and that which maketh vp the heape of all these griefes from the vnkindnesse of those that in the middest of them do abandon vs. Which occasions of sorrow of how great importance they are the weakest iudgment may easily conceiue Or Perhaps because the remedies for the griefes of the minde are not so easily found as those of the body and therefore we see that a Chirurgian or a Phisician many times with a small plaster healeth a deepe wound whereas the griefe of the mind by no manner of means can be so much as comforted much lesse throughly cured And therfore hence it is that these griefes beeing remedilesse they that should endeuor to cure them are soone discomforted and by surceasing their comfortes increase the malady Or Perhaps because the griefes of the body be they neuer so great in time are cured or at the leastwise lessened but in the griefes of the minde the length of time doth rather euery daye discouer our greater losses consequently doth rather encrease our greater griefes then any way mittigate the fiersnes of them Whereby we see that that losse which hath happened eyther by shipwracke or other casualty to any family doth euery day grow greater in the future posterity insomuch that we neuer behold men subiect to such miseries but they drawe from vs a speciall kind of compassion and commiseration But especially that deepe wound of infamye which killeth the ciuill life and many times the vitall too pierceth like a sharpe razor euen to the inward closets of the heart and can neuer bee remoued So that we see that the causes of this inward griefe of the minde are strong and mighty and the remedies eyther none at all or verye fewe and slender and therefore it sufficiently appeareth that the griefes of the minde are far greater then those which pearce no farther then the outward sense VVhy are great Princes commonly afflicted with the griefes of the mind and men of baser condition with those of the body Probleme 104. PErhaps because princely priuiledge or the dignity of dominion and soueraignty carrieth with it plenty of all those things which especially procure the health and welfare of the body As to liue in howses holesomely situated to vse a dainty and delicate diet to drinke pure wines to take their repasts at dewe times to cloath themselues according to the seasons of the yeare to apply themselues to those exercises that are not ouer-violent which altogether with a iust temperance and moderatiō of their whole life maintaine the health and prosperity of the body In so much that they are seldome or neuer assayled with the griefes of the body by any accident of Nature and much lesse by the hand of their enemy their strength and powers being so farre from fearing any such force as that they alwayes strike a feare and terror into the hearts of others But men of meaner state and condition that haue scarce a cottage to couer their heads much lesse Lordships and rich reuenewes to maintaine their state are enforced to dwell where they may to feede vpon such as they haue yea many times to kill hunger with that which kills thē Neither can they obserue howres of repast nor vse the benefit of seasons but are constrained to laye open themselues to all manner of inconueniences and to will that which their owne necessityes require And that which is more they are enforced by their businesse and many occasions to vndergo labours insupportable whereby it commeth to passe that men of base condition are commonly assayled with grieuous diseases and a thousand paynes and aches of the body and by reason of their slēder ability are subiect to contempt and the many oppressions of the mightye But contrariwise Princes and great personages as hauing the prerogatiue of blood the greatnesse of honour and state the height of fortune are verye much afflicted with the griefes of the minde whether it be because the least wrongs that may be to thē seeme great or because feares suspitiōs more then any other affectiō affright them or because the disobedience of subiects or enuye of their competitors inflame thē or because hatred and malice doth many times macerate them or whatsoeuer be the occasions they are alwaies assayled with much variety of passion whereas men of low degree who neyther haue their estates so entyre not those offices which by the greatnes and grauity of their businesse presse downe those with heauinesse and griefe that beare them after their labours are ended passe their houres dayes in peace and tranquillity sleepe soundly without molestations are freed from the enuye of others as possessing nothing that another should enuy Anger deuoures them not but all brawles and contentions with a word or a blow are concluded and ended Feare afflicts them not because they want the many occasions of iealousies suspitions lastly their owne affections and desires consume and spend them not because they neuer passe those bounds that they may not easily be obtayned and therefore they are little disquieted with the griefes and vexatiō of the mind Or Perhaps because the little liberty of great princes makes them continent and therefore healthful of body and the great freedome of inferiour persons makes them licentious and intemperate and therefore subiect to the griefes of the body So likewise this debarment of liberty and too frequent retyrings of great personages as they are an occasion of bodily health so they bring many passions and torments and melancholike discontents vnto the minde which then worke their force with greatest violence when their thoughts may wander without disturbance Which falleth not out with cōmon persons who by reason of their liberty go forth of their lodgings delight themselues with variety of fights and company passe away the time in pleasant discourse sometimes with one sometimes with another whereby hee quitteth himselfe of his worldly cares and discontents and either grieues not at all or mittigates that little that hee hath VVhy are the griefes of women in labour of all other bodily griefes the greatest Probleme 105. PErhaps because women being willing with their labours to giue life and light vnto their children they cannot doe it but by passing the darke gates of death by those grieuous and bitter torments they endure in their labours for to speake Philosophically the generation of the one must be the corruption of the other Or Perhaps because the parts of the Matrice being enlarged and the gate of Nature being opened beyond the wonted bounds there is a kinde of commotion or distortion made of all the other parts answerable vnto it from whence arise those fierce and bitter sorrowes which threaten death it selfe for wee all know how great that alteration is which we feele in the dislocation of any one member or bone which troubleth the whole minde and tormenteth the whole body the parts thereof being in such sort tyed and intangled together in an excellent order that from the
and ability to exercise her works it cannot but greeue with it when sorrowes affflict it or contraries any way deforme it and therefore no maruell if the sorrowes of the body are communicated vnto the minde Or Perhaps because the reasonable soule for the time is tyed and vnited to the body dependeth vpon it as vpon her organe or instrument to exercise her natural powers for the inward discerning faculties in their operations depend vpō the outward discerning powers which do carry the sensible kindes to the inward sēses wherby it cometh to passe that the body being martyred consequētly the senses altered which in that masse of the body are conteyned they present those corporall kindes or species very imperfectly to the inward powers and therefore remaine likewise in their workes very confused and impotent whereby followeth that griefe and heauinesse of heart and affection of the minde which euery man findeth in himselfe by the passions and sufferings of the body Or Perhaps because in the composition of man there is a kinde of order or marshalling of the powers among themselues which hath the similitude or resemblance of a Monarchy all the parts in due place and order obeying the Empire and commaund of the first moouing power which is the will And therefore if the body and euery member thereof be well disposed to their worke it is all to doe seruice vnto the will and if by the power and puissance of the bodily forces it come to passe that any thing be acted worthy comendations worthy a crowne the honour is the willes which gaue in charge to the handes and other partes of the body to attempt so honorable an enterprise And so likewise if it come to passe that the hand cannot worke the foote cannot go the eye is dazeled the eare obserueth not and all the members of the body be weake and the whole body languishing it is a token that the Monarchy of the will is depriued of that traine of the vniuersall powers which shewed themselues so prompt and ready at her seruice and commaund And therefore no maruell if the minde be sorry for the griefe of the body because she seeth by the ill disposition thereof a greate part of her glory extinguished Or Perhaps because the minde by a kinde of foreknowledge seeth that the griefes of the body are but as precedent forerunners to the ruine and corruption of the whole by which ruine there followeth the seperation of the soule from the body which is so much more greeuous then any other by howe much the minde of all other substantiall formes is the more noble and this griefe contineweth so much the longer by how much longer it hath bin vnited vnto the body and therefore the minde seeing the naturall strength of the body by the extremity of griefe to decay and fearing a future ruine of all is many times opressed nay ouerwhelmed with melancholy and griefe The like may likewise be sayde of the griefes and sorrowes of the minde which the body doth so participate as if they were proper vnto it self For the body seing his naturall force the exercise of his powers his action and life to be placed in his Forme from which it taketh his beeing powers operations name and distinction it is no maruell the minde being Melancholike and full of heauinesse and griefe if the body likewise doe decay and languish For the soule being separated the eye seeth not the hand mooueth not the tongue speaketh not the eare harkneth not the foote goeth not the shoulder susteyneth not and the whole body as vnapt to do any thing like an earthly burthen falleth to the earth VVhy are the griefes of the body more sensible and violent in softe and delicate bodies as of women honorable personages then of those that are strong and valiant Probleme 102. PErhap◠because the senses by how much more pure noble they are by so much the more excellently doe they apprehend those sensible kinds obiects that belong vnto thē Now the flesh being the organe or instrument of the sense of Feeling and that Organe in noble men their bodies being framed of purer bloud by reason of a purer diet in women by reason of a their thin delicate skin and excellent temperature of body most pure and noble it could not otherwise be but that womē noble men should more sensibly and strongly feele the bitternesse of any bodily griefe Which may likewise appeare in the Oxe and the Asse who stir more slowly with the pricke of the goad or spur then either the dog or the horse because they abounding with a nature very earthly melancholike receiue not the blowe with that feeling griefe that the dogge or the horse doth being beastes of a more noble and generous nature Or Perhaps because noble men being much giuen to the commodities of Nature and women to the delights of Bacchus and the wanton alluring pleasures of Venus they passe they whole time in ioy and pleasant recreations in so much that if it fall out that they are inforced eyther by chaunce or defect of Nature or violence to suffer any griefe of body they are farre more afflicted with it then men of baser estate conditiō who besides that they haue bodies eyther by nature or education of a harder temper consequently are lesse apt to feele the griefe and vexations of the body they are cōmonly accustomed to much variety of misfortunes and to suffer the discommodities of nature and the iniuries of all times VVhy are the griefes of the minde farre greater then those of the Body Probleme 103. PErhaps because the iudgement of the reasonable or intellectiue part is more perfect as hauing knowledge of causes remote and neare at hand then that of the sense which manye times erreth about his present sensible obiect whereby that griefe which the sense feeleth by the alteration of the bodily partes is ioyned to the confused iudgement of his owne passion doth only grieue without reason discourse but reason which seeketh all thinges by subtilty of wit vnderstandeth and iudgeth all things with equity and iustice doth not so much consider the offence of the sense as the iniury of that hand that offereth it the iniquity of that minde the vnhappy chaunce blind fury or whatsoeuer besides that offēdeth Or Perhaps because the sorrowes and griefs of the soule haue a more potent and effectuall obiect in their martyrdomes then the sense hath For the griefes of the body do many times proceede from those things that are contrary to nature from the violent assaults of bruit beasts from humane chaunces and the like which vse to change and alter the body but the sorrowes of the minde from those great and strange occurrents that happen eyther to our selues or to any thing that is ours especially from iniuries losse of honour or goods death of friends iniust persecution of mighty Princes treachery of friends iniust iudgments losse of children senses
of things delightfull Fury and a thousand the like vnbridled affections whereby they many times fall into great and vnauoydable dangers they are inforced to the ende they may free themselues from those perilous chaunces to gather heart and spirit and courage to sustayne and incounter whatsoeuer shall happen vnto them OF ANGER VVhy would Nature giue Anger vnto all liuing Creatures Probleme 116. PErhaps because by such meanes the Cholericke humour easily awakening those forces that in our quietter moods are fallen a sleepe and stirring â—hem forward against those dangers â—hat shall any way incounter them â—hey might arme themselues with a deâ—ence answerable to those dangers â—hat doe assayle them For if a dogge â—eing assaulted by any other beast â—ere not caried by the violence of this Anger to his owne defence he would â—either shew that courage that he doth â—â— his fight nor indure the combat â—ut rather loose his owne life And â— horse so magnanimous a beast at the â—â—und of the trumpet would neuer be so â—eady and hardy to assayle the enimies quadrons if he were not spurred forward by the force of this affectioÌ„ which by the great concurse of bloud about the heart inflameth the spirits and ministreth new vigour vnto the members Or Perhaps because there is no Nature vnder the heauens that hath not some contrarie and opposite nature vnto it as the water to the fire the Lambe to the Wolfe the Wolfe to the Dogge and the like haue all other creatures From which contrarietie of Natures there ariseth plentifull occasion of wrongs and violences to the vtter ruine of one another and therefore it was necessary to the conseruation of euery particular Nature that it be furnished with the strength and vigour of this angry affection whereby such offences might bee remoued as shall any way assaile or encounter it And therefore we see that nature hath not onely giuen this potent affection to this necessary end but hath likewise furnished euery creature with outward armes for his better defence as with hornes tuskes teeth beakes tallants heeles prickles poyson and a thousand the like forces both to offend their assailants and to defend themselues And if shee haue giuen none of these yet she hath giuen flight swiftnesse of running agilitie of body to succour themselues for in vaine had that force of courage beene which Anger ministreth against a present iniurie if it were not for that assistance that it hath from those outward armes wherby Anger being kindled in the brest of any creature he becommeth hardy and bolde to defend and offend to enter combate with his aduersary to beat downe his forces to wound to teare to kill whatsoeuer shall make resistance or seeke to offend him VVhy is Anger in the brest of men easily turned into a sinne Probleme 117. PErhaps because such is the propertie of humane affections that they are alwayes ingendred with some alteration of the body as it plainely appeareth in Sorrow which afflicteth the sense in Feare which maketh pale the countenance in bashfulnesse which adorneth the face with a chaste and crimsin hew in Delight which disperseth the spirits through all the members and in euery other affection more or lesse sensibly from whence it followeth that those affections that do most change and alter the body doe likewise most distemper the minde which in many operations doth communicate with it and therefore Anger by reason of the great store of bloud which gathereth if selfe to the fountaine of life ingendereth a strange kind of commotion throughout the whole body and consequently a great perturbation and distemperature in the mind or reasonable part and therefore it is no maruell if a man that is Angry be vnfit for counsell which requireth a speciall and principall vse of reason And therefore it is wisely said that Anger is blind because it maketh men blind in their iudgment and common discourse whereby it comes to passe that Anger doth sildome times conteine it selfe within the bounds of vertue because furie and blind desire of reuenge causeth defence to passe into offence and offence to iniury and iniurie to iniustice and iniustice to vice Or Perhaps because the arme of Anger is too heauie and with too great a violence presseth downe his patient and of a helpe is made a hinderance and by exceeding his iust measure of a vertue is made a sinne and therefore from hence proceed those many graue and wise aduertisements of ancient Philosophers which are as a bridle to this rash and inconsiderate affection which with such celeritie depriueth vs of all wisdome and counsell and vse of reason which taketh away all light of vnderstanding robbeth the will of that wise choise which deserueth commendations and bringeth greater danger to the minde of man then all the other affections VVhy is the Anger of Princes and great gouernours commendable Probleme 118. PErhaps because by office and right it apperteineth vnto them to chastise and punish the wrongs and misdemeanours of those their subiects which by violating the law take from a peaceable estate all felicity therefore that anger is much coÌ„meÌ„ded in their brests which according to the law giueth condigne punishment to the wicked therefore they carry the Scepter in their hands as alwayes seeming to threaten wicked men Or Perhaps because the Anger of Princes which hath his beginning from zeale and publike benefit is not directed by those furies of particular persons who are moued to anger for their priuate benefit but hauing alwayes before their eyes the true end which is publike felicitie a good beyond measure esteemed of all noble and generous hearts it cannot but be commendable in them so it passe not the rigour of iustice in so much that those iudges that in hearing causes and censuring controuersies betwixt party and party are nothing moued with such iust affection deserue rather blame then commendations Or Perhaps because great Princes are wonte to represent as the heads of their people the publike person of their states and therefore when a wrong is offered to any priuate person it is offered to a member of the Prince whereby it standeth him vpon to withstand and reuenge such iniuries wherevnto he is moued by the violation of those lawes which he hath established and by Anger stirred vp to execute iustice eyther against the goods or persons of the offenders which so long as he doth according to equitie and iustice cannot but increase his honour and reputation Or Perhaps because the actions of princes being subiect to the view and censure of common people are alwayes accompanied with a gracious kinde of decencie and reason which conferreth much to the confirmation of their estates and therefore their anger for priuate offences is farre from furie and alwayes tempered with that grauitie which best befitteth their royall persons VVhy do many exercise their Anger against themselues Probleme 119. PErhaps because they doing that they should not doe many times finde and feele that
â—hence as from a fountaine all smaller â—â—uers deriue their Beauties Or Perhaps â—ecause benigne Nature intendeth also â—he conseruation of euery particular â—â—eature which by nothing can be betâ—â—r performed then by vnion which vâ—â—on ariseth from Loue and Loue by â—othing but Beauty can be ingendred â—r Perhaps because the vniuersall canâ—ot be faire except the particulars bee â—â—kewise so and therefore to the end â—is vniuersall Theater of the world â—ight appeare more beautifull the â—reator of things did not only adorne â—â—e vniuersall partes with beautiful coâ—â—urs which are the general kindes but â—â—e particulars also to the end that therâ—â— the vniuersall Beauty might shine â—ore cleare Or Perhaps because euery â—nd should be admired for the Beauty â—f their particulars and so being setled â—ithin the bounds of the Beauty of â—â—eir indiuidualls should rest contenâ—â—d and satisfied VVherefore doeth Beauty shine especially in women Probleme 3. PErhaps because such is the order of nature that what it wanteth in one it supplieth in the other and therefore hauing indewed man with a wit and iudgement farre more excellent and more fit for the contemplation and speculation of things and framed him in respect of his minde in a manner diuine she would supply this want and giue a full recompence vnto women with bodily Beauty whereby she should be in some degree superiour vnto man Or Perhaps because women knowing their bodily Beauty should by their studious endeauours seeke to attaine that of the minde and should endeauour to bee that in their mindes in their spirituall part which in their bodies nature hath framed them Or Perhaps because shee should not by man be contemned but rather for heâ— Beauty be reuerenced admired and only loued Or Perhaps to the end she taking knowledge of these her perfections should the rather bee guided by â—he zeale of honour and the bridle of â—hamfastnesse not to violate so vnâ—â—eakable a treasure being assured that â—o great a grace was neuer giuen her â—â—om heauen to defile with Luxury but â—â—ther to bee a Bridle to that heate of â—oncupiscence which in her weake naâ—ure would gather strength Or Perhaps â—ecause hauing receaued so great a â—lessing shee should learne of her moâ—her nature to hide it which couereth â—uery faire and pretious thing vnder a â—housand shells and barks yea in hard â—ocks and bottomles depthes and not â—o lay it open as a thing common VVhy doth Beauty so soone decay Probleme 4. PErhaps because Nature admitteth no permanent estate in these infeâ—iour things but giueth onely the beâ—ng and the increase to the full wherof they are no sooner arriued but preâ—ently they tend vnto their declination â—or no state perfect is permanent but â—ike brickle glasse is broken with euery â—alle Or Perhaps because discret Naâ—ure hath assigned to euery age some especiall good to infancy the comfort of the dugge to Child-hood childish recreations to youth a desire of ciuill conuersation to riper yeares the fruition of that Beauty which stirreth vp a desire of generation to perfect man a delight in honorable actions whereby hee aspireth to immortailitie to old men the gift of counsell to decrepite a delightful remembrance of things past Whereby according to those offices especially necessary vnto Nature either particular or vniuersall was giuen the excellencie of some good to euery particular age which beeing expired men gaue ouer their delight in that gift as no longer necessarie and betoke themselues to that which was more fit Or Perhaps because wee may knowe that earthly Beauty is like a flying shadowe and therefore wee are not to fasten our eyes vpon it but to turne them to that soueraigne Light that is free from all change from all passion Or Perhaps because loue is proper to young men Beauty beeing onely found in that age the which lasting but a short time suddenly doth the flower of that fading good vanish which adorneth their youthfull memâ—ers VVhy is Beauty especiall apprehended by the sight Probleme 5. PErhaps because Beauty is a certaine diuine splendour which is shewed â—nto vs in thinges naturall and â—hat doth most participate of the diuine Nature which is least earthly and â—uch is the eye among other senses â—n apprehending thinges and therefore the fittest meane to discerne so great a good Or Perhaps because the eye is as â—t were the cleare looking glasse of the soule in which are descried all the affections of the minde as Anger Disdaine Passion Loue and so forth among which the principall is Loue the eye therefore longes after Beauty and whilest it contemplateth the colours the formes the features the cariage the complection the comlines the grace the laughter whatsoeuer excelleÌ„t quality beloÌ„gs vnto Beauty is deem'd fittest to be the principall iudge therof Or Perhaps because the first obiect of the eye is the light without which all Beauty as being buried in the darke is made vaine and therefore no maruaile if the eye being in it selfe so cleare and transparent seeke the light of Beauty in euery darke bodie with such delight Or Perhaps bycause many thinges concurre to the framing of a perfect Beauty and therefore the sight beeing that among the other senses which apprehendeth most things by this organ a louer doth best discerne the perfection of all those principall parts which are required to the framing of a compleate Beauty And therefore wee see that louers by the bare report of vertue in any honorable breast loue imperfectly but if report be once confirmed by an interuiewe and the eye be made iudge as well as the eare it gathereth strength and groweth wonderfully which proceedeth from no other cause then from the great force that the eye hath in the true iudgement of sensible things besides the power thereof extending it selfe more then all the other senses to the multitude of obiects and more speedily apprehending them VVherefore doth Beauty alwaies delight Probleme 6. PErhaps because whatsoeuer hath any thing in it that is diuine such â—s Beauty is doth alwaies bring with it some Ioye In so much that wee see â—hat many thinges according to the portion of that treasure of diuine greatnesse which they participate doe yeeld â—s pleasure and delight more or lesse As a meadowe decked with a thousand â—arieties of flowres breathing as it were vnto vs refreshing odours a fountaine abounding with Christaline waters and adorned with many tender sprouts and bowing shoots a magnanimious horse strong of bodie plesant in countenance maiesticall in â—ase dapled in coulour bold in nature â— glorious Pecock beautifull in his golden feathers a glittering Diamond an Orient Pearle a shining Carbuncle and euery other rich and precious Gemme bringeth alwaies delight and pleasure with it Or Perhaps because diuers coulours wel placed and artificially inlightned are apt alwaies to bring delight vnto the eye as also a tuneable voyce vnto the eare For among those things that giue greatest grace and Beauty to a woman the principall are the gratious colours of
and deceipt of the minde For she that feareth not to falsifie these exterior parts may with more ease and lesse feare adulterate the inward Beautyes of the minde and so much the rather because the sense or corporall organe cannot act any thing that is false except the minde be first made false hauing first consented therevnto whereby it commeth to passe that men taking knowledge at the last of this so great a blurre both of the body and the minde they cannot if they be not ouer vicious loue such women but rather as falsifiers of themselues and mockers of others flie dispraise and detest them and as much as in them lieth forget them and banish them the confines of their memory VVhy doth the Beauty of the body with greater celeritie wound the hearts of men then that of the minde Probleme 19. PErhaps because the bodily senses are more apt and more speedy by nature without the helpe of any arte to apprehend their obiects and especially the sense of seeing which is so powerfull in loue by presenting the Beautyfull features and liniaments to the common sense that from it to the other inferiour powers loue with admirable celeritie nussels it selfe in the breast of mortall men the which thing falleth not out in the Beauty of the minde which besides that it requireth a longer time to manifest it selfe because it lieth hidden vnder the bodily vailes doth not imprint her image with those liuely colours in the outward sense as the bodily Beauty doth Or Perhaps because the Beauty of the minde is inuisible and therefore doth slowly moue the powers that onely by the meanes of that which is corporally visible whereas the visible Beauty is by it selfe made manifest Or Perhaps because mortall man being ouerladen with the bodily spoiles doth more quietly incline himselfe to corporall things then to spirituall Or Perhaps because that which doth most often wound the senses and commeth neerest vnto nature worketh likewise a more speedy effect in Loue as in the other senses VVhy doe wise men more esteeme the Beauty of the minde then of the Body Probleme 20. PErhaps because the colours which doe forme the inuisible Beauty are of higher prise then those of the bodily For the Beauty of the minde ariseth from the rich colours of all the morall vertues as from Temperancy Shamfastnesse Chastity Modesty Clemency Sufferance Fortitude Wisdom and the like and is also made more glorious by other colours more noble as the Liberall Sciences the sweetnesse of vtterance the knowledge of high misteries the vse of studies the happy remembrance of times past and the studious search of diuine thinges whereas the Corporall Beauty is restrained to a fewe colours of smale prise which doe speedily vanish and decay Or Perhaps because the Beauty of the minde is of a more high and Sublime order because in some resemblance it commeth neare vnto the angelicall spirits who as by nature they excell all â—nferior things so do they likewise in â—heir qualities vpon which their Beauâ—y depends Or Perhaps because corporall Beauty is the simple gift of nature which as it is more common so lesse esteemed But the Beauty of the minde not by simple nature but by arte and studie and industry and watchings is hardly after a long time discouered and therefore of better esteeme because more rare and with more difficultie attayned VVhy do young men preferre the Beauty of the bodie before that of the minde Probleme 21. PErhaps because being prouoked therevnto by nature as being more apt to generation then old men they follow their like for Beauty is proper vnto youth and no other thing can satisfie them then the present visible and sensible obiect but old men who contemplate the inuisible Beauty of the minde which by reason of their great experience is commonly found in them themselues growing as it were to nature inuisible by contemplating this spirituall Beauty inamour themselues therewith Or Perhaps because young men are strongly moued by bodily delight as being great well-willers to the pleasures of the sense but old men hauing often times quenched their thirst at the like fountaines with the great hurt and impeachment both of their persons and honours do no more esteeme those floating vanities and therefore resting themselues content with the bare remembrance of those times they doe willingly embrace that Beauty which dependeth vpon the many and deare experiences of things past Or Perhaps because young men in euery thing shew themselues too credulous wherby they turne their thoughts to euery appearing Beauty that presenteth it selfe vnto the eye neither caring for or dreaming of any greater but old men being more slowe in their iudgement and alwayes hardly perswaded to giue credit to outward things hauing found the inward Beautie doe better accoumpt of it as knowing it by â—xperince to be more rare and hardly â—ttayned VVhy is the Beautie of the minde more often seene in olde men then in young Probleme 22. PErhaps because the Beautie of the minde being framed of many difficult and ingenious habits it falleth out â—hat young men being distracted with â—heir youthfull cares and affections attending more to the pleasure of the sense then the delight of the minde doe little or not at all endeuour by labour and industry to attaine to those vertues and knowledges which are necessarily required to so precious a talent to the obteyning whereof men of riper yeares imploying all their thoughts studies and endeauours the sea of their affections being calmed by the constitution of their bodies attaine vnto this pretious Gemme which shineth and sheweth it selfe in the grauitie of theyr speach Or perhaps because olde men wanting the flower of all bodily Beauty which raigneth onely in yonger yeares they desire at the least to be in some accompt and reputation in the world by their internall Beauty which alwayes accompanieth their nature both in their priuat and publick gouerment Or Perhaps because multitude of yeares bringeth with them sage and graue Counsel to haue heard much inricheth knowledge to haue read much increaseth iudgement and the frequent conuersation with men of diuers qualities and countries giueth a perfect knowledge of humane affaires the which not hapning to young men they want those graue partes that concurre to the framing of the Beauty of the minde VVhy is the Beauty of the minde accompanied with that of the body in the breastes of young men so much esteemed Problemes 23. PErhaps because that which by more then ordinarie arte and vertue selâ—ome comes to passe deserues both â—lory and admiration as it falleth out â—n the Beauty of the minde for young â—en being no friends vnto labour but â—ather to sloath and idlenesse it seemeth to be a thing out of order to see a young man adorned with so noble a qualitie and consequently winnes him â—oner and estimation Or Perhaps because a young man besides the fruition of the Beauty of the bodie a thing perhaps of it selfe sufficiently esteemed
of many possessing that of the minde too is in an order more honorable yea accompted in a manner diuine and esteemed accordingly Or Perhaps because that which is Faire shineth more splendantly being accompanied with that grace and pleasant comlinesse which as a thing that bringeth vnspeakable delight with it smileth as it were in the countenances of young men Or perhaps because an intire good iâ— best esteemed and therefore perfect Beautie consisting of a minde made rich by vertue and other honorable abilliments and a bodie accompanied with a due proportion of the parts a true illumination of the colours and a pleasing grace in the cariage of them both which is onely seene in young men no maruell if they which enioy this Beautie be accoumpted fortunate both by the gift of grace and nature VVhy doth the Beautie of the minde alwayes helpe and that of the body often times hurt Probleme 24. PErhaps because the Beautie of the minde is alwayes ioyned to the wit or vnderstanding and that of the body oftentimes violently enforced by the affections and as wit and iudgement moderateth vs in our willes so â—ontrarily the affections doe blind vs 〈◊〉 that we are many times deceiued by â—â—em Or perhaps because the Gods of â—â—e minde which frame the Beautie â—â—ereof being communicated to others be not darken the minde but rather â—erfect themselues but the goods of â—â—e body which giue colour to the â—eauty thereof being imparted vnto â—thers besides the corrupting of a chast â—ody they make the minde infamous â—nd dishonour their whole families Or â—erhaps because there is a farre greater â—umber of those which hauing their â—ppetites vnbridled follow their owne â—ense in oppugning the chast breasts â—f the feminine Sex then of those who â—s louers of honesty endeuour to preâ—erue it And from hence come those â—ommon murders poysonings open â—reacheries violated faithes and all â—inde of infamous enterprises To which reason wee may likewise adde â—he inconstancie of a womaÌ„ her faciliâ—â—e to bee perswaded and the small reâ—â—stance shee maketh against her vnâ—ridled appetite which together â—eade her to her vtter ruine Or â—erhappes because the Beautye of the minde doth alwaies bring forth good fruite and makes men temperate iust valiant wise but that of the body guideth vs to luxury wantonnesse and all kind of infamous intemperancy VVhy doth the Beauty of the minde make vs like vnto things heauenly and that of the body many times like vnto earthly Probleme 25. PErhaps because that Chiefe good which is the first Fayre is inuisible like a fayre minde and the Beauty of the bodie earthly as depending vpon earthly coulours earthly qualities and quantities as all other things vnder the Moone are Or Perhaps because the Architip of euery Fayre good immortal being the first wisdome in vnderstanding the fiâ—st power in forming goodnesse in communicating and the first rule in directing causeth likewise that they which are beautifull in wisdome power goodnesse and discipline should approch so much the nearer vnto him by how much more they are adorned with so excellent qualities But bodiâ—y Beauty many times blotting her glorie by affections altogether earthly is made like to the most abiect and basest things of nature euen to brute beasts Or Perhaps because the weight of our bodily lumpe presseth vs downe to the center of our earthly thoughts and â—ransformeth vs into a nature altogeâ—her earthly but the minde being creaâ—ed by heauen aspireth to heauen for a spirit desireth spirituall things and as being aboue all earthly with winges ascendeth to things heauenly VVhy would the Platonists that the Beauty of corporall things should be as a Lader to ascend vnto the first Faire Probleme 26. PErhaps because such is the order of nature which proceedeth from the lowest things vnto the highest from imperfect to perfect things Or Perhaps because such is the order of our knowledge which taketh beginning from things sensible and proceedeth to intellectuall from particular things to vniuersall from accidents to substances from the effects to their causes from compounds to their simples from things visible to inuisible from corruptible to eternall Or perhaps because it is not conuenient that the vnderstanding should tye it selfe vnto the sense in any created Beauty eyther more generall or indiuiduall when it mounteth it selfe to that knowledge of the first faire which as yet is confused but rather necessary with the eye of contemplation to passe through that vniuersall chaine of all the creatures As by the Beauty of the precious stones mettalls plants beasts of the heauen the Starres the Planets the morning the day the night of herbes flowers fruites and the like excellencies wee passe in a confused manner to the speculation of the chiefe soueraigne Beauty Or Perhaps because it so falleth out sometimes in the knowledge of the Beauty of the minde that at the least it is confusedly knowne by the faire figure of the body VVhy did the Platonists vnder two speciall senses of seeing and hearing comprehend all Beauty Probleme 27. PErhaps because euery fayre is either visible or inuisible if it be visible â—t is corporall and falleth vnder the â—ense of seeing if it be inuisible either â—t is knowne by some other corporall â—pecies or by proportion or by similiâ—ude and so it is acquired by the sense â—f seeing too or it is inuisible in it selfe â—ut visible by the helpe of another â—ense and so it is attayned by the power â—f Hearing By the first kinde that is â—he visible Faire we come to the knowâ—â—dge of the Beauty of all corporall â—â—ings By the second we arriue to the â—nowledge of the Beauty of intellectuâ—l things euen God himselfe and â—â—e third layeth open vnto vs by the â—â—ngue the Beauty of the minde and 〈◊〉 by these two aforesayde senses euery Beauty commeth to the knowledge of man Or Perhaps because the sense of feeling being very earthly and the sense of taste transforming the accidents of the obiect into his organ they excluded the one from the knowledge of Beauty as being too bolde the other as being lesse continent Or Perhaps because they would not that the operations of the vnderstanding should be blotted or altered by the sense and therefore they appointed to such speculation those senses which were farthest off from being defiled by the pleasures of Venus Or Perhaps because it is sufficient that a Louer know both the inward Beauty of that which he loueth which he doth by the helpe of the eare and the outward corporall Beauty which he knoweth by the eye VVhy would that famous Philosopher that his disciples should oftentimes take a view of their owne Beauties in a glasse Probleme 28. PErhaps because the Beauty of their members being knowne they should be the more inflamed with those colours of Nature to stirre vp the colours of vertue and indeuour to adde vnto their outward Beauty the Beauty of the minde Or Perhaps because they being enflamed with their owne Beauty should endeauour by
to things high and excellent Or Perhaps because Loue doth swiftly rooste her selfe in the hearts of Louers sometimes by a bare looke darting her selfe in as it were at the windowes sometimes with pleasant laughter vndermining somtimes with simple words assaylinge sometimes by a gracious and comlie carriage of the body and many wayes besids attempting the hearts of vnhiddy young men of whome shee maketh a large praye And therefore Loue is saide to haue many branches many netts many snares by which diuerse instâ—uments she diuersly hunteth nay forages and prayes vpon all natures taking some by delight some by commodity some by honesty some by grace some by the goodnes of nature others by the giftes of the minde some by hope some by courage and others by appearâ—ng goods Or Perhaps because wee may thereby vnderstand how swift the thoughts of those are which are in Loue who howe distante soeuer they are in place from that they Loue yet by their thoughts they are alwayes present attending and discoursing as it were with their best beloued VVhy with Bowe and arrowes Probleme 50. PErhaps because that as an arrow being shotte pierceth thorow the flesh into the bowells so Loue first by Beauty assayling the bodily part giueth afterwards a deadly wounde vnto the heart For Beauty first presenteth it selfe vnto the sense either to the eye or to the eare and afterwards to the â—easonable appetite and so first by Beautifull colours it delighteth the eye â—nd by the sweetnesse and eloquence of speeche the eare and from them â—he delight passeth vnto the minde the which consenting thereunto yeeldeth â—â— selfe to the force of Loue. Or Perhaps because as an arrowe pricketh and woundeth that body which it hitteth so Loue with her passions pricketh and gawleth the heart of him that loueth And yet this is no reason why Loue should therefore be accounted cruell because by these her goades shee maketh her Louers valiant hardy and vigilant pitifull patient bolde and constant against the inconstant violence of fortune whereas without these passions these vertues would die and languish Or Perhaps because as an arrowe being but parted from the Bowe doth neither hurt nor offend vntill it hit the marke whereat it was shott and then it woundeth and teares So likewise Loue in the beginning manifesteth not her passions vntill it bee setled in the heart and then it worketh strange and wonderful effects Or Perhaps because by carying armes offensiue wee should knowe that she is alwaies prepared to offend whomesoeuer shall goe aboute to wrong her For as euery creature is naturally armed with some thing to defend it selfe against outward violence So it was fit that Loue should not be altogither vnarmed VVhy Blind Probleme 51. PErhaps because it makes Louers blinde not knowing many times what losses and dangers and mischiefes they are thereby falling into For such is the force of Loue and it is strange that for the thing beloued they neglect their owne good feare not to expose their bodies to the edge of the sword deny vnto themselues whatsoeuer is profitable to themselues sleepe to their eyes quietnesse to their mindes rest to their members ease to â—heir bodies yea and more then all this they glorie in those inglorious attempts â—hose labors and sweatings and watchâ—ngs and freesings yea and wounds â—oo which for their Loues they haue â—ndergone and indured Or Perhaps â—ecause it seldome falleth out that he â—hat is a seruant vnto Loue doth knowe â—he imperfectioÌ„s of his loued obiect but â—ther couers them accoÌ„ptes them â—ertues For this is the property of Louers highly to esteeme of whatsoeuer belonges to that they Loue insomuch that they cannot endure that any man should oppugne their iudgements herein and from hence proceede many times those their resolute challenges and valorous defences Or Perhaps because Loue for the most parte respecteth not persons discerneth not the worth and merit of her Louers but as it is best pleasing to her selfe not respecting gentility or nobility or principalities or Beauty taketh delight to sollace her selfe amongest the baseste sorte of people and doth many times place them in the highest seates and therefore wee may reade and in our owne times haue obserued that great and mighty personages haue loued women of base estate and condicion and contrariwise some of lowest degree to haue dared to make Loue to the greatest and mightiest Princes of the world Or Perhaps to the end wee should knowe and vnderstand that earthly Loue being blinde is rather an imperfection then a perfection if by the light of vertue it be not enlighted And therefore it may bee that our ancestours did not vainely in paynting Loue blinde if they ment thereby wanton and vicious Loue because that is properly saide to be blinde which followeth blinde Sense which carieth a man to blinde desires blinde sinnes and the palpable darknesse of blacke infamy VVhy ruddy or high coloured Probleme 52. PErhaps because a liuely coulour being accompanied with an outward comely grace doth with greater force stirre vp and awaken Loue. For for no other cause would nature that in euery thing there should be accidental signes whereby the agents should be mooued to worke those effects which might be best pleasing vnto her And therefore when wee see a Beautifull face of a vermilion and sanguine complection adorned with a comely grace in the cariage therof we presently conclude that Beauty worthy of all Loue. Or Perhaps because Loue alwaies affecteth â—ife which the Sanguine red best expresseth as contrarily Palenes death for it is manifest that Loue was ordaâ—ned for generation wherein life consisteth yea the life of those that giue life vnto otheres I meane the begetters the race or ofspring of mans bodie being nothing else then a certaine patterne of the life of their fathers who for Loue euen out of the bones and bloud and flesh and all other their outward and inward powers beget the bones and the bloud and the flesh and the powers of their children And therefore no maruell if Loue be described to be a ruddie and cheerfull tutor and preseruer of life Or Perhaps because he that foloweth Loue maketh alwayes shew of a Cheerfull heart if he be not assayled by some inward passion and therefore we commonly see Loueâ—s I meane such as prosper and speede in their Loues full of spirit pleasant of countenaunce quick in their eyes eloquent of tongue and in their whole carriage full of ioye and comfort VVhy sometimes languishing Probleme 53. PErhaps by reason of the languishing faintnes of those that Loue who alwayes following with an ouer earnest desire that which they Loue in so much as euery day of absence seemeth an age doe many times in their solitarie chambers cast downe their â—weried members vpon their lothed beds filling the ayre with a thousand â—nterrupted sighes which may the lesse seeme strange becâ—use there is no artificer that dayly and hourely busieth his head and bendeth all his endeuors to â—he
content for them to leaue the pleasant fields the sweete medowes the delightfull groues and fertile territories of the world Or Perhaps because those things that are giuen vs of Nature and are neare vnto vs as our fathers that begotte vs our mothers that bare vs and our countrie that hath preserued vs we cannot Hate not onely because they are neare and deare vnto vs but because they are ministred and giuen vnto vs euen before wee came into the world by that first prouident Cause that prouideth all things necessary for them and vs. VVhy is the Hatred of great Princes and noble men inexorable Probleme 77. PErhaps because the height of their minds being wonderfull and yet they abasing themselues to vouchsafe â—he company and familiarity of their vassalls and subiects when there aâ—iseth from this familiarity a kinde of â—ontempt and carelesse respect of that honour that is due vnto them as their Loue worketh this vnnaturall effect â—n those they Loued so it turnes their Loue into an vnnaturall Hatred which makes their offence irremissible Or Perhaps because the mindes of great Princes for the most part being enâ—ued with a knowledg of things more â—hen humane and so better discerâ—ing the ill deserts and with a more â—earcing eye looking into the wicked â—onditions of any man the Hatred they conceiue against such qualities and manners is so much the greater by howe much the better they are able to iudge of such inconueniences as follow such conditions And therefore no maruell since as yeares encrease so iudgment if their Hatred against that doe still continewe which they still iudge worthy of hate Or Perhaps because in natures more noble and honorable and in minds more diuine the affections making deeper impressions are of greater force and therefore great Lords and princes hauing bodies more disposed to affections and to greater alterations in affection it is no maruell if Hatred once seated at the heart sit too fast to be easily remooued Or Perhaps because it becommeth not great Lords to be inconstant becausâ— inconstancy argueth a kinde of leuity in minde and manners and therefore they iudging it a note of infamy and dishonor to bee ouer mutable in opinion touching those they hate they harden themselues like a Diamond in their hard conceypts Or Perhaps because great Princes being for the most part of happy memories of all others they doe least forget those which in any respect crosse their desires or oppose themselues against their pleasures and delights And therefore a certaine great Prince being by nature verie liberall and bountifull was wont to say to a familiar friend of his that it was more possible for a man to forget a thousand iniuries then one good turne Inferring thereby that as it is impossible to forget one offence without a lawfull defence much more to forget a thousand so most impossible to forget a benefit receaued VVhy is the Hatred of women without end or measure Probleme 78. PErhaps because as in their Loues they are accustomed to exceede Loue without rule or measure in somuch that they passe many times beyond affection euen to the frensye of Loue so in their Hatred they are ouer violent and no way able to bridle themselues and therefore as in their mad vnbridled loues there can be nothing found that may moderate that passioÌ„ in so much that they run headlong to the vtter ruine of their owne chastity and honors So in their headstrong Hatred there is no tongue that can perswade or pacifie them no force that can ouerrule them Or Perhaps because women louing with a strong and earnest affection and therefore not fearing to communicate vnto those they Loue not onely their most secret cogitations but whatsoeuer they enioy of best esteeme and highest prise and afterwards discouering either a false heart or a minde vnthankfull or whatsoeuer else that may bee opposite to vertue they presently change their Loue into Hate which continueth as long as their dissimulation without honest excuse Or Perhaps because women being alwayes carefull and studious to please the sense and altogether carelesse to satisfie reason they doe for the most part apply themselues vnto the extreames leauing the meane wherein the seate of vertue is placed whereby they being miserably deceaued by a false appearing truth too late bewayle their losses and harde fortunes and seeke to ease themselues by the continual Hatred and reuenge that many times brings miserie and misfortune vpon themselues and their whole families OF DESIRE VVhy hath nature geuen to euery thing a Desire Probleme 79. PErhaps because these inferior bodies hauing neede of a thousand helpes for their preseruation as of place nutriment rest delight generation and other things healthfull and helpefull to their benefit which being not alwayes present and if present yet not befitting their natures and though not befitting yet willing to haue them present and in their owne possession it was necessarie that these things should bee followed and forasmuch as that could not be doone without a Loue and a longing after them wise and prouident nature would first giue Loue and thereby desire whereby euery thing being spurred forward to his owne benefit and good they might follow those places that doe best befit their owne natures finde out meats answerable to their complections and attaine that perpetuity by speciall generation which is proper vnto them And for this cause nature hath giuen to some things lightnesse of body to some weight and heauines as fit meanes whereby to attaine their naturall places vnto others members fit for the motion of themselues from one place to another with apt sinowes and bones which being subiect vnto the moouing vertue and this to the appetite doe expresse vnto vs the great care and wisdome of nature in giuing to euery thing their fittest meanes to attaine their fittest end Or Perhaps because Nature not allowing of idlenesse in any thing as being very hurtfull to all things both generall and particular shee gaue vnto them Desire whereby they might exercise themselues in honest and honorable actions For we see and by experience finde in our selues that except wee be kindled and stirred vp by a certaine Desire wee knowe not how to shake of that idle rest and quietnesse which doth rather deuoure the goodes of the minde then adde any thing to the perfection thereof And therefore hence it is that being caried awaye with that delight we take in hunting we are not able to containe or bridle our selues but whatsoeuer the weather be colde or hote wet or drie we bouldly betake our selues to the open fields we trauell vp the highest rockes and mountaines runne thorow the thickest forrests flie neither waters nor Ise nor snowe nor whatsoeuer inconuenients may follow those sports So likewise we are caried with the like Desire to the delight of fishing wherein we refuse neither by night nor by day with nettes and a thousand other deuises rather to aduenture our bodies nay our liues to the
dispose of himselfe and at his owne pleasure without the feare suspition of any he goeth forth off his simple cottage or pastorall cell and visiteth the Cittie gazeth and glutteth himselfe with the strange wonders thereof is present at euery publike spectacle euery priuate pastime euery show euery recreation yea and with little charge he passeth ouer the highest mountaines from kingdome to kingdome from prouince to prouince and glutteth his eyes with delightfull obiects proud magnificences inestimable treasures princely statues sumptuous edifices and enricheth his knowledge with variety of manners complections and languages and the hidden vertue of euery hearbe plant delighteth himselfe with the beautie of euery beast with their colours their strength their discipline and therefore who can denye but this man hauing this liberty of his body whilest at his owne pleasure hee wandereth through the spacious Element of the earth and of the sea viewing the most noble parts of Nature and contemplating the manners and customes of nations and the strange artes of mans inuention farre excelleth the little experience of the greatest Potentates who spend their time within the small circuit of their walled Pallaces And therefore it consequently followeth that they taste lesse of the delights of this world then men of base estate and condition Or Perhaps great Princes alwayes abounding in euery good thing that bringeth delight with it want by the continuall fruâ—tion of them that pleasure and content which the lacke of them procureth vnto others Wherby we see to speake of the sense of Taste for in the sense of Seeing it doth already appeare that their tables beeing alwayes furnished with exquisite meates of all sorts and that in great aboundance and those so dressed and seasoned and sauced by the arte of a skilfull hande with a thousand trickes and inuentions that euery daye ingenious gluttony findeth out they neuer sit downe to the table with hungry appetites but being alwaies accustomed to haue the selfe same dishes of flesh and fish for variety cannot alwayes be had their diet were it Nectar it selfe growes loathsome vnto them wherby it commeth to passe that they relish nor the dainties of their sumptuous tables but somtimes they condemne nature as imperfect in not prouiding better variety of viands sometimes their Cooke as not skilfull enough to deuise sawces and quelquesehoses to Delight their pallats yea such is their infelicity that those sollemne times of meetings and meriments wherein euery appetite glutteth it selfe to the full as Shrouetide mariages gossiping feasts and the like where no dainty dishes are wanting that either nature can yeeld or arte can deuise are no meriments to them because being alwayes accustomed to them they prise them not as things new euery day being a festiuall day to them and euery daintie their ordinary diet And that which is worst of all and doth most expresse their infelicity is that many times especially forth off their owne houses in cuppes of gold in fruit meerly naturall not artificiall in precious drinkes and broathes in sweete and sumptuous banquets they meete with mortall poyson and in those viands that are prouided to maintaine life they feare and finde the cause of death So that fewe are the Delights that Princes finde in the sense of taste and those fewe not without iust cause of suspitions and danger to their owne persons whereas men of lowe degree and estate yea the countrie swaine plucking an apple from his tree and allaying his thirste with a cuppe of colde water his stomacke being whetted therevnto by his dayly labour feeleth that sweete relish and pleasant delight which great personages in their greatest plentie and varietie of dyet are neuer acquainted with And in solemne times of the yeare appointed to feastings and ciuill recreation a small dyet but little more then ordinary bringeth with it that admirable content that delight to the palat that pleasure to the minde which by their free and pleasant discourses and friendly communication of each others thoughts is made knowne to all that behold them and they likewise made mery with their meriments So that it cannot but bee plaine and manifest that the pleasure that princes and great personages take in the delight of Taste is no way comparable to that of men of farre inferiour estate and condition Or Perhaps because the powers are offended with the ouer-excellencie of their obiects as we see the excessiue light of the Sunne offendeth the eye and therefore it is no maruell if in Princes and great personages the senses of Taste and Smelling are alwayes languishing as of Taste it already appeareth and of Smelling we may say that by the great and dayly fragrancie that all the odours and ciuets and muskes and spices and waters and a thousand the like precious oyntments doe make the organe of their Smelling which is the nose being ouer-glutted and weakned they cannot possibly giue any true iudgement of any odours nor consequently take any true delight in them But the simple and silly swaine of the countrie being not onely not acquainted with the variety of sweete smelles but sometimes with sauours very vnpleasing receiueth greater content and comfort in the smell of one onely flower one onely Rose then the greatest Princes of the earth in the greatest variety of sweet smelling odours Or Perhaps because great Princes and Potentates by flattery and dissimulation a sinne too common amongst them are to commonly deceiued For the feare that euery man hath of the power of great personages which holdeth euery man bee he neuer so bold from vttering any thing vnto them that may any way discontent them so that they heare nothing but pleasing newes their owne praises and commendations and the vaine glorious bragges of those that attend them which forasmuch as they are for the most part vntrue for then are praises onely true when they are vttered by a free tongue with much knowledge and little affection bring with them rather a noysome tediousnesse then any delight and darke ignorance in discerning a true friend from a false But a man of lower degree and farre meaner fortunes as hee wanteth power to giue cause of feare so because he knowes men speake not for feare hee takes more delight to heare other men speake well of him And though Princes sometymes in their priuate Chambers enioy the delight of Musicke yet the common people haue it more common and when they wante that which arte can affoorde them the byrdes of the fields with their pleasant notes are neuer wanting vnto them Or Perhappes because it often commeth to passe by the corruption of Nature that the delights of the sense of Touching are sildome exercised without danger of intemperance which falling out in the person of great Princes especially in the act of Luxurie the infamie and dishonour thereof is so much the greater by how much they are higher and greater then other men For a Prince can neuer commit any sinne but it is presently censured