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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34775	A treatise of jealousie, or, Means to preserve peace in marriage wherein is treated of I. The nature and effects of jealousie, which for the most part is the fatal cause of discontents between man and wife, II. And because jealousy is a passion, it's therefore occasionally discoursed of passions in general ... III. The reciprocal duties of man and wife ... / written in French, and faithfully translated.; Traité de la jalousie. English	Courtin, Antoine de, 1622-1685.	1684 (1684)	Wing C6606; ESTC R40897	75,205	185

though also in Violent Passions it is much affected and altered yet this proceeds only from the Communication it 〈…〉 as with the Brain by the means of certain small Nerves which serve to 〈…〉 raiten or enlarge the Orifices of the Heart and so to give Entry to a smaller or greater quantity of Blood The Passions then are formed in the same Organ that is the Seat of the 〈…〉 ancy or Imagination and arise either 〈…〉 om the Temperament of the Body 〈◊〉 from the Perceptions Imprinted by 〈…〉 e Natural Appetite or Affections or 〈…〉 stly from the Impression of External Objects on the Imagination They proceed from the Temperament for if 〈◊〉 Example Choler abounds it excites 〈…〉 nger if Blood it enclines to Love They arise from the Perceptions Imprinted by Natural Appetite and Affections as Hunger Thirst and other that Retain the Name of Natural Appetites likewise Pain Heat and other Affections which stir or move the Nerves that are the Instruments of the Organ of Common Sense and Transfer the Impression to the Brain We desire to Drink as Aristotle saith it is the Natural Appetite Commands it for the Preservation of the Animal Natural instinct tells us it is water for Example and not Ink that we must Drink and immediately this Natural Passion puts the Animal in Motion fit to perform it And lastly Passions are produced by the Impressions of outward Object made upon the Fancy by the mediation of the External Senses But we must observe that the Fancy or Imagination which is the Perception arising from the Internal Motion solely of the Spirits 〈◊〉 not the same as Aristotle saith with Sense which is the Perception produced by External Motions since it is easie to observe that the Imagination Act when the Senses Act not at all from whence are the Passions that arise by calling to Remembrance or the bare ●magination of any thing or by Dreams and the Actions that are done in Sleep because of the di●●rse Impressions that the casual Motion of the Spirits does then make upon the Imagination The Image the● or Species of any thing passing for Example 〈…〉 w the Eyes and Imprinting it self upon the Organ of Imagination where of we speak by the Mediation of the Spirits always Eviron●ng it it so falls out that if that Object be Terrifying by its Similitude or respect it has with any thing that Nature or Experience Dictates to be hurtful to the Body then it excites the Passion of Fear or else Courage according to the different Constitution of the Body and at the same time the Spirits Reflected from the Image so formed upon the Organ do enterpa●t by the pores of the Brain that Conducts them into the Nerves serving to produce the Motions and Postures necessary to turn back or Fly part into the Nerves that enlarge or straiten the Orifices of the Heart or which Agitate the other Parts from whence the Blood is Conveyed to the Heart in such sort that this Blood being r 〈…〉 ed after an unusual manner it a 〈…〉 Spirits to the Brain such as m 〈…〉 i 〈…〉 fie the Passion viz that continue to keep open the same pores 〈…〉 h 〈…〉 by they 〈…〉 te 〈…〉 into the same N 〈…〉 es And i 〈…〉 be courage that 's excited 〈…〉 x 〈…〉 ● P 〈…〉 the● Spirits enter by the Motion of this Organ into the pores of the Brain that Conduct them into the Nerves serving to move the Members to defend its self as well as into th●se that Agitate and put forward the Blood to the Heart in a manner suitable to produce proper Spirits for the continuance of these Actions It is the same respectively in all other Passions from what Original soever they arise so that in speaking generally the cause of Passions is not solely in the Sense or in the Brain but also in the Heart in the Spleen in the Liver yea and in all the other parts of the Body insomuch as they Concur to the producing of Blood and consequently of Spirits conducing for although all the Veins do carry the Blood they contain towards the Heart nevertheless it many Times falls out that that which is in some is thrust forward with much more force than that in others And likewise it happens that the Orifices of the Heart by which the Blood enters or by which it is expelled are at sometimes more enlarged or more straitened than at others Now all this is perpetrated only by the disposition of the Engine of the Body that is to say by the conformation of the Members and the Course which the Animal Spirits excited by the Heat of the Heart do naturally pursue in the Brain in the Nerves and in the Muscles ● in the same manner as the Motion of a Watch is performed as we said before which goes and moves it self by the Disposition of it's peices for which reason if it were possible to ●magine a Man without a Soul we should see him Act in the same manner For we must not think that it is the Soul that gives Life and Motion to the Body although in some respects it can dispose thereof being Conjoint but the Motion and Life Depends on the Fabrick of the Body So that we may truly say that the Separation of the Soul does not make the Body to Die but that the Soul 〈…〉 t Death retires it self from the Body because that then the Natural Hea 〈…〉 which we have mentioned ceasing the Organs that serve to the Actions of the Soul Corrupt and fail Which makes us beleive that since the holy Scripture says that Beasts have the Blood for their Soul they have no other but what consists in this Symmetrie of the parts Vivified and moved as we have said by the Animal Spirits drawn from the Blood by the Fire of the Heart And this might very well be the Reason why the Pen-Me 〈…〉 of the holy Scriptures observing on one Hand that Beasts have almost the same Passions that are incident to Man for as much as they have a Love for their Young a Jealousie for their Females Anger Fear c. And that on the other Hand they are Destitute of Judgment they have made use of this Word Blood to express the Sensual and Fleshly Motions that allure the reason and Agitate us like Beasts And indeed this does contribute very much to the Excellency of the reasonable Soul For though it may be said that other Animals have the same Natural Motions as Men have yet it may be denied with Seneca that they have Re 〈…〉 l Passions all their Actions being no more than certain Impulses that Resemble Passions Which also our Philosopher confirms saying brutes have 〈…〉 o Conduct of their Actions but certain Corporal Motions resembling these in Men which Passions do follow Customarily and for this very reason they are not only easily allured into Snares but often run Head long into greater Evils to Eschew

to the Objection started from the Bands that tie the Man and Woman in Marriage It would be but a bad Inference to say that because the Husband and Wife are under an equal Obligation as to what regards the tye of Marriage it not being permitted to the Husband to Marry another Wife whilst this is living what Discontent soever may happen between them nor to the Woman to have another Husband so long as this lives therefore the one is of equal condition with the other in Marriage The Soul and Body as we have said before are joyned together and do conjointly Compose Man as the Husband and the Wife do Compose one in Marriage their separation causes the dissolution and rupture of the Compound as the Death of one of the Married People causes the Dissolution of Marriage nevertheless none but those that have lost their Reason would say that because the Union is of equal Necessity to the Soul as well as the Body to the Forming and Being of Man therefore the one is of equal Condition with the other for Nature Common Sense and Experience Demonstrate to us how far the Soul is Elevated above the Body and in what great Prerogatives Nobleness and Excellence it su 〈…〉 passes it And the same things are to be understood of the Man in Regard of the Woman which Nature Common Sense and Experience shews us to be much Inferiour to the Man and therefore Obliged by that Natural Rule which says the less Worthy shall give place effectively to the more Excellent to render to the Man a real and unfeigned Submission in all things that have respect to Marriage or the Society wherein they are conjoyned They Object in the Second Place That the Apostle to confirm this Equality of the Man and the Woman has given to the Woman the same Power over the Body of the Husband that he has given the Husband over the Body of the Wife The Wife hath not power of her own Body but the Husband and likewise also the Husband hath not power of his own Body but the Wife and by consequence they are equal in Power the one to the other We Answer That it is a wrong Interpretation of the words of St. Paul which give a Reciprocal Power to the Man and the Woman over the the Bodies the one of the other to understand them of an equality of Power in all things For the reciprocal interest respects only the Nuptial Bed and the Duties to which Married People are obliged the one towards the other without lawful impediment to the en● the frailty of Nature may be restrain'd within the Bounds of Continence of Marriage They are indeed in that both equal alike in Power and in some respects of an equal dependency the one of the other but unequal in all other things And this is the Explication of this place by Divines When saith one St. Paul saith That the Wife has no Power of her own Body he thereby means that it is not lawful to either of the Married Persons to refuse the use of the Bed to the other that shall demand it provided as St. Thomas Remarks there be no lawful inpediment And in this the Married Persons are in some manner each of them under a reciprocal Servitude though in other things the one is unequal to the other by vertue of that Law that was enjoyn'd to the Woman thou shalt be under the Power of thy Husband So likewise it is on this Ground that the Books of the Discipliue of the Church remark that It is a Sin to refuse the Duty of Marriage without a lawful excuse when it is desired according to that saying of the Apostle Let the Husband render unto the Wife due Benevolence and likewise also the Wife to the Husband ●he Reason whereof follows because they have not Power over their own Bodies They are then equal in the In●erest of this Duty but in all other things that respect the Family there is no Equality between them for they that are under the Power of others are their ●nferiours and not their Equals They Object in the Third place that ●nsidelity in Marriage being a Crime on either part that Causes Separation since ●t is as well permitted to the Wife to leave her Husband if he be unfaithful to her as to a Husband to put away his Wife when she has fail'd in her Faith to him therefore it may be lawful and commendable for a Woman to prevent so fatal a Separation by her Distrusts by her Care yea even by Reproofs and Rebukes We Answer That it is true that a Woman seeing her Husband give himself over alltogether to disorder and infaithfulness may leave him if she will according to the words of the same Apostle St. Paul Let not the Wife depart from her Husband but and if she depart let her remain un-Married or be reconciled to her Husband But it is not at a●● true that she ought to prevent this Evil with Rebukes or Angry Speeches for what belongs to Correction appertains to a higher Authority Now Women in Marriage and even before Marriage according to both Natural and Divine Precepts being Subordinate to their Husbands it follows from hence that as it is impossible that which is Subject can be Superior so likewise it cannot be that she that is Subject can have Right of Correction since Correction depends essentially on Superiority The Wife indeed on this Occasion may well give some Advice with mildness to her Husband concerning his Conduct since this Advice is an Office of Charity but to put herself in a Passion against him to give him angry or sharp Rebukes and Checks is wholy to lay aside the Duty and Submission she ows him We may plainly see Subordination even on this occasion to be denoted by the Terms of Seperation although the Condition of the Man and Woman be thereby made equal for if the Woman Violate her Faith it is said the Husband may put her away but if the Husband be Unfaithful it is not said the Wife shall put ●im away but only that she may leave ●im to shew the Superiority and ●uthority of the Husband and the Sub●ission and Silence the Wife ought to ●bserve And indeed the Husband be●●g her Master her Superiour yea her ●ing must she take upon her to set ●im his Lessons or what is more dare ●e Reprove or Despite him Dare she say if she be a Christian since she ●ught to look upon her Husband as ●epresenting the Person of Jesus Christ ●s we said before In the fourth place Women Object ●hat if it were so great a Crime to de●lare their Resentments to their Hus●ands when they suspect them to di●ide their Bed the Holy Scriptures ●ould have contain'd some Ordinances ●o provide against it and let them know ●hat the Wife therein committed an Of●ence which might violate Marriage ●nd cause their Separation Instead ●hereof it only signalizes the breach ●f Faith

ibid. What true Love is 47 That sensual Jealousie can have no place in true Marriage 48 It is sensual Love that creates Jealousie 49 What sensual Love is ibid. Persons of understanding reckon it not honourable to be Jealous 51 CHAP. IV. Of the Marriage of Christians according to the Primary Institution thereof by God himself and its re-establishment by Christ 53 That Jealousie breaks off the Society which God himself has Established ib. Why God Established Marriage 54 How strong the Union of Marriage is ib. That Jealousie is inconsistent with the Marriage of Christians 56 Contracts of Marriage according to St. Paul 57 Husbands must Love their Wives ib. Wives must be submissive to their Husbands 58 Reciprocal Duties of Man and Wife 59 The Love of Husbands to their Wives according to St. Paul 61 Why Marriage is a Sacrament ib. What kind of Submission the Wife must yeild 62 Laws of Marriage according to the Cannons and the Fathers 63 That Jealousie is inconsistent with these Principles 66 CHAP. V. Of Jealousie of Husbands and the Remedies thereof 69 That Jealousie is Cruel ib. The more Virtuous the Wife is the more Jealous a sensual Man is ibid. The more understanding a sensual Man has the more Jealous he is 70 The Jealousie of Mithridates ib. The Jealousie of Herod 71 That this Jealousie is incureable ib. Jealousie of weakness and its Remedy 72 Formal and Violent Jealousie 76 The Remedies thereof 76 The pernitious Effects of Adultery 77 That Domestick Peace is an inestimable good 79 The Dangerous Effects of lying 81 The bad Consequences of Pride 83 The Advantagious Consequences of Patience 86 〈…〉 n the last place to have recourse to God 87 CHAP. VI. The Jealousie of Women and the Remedy thereof 88 The Jealousie of Women is more dangerous then that of Men. ib. The abuse of the Reasons alledged for the Jealousie of Women 89 1. Whether Submission be reciprocal or not since the Bonds are equally indissoluble on both parts and the Sexes are equal as they say ibid. That Submission regards only the Woman 92 2. Whether the Power of the Woman over her Husbands Body make her equal with him in all other things or not 113 3. Whether or no a Woman may be Jealous because Adultery is equally Criminal on either Part. 115 That it is not permitted her because she is his Inferiour 115 4. Whether or no Jealousie is a Crime to cause Divorce since the Scriptures have not expressed it nor spoke against it 117 5. Whether or no a Woman that is Honest and Faithful may be Jealous 122 That the Honesty of a Wife gives her no priviledg to be Jealous 123 Remedies against the Jealousie of Women 125 The Woman must not in any case be Jealous and so she cuts off all occasions to the Husband 127 Women must speak only with their good Actions ibid. She must use all the Vertues opposite to the Vices of her Husband 128 The Sincerity of the Heart 129 Mildness in Discourse 130 Submissive Love ibid. Agreeableness of Humour 132 Sincere Vertue only begets Love 136 The certain effects of these Counsels 137 CHAP. VII That it is True and Reasonable Love that produces Peace in Marriage 139 That Jealousie causes hatred instead of Love 139 That it returns back upon themselves that are Jealous 140 That it is Contagious and Communicative and in the End causes Separation 141 From whence comes Reciprocal Jealousie 142 The true and real Love of a Husband 143 An Example of the real Love of an Arabian 144 An Example of the Love of Joseph to his Virgin 146 The means for Women to preserve Peace 147 Bad Education a Cause of Division in Marriage ibid. The Abuse of Matchmakers 148 That Meekness in a Woman is an excellent Quality 150 The Woman mnst Conform herself to her Husband 151 Examples of the Loves of several Women 152 Example of the Love of a Tartar Woman 153 The Praise of a Good and Honest Wife 156 The Conclusion and Abridgment of the whole Work 158 A TREATISE OF JEALOUSIE Or Means to preserve PEACE in MARRIAGE CHAP. I. Of the Subject of the ensuing Treatise THe Errour into which the greatest part of the World is apt to fall believing That Jealousie is not only an ordinary Effect of 〈…〉 ve but even the strongest and most 〈…〉 nvincing proof of its Ardure has gi 〈…〉 n occasion to the transmitting this 〈…〉 eatise abroad Jealousie say they in speaking properly an excess of Love which because of excess may properly be led a sickly Love viz. A Love that flames with the Fire or greatest heat of a Lever and by consequence is the strongest Ardure that true Love is capable of So that a Person presumes to himself Honour and to render his Love very commendable when he expresses an exceeding Jealousie Since Jealousie in this excess is the highest degree that Love can reach to It is this Errour which is designed in this Treatise to Encounter with all It is this Jealousie unbounded that Introduces these Civil-Bro●ls into Families that kindles the Fire of Discord between Man and Wife and that breaks their Matrimonial-bands which we shall in this Treatise endeavour to destroy and the rather since Erroneous Abuse would Authorize it though in it self so pernicious That it may be the better known it is requisite in the first place to distinguish it from certain other Jealousies which indeed do retain its name but not at all its qualities Some do excite in them selves as we have had the experience certain feign'd and counterfeit Jealousies which they use to amuse or posse 〈…〉 some simple or stupid Genius's withal As for example some Husbands pretend 〈…〉 o 〈…〉 be Jealous of their wives to perswade them of the entireness of their Love according to these false Principles we now endeavour to refute and to give way to this sort of Reasoning My Husband is Jealous of me therefore ●e must have a most A●d●nt Love for me On the other hand there are certain Females which neither being Ignorant of this popular Maxime fail not to make 〈…〉 t a Vei 〈…〉 o cover other designs They 〈…〉 re themselves to death with wearying their Husbands by affected Jealousies yea and often succeed so happily that the most part instead of warily avoiding the Pallacie give place for advantage by their Transports flattering themselves that their own Merits are the motives of these Passions and at the same time languish with tender resentments of such their extraordinary Testimonies of their Love which notwithstanding are no more than tricks of nimble Wi●● they will not dare to open their Mouths to complain of any thing amiss they number their very 〈…〉 ces they constrain themselves in every thing and abstain from any thing a●g 〈…〉 give offence 〈…〉 east say they we should cast these poor Women into Despair but we shall not at all meddle with these Personated Com●dies intending to treat only of real Evils

Obey and Submit her self to her Husband it necessarily follows that if the Husband only Love his Wife with a Sensual Love which give way for him to commit a Thousand Outrages against her and the Woman not Humbling her self and Submitting to her Husband they destroy the Commands of God the one for being a Tyrant instead of a Father and the other for not only Transgressing the Rules of Obedience which is her Lot but also Extinguishing the Love God has Commanded her Husband to have for her by her Vexatious Humour And indeed if he Love her afterwards as he is Obliged to do by the Rules of Charity he can have no other Love for her than such a one as a Man has for an open Enemy not a Tender and Holy Love Which being so there remains no more Conjugal Love no more Union nor no more Society for which God Instituted Marriage CHAP. V. Of the Jealousie of Husbands and the Remedies thereof IF you will descend now from these general Truths to particular Actions you will then see the Effects of what we have advanced But who can be capable to play the Painter hereof aright Who can be able to give a right Idea in Words of the Unhappiness of Marriage when for Example the Power of a Husband falls into the Hands of a Man Distracted with this Brutal Jealousie with that Jealousie so Blind and Enraged that even the Vertue it self of the Person Beloved Irritates and Excites it Every Day gives the experience of this Surprising Truth For as there can be nothing that Attracts the Heart so much as Vertue by how much the Woman indued therewith possesseth a larger share and by consequence becoming so much the more Aimable by so much their Passion makes them more afraid of the loss and burns with more vehemency So that to undertake the decipherin the inhuman ties of this Brutallity when it is arrived to the excess of Blindne●s and Fury as it often falls out were to undertake the Description of the Cruelties of a Savage mad Beast that nothing can Reduce or Tame But what is yet more deplorable in these Persons then in the very Beasts these that are most in lightned with Natural understanding do suffer themselves to be transported with this Passion more than any other if they be sensual For as their Wit is quick and piercing so it is Suspitious their Distrust arising from that very extent of their Apprehension whereby they understand or at least believe they understand the most abstruce and hidden things So we see that the best Genius's are the most Subject to these kind of Transports when their Natural Inclination possesses the Authority that is due to Reason If you desire Examples we may take that which History first supplies us withal of Mithridates K. of Pontus whose Vertuous Qualities and Great Power made him thought worthy by the Romans to Employ their Armes upon This Prince beset with the Passion of this kind of Love we speak of for Monime his Queen who was endued with an excellent Beauty and had yet a greater share of Vertue as the Author of the History has it kept her all her life as in a Prison with Eunuchs and Barbarians and at last being Defeated by the Romans he sent a Slave to cut her Throat fearing least She might fall in the hands of his Vanquishers as even after Death he would be jealous of her Herod the Great who surpassed all the Princes of his time in political prudence would imitate him in that for he had given orders twice to put his Wife to Death if Antonius and afterwards Augustus to whom he was obliged to come and Justify himself in some Affairs of Government should have taken away his own Life and moreover at last through Jealousie upon false Reports he condemned her to die although as as the Historian saith She was a Princess extreemly Chast and Vertuous We should never have done if we should expatiate upon this Subject but we shall not exaggerate the pernicious effects of this Passion it being our Duty and Task to suppress them and is much more Incumbent upon us to heal the Sore if possible than to reveal its detestible Consequences But what mean can be used to give Light to one that naturally blind or how can Counsel be Administred to one that stops his Ear● to all Reason Yet since as I hope it is true there is no Christian will suffer himself to be hurried to these extreems of Infidels and Men below the range of Savage Beasts We shall leave them to themselves as God has already done and direct our Discourse to such as have their groundwork yet sound and whose Minds are onely like the Sun covered and darkned with Clouds which once scattered he resumes his former Lustre Jealous Persons may be divided into two Cla●●es the first is of these whose Jealousie is rather a weakness of the Mind than an inward resentment of the Passion the other is of those whose Jealousie is a formal Blindness that quite overthrows Reason A Husband that is Jealous and in the first Rank which we may call reasonably Jealous because Reason is not altogether blinded with Passion in them ought always to regard two things in ●he Jealousie he has of his Wife The first is if the Fear he has be grounded upon any likelyhood or appearance of ●ruth and the second whether it be ●or grounded onely on bare suspicions ●nd indeed since this tends to the taking away of the Honour of the Wife which is in some cases equal to life it self and since the Husband is the onely ●udge therein it behoovs him to have ●he same Circumspection and precaution as if he should go upon her life otherwise he commits Injustice Now if any appearance of Truth or some Dissolute Carriages give occasion to the Husband to fear a real Evil he ●ought in this Case to call to mind the Principles that we have Established and to consider with himself that not only Jealousie it self but also even his Duty obliges him on all occasions to watch and observe the Conduct of his wife and to wean and reform her Inclination from what is not good by seasonable and apt Counsels and to let her see the ill Consequences which perhaps she is not capable to discern her self of many of her Actions which yet may some of them be indifferent all which and other Instructions necessary he ought especially and with more reason endeavour to apply if he be perswaded tha● his Wife has not a due attention or regard over her Actions He must there let her understand with Mildness and Speeches full of Charity the Care she ought to take to shun not only the evil but much more if we may so say the appearance of evil for Reputation is unhappy in this that the bare appearance stains it equally with the Fact it self He must also shew her Examples of Vertuous Women for