
of
the
antient
darkness
,
and
primitive
Chaos
.
¶
.
SECT
.
II
.
HIs
Mother
too
avoids
the
light
ever
since
he
was
born
;
as
being
as
much
ashamed
of
his
childish
treacheries
,
as
offended
with
the
Sun
,
for
discovering
her
in
the
arms
of
Mars
.
She
obscures
her self
in
a
Labyrinth
,
and
admits
no
Eye
to
prie
into
her
Closet
:
nay
,
in
her
chiefest
solaces
she
uses
to
shut
her
own
eyes
,
as
being
jealous
lest
they
should
discover
too
much
of
her
divinity
.
She
is
the
true
Sphinx
,
that
subdues
and
destroyes
by
a
Riddle
:
more
,
she
makes
every
man
a
Riddle
to
himself
,
while
being
by
contrary
passions
agitated
,
and
hurried
up
and
down
by
the
flux
and
reflux
of
his
own
violent
thoughts
,
he
at
once
finds
himself
a
Captive
,
and
strives
to
be
a
Conqueror
.
And
this
the
capricious
Lad
,
her
Son
,
assists
her
to
effect
;
that
we
poor
Mortals
may
believe
,
she
was
begotten
betwixt
the
winds
and
waves
in
a
Tempest
.
No
wonder
then
,
if
Love
seem
Aenigmatical
and
full
of
contradictions
.
It
is
not
easily
intelligible
,
how
the
same
person
can
at
the
same
time
both
serve
and
be
free
;
have
all
his
Faculties
devoted
to
the
pleasure
of
another
,
and
yet
preserve
the
command
of
his
own
Will
;
make
an
absolute
resignation
of
himself
,
and
yet
pretend
not
only
to
Liberty
,
but
to
Dominion
:
and
yet
Love
doth
soon
reconcile
these
repugnances
;
and
bring
his
Subjects
to
govern
by
obedience
,
teaching
them
,
like
the
Freedmen
of
some
Roman
Emperours
,
obsequii
titulo
Dominis
imperare
,
to
rule
their
Soveraigns
will
by
observance
of
it
,
and
alter
their
counsels
by
obsequiousness
and
complacency
.
Nor
is
it
less
difficult
to
conceive
,
that
one
can
die
,
and
instantly
revive
again
;
yea
,
be
alive
and
dead
at
once
;
or
,
like
the
Phoenix
,
build
his
own
both
funeral
and
vital
fire
,
out
of
which
he
reassumes
a
more
vigorous
and
Youthful
Being
,
than
what
the
flames
consumed
.
Yet
nothing
is
more
frequent
among
Lovers
;
whom
the
miraculous
Chymistry
of
Love
,
by
a
most
pleasant
Palingenesis
,
restores
from
their
ashes
to
their
primitive
state
and
forme
.
A
man
would
think
at
first
,
that
no
two
things
in
Nature
are
more
incompatible
,
more
inconsistent
,
more
reciprocally
destructive
,
than
those
two
contrary
Passions
,
Love
and
Hate
;
the
former
causing
sweet
and
agreeable
motions
in
the
spirits
,
and
blood
,
and
fibres
of
the
Heart
;
the
later
,
unequal
,
harsh
and
offensive
ones
:
the
one
tending
to
Complacency
and
Vnion
;
the
other
to
Abhorrence
and
Flight
:
the
one
aiming
at
the
Felicity
,
the
other
at
the
Destruction
of
its
Object
:
but
upon
a
second
and
more
serious
consideration
of
the
matter
,
he
shall
find
,
that
in
the
breast
of
even
the
most
ardent
and
refined
Inamourato
these
two
so
professed
Enemies
are
become
not
reconciled
,
but
Twins
,
and
those
too
not
such
as
Castor
and
Pollux
,
rising
and
setting
alternately
,
but
like
Lazarus
and
his
Brother
,
growing
together
,
so
that
one
is
not
only
an
individual
Companion
,
but
also
an
Appendix
,
or
rather
an
integrant
part
of
his
fellow
.
For
,
the
Servant
alwayes
wishes
his
Mistress
less
Happy
than
she
is
,
that
so
his
affection
may
appear
more
pure
,
more
sincere
,
and
determined
upon
her
Person
alone
.
Is
she
wise
and
discreet
;
He
presently
reproches
the
Stars
,
that
favour'd
her
with
so
strong
a
defence
;
as
conceiving
,
that
if
her
Brain
were
less
sound
,
her
Heart
would
be
more
tender
,
and
that
if
she
had
less
wit
,
himself
would
be
less
subject
to
her
Contempt
.
Is
she
in
Health
,
He
secretly
invocates
Jove
to
afflict
her
with
Sickness
,
that
he
may
have
that
occasion
to
demonstrate
his
grief
,
his
tenderness
,
his
sympathy
.
Is
she
Rich
,
He
cannot
forbear
to
wish
her
in
Want
,
that
he
might
endow
her
with
his
Fortune
.
Is
she
at
Liberty
,
He
longs
to
see
her
a
Captive
,
that
he
may
merit
her
favour
by
hazarding
all
in
her
redemption
.
Is
her
Fame
clear
and
immaculate
;
how
glad
would
he
be
some
licentious
tongue
would
defile
her
Honour
,
that
he
might
wash
away
the
stains
,
though
with
his
blood
.
Is
her
Birth
and
Quality
noble
;
he
would
fain
degrade
her
,
that
she
might
derive
all
her
Dignity
from
the
Generosity
of
his
Love
.
In
a
word
,
in
some
sort
or
other
He
wishes
her
Miserable
,
that
he
may
have
the
glory
to
relieve
her
,
and
that
her
own
Necessity
may
draw
,
rather
than
his
Courtship
and
Observance
invite
her
to
his
embraces
.
He
had
rather
be
her
Sanctuary
,
than
her
Conqueror
.
Now
is
not
here
a
certain
Malignity
mixt
with
Benevolence
;
Zeal
tempered
with
Hate
;
Inhumanity
proceeding
from
excess
of
Kindness
;
Cruelty
conjoyned
with
the
greatest
Charity
?
Yet
such
is
the
Constitution
of
Love
.
Cupid
has
no
darts
headed
with
pure
Gold
.
What
God
soever
made
and
tippd
his
Shafts
,
served
him
as
the
{αβγδ}
(
as
Rivaltus
calls
him
)
the
treacherous
Artist
did
Hiero
,
King
of
Syracuse
in
casting
his
Crown
,
put
in
a
great
deal
of
Copper
among
the
Gold
.
Which
is
perhaps
one
reason
why
the
wounds
of
Lovers
are
so
painful
and
apt
to
fester
;
it
being
the
nature
of
Brass
to
ulcerate
and
breed
Cancers
.
I
think
it
therefore
no
blasphemy
against
the
so
much
adored
Divinity
of
Love
,
to
affirm
,
that
it
always
hath
some
alloy
of
that
Devil
,
Malice
:
and
that
no
Man
love's
without
Indignation
.
Especially
when
I
reflect
upon
this
,
that
the
torments
he
suffers
cannot
but
force
him
even
against
his
will
to
execrate
his
fair
Tormentor
;
to
be
angry
with
the
Thief
,
that
robb'd
him
of
himself
;
to
wish
that
bright
flame
obscured
or
extinct
,
that
burns
his
wings
,
though
,
like
the
foolish
Butterfly
,
he
at
the
same
time
ceases
not
to
flutter
about
it
,
and
(
as
a
Modern
Wit
finely
expresses
it
)
beate
frui
necis
autore
,
to
enjoy
his
Murderer
.
Nor
is
it
the
poor
neglected
and
despised
Lover
,
that
alone
hath
reason
to
complain
of
,
and
reproach
his
Mistress
;
even
the
most
prosperous
and
triumphant
feels
disquiet
and
anguish
enough
to
cause
Regret
,
which
is
a
kind
of
Anger
.
—
Dolor
,
querelae
,
Lamentatio
,
lachrymae
perennes
,
Languor
,
anxietas
,
amaritudo
,
Aut
si
triste
magis
potest
quid
esse
,
Hos
tu
das
comites
Naeera
vitae
;
was
the
complaint
of
a
Lover
in
Plautus
,
even
after
victory
:
and
Poets
themselves
,
none
of
the
severest
censurers
of
this
Heroic
passion
,
call
it
suavem
amariciem
,
dolentiam
delectabilem
,
hilare
tormentum
.
Nay
,
old
Plautus
so
far
condemned
it
,
as
he
could
not
hold
from
crying
out
,
Credo
ego
,
ad
hominis
carnificinam
Amorem
inventum
esse
.
If
Love
then
be
so
full
of
gall
and
anxiety
,
who
can
suffer
it
without
secret
detestation
?
who
without
reflecting
upon
the
Author
of
his
perturbations
with
displeasure
and
offence
.
Certainly
the
most
gentle
,
the
most
patient
,
the
sweetest
temper
,
when
urged
and
provok'd
by
these
inward
gripes
and
pangs
,
will
hardly
be
able
to
refrain
from
exclaiming
,
with
Phaedria
in
Terence
—
O
Thais
,
Thais
!
utinam
esset
mihi
.
Pars
aequa
amoris
tecum
;
ac
pariter
fieret
,
Ut
aut
hoc
tibi
doleret
itidem
,
ut
mihi
dolet
,
Aut
ego
istuc
abs
te
factum
nihili
penderem
.
What
's
more
common
among
Lovers
,
than
thus
to
wish
their
torments
transplanted
from
their
own
into
their
Mistresses
breast
?
and
is
not
that
to
curse
them
?
which
the
most
savage
nature
would
not
do
without
indignation
.
It
was
not
without
good
reason
then
,
that
Aristotle
(
2
Rhetor
.
)
placed
Love
in
the
Irassible
part
of
the
Soul
;
nor
is
it
out
of
affectation
of
being
Paradoxical
,
but
Zeal
to
Truth
,
that
I
have
here
asserted
,
That
no
man
can
Love
without
indignation
,
which
will
appear
somewhat
more
perspicuous
,
if
we
consider
,
that
indignation
is
always
accompanied
with
either
Commiseration
or
Irrision
.
For
,
to
do
evil
,
is
in
some
sort
to
suffer
evil
;
and
therefore
some
men
,
when
they
observe
any
one
to
do
evil
,
joyn
to
their
indignation
against
,
a
Commiseration
for
the
doer
,
while
others
on
the
same
occasion
,
mix
Irrision
with
their
Indignation
;
according
as
they
stand
well
or
ill
affected
to
the
person
doing
amiss
;
so
that
the
laughter
of
Democritus
,
and
the
weeping
of
Heraclitus
might
proceed
from
one
and
the
same
cause
;
and
Commiseration
,
which
is
a
degree
of
Love
,
may
go
hand
in
hand
with
Indignation
.
SECT
.
III
.
ANother
of
Loves
Problems
is
this
;
that
the
most
happy
Lovers
find
their
very
enjoyments
unsatisfactory
,
their
joys
insincere
.
To
them
it
is
difficult
,
to
love
;
not
to
love
,
more
difficult
;
most
difficult
to
be
possess'd
of
what
they
love
.
Be
the
Saint
never
so
propitious
,
never
so
obliging
;
still
the
votary
continues
his
supplications
,
his
importunity
,
and
not
contented
with
all
she
can
grant
,
or
he
receive
,
he
seeks
for
more
.
The
miserable
Mind
is
afflicted
no
less
with
the
success
,
than
with
the
vehemence
of
its
desires
;
and
like
the
Misers
,
continues
poor
in
the
midst
of
Wealth
;
after
a
feast
it
riseth
empty
,
retaining
that
sweet
torment
,
suspirare
&
cupere
.
As
if
they
had
as
little
use
of
their
Memory
,
as
of
their
Reason
and
Will
,
forgetting
the
shortness
,
the
emptiness
of
past
enjoyments
,
they
furiously
hunt
after
more
.
Memoriae
minimum
tribuit
,
quisquis
spei
plurimum
.
Every
one
puts
a
higher
value
upon
his
Hopes
,
than
upon
his
Attainments
.
As
their
desires
so
afflict
,
that
they
at
the
same
time
please
and
delight
,
so
their
joys
are
infested
with
such
calamities
,
that
they
excruciate
.
Here
(
if
you
please
)
let
us
stand
a
minute
or
two
,
and
consider
how
this
can
be
.
The
passion
of
Joy
(
you
know
)
always
follows
upon
a
rickling
of
the
senses
by
some
agreeable
object
;
and
it
s
contrary
Grief
,
upon
the
offence
and
grating
of
them
:
and
yet
Grief
may
sometimes
be
sustain'd
with
joy
;
and
there
are
,
on
the
other
side
,
some
certain
titillations
that
offend
.
But
the
true
reason
why
Joy
ariseth
for
the
most
part
from
titillation
,
I
conceive
to
be
this
;
that
the
pleasure
of
all
sensation
consisteth
in
the
Objects
causing
in
the
Nerves
and
Brain
some
motion
,
which
might
violate
and
hurt
them
,
in
case
they
were
not
firm
and
tense
enough
to
resist
it
;
This
resistence
makes
upon
the
centre
of
the
brain
an
impression
,
which
being
instituted
by
Nature
,
to
signifie
and
a●test
the
good
constitution
and
strength
of
the
Nerves
,
represents
the
same
to
the
Soul
as
a
Good
pertaining
to
her
,
so
far
forth
at
least
,
as
she
is
conjoyn'd
to
the
Body
;
and
by
that
means
excites
joy
in
her
;
the
same
reason
serves
also
to
explain
,
why
naturally
it
is
pleasant
to
every
man
,
to
feel
himself
commoved
to
all
sorts
of
Passions
,
yea
even
to
sadness
and
hatred
,
when
those
Affections
arise
only
from
the
various
events
represented
in
Theatres
,
or
other
the
like
subjects
,
wherein
he
is
not
concerned
.
Which
,
because
they
can
no
way
harm
us
,
seem
to
tickle
the
soul
by
touching
her
.
And
Pain
ordinarily
produceth
Grief
,
because
that
offense
of
the
sense
,
which
is
called
Pain
,
ariseth
from
some
Action
so
violent
,
as
to
hurt
the
Nerves
:
of
which
the
soul
instantly
becoming
sensible
,
looks
upon
it
as
an
Evil
extending
to
her
also
,
and
thereupon
is
affected
with
Grief
;
unless
in
some
such
cases
,
where
she
is
strongly
diverted
by
expectation
of
a
greater
Good
from
that
Evil
.
As
Martyrs
have
exulted
in
their
torments
,
not
that
they
were
insensible
of
them
,
but
because
their
souls
were
possessed
with
a
confident
hope
that
those
short
pains
would
produce
eternal
pleasures
.
Upon
this
consideration
perhaps
,
or
some
other
not
much
different
from
it
,
it
was
,
that
Seneca
thus
expostulates
with
his
dear
Lucilius
,
about
his
immoderate
sorrow
for
the
death
of
their
common
Friend
,
Flaccus
(
Epist.
63.
)
Quaeris
unde
lamentationes
,
unde
immodici
fletus
?
per
lachrymas
argumenta
desiderij
quarimus
:
&
dolorem
non
sequimur
,
sed
ostendimus
,
nemo
tristis
sibi
est
.
est
aliqua
&
doloris
ambitio
.
The
summe
whereof
is
this
,
that
we
find
a
certain
pleasure
in
Grieving
;
and
that
that
pleasure
is
grounded
upon
Ambition
(
which
is
neerly
allied
to
Love
)
to
make
it
known
to
others
,
how
well
we
loved
that
for
which
we
grieve
.
To
bring
all
this
to
our
present
argument
.
You
see
then
,
that
Joy
and
Grief
are
no
{αβγδ}
,
no
incompatible
Passions
,
no
such
Enemies
but
that
sometimes
at
least
they
may
dwell
together
in
one
breast
.
If
so
,
why
may
not
the
Joys
of
Lovers
be
commixt
with
Grief
?
why
may
not
their
Fruitions
be
unsatisfactory
?
I
could
fill
a
whole
Page
with
the
names
of
such
,
whose
flames
raged
more
by
extinction
,
and
whose
love
was
so
far
from
languishing
,
that
it
grew
more
strong
and
violent
by
the
possession
of
its
object
.
Cupid
is
the
son
of
Venus
,
you
know
:
and
nursed
by
his
Mothers
Milk
;
and
our
friend
Chaucer
therefore
wisely
fixes
the
Epoche
of
Aeneas
and
Dido's
love
on
the
Jubile
they
celebrated
in
the
Cave
,
whither
the
tempest
of
Thunder
and
Lightning
had
forced
them
to
retreat
.
And
shortly
fro
the
Tempest
her
to
save
;
This
noble
Quene
fled
into
a
Cave
.
And
with
her
went
this
Aeneas
also
;
I
wot
not
,
with
them
if
there
went
any
mo
.
The
Auctour
maketh
of
it
no
mention
.
And
here
began
the
deep
affection
Betwixt
hem
two
.
this
was
the
first
morrowe
Of
her
gladness
,
and
ginning
of
her
sorowe
;
The
Reason
is
,
that
the
Lover
,
appre●ending
no
fruition
total
,
no
possession
●ntire
,
supposeth
some
further
good
in
●he
object
,
than
what
his
former
enjoy●ent
made
him
acquainted
withall
:
nor
●oth
he
propose
to
himself
meerly
a
●ontinuation
of
the
Good
he
hath
en●y'd
;
because
whoever
wisheth
the
con●inuation
of
a
Good
,
considers
it
not
as
a
●ing
present
,
but
to
come
,
and
consequently
as
a
thing
which
yet
he
doth
not
know
;
for
no
man
can
know
what
is
not
.
So
that
the
wandering
Love
,
which
hunts
after
variety
,
and
the
Constant
,
that
is
determined
and
fixt
upon
one
individual
object
,
are
twinns
of
the
same
birth
,
and
have
one
and
the
same
original
:
the
latter
affecting
Novelty
no
less
than
the
former
.
Here
's
all
the
difference
;
one
pursues
Novelty
in
a
single
person
:
the
other
in
a
multitude
:
but
both
are
equally
insatiate
.
O
infelicem
stultitiam
!
O
insaniam
voluntariam
!
what
strange
infelicity
is
this
voti
compotem
voto
non
posse
frui
,
to
have
,
and
at
the
same
time
to
want
?
The
Covetuous
mans
curse
,
is
to
possess
and
not
enjoy
:
the
Lovers
greate●
to
enjoy
and
not
enjoy
;
utpote
cui
majora
,
quám
quae
tota
simul
indulgeri
fas
sit●
gaudia
quaeruntur
.
The
wise
man
(
Ecclesiasticus
30.
and
20.
)
describing
th●
misery
of
the
one
,
compares
it
to
th●
other
:
{αβγδ}
,
●
the
Septuagint
.
he
beholds
his
treasur●
with
greedy
eyes
,
and
sighs
,
as
an
E●nuch
embraceth
a
Virgin
and
sighs
,
sig●
most
bitterly
.
So
our
Lover
sighs
,
a●
enjoys
,
and
still
sighs
.
And
to
spea●
strictly
,
in
this
sense
Hercules
himself
,
who
deflowred
fifty
Virgins
in
a
night
,
was
but
an
Eunuch
for
all
that
,
so
we
are
all
,
and
our
Ladies
Virgins
;
we
embrace
and
sigh
;
still
unsatisfied
,
still
coveting
,
quod
nec
assequi
,
nec
scire
datur
,
more
than
the
nature
of
the
thing
can
afford
.
Notwithstanding
this
imperfection
of
our
chiefest
solace
,
I
am
so
far
from
accusing
Nature
of
improvidence
or
unkindness
,
in
making
Love
of
this
composition
;
that
on
the
contrary
,
I
judge
it
to
be
an
argument
of
her
Wisdom
and
Indulgence
.
Because
our
pleasure
is
endeared
by
its
being
incomplete
;
and
our
appetite
would
soon
be
turned
into
loathing
,
if
once
satiated
.
{αβγδ}
;
is
a
Maxime
of
the
Indian
Gymnosophist
,
in
his
speech
to
Alexander
the
Great
,
re●orded
by
Palladius
de
Bragmanibus
,
not
long
since
set
forth
by
the
learned
Knight
Sir
Edward
Bisse
,
Clarenciux
King
at
Arms.
To
this
purpose
it
was
●ost
elegantly
said
by
a
modern
Wit
,
●riting
upon
the
same
subject
;
huic
af●ectui
sollicitè
,
prospexit
Numen
,
dum
●udio
immiscuit
tremorem
&
sollicitudinem
,
ut
delicatior
exiret
voluptas
.
All
desire
indeed
,
is
grounded
upon
want
,
and
want
implies
imperfection
:
yet
the
desire
whereof
we
are
now
speaking
,
being
mostly
an
effect
of
fulness
,
hath
such
a
{αβγδ}
,
such
a
complacentia
annex'd
to
it
,
that
few
complain
of
it
as
an
imperfection
.
Nor
are
there
many
of
Plato's
mind
in
this
particular
,
who
(
as
Marsilius
Ficinus
in
his
life
)
thought
it
enough
only
once
to
sacrifice
to
Nature
.
Most
are
as
much
pleas'd
to
possess
this
desire
,
as
to
satisfie
it
:
yea
,
to
speak
freely
,
the
desire
is
it self
some
satisfaction
;
aequali
voluptate
afficiunt
,
&
quod
adest
jam
,
&
quod
futurum
speratur
;
nam
dulcis
desiderii
dens
interim
mordet
,
&
dum
periculum
facis
,
speras
;
was
the
merry
Lucians
saying
to
his
Theomnestes
in
{αβγδ}
And
I
am
apt
to
believe
,
it
was
upon
this
very
motive
,
that
Luther
openly
professed
,
that
without
the
consolatiuncula
creaturulae
he
could
not
live
contented
.
SECT
.
IV
.
YEt
more
Aenigmata
,
more
perplexing
Difficulties
in
Love
.
This
Affection
,
which
composeth
all
other
commotions
of
the
soul
,
which
reconciles
Men
,
wild
Beasts
,
and
Philosophers
,
is
yet
at
variance
with
it self
;
being
founded
upon
a
discordant
connexion
of
unlike
and
asymbolical
natures
,
it
maintains
its
power
by
a
civil
Warre
;
and
,
like
some
pictures
,
varies
its
representations
according
to
the
different
positions
of
the
eye
that
speculates
it
,
on
one
hand
it
carries
the
aspect
of
Fear
;
on
the
other
,
of
Magnanimity
:
in
one
posture
it
appears
Blind
;
in
another
,
sharp-fighted
;
here
a
Fool
;
there
Wise
,
&c.
so
that
its
picture
cannot
be
drawn
in
one
Image
:
and
the
spectator
may
easily
be
mistaken
in
its
lines
and
features
.
To
be
particular
.
When
you
see
a
languishing
Lover
,
whose
armes
seem
so
tender
and
delicate
,
that
you
think
them
fit
only
for
embraces
;
who
exhales
nothing
but
odours
or
sighs
;
who
is
strook
down
with
the
contraction
of
a
brow
,
and
wounded
to
the
heart
with
the
disdainful
glance
of
an
eye
:
take
heed
notwithstanding
,
how
you
reproach
him
as
a
soft
,
effeminate
and
pusillanimous
person
.
For
,
realy
he
is
hardy
,
daring
and
adventurous
;
he
repines
not
at
the
tediousness
or
cold
of
nightly
vigils
;
he
inures
himself
to
difficulties
;
like
Caesar
posting
from
Rome
into
Germany
,
he
despises
the
obstacles
of
the
Alps
,
of
frost
and
snow
and
overflowing
rivers
;
he
exercises
his
fortitude
with
submissively
undergoing
accumulated
injuries
;
he
defies
dangers
,
nay
,
makes
it
a
pleasure
to
create
them
in
his
imagination
,
and
is
gratified
with
the
encountre
of
adverse
accidents
,
as
favours
to
his
zeal
,
and
arguments
of
his
devotion
,
he
neglects
not
only
dress
,
but
health
;
and
,
like
Candidates
for
St.
Peters
chair
,
or
the
Dukedom
of
Venice
,
thinks
it
advantagious
to
look
faint
,
pale
and
meagre
.
Nor
ought
you
to
accuse
him
of
Stupidity
,
though
you
observe
him
to
suffer
Contempts
and
Affronts
from
his
proud
Stratonice
,
without
just
resentment
.
For
,
he
(
be
you
well
assured
)
is
wholly
transmigrated
into
soul
,
become
all
spirit
,
retreated
into
that
Aetherial
particle
of
Fire
,
which
is
impassible
,
and
can
not
be
touch'd
.
If
this
seem
less
credible
,
be
pleas'd
to
consider
,
it
is
the
Religion
of
Love
to
overcome
evil
with
good
,
to
extinguish
the
fire
of
malice
by
the
brighter
flame
of
Charity
;
the
Philosophy
of
this
endearing
Passion
,
to
subdue
hatred
by
submission
and
obsequiousness
.
Besides
,
our
good-natured
Gallant
entertains
,
neglects
&
scorn
,
not
with
insensibility
,
but
discretion
:
as
well
understanding
,
that
injuries
as
they
fade
and
die
of
themselves
,
when
bravely
despised
;
so
they
pass
into
Benefits
,
when
received
with
gentleness
and
humanity
.
A
flint
is
broken
on
a
feather-bed
.
Will
you
charge
him
with
Blindness
,
because
he
discerns
not
the
defects
,
the
spots
of
his
Mistress
;
but
takes
these
for
starres
,
and
those
for
ornaments
;
and
by
a
most
obliging
error
gilds
over
her
faults
with
the
title
of
the
neerest
virtues
?
Herein
certainly
you
are
no
equal
Arbiter
.
You
require
a
Censor
,
not
a
Lover
;
and
in
the
place
of
true
affection
,
you
expect
a
severe
judgement
.
It
is
a
sign
of
ill-nature
in
you
,
thus
to
envy
him
the
pleasure
of
an
error
,
wherein
he
thinks
himself
more
happy
.
Is
it
not
lawful
for
him
to
impose
upon
himself
by
such
innocent
fraud
?
to
form
in
his
mind
a
more
august
image
of
her
,
whom
he
is
resolved
to
contemplate
and
adore
?
we
account
it
an
excellency
in
a
Painter
,
to
make
his
pieces
fairer
than
the
Originals
;
and
among
the
many
praises
deservedly
ascribed
to
our
incomparable
Mr.
Lely
,
this
is
not
the
least
,
that
his
curious
pencil
can
at
pleasure
not
only
follow
the
finest
lines
of
Nature
,
but
sweeten
them
;
at
once
both
imitate
and
excell
the
life
.
Why
then
do
you
condemn
the
same
in
a
Lover
?
it
is
indeed
an
excess
in
both
;
of
Art
in
one
;
of
Affection
in
the
other
:
and
,
in
my
opinion
,
equally
commendable
.
Imagination
is
unconfined
even
by
Nature
:
and
the
very
Extravagances
thereof
in
love
have
been
approved
by
Venus
herself
,
in
that
she
infused
warmth
and
life
into
Pygmalions
Eburnea
.
That
,
you
'll
say
was
a
fiction
:
yet
the
Mythology
may
serve
to
justifie
our
Inamorato
.
The
life
given
to
that
Statue
by
the
Goddess
,
was
no
other
than
the
grace
and
beauty
of
the
Figure
,
which
Appelles
,
in
his
Pictures
called
the
Venus
;
which
made
it
live
in
the
estimation
of
those
times
,
and
admiration
of
posterity
.
Lucian's
Panthea
(
in
{αβγδ}
)
likewise
,
it
is
probable
,
was
no
other
than
an
Imaginary
or
Romantique
Lady
,
made
up
of
all
the
rare
idea's
of
Beauty
,
and
admirable
endowments
of
mind
,
whereof
humane
nature
is
capable
;
for
,
his
best
Interpreters
are
at
a
loss
in
their
conjectures
,
what
divine
Princess
that
was
,
whose
glorious
perfections
he
designed
to
celebrate
under
the
veil
of
that
Name
:
yet
even
learned
and
grave
men
are
so
highly
pleased
with
the
description
and
Character
,
that
they
equally
admire
his
Wit
,
and
her
accomplishments
,
and
scarcely
abstain
from
rivalling
him
in
both
.
If
such
admiration
then
,
and
applause
be
due
to
Lucian's
Fancy
;
why
do
you
deride
that
of
our
Inamorato
,
who
thereby
endeavours
to
form
to
himself
such
another
Panthea
?
If
he
deceive
himself
,
't
is
to
his
own
misfortune
,
not
your
prejudice
;
yet
how
can
we
call
that
a
misfortune
,
which
he
(
the
best
judge
in
the
case
)
esteems
a
Felicity
?
But
all
this
while
the
Dimness
seems
to
be
in
your
Understanding
,
not
in
his
sight
.
His
eyes
are
not
put
out
,
but
only
covered
with
a
thin
vail
,
through
which
they
see
more
securely
,
more
cleerly
;
as
we
behold
the
Sun
best
through
a
skreen
of
clouds
.
You
are
to
imagine
them
only
contracted
,
as
those
to
take
aim
,
that
they
may
discern
more
accutely
and
distinctly
.
Being
fixt
upon
one
object
,
and
that
a
bright
and
charming
one
,
they
do
not
indeed
so
plainly
perceive
other
things
;
yet
not
that
they
are
weak
,
but
because
they
loath
them
,
and
will
not
endure
to
be
diverted
:
which
is
not
to
be
dim-sighted
,
but
to
see
too
much
.
Again
,
if
to
Philosophize
,
be
nothing
but
to
contemplate
Idea's
;
then
to
love
,
is
to
be
a
Philosopher
.
Yea
,
if
every
man
loves
so
much
as
he
understands
(
which
was
Plato's
opinion
)
then
dotage
in
love
is
an
argument
of
Science
.
You
are
too
blame
,
therefore
,
if
you
think
vehemency
of
desire
to
be
a
sort
of
Madness
;
or
take
our
Lover
for
one
Infatuated
,
only
because
his
actions
seem
extravagant
.
Alas
!
what
you
call
Follies
in
him
,
are
the
Mysteries
of
a
Divine
Fury
,
or
Enthusiasm
.
Love
inspires
into
the
Mind
a
new
Faculty
of
acting
by
a
more
certain
and
compendious
way
,
than
that
of
Ratiocination
:
all
his
Reason
,
like
that
art
by
which
spiders
weave
their
curious
nets
,
and
Bees
Govern
their
Commonwealth
,
is
Instinct
.
His
hand
is
not
guided
by
the
eye
,
when
he
shoots
at
human
hearts
;
but
by
the
Divinity
of
his
Genius
:
and
therefore
,
though
he
never
takes
aim
,
he
never
misses
the
mark
.
Impotens
flammis
simul
&
sagittis
,
Iste
lascivus
puer
ac
renidens
Tela
quam
certo
moderatur
—
arcu
!
While
we
poor
mortals
regulate
our
affairs
by
Reason
,
which
is
a
laborious
faculty
,
and
obnoxious
to
error
;
it
is
the
priviledge
of
his
Divinity
,
to
be
carried
on
by
a
quick
and
most
certain
{αβγδ}
,
or
force
,
to
all
his
ends
;
and
,
like
the
Supreme
Being
,
he
is
wise
without
deliberation
or
counsel
.
It
is
not
then
the
prerogative
of
Jove
alone
,
sapere
&
simul
amare
,
to
be
wise
and
to
love
at
once
.
For
if
wisdome
be
,
scire
quid
sit
optimum
;
then
certainly
a
Lover
is
also
wise
,
because
he
knows
what
s
best
;
aliud
enim
(
as
Senecca
)
amare
praeter
optimum
,
nefas
est
.
If
after
all
this
you
will
not
allow
him
to
be
in
his
wits
,
pray
consider
what
subtle
devices
,
ambushes
,
stratagems
,
and
artifices
he
invents
and
makes
use
of
,
to
take
in
that
strong
and
by
open
force
impregnable
fortress
of
his
Mistresses
heart
.
Cast
your
eye
upon
those
troops
of
Virgins
,
that
are
daily
led
Captives
,
as
trophies
of
their
Lovers
wit
and
cunning
:
all
which
were
of
necessity
to
be
deceived
,
before
they
could
be
taken
,
and
by
artificial
violence
to
be
drawn
to
their
own
desires
.
For
,
they
love
more
,
to
be
ingeniously
beguil'd
,
than
to
be
loved
;
and
the
readiest
way
to
bring
them
into
the
circle
of
your
embraces
,
is
first
to
circumvent
them
with
pretty
fallaces
and
amorous
treacheries
.
Now
he
that
can
with
neat
address
,
unperceived
snares
,
and
harmless
frauds
bring
this
to
pass
;
either
he
is
no
Fool
,
or
I
am
one
to
think
him
otherwise
,
and
so
was
Virgil
when
he
said
—
quis
fallere
possit
amantem
?
&
Mantuan
,
when
he
said
Namque
dolos
inspirat
amor
,
fraudesque
ministrat
.
Nay
,
so
far
is
this
Passion
from
darkening
the
understanding
,
and
casting
a
mist
over
the
Eye
of
the
Mind
,
that
it
rather
illuminates
and
clears
it
.
Witness
that
pleasant
Story
in
Boccace
(
which
he
borrowed
from
the
Greeks
,
and
which
Beroaldus
hath
translated
into
Latin
,
and
Beblius
turned
into
elegant
verse
)
of
Cymon
and
Ephigenia
.
This
Cymon
,
the
Son
of
a
Governor
of
Cyprus
,
was
naturally
so
very
a
Fool
,
so
stupid
an
indocil
an
Ass
,
that
his
Father
being
ashamed
of
his
rude
and
ideot-like
behaviour
,
sent
him
to
be
kept
at
a
remote
and
solitary
Grange
of
his
in
the
Country
.
Where
he
walking
alone
,
as
his
custome
was
,
by
chance
espied
a
beautiful
young
Gentlewoman
,
Iphigenia
,
a
Burgomasters
Daughter
of
Cyprus
,
as
she
lay
fast
asleep
with
her
Maid
,
in
the
cool
shade
of
a
little
Thicket
,
with
no
envious
cover
,
but
a
clean
transparent
Smock
,
that
rather
betray'd
than
conceal'd
her
excellent
shape
and
whiter
skin
.
At
this
surprising
vision
poor
simple
Cymon
was
astonisht
;
he
stood
leaning
on
his
staff
(
for
his
legs
were
now
unable
alone
to
support
his
trembling
body
)
gaping
on
this
female
Angel
,
unmoveable
,
and
in
a
trance
of
wonder
and
amazement
.
Upon
which
Love
immediately
succeeding
,
and
in
a
moment
with
its
celestial
raies
dispelling
all
the
foggs
of
his
cold
and
phlegmatick
brain
,
yea
inspiring
him
as
it
were
with
a
new
and
ingenious
soul
;
he
rowzd
up
himself
;
reflected
upon
the
misery
and
dishonour
of
his
late
condition
,
and
put
on
a
sprightly
resolution
to
pursue
his
Nymph
with
Courtship
and
Gallantry
,
worthy
her
admirable
Form
,
and
his
own
noble
extraction
.
To
this
purpose
he
the
next
day
followed
his
retreating
Fairy
to
the
City
,
put
on
a
becoming
habit
,
and
with
it
a
graceful
and
obliging
Mine
:
and
animated
with
hope
,
industriously
imploy'd
himself
in
learning
Musick
,
dancing
,
fencing
,
and
acquiring
all
other
good
qualities
requisite
in
a
Gentleman
.
So
that
in
a
very
short
time
he
was
transformed
from
an
Ideot
,
a
Bartholmew-Cokes
,
a
Clown
,
to
a
Bon
Esprit
,
a
Virtuoso
,
a
Truwitt
,
in
a
word
,
to
the
most
accomplish'd
Gallant
of
the
times
:
nor
was
Iphigenia
so
invincible
to
such
assaulting
perfections
,
as
not
by
marriage
of
him
to
appropriate
to
her self
the
fruits
of
the
Miraculous
Metamorphosis
the
vision
of
her
Beauties
had
wrought
in
him
.
Such
power
hath
the
sight
of
a
fair
Lady
naked
to
cause
Love
;
such
power
hath
Love
to
cure
the
Lethargy
of
the
Soul
,
and
awaken
it
into
Wit
and
Galantry
,
making
a
Heros
of
a
Sott
,
in
fewer
minutes
than
the
Writers
of
Romances
can
in
years
.
I
say
,
a
Heros
;
because
the
same
Cymon
proved
also
famous
at
Arms
,
fought
sundry
combats
,
performed
many
heroical
exploits
,
and
alwaies
had
Fortune
for
his
Second
:
the
same
flame
that
enlightned
his
understanding
,
having
heated
his
blood
also
,
and
kindled
Courage
and
Magnanimity
in
his
heart
.
At
this
you
will
the
less
wonder
,
if
you
remember
what
you
have
read
in
Carda●
(
lib
.
2.
de
Sap
.
)
who
there
occasionally
recounting
many
of
the
admirable
effects
of
Love
,
says
thus
.
Ex
vilibus
generoses
efficere
solet
,
ex
timidis
audaces
,
ex
avaris
splendides
,
exagrestibus
civiles
,
ex
crudelibus
mansuetos
,
ex
impiis
religiosos
,
ex
sordidis
nitidos
&
cultos
,
ex
duris
misericordes
,
ex
mutis
eloquentes
,
&c.
If
you
contemn
this
authority
,
I
hope
you
will
not
dispute
the
Example
of
Sir
Walter
Manny
in
Edward
the
thirds
time
,
who
being
stuck
full
of
Ladies
favours
,
fought
like
a
Dragon
:
nor
that
of
Ferdinand
King
of
Spain
,
who
(
as
Castilio
thinks
)
had
never
conquer'd
Granado
,
had
not
Queen
Isabella
and
her
Ladies
been
present
at
the
Siege
,
it
cannot
be
expressed
,
sayes
our
Author
,
what
courage
the
Spanish
Knights
derived
from
the
raies
of
the
Ladies
eyes
;
a
handful
of
amorous
Spaniards
overcoming
a
multude
of
Moors
.
Every
true
Lover
is
wise
,
just
,
temperate
and
valiant
,
saith
Agatho
(
lib
.
3.
de
Aulico
)
who
doubts
not
therefore
,
but
if
a
Prince
had
an
Army
of
such
Lovers
,
he
might
soon
conquer
the
whole
world
;
except
he
met
with
the
like
Army
of
Inamorato's
to
oppose
it
.
Plato
then
had
reason
,
when
(
5.
de
Legibus
)
he
would
have
women
follow
the
Camp
,
to
be
both
Spectators
and
Encouragers
of
noble
Actions
:
it
being
his
opinion
,
(
in
convivio
)
that
Mars
himself
borrowed
most
of
his
valour
from
his
love
of
Venus
.
SECT
.
V.
HAving
beheld
this
Proteus
,
Love
,
in
some
of
those
various
shapes
,
wherein
it
usually
appears
;
you
are
(
I
presume
)
thereupon
inclined
to
think
it
may
be
no
less
unconstant
to
its
Object
,
than
it
seems
to
be
to
it self
.
To
obviate
this
scandalous
mistake
,
therefore
,
I
find
my self
obliged
in
the
next
place
to
evince
,
that
the
Judgments
of
Love
are
,
like
those
of
Fate
,
unalterable
and
perpetual
;
that
it
is
constant
and
immutable
.
He
who
can
cease
to
love
whom
he
hath
once
loved
,
doe's
but
dream
he
loved
.
For
the
conjunction
of
true
Lovers
hearts
,
like
solemn
Matrimony
,
admits
of
no
divorce
.
When
the
Virgin
Zone
is
untied
,
a
knot
is
in
the
same
instant
knit
,
that
can
never
be
dissolved
;
sometimes
,
indeed
,
as
the
Gordian
,
it
may
be
cut
asunder
.
Death
may
be
the
Alexander
to
discind
,
but
cannot
untie
it
.
Love
ceases
not
,
though
what
is
loved
hath
ceas'd
to
be
.
When
your
Turtle
hath
molted
all
her
beautiful
feathers
,
and
is
grown
old
;
you
shall
not
cease
to
think
her
still
the
same
,
still
amiable
and
youthful
:
and
what
of
her
charming
features
time
hath
impaired
,
your
affection
will
continually
renew
;
the
pleasing
Form
now
lost
to
your
eye
,
shall
be
perpetually
found
fresh
and
lively
in
your
mind
.
The
fidelity
of
Remembrance
shall
countervail
the
cruelty
of
Age
:
which
may
by
a
natural
Metamorphosis
render
your
Wife
a
stranger
to
her
former
self
,
but
hath
not
the
more
tyrannical
power
to
alienate
her
from
you
.
Nay
,
when
Fate
shall
have
torn
her
from
your
armes
,
even
then
shall
you
still
retain
and
enjoy
her
in
your
imagination
;
you
shall
think
her
not
dead
,
but
only
absent
,
and
as
often
as
you
mix
embraces
with
her
kind
Ghost
,
you
shall
deny
her
to
have
perish'd
.
Love
shall
make
you
triumph
over
Mortality
;
and
in
the
ardor
of
your
spiritual
fruition
,
you
shall
bid
defiance
to
Destiny
,
crying
out
,
Though
you
have
seperated
us
,
O
Fatal
Sisters
!
you
have
not
divided
us
;
yet
we
converse
together
,
yet
we
are
a
pair
,
from
others
you
have
taken
away
the
Woman
,
from
me
not
so
much
as
her
shadow
.
While
she
lived
we
used
but
one
Soul
;
now
but
one
Body
.
Her
Spirit
is
received
into
my
breast
,
and
there
remains
fixt
,
as
in
its
proper
Asterism
and
Heaven
.
Thus
Love
seems
to
perform
i●s
course
,
as
the
Sun
,
in
a
Circle
,
alwaies
returning
to
the
po●nt
whence
it
set
forth
;
so
ending
in
it self
,
as
alwayes
to
begin
.
For
,
no
man
loves
,
who
can
ever
be
able
to
love
either
,
less
,
or
not
at
all
.
Of
love
there
can
be
no
end
,
because
no
satiety
.
Like
Heaven
and
a
contemplative
Mind
,
it
is
perpetually
in
motion
,
never
at
rest
:
yet
that
labour
doth
not
weary
,
but
refresh
.
Thus
the
end
of
one
benefit
,
is
a
degree
toward
another
:
and
the
Soul
provoked
by
a
double
ardor
,
cherishes
first
the
person
,
and
then
its
own
obligations
;
ad
amoris
perennitatem
sufficit
amasse
.
Notwithstanding
Love
be
thus
immortal
,
as
being
the
proper
affection
of
an
immortal
Soul
,
and
devoted
to
an
eternal
Object
,
Good
:
yet
can
I
not
deny
,
but
it
is
a
kind
of
Death
.
For
,
who
is
ignorant
that
Lovers
die
as
often
as
they
kiss
,
or
bid
adieu
:
exhaling
their
Souls
upon
each
others
lips
.
Like
Apollo's
Priests
possessed
with
the
spirit
of
Divination
,
they
are
transported
out
of
themselves
;
their
life
is
a
perpetual
Extasie
;
they
devest
themselves
of
their
own
Souls
,
that
they
may
be
more
happily
fill'd
with
others
.
I
believe
Pythagoras
his
Metempsychosis
or
Transmigration
of
his
Soul
,
when
he
loved
,
not
when
he
philosophiz'd
.
At
sight
of
a
fair
and
well
built
house
,
our
souls
,
like
delicate
and
proud
Ladies
,
grow
weary
of
ther
own
homely
dwellings
,
and
are
unquiet
until
removed
thither
:
because
they
were
not
born
,
they
affect
to
live
,
yea
to
be
born
again
therein
.
Longing
for
the
Elyzium
of
their
Mistress
breast
,
the
only
Paradise
for
Lovers
Ghosts
,
they
break
the
prison
of
their
own
,
and
anticipate
the
delivery
of
Death
,
and
fly
thither
,
as
to
the
place
of
their
eternal
mansion
.
Whoever
thou
art
,
that
darest
to
doubt
of
these
excursions
of
amorous
Souls
;
let
me
advise
thee
attentively
to
observe
,
how
the
Soul
of
a
Lover
almost
visibly
flies
to
that
part
of
the
body
,
which
approches
neerest
to
his
Panthea
.
If
they
joyn
hands
,
you
may
perceive
their
souls
to
be
palpably
distributed
into
their
fingers
,
mutually
to
take
hold
,
and
entwine
each
with
other
.
If
they
stand
side
by
side
,
their
bowels
yern
,
their
hearts
leap
for
joy
,
their
spirits
flow
in
crowds
into
their
breasts
,
and
raising
strong
palpitations
,
salute
each
other
,
as
Clowns
use
to
do
,
with
thumps
;
as
if
they
strove
to
dissolve
the
ligaments
of
life
and
intermix
embraces
.
What
kind
of
Magique
is
that
,
by
which
the
blood
is
made
to
overflow
the
cheeks
with
crimson
waves
,
at
the
presence
of
a
dear
friend
;
springing
up
out
of
the
Arteries
of
the
wounded
Heart
,
as
an
index
of
its
sufferings
,
no
otherwise
than
the
blood
of
a
murdered
man
is
said
to
flow
forth
afresh
,
to
betray
the
Homicide
?
only
with
this
difference
,
that
the
blood
,
in
the
case
of
Murder
,
flows
,
I
know
not
by
what
instinct
,
for
revenge
:
but
in
a
Lovers
blushes
,
for
cure
and
remedy
of
his
harm
.
See
,
how
greedily
his
soul
catcheth
the
sounds
of
her
voice
;
and
retired
wholly
into
his
ears
,
stands
there
watching
every
accent
,
nay
is
converted
into
the
sense
of
Hearing
,
or
rather
into
the
very
sounds
it
receives
.
In
exchanging
words
,
they
exchange
spirits
:
and
immigrate
into
the
wishes
they
utter
.
See
,
how
their
wandring
souls
in
a
continual
efflux
sally
forth
at
their
encontring
eyes
;
and
consuming
themselves
in
greedy
looks
,
leave
their
bodies
faint
and
liveless
,
many
times
falling
into
swoons
and
Sync●pes
.
To
Lovers
it
is
the
same
thing
,
to
speak
,
and
to
expire
;
the
same
,
to
see
,
and
to
extramit
themselves
by
the
eye
;
to
gaze
,
and
to
pass
into
the
object
.
In
them
the
Platonic
opinion
,
that
sight
is
performed
by
Extramission
of
rays
holds
true
.
Thus
the
whole
Man
hastning
to
get
forth
,
crowds
one
while
into
the
Ear
,
another
into
the
Eye
,
sometimes
into
the
Lips
:
suavia
dans
Agathoni
,
animam
ipse
in
labra
tenebam
;
was
Plato's
confession
of
himself
;
living
only
in
that
part
,
wherein
he
at
present
enjoys
his
Fellow
,
his
other
and
better
half
.
Thus
Love
epitomizeth
Human
nature
;
compelling
Men
to
breath
and
live
more
contractedly
;
and
(
like
some
imperfect
Animals
)
to
be
content
with
one
sense
alone
.
But
thus
to
reduce
him
from
a
necessity
of
many
Organs
or
Instruments
of
life
,
sense
and
motion
,
to
a
capacity
of
existing
more
delightfully
by
one
single
Organ
;
is
not
to
maim
Man
,
but
render
him
more
perfect
and
divine
.
We
will
therefore
,
if
you
please
,
conclude
this
Paragraph
with
a
pertinent
Stanza
of
that
incomparable
Critique
in
Love
,
old
Chaucer
:
who
in
most
lively
and
never-vading
colours
painting
the
surprize
and
astonishmen
of
Troilus
,
(
till
then
a
Woman-hater
)
at
first
sight
of
the
fair
Creseide
,
in
her
mourning
habit
,
sparkling
like
a
Diamond
set
in
Jet
;
saith
thus
.
Lo
,
he
that
lete
him
selven
so
conning
,
And
scorned
hem
that
loves
paines
drien
,
Was
still
unware
that
love
had
his
dwelling
Within
the
subtel
streams
of
her
eyen
;
That
sodainly
him
thought
he
felt
dien
,
Right
with
her
loke
,
the
spirit
in
his
herte
.
Blessed
be
love
,
that
thus
can
folke
converte
.
SECT
.
VI
.
IN
such
spiritual
efforts
and
sallies
,
the
Body
indeed
suffers
a
manifest
,
though
a
grateful
detriment
;
but
(
what
's
a
wonder
even
for
wise
men
)
the
soul
acquires
Augmentation
.
For
,
as
if
she
were
also
definable
by
Extension
,
being
by
a
certain
expansion
more
diffused
than
before
,
she
that
was
originally
the
Guest
of
one
breast
,
become's
thenceforth
the
Governess
of
two
.
Confused
betwixt
two
bodies
,
she
scarcely
knows
for
which
she
was
first
formed
:
but
as
it
were
suspended
betwixt
both
,
she
perfectly
informs
neither
.
By
one
Law
of
Nature
she
is
confined
to
one
body
;
by
another
Law
of
the
same
Nature
,
Love
,
she
is
carried
forth
to
animate
and
possess
another
,
which
she
strives
to
make
equally
her
own
:
so
that
in
this
case
you
are
obliged
to
acknowledge
both
a
Diminution
and
an
Increment
of
her
Soveraignty
.
Every
Individual
in
love
,
is
thenceforth
a
Number
;
carrying
always
with
him
,
as
Antipheron
did
,
another
Himself
:
if
at
least
he
may
properly
be
said
to
be
a
Number
,
whom
one
computes
,
whom
one
distinguishes
,
whom
the
word
Homo
alone
expresses
;
an
Hermaphrodite
and
yet
no
Monster
.
By
a
fruitful
error
,
to
men
in
Love
,
as
well
as
to
men
in
Drink
,
all
objects
appear
double
:
yet
no
otherwise
than
the
eyes
themselves
are
double
,
which
have
one
and
the
same
motion
,
one
and
the
same
sight
.
Here
you
see
a
kind
of
penetration
of
Dimensions
,
two
persons
so
closely
embracing
,
as
to
fill
up
the
same
space
,
as
to
become
one
,
as
to
destroy
their
embraces
;
for
,
embraces
imply
a
difference
.
While
,
like
Ovids
Hermaphrodite
,
Salmacis
,
the
person
courting
,
and
the
person
courted
are
one
and
the
same
;
he
knows
not
whether
he
love
,
or
is
beloved
more
truely
;
nor
doth
he
enjoy
,
but
is
converted
into
his
wish
.
Ah
,
Cupid
,
thy
very
bounty
is
mockery
;
thy
favour
,
like
that
of
Grandees
in
Court
,
hypocritical
:
while
thou
hidest
within
my
breast
,
what
I
require
to
be
in
my
arms
.
Thou
art
too
propitious
in
making
us
one
:
rather
divide
us
,
that
we
may
feel
our selves
to
be
what
we
would
be
,
different
in
sex
,
one
in
will
and
desire
.
Obstat
cupienti
,
nimium
frui
.
To
have
her
made
the
same
with
my self
,
whom
I
covet
only
as
a
Partner
of
my
joys
,
is
to
prevent
them
.
This
excess
of
kindness
,
this
assimilation
of
another
to
my self
,
makes
me
think
,
I
do
not
embrace
my
Friend
,
but
a
shadow
;
which
always
treads
in
my
footsteps
,
and
imitates
all
my
motions
.
Stand
farther
from
me
,
O
my
dearest
,
who
art
nearer
to
me
than
I
am
to
my self
;
that
I
may
enjoy
that
pleasure
,
which
consisteth
in
the
knowledge
of
a
Distinction
.
But
,
alas
!
I
forget
my self
,
and
wish
a
Contradiction
.
The
same
power
that
makes
one
of
two
,
makes
also
two
of
one
.
The
Arithmetick
of
Love
is
performed
aswel
by
substraction
,
as
by
Multiplication
:
nor
do
we
think
that
substraction
a
loss
,
but
a
Compendium
;
unless
it
be
more
advantage
to
have
our
strengths
collected
,
than
extended
.
Every
thing
(
you
know
)
is
so
much
the
more
perfect
,
by
how
much
the
more
simple
.
To
be
comprehended
within
no
space
or
number
,
is
the
prerogative
of
the
Deity
:
and
what
is
Best
and
Highest
,
can
be
but
one
.
Love
,
therefore
,
as
it
hath
this
Divine
perfection
of
Unity
;
so
hath
it
likewise
that
other
of
Self-communication
.
For
,
what
is
perfect
,
is
uncapable
of
addition
or
encrease
otherwise
than
by
Diffusion
or
Distribution
of
it self
.
The
only
Usury
of
Love
,
is
to
make
others
rich
.
This
liberality
of
conferring
ones
self
upon
another
,
is
the
only
good
Mankind
can
justly
call
his
own
,
and
the
first
Donative
of
Heaven
.
Other
things
are
the
gifts
of
Fortune
,
which
we
can
no
more
give
,
than
the
light
of
the
Sun
,
of
the
common
aer
;
nay
,
which
we
have
scarcely
right
enough
to
appropriate
to
our selves
.
Whoever
loves
,
then
,
comes
neerer
to
the
Divine
Nature
;
as
placing
his
chief
delight
in
doing
good
,
in
making
another
happy
.
Hence
it
is
,
that
as
Men
of
youthful
and
strong
Bodies
are
naturally
desirous
to
beget
issue
of
their
Loins
:
so
those
of
great
and
vigorous
abilities
of
Mind
feel
in
themselves
a
certain
noble
ardor
,
that
incites
them
to
beget
children
of
their
understanding
,
a
praegnancy
of
the
Brain
,
and
most
chaste
Lust
of
propagating
virtue
;
which
is
commonly
named
Platonique
Love
.
Wherefore
,
Love
is
,
in
this
respect
at
least
,
so
far
from
proceeding
from
want
(
as
Mr.
Hobs
derives
it
)
that
on
the
contrary
it
is
the
effect
of
wealth
and
abundance
.
Nor
ought
we
longer
to
complain
of
Nature
,
as
closehanded
and
niggardly
in
her
Gifts
to
Mankind
,
since
she
hath
been
so
indulgent
and
bountiful
in
instituting
this
ingenious
commerce
,
whereby
every
one
both
communicates
himself
,
and
receives
another
(
for
,
by
Love
we
do
not
sell
,
but
exchange
ourselves
)
yea
transferrs
into
his
own
treasury
whatever
is
excellent
and
divine
in
another
;
being
adopted
heir
to
anothers
riches
,
he
becomes
more
accomplished
by
endowment
,
and
in
another
supplies
his
own
defects
.
This
Munificence
of
Love
in
communicating
whatever
it
thinks
good
and
delectable
,
is
evident
even
in
the
delight
of
sensual
Fruition
,
which
being
a
pleasure
consisting
in
a
conjunction
not
only
of
two
Persons
of
different
sexes
,
but
also
of
two
different
Appetites
in
each
Person
;
viz.
to
please
,
and
to
be
pleased
;
and
the
former
of
these
two
Appetites
being
an
Affection
of
the
Mind
,
consisting
in
the
Imagination
of
power
to
please
:
it
necessarily
follows
,
that
each
party
becomes
so
much
the
more
joy'd
or
pleased
in
himself
,
by
how
much
the
more
able
he
finds
him
to
please
or
cause
joy
in
the
other
.
So
that
they
rival
each
other
in
the
Communication
of
delight
.
The
same
may
be
said
also
of
Platonique
Love
,
or
generous
Charity
;
the
delight
whereof
consisting
likewise
in
the
exercise
of
ones
power
or
ability
to
enrich
the
understanding
of
another
,
and
impraegnate
his
Mind
with
the
seeds
of
Virtue
:
the
Socrates
must
be
so
much
the
more
delighted
in
his
own
Mind
,
by
how
much
the
more
he
finds
the
Alcibiades
better'd
by
his
instructions
.
Here
's
all
the
difference
,
the
delight
of
sensual
Love
depending
partly
upon
the
powers
of
the
Body
,
is
therefore
furious
,
short
of
duration
,
and
subject
to
decay
:
the
Platonique
depending
solely
upon
the
Mind
,
whose
powers
are
perpetual
,
is
therefore
calme
,
of
one
equal
tenour
,
and
everlasting
.
Here
finding
my
boat
unexpectedly
brought
upon
the
blessed
coast
of
the
New
Atlantis
,
or
terrestrial
Paradice
,
FRIENDSHIP
,
where
the
aer
is
perpetually
clear
and
s●rene
,
the
sea
pacific
,
and
the
land
spontaneously
fertil
;
a
place
wherein
nothing
is
found
but
Consolations
,
whose
King
,
Altabin
,
is
a
wise
man
;
whose
peaceful
inhabitants
are
rich
in
their
contempt
of
all
pecuniary
Commerce
within
themselves
;
where
the
Tirzan
,
of
true
Father
of
the
Vine
,
Love
,
composes
all
differences
,
and
extinguishes
all
animosities
;
and
where
the
Sons
and
Daughters
of
Bensalem
live
in
perfect
amity
and
concord
:
being
come
,
I
say
,
to
this
happy
Port
,
give
me
leave
my
dear
Friend
,
here
to
cast
anchor
,
and
end
my
voyage
.
I
had
designed
to
sail
farther
,
to
discover
what
that
wonderful
something
in
Love
is
,
which
we
observe
to
be
more
powerful
than
all
Calamites
,
more
august
than
Honour
,
more
splendid
than
Riches
,
more
delightful
than
Pleasures
,
more
sovereign
than
Empire
,
more
venerable
than
Autority
,
more
charming
than
Beauty
,
more
illustrious
than
Wisdom
;
that
for
which
we
contemn
and
trample
upon
all
those
glorious
things
,
so
much
either
feared
,
or
adored
by
the
world
;
yea
,
for
which
alone
we
do
not
contemn
,
but
esteem
and
worship
them
:
that
,
which
so
fully
pleaseth
alone
,
that
even
the
vilest
things
please
for
the
sake
thereof
;
which
enjoye's
this
privilege
of
Majesty
,
that
nothing
can
turn
to
its
dishonour
;
which
is
above
the
reach
of
Infamy
,
and
can
honest
even
vice
it self
.
But
,
perceiving
the
Needle
of
my
Cogitations
,
no
less
than
that
of
my
Affections
,
to
fix
it self
on
that
point
of
the
Compass
,
wherein
you
and
I
seek
for
Happiness
in
this
life
,
our
constant
Friendship
:
I
confess
,
my
Mind
is
so
intirely
taken
up
with
the
ravishing
Contemplation
thereof
,
that
I
cannot
at
present
divert
it
to
prosecute
what
I
intended
to
speak
,
concerning
several
other
admirable
and
stupendious
effects
of
this
Heroick
Passion
;
whereof
I
have
here
drawn
no
perfect
Picture
,
but
only
a
rude
Scetch
,
or
rather
a
few
gross
and
confused
lines
,
by
way
of
supplement
to
Your
more
artificial
Representation
of
it
,
in
your
Ephestan
Matron
.
Let
us
,
therefore
,
now
(
if
you
please
)
goe
ashoar
,
and
repose
our selves
in
the
newly
mention'd
Island
of
●ensalem
,
(
where
though
we
be
not
advanced
to
the
honour
of
being
Fellows
or
Brethren
of
Salomons
House
;
yet
we
may
be
well
received
into
the
House
of
strangers
)
reserving
what
remains
untouched
of
our
Argument
for
another
divertisement
;
and
in
the
mean
time
,
with
our
dearly
beloved
Don
Geffrey
,
Beseeching
every
Lady
bright
of
hewe
,
And
every
gentil
woman
,
what
she
be
,
Albeit
that
our
Matrons
were
untrue
,
That
for
that
gilte
ye
be
not
wroth
with
me
.
Ye
may
in
other
Bokes
their
gilte
se
.
And
gladde●
I
would
write
,
if
that
ye
lesse
;
Penelopes
truth
,
and
faith
of
good
Alceste
.
Ne
saie
I
nat
this
all
only
for
these
men
,
But
most
for
women
that
betraied
be
Through
fals
folke
(
God
yeve
hem
sorowe
,
amen
)
That
with
great
witte
and
subtiltie
Betraien
you
;
and
this
meveth
me
To
speke
,
and
in
effect
you
all
I
praie
,
Bethe
ware
of
men
,
and
herkeneth
what
I
say
.
But
God
forbid
,
but
a
woman
can
Ben
as
true
and
loving
as
a
man
.
For
it
is
deintie
to
us
men
to
finde
.
A
man
,
that
can
in
love
be
trewe
and
kind
.
Thus
endeth
now
my
tale
,
and
God
us
sende
Taling
enough
unto
our
lives
ende
.
¶
FINIS
.