thing that hath any corresponcy with him so as respecting him whom he loues as another himselfe hee cannot but bee inflamed with this consideration The Platonicians had another reason the which in my opinion concurres with this Loue say they makes an impression in the soule of him that loues of the Image and forme of the thing beloued But man loueth not onely his being and his true and reall forme but also his imaginary forme as appeares by pictures and looking-glasses in which we behold with content our portraicts formes Wherefore there is a certaine Passion for the thing beloued in whose soule he doth contemplate his forme which Loue hath ingrauen After this manner resemblance breedeth Loue and vnites the affections of men The truth hereof appeares for that men do commonly loue those that are allyed vnto them in neernesse of blood so as Kinsmen doe commonly loue one another or by some conformity of humours and complexions which maketh melancholy men loue the company of their like and Iouiall spirits delight in the company of them that are pleasant Or by some commerce of profession which maketh Philosophers to loue Philosophers and Painters delight in Painters Or some equality of age which makes young men delight in the company of youth and olde men to conuerse with them that are graue Or some coherence of manners which makes good men loue the vertuous and the wicked seeke after such as are wickedly affected But notwithstanding that which we haue said that coÌ„monly men of one profession loue one another must bee vnderstood according to the true nature of things for by occasion and accident this coÌ„formity of professions may ingender hatred and enuy that is to say when as they of one trade and profession liuing of their art and labour hinder one another as for example when as a tradsman hauing gotten some reputation doth hinder the profit of his companions then iealousie riseth amongst them according to the saying of an Ancient The Potter enuies the Potter The Philosophers giue an excellent reason hereof He that loues say they loues himselfe more deerely then all other things besides for that he is vnited to himselfe by Essence and Nature whereas hee is not conioyned to him that he loues but by some accidentall and externall forme And therefore if this conformity crosseth his priuate good and be preiudiciall vnto him hee findes himselfe more strictly tied vnto himselfe then to his like wherefore seeing his losse concurring with his passion he whom hee loued being an obstacle to his desire he growes odious vnto him as opposite to his good Men doe also loue those that aspire to the same honors and dignities at the least when they may attaine vnto them and enioy them together without any obstacle or wrong one vnto another For competency causing an hinderance as it did in the pursuit of the Consulate at Rome it happeneth as wee haue said of men of the same profession that it excites enuy and hatred Wherefore in the loue of women they can endure no corriuals for that with honesty they cannot be enioyed by two They also loue those with whom they haue any familiarity which is not scrupulous hauing free liberty without apprehension of disdaine to doe and say things in their presence which they would not act or speake before the world As for example they affect those before whom they may freely discourse of their loues of their pursuites and of their other Passions But wee must remeÌ„ber that there are some things which are dishonest of themselues the which a good man may neither do or speak before the world or before his friends But there are others which are shameful only in the opinioÌ„ of the world and not according to the truth of things and these a good man vsing an honest familiarity with his friends may doe and speake in their presence although he would not doe it in publike before the world like vnto King Agesilaus being in priuate with his children playd with them with a fatherly liberty but beeing surprized by one who knew not how farre the loue of a father might extend he was discontented Men also testifie that they loue those before whom they are ashamed to doe or say those things which are of themselues shamefull or dishonest wherein wee may say that the Persians gaue good testimony of their loue to their wiues when as they caused them to retire from their banquets being vnwilling that their eies shold be spectators of their excesse admitting none but their Concubines For this respect and reuerence which they gaue them was a signe of true Loue for that wee are ashamed to commit any vnworthy Act before them wee affect They also willingly imbrace such as they haue seene faithfull and constant in their affections and who loue equally both present absent For which consideration they desire to insinuate themselues into their friendship which testifie their loue vnto the dead who adorne their Tombes erect Statues and make other monuments for them to preserue their memory among men They also affect such as abandon not their friends in the crosses and iniuries of fortune whereof wee haue a worthy example in the subiect of Damon and Pithias whereof the one beeing condemned to die by the tyrant Dionisius and desiring some respite to goe and settle the affaires of his house his companion yeelded himselfe a pledge for his returne with this condition that if hee returned not backe within the prefixed time hee should vndergo the rigour of the same sentence but the condemned man presenting himselfe at the day appointed the tyrant was so rapt with admiration to see the faith which he had vnto his friend in a matter of that importance and of so great danger that in stead of putting him to death he coniured these two perfect friends to accept of him as a third man in their friendship Behold how the most sauage and vntamed spirits are forced to loue those that shew an vnuiolable constancy in their affectioÌ„s Men doe also loue such as they see full of freedome and without dissimulation towards them In which ranke they nuÌ„ber such as make no scruple to discouer their errors vnto them and who entertaine them freely with their priuate passions For as wee haue shewed before we blush not to say or doe in priuate with our friends that which we would not doe publickely before the world Wherefore as he that is ashamed to doe any thing before another shewes that hee loues him not perfectly so he that hath not this apprehension giues a manifest testimony that he hath a full confidence in his friendship wherefore wee loue such as make shewe to rely vpon vs euen discouering their imperfections vnto vs. Againe they affect those whose authority is not fearefull vnto them whose power they thinke they shall haue no cause to apprehend for no man euer loued him whom he feared seruilely and herein Tyrants abuse themselues thinking to seâ—le
our soules by the truth alone of things but also by the vaine imaginations which wee frame in our selues Wherefore although they bee without experience without resolution and without great meanes to effect what they haue propounded yet they do promise much vnto themselues and Hope for all And although that loue be the fountaine of all the Passions of the soule yet Hope may be the cause that we loue any one For Hope may propound vnto it selfe two things that is to say the good which wee hope for and the meanes to obtaine it Wherefore an obiect of good presenting it selfe vnto vs which wee are not able to attaine vnto but by the assistance of some other for this reason Hope doth also regard those that assist vs and make the thing easie Seeing then that Hope regards the obiects which wee propound vnto our selues vndoubtedly loue is the root and cause of Hope for that we hope not for any thing but that wherewith wee are in loue and whereunto we haue tied our affections desiring passionately to enioy it But for that hope regards him which doth open to vs the meanes and makes the thing possible loue is a bud of hope seeing that we loue him for that we hope to attaine vnto our desires by his assistance So as the first impression which the obiect wee pursue makes in our soules is an effect of the loue wee beare it conceiuing it to bee a good fit for vs. But the consideration of the meanes to attaine vnto it which comes from others makes a second impression in vs and induceth vs to loue him that doth procure it representing him vnto vs as profitable vnto our dessigne and therefore worthy to be beloued Touching that which concernes the effects of hope we will not make any particular discourse but content our selues to say that as the North Star is the marriners guide who looke continually vpon her light to assure their nauigation so Hope is that which inflames vs to all the difficult actions wee vndertake And as the brightnes of this Star doth fill them with ioy that saile by sea but when as it shines not they are dismaide feare hourely to perish by the violence of some storme or to see their ship split vpon some rocke So whilest wee haue any remander of hope our soules are content but if it bee quite vanished we hold out selues miserable and begin to neglect and forget our selues The first effect of Hope is that it breeds a singular contēt in vs which makes our pursuites pleasing Wherefore all the Philosophers concurre in this Maxime that hope fortifies our resolutions and makes them more prompt in their actions The which is for two reasons The first for that she hath for her obiect a good hard to bee obtained But the apprehension of the difficulty which presents it selfe in the pursuite of the good whereunto wee doe aspire doth vsually make vs gather our forces together to vanquish all obstacles and to attaine vnto it notwithstanding all the difficulties that may bee encountered And therefore wee imploy more care and diligence by meanes whereof wee attaine more easily to the end of our dessignes Secondly Hope breeds this pleasure and sweetnes whereof wee haue spoken which makes vs more actiue and more ready to pursue that which we desire for that we behold nothing painful wherin we take deligh◠Wee must then remember here what we haue spoken elsewhere that Hope is a sweete imagination which we frame in our selues of a good whereunto wee aspire And that this imagination begetts in our soules a second contentment for that it is accompanied with this beleefe that wee may attaine vnto it Wherefore as pleasure makes all actions delightfull vnto men so the content we receiue from our hopes according vnto the Philosophers makes vs to pursue with more heate and lesse paine that which wee haue once conceiued in our thoughts This ioy which proceeds from a certaine hope we haue of enioying deriuing from the soule disperseth it selfe into all the members of man the which do ioyfully receiue the impressions of the mouing faculty yeelding vpon this occasion a more prompt obedience to execute the commandements of the Irascible the which of the one side is inflamed with desire to incounter vanquish whatsoeuer opposeth it selfe against her and on the other she is sweetly entertained in this resolution by the pleasure which imaginatiō giues her representing that shee may vanquish all these obstacles and be victorious in this combate and in the end obtaine the good whereunto she aspires But particularly this ioy falles about the heart which sends it backe againe and makes it ascend vnto the eies and countenance Wherefore we reade in their faces that are full of good hope the contentment which their imagination giues them In regard of the ioy and cōtentment which hope giues vs wee do easily deuoure all the toyles and paines which present themselues in our pursuites especially when the good which we pursue is endued with some excellent perfection which makes vs to esteeme it greatly or to loue it ardently As for example at the seege of Troy the Grecians were not discouraged with the tediousnesse of the time nor with the toyles and dangers of warre for that they imagined the beauty of Hellen deserued their long labor to restore her to her husband and to reuenge the reproach and infamy of Greece So Iacob being passionately in loue with faire Rachell hee patiently endured the rigors of her father the toyles of his seruice and the afflictions of his mind for that he liued daily in hope of this in comparable beauty And therefore Hope hath so great power in humane affaires in which there is found some kinde of difficulty The laborer would not expose himselfe so freely to the rigor of the aire nor endure with such patience the iniuries of times in tilling his land if hee did not promise vnto himselfe a rich haruest for the fruit of his labour the souldier would not cast himselfe into dangers he would not mount vp to breaches nor thrust himselfe into the fury of combates if the expectance of glory or hope of booty did not animate his courage The Merchant would not passe through rockes fires waues and stormes running from Sea to Sea and from Port to Port if hee did not promise vnto himselfe great wealth in recompence of his voyages and trauailes Yea Alexander himselfe going to the warre of Asia where hee should expose himselfe to a thousand dangers protested that he was wholly thrust on by Hope to enioy all the glory and treasures of the East by subduing those Barbarians So as hope is as it were the soule of goodliest actions making vs to surmount all the difficulties and obstacles which might hinder the execution by the mollifying of our resolutions Yea it is certaine that Courage hath alwayes beene held an effect of good hope for when as man hopes to surmount those fearefull things which
had neuer seene before Doth not this proue say they that it is nature which frames in vs this Passion and so they conclude that it cannot proceed but from the Author of nature others prefer the cause of loue to the Planets Starres and constellations and presuppose that the reason why Achilles loued Patroclus Alexander Hephestion and the Queene of the Amazons Alexander And to come to moderne examples that Charles the ninth loued the Marshall of Rais that Henry the third loued the Dukes of Ioyeuse and Espernon and Monsier de Termes that Henry the fourth loued the Duke of Suilly and that the King now gloriously reigning loues the Duke of Luines and his brethren are all effects of the aspects of the Planets which incountered at the natiuities of these Princes and Noblemen Others seeke the cause in the Parents as if they which bring vs into the world with our being did transfer and infuse into vs their Passions Others refer it to the good or bad education we receiue according to which wee frame our desires and affections The Platonicians imagine that wee must seeke it in the degrees of the harmony which is found in Soules which they beleeue are compounded as of a consort and proportion of numbers the which incountering equally in two persons incites them to loue one another But this is very mystical and requires a spirit accustomed to the imaginations of Plato To come then to the point it is certaine that God hath infused into our soules the seedes of loue seeing that he hath giuen vs the powers which are capable It is also certaine that the influence of the Planets may cōtribute to this Passion for that it resides in the concupiscible appetite the which is a sensitiue power and depends of the body ouer whose motions the Planets haue a kind of power It is also visible that nurture education sometimes the inclinations which our Parents haue ingrafted in vs may haue a share in the motions of our affections But to speake according to the rules of Philosophy wee must say precisely and absolutely that the bounty of things whether they bee found in them or that wee imagine them to be is the Spring beginning and mouing cause of the loue wee beare them For God the Author of nature who hath created all things in number weight measure hath also imparted to all Creatures inclinations and motions necessary to attaine vnto their ends So hee hath infused into his vnderstanding an inclination which makes him passionately to seeke the truth and to imbrace it when hee hath found it And in like manner hee hath ingrafted in the wil a desire and loue of good which is the only obiect which may moue it and enflame it to pursue it And as colours are the obiect of the sight which drawe it by a certaine attraction which growes from a naturall simpathy which is betwixt them like vnto that which is betwixt our vnderstanding and truth betwixt the eye and colours and betwixt the hearing and sounds Hence it growes that there is so strict a cōnexion betwixt the will and the good as the will cannot loue any thing which hath not a shew of good So as if it bee at any time deceiued and imbraceth the euill it is vnder a veile and shew of good which is imployed to abuse it and the like may bee sayd of the sensitiue appetite which in its motions follows the same instincts that the will doth But when as wee say that the good is the obiect of our will and loue vnder this good wee comprehend that which is faire for that goodly things haue an equall power with those things that bee good to inflame our wills as also beauty and bounty in effect are all one and differ not but only in our imagination The which the Platonicians demonstrate by excellent reasons calling loue simply a desire of beauty Yea to shew that beauty is louely of it selfe as well as bounty they adde that beauty which shines in the body is as it were a beame or image of the infinite beauty which is in God wherefore we admire it and loue it passionatly when it presents it selfe vnto our eyes and then say they the beauty of the body is also an image of the beauty of the mind for that the internall perfections ingender the externall as the lustre of pretious stones pearles growes from the perfect mixture of the foure Elemēts which are found in their constitution as flowers and leaues of trees borrow their beauty from the roote and as in beasts the good interior constitution is the cause of the beauty which appeares in the countenance So then wee conceiue that the external beauty of the body proceeds from the internall bounty of the mind so as bounty seemes to bee the roote of beauty and beauty the flower of that bounty which shines in creatures And therefore hee that containes himselfe within his bounds and in the innocency of loue seeing the beauty of the body imagines as it is true that this pleasing obiect is a beame of the infinit and immense beauty whereof the essence of God is as it were the center from whence shee deriues and takes her beginning and consequently that it is as it were a sience of the interior beauty which shines in the soule from whence the body hath taken life Thus the Platonicians proue that beauty as well as bounty makes an impression in our wills and proportionably inflames our desires begets affections and Passions which makes vs to seeke it But leauing all other reasons to proue this assertion wee will content our selues with the saying of Aristotle That to demaund why wee loue beautifull things were a question fit for a blind man for that the eyes feele and know how powerfull the charmes are to make an impression in the Soule By this which wee haue spoken it is easie to bee gathered that loue hath for obiect and mouing cause the bounty and beauty of things which by the sweetnes of the beames they cast forth make so powerfull an impression in our soules as they remaine as it were rauished or rather charmed with so pleasant a lustre so as to ascend vnto the Spring fountaine we must eleuate our selues to that great and immortal Essence which is as it were a notion of all the graces of all the beauties and of all the bounties which are infused into al the creatures We must I say raise vp our selues to that infinite and most happy Essence which is as it were the center from whence all the perfections which represent themselues so goodly vnto our eyes and so pleasing vnto our sense borrow their lustre and take their beginning And in this manner wee shall tie our affections to an obiect worthy of the generosity of their motions which should alwayes imitate the nature of fire which remaines vnwillingly in the earth and striues continually to mount towards heauen Finally wee must remember that Loue
is deuided into fiue branches and that there are fiue kinds which differ much one from another for there is a loue of naturall things there is a loue of creatures there is a loue of men there is a loue of Angells and there is a loue of God The Loue of naturall things is nothing else but the inclination which things destitute of knowledge haue to vnite themselues vnto their ends and to attaine the perfections of their nature to which sence an Ancient sayd that the loue of the bodies was nothing else but the weight wherewith they are ballanced bee it that the weight keepes them downe or that the lightnes raiseth them vp on high for God hath ingrafted these inclinations into all naturall things to the end they may attaine to their perfections and preserue them when they haue once gotten them The loue of creatures is nothing else but a vehement impression made in their sences surprized with things which they conceiue to be pleasing This Passion is many times blind importune obstinate and insolent and is common to men brute beastes which suffers themselues to bee transported with the motions of a dishonest pleasure Humaine Loue is a Passion which should follow the motions of reason and which being guided by the light of the soule shold only imbrace the true good to make it perfect for containing himselfe within these bounds it should no more be a violent furious passion which filles the world daily with so many miseries by her exorbitant and strang disorders The Loue of Angells flies yet higher for that those happy spirits enlightned with a more excellent light and illuminated with a more pure perfect splendour loue the soueraigne Good more ardently then all the creatures and by a reflux of this great Loue take an incredible care of the affaires of men and being neuer wearied in the seruice they do them by the coÌ„mandement of God assist them procure their safety with constancy and ioy full of amazement and wonder The Loue of God enters not into comparison with any other for that as there is no proportion betwixt things finite and infinite his motions being infinite they appeare with another lustre and shew themselues with a greater endeauor towards that he loues then the creatures can doe From this spring flow the admirable beauties which shine in the heauens in the Starres Planets Elements in bodies both simple and compound and in great meane and small things all which do feele the effects of his bounty and the perfect assistance of his prouidence From this spring proceedes the care which hee hath of men the graces which he imparts vnto them the good desires wherewith hee doth inspire them and the meanes which hee offers them to raise them vp to the height of his glory and to make them enioy the felicity of Angells But we will not treate of this kind of loue whereof wee had rather feele the flames then describe the perfection Neither will wee discourse of that of Angells which wee may better admire then set forth wee will not in like sort busie our selfe with that of naturall things or of creatures which is too base for our subiect but wee will represent the Loue which is a humaine Passion whereof morall Philosophy teacheth vs to discourse and whose essence we meane now to set downe Wherein the Essence of Loue doth consist CHAP. 2. AS in other subiects we dovsually ascend vnto the knowledge of the cause by the search of the effects so in this matter to attaine vnto an exact knowledge of the nature of Loue we must first vnderstand what it is to loue to the end the branch may discouer the nature of the roote Loue then is no other thing but To will good to some one not for our owne priuate interest but for the loue of himselfe procuring with all our power what we thinke may bee profitable for him or may giue him content Whereby it appeares there are foure things to be considered in Loue. The first is that wee be carefull of his good whom we Loue the which growes for that loue vnites the wills perfectly and makes vs esteeme the good which befalls him we loue as our owne particular wherefore the Ancients sayd that Loue was one soule in two bodies The which it seems that Alexander would giue Darius mother to vnderstand when he sayd that Hephestion was another AlexaÌ„der For he vsed this speech in regard of the great affection hee bare him the which was such as he held him another himself so as he would haue him a partaker of all his honors glory After this manner then wee should desire to our friends the same honors the same glory and all other felicities which we wish for our own proper contentment And when they succeed wee must reioyce as if wee our selues enioyed them seeing that all things are common among friends But secondly we must wish al this good to those we loue for their ownesakes and not for any priuate interest of our owne or for any profite wee expect to reape by them for the Epicures opinion who wil haue men loue for profit or pleasure is infamous and makes Loue either mercenary or of small continuance Wee must then remember that there are three kinds of friendship that is to say honest profitable and pleasing Betwixt the which there is this difference that the two last kinds are no true affections but rather shadowes of Loue whereas the first that is to say honest friendship which hath vertue for her obiect is solid and true and moreouer it is constant and of long continuance whereas the profitable and the pleasing last little and are dissolued vpon the first alteration which happens in the subiect whereunto they are tied As for example they that loue only for profit continue no longer in this affection then they whom they loue may be beneficiall vnto them the which ceasing they renounce the duties of friendship which they had formerly shewed for that the cause ceasing the effect of necessity must cease Hence it growes that the friendships of Court are so inconstant and variable for that Courtiers commonly â—â—e their affections to those which are in fauour haue some kind of credit to the end it may bee an entry for them to offices in the Estate But if there happen any alteration in their fortune by a disgrace with the Prince and that they see them vnable and incapable to assist them they presently abandon them and make no more account of them then of an image ouerthrowne yea they would haue men thinke that they neuer obserued them So in Tiberius time Seianus possessing his maister absolutely receiuing the fauor of this Prince with full sailes so as all the honors all the dignities and all the offices of the Estate depended of the inclination he had to those that courted him all the world adored him the people and Senate erected statues vnto him hee was publiquely
praised his house was neuer empty all the Orders went to consult with him as with an oracle or rather as the soule of the Empire But as soone as his fauour began to shake presently hee saw the affections of such as had so shamefully flattered him decay and die and when it was wholly falne there followed so prodigioâ—s a change in the affections of the Court and people as after they had vnworthily massacred him they drew his body through the streete into the riuer of Tiber his statues were beaten downe all his kinsfolkes persecuted his memory detested and the name of Seianus was held in execration to all the world But this is the ordinary course in Court whereas Fortune is alwayes adored As the affections which depend vpon profite decay as soone as the profite ceaseth in like manner that friendship which is supported only by pleasure continues no longer then the subiect of pleasure indureth For they that loue in consideration of beauty when as age or infirmities makes it to wither and decay their affection is gone and they esteeme no more that which they had formerly honored So as there is no true nor solid friendship but that which is grounded vpon vertue and honesty The rest hauing inconstant and wandring obiects are also inconstant and mutable and the interest and pleasures ceasing they die whereas honest loue propounding vnto it selfe a constant and durable obiect knowes no change They that Loue in this sort wish all good to him they loue for his owne sake and not for their priuate interest The third thing wee must consider in Loue is that wee are bound to imploy all our meanes to procure good to them wee loue For as the Sunne should not deserue the name of Sunne if it gaue not light to the whole world so wee cannot esteeme him a true friend which doth not imploy himselfe with all his power and meanes to bind him whom he makes profession to loue And this admits no limitation nor bounds for there is not any thing which Loue will not make him do that loues perfectly euen to contemne his owne life for the safety of him hee loues It is true that a perfect friend should wish that he to whom he hath ingaged his affection should haue all things happy and prosperous in the course of his life that hee be neuer shaken with any storme and that hee neuer feele any crosses of fortune but as the condition of man is fraile and exposed to a thousand calamities if it chance that hee fall into any infirmity he must participate of his paine If a tempest carries him through the waues of the sea hee must hoist saile to follow him yea if the billowes ouerset his ship he must seeke him in this shipwracke If Tyrants seaze vpon him if they cast him into prison loade him with chaines hee must offer his owne body to free his bonds and if they send him to execution he must present his head to redeeme his friends If hee see him assaulted by his enemies who seeke to murther him he must present himselfe to beare their blowes And if he see him in the throat of lions exposed to the rage of wild beasts hee must hazard himselfe to free him from danger and if he die he must in like manner abhorre life Hee that loues perfectly sayd Plato by the mouth of Phedro will rather abandon himselfe to death then expose that he loues to dangers And there is no man so faint hearted whom Loue doth not fill with courage and inflame with a force to make him in this subiect equall to the most generous soules For that which Homer saith that the Worthies are inspired with a diuine force and furie is more truely verified in those that loue whoÌ„ loue hath often inspired with a diuine fury which hath made them to contemne death to preserue the life of those they haue loued The last thing that is to be considered in Loue is that we wish vnto our friends the things which we thinke truely are good for them that is to say that we desire for them the things that are iust and that are adorned with all the circumstances of vertue In regard whereof hee spake wisely which answered his friend who would haue him forsweare himselfe that hee was a friend euen vnto the altars hauing no intent to serue his friend against his conscience In this case then Loue admits bounds limitations and it were to abuse the name to bind him that loues to commit vniust things in fauour of them to whom he wisheth well So when as Charles of Burbon to reueÌ„ge his priuate discoÌ„tent abandoned France and his King and imbraced the party of Spaine the Emperour the Princes Noblemen his friends whereof he had many in Court did not hold themselues bound to follow him and to make themselues confederates of his despight and rebellion So as these words which are at this day in the mouth of many that they are ready to turne Turkes for their friends yea and to follow them into hell is the speech rather of a fury then the discourse of men transported with true Loue for Loue must coÌ„taine it selfe within the bounds of iustice honesty and vertue and not make vs do any thing which may breed vs shame And moreouer they that make these impious protestations haue them more in their mouthes then in their harts and I know not how they can make them without blushing By al this which we haue sayd it is easie to gather wherein the essence of Loue doth properly consist the which we may define in this manner Loue is a wellwishing which we testifie with all our power to those to whom we haue an inclination procuring them for their owne sakes all the good we think may giue them content According to which hee is a friend that loues and is reciprocally beloued for loue being as it were a torch which lightens another friends must beleeue that affections are reciprocall and that as they loue so they are beloued wherein they must not shew themselues vnpleasing or importune to sound the hearts one of another which will bewray a diffidence and distruct But content themselues with the true signes of loue which their friends shew them These signes of true Loue are reduced to three principall heads The first is that friends reioyce grieue for the same things wherfore Homer describing AgamemnoÌ„s affliction when as he was forced to sacrifice his daughter Iyhigenia he represents al his friends accompanying him to this sacrifice with mournefull countenances full of sorrow and at Rome when as any one was accused and brought in question for his life al his friends changed their robes with him to shew that they did participate with his affliction The reason is for that sorrow and ioy are the markes of our affections and of that wee haue in the soule which reioyceth or afflicts it selfe as the obiects which present themselues are pleasing
vertue generosity sanctity and eminent knowledge are not only louely things of themselues and which haue powerfull allurements to cause them to bee affected and admired in the subiects where they reside but also men beleeue there is a kind of glory to bee admitted into the fauour of such illustrious persons whose glory seemes to communicate with those that haue the honor to come neere them But men Loue particularly these famous and vertuous Persons when as they discouer that they disdaine not the affection and Loue of those which make shew to honor them with Passions for it is a testimony of their moderatioÌ„ of the bounty of their nature not to be puft vp with the glorious aduantages which they haue gotteÌ„ aboue the ordinary sort of men They also Loue such as are of a sweete conuersation and that haue a milde and pleasing humor that is to say they Loue those that are not fantasticall and of a troublesome and importune behauiour They also Loue such as reproue them not odiously of their faults they loue those whom they see enemies of contention and which make shew that they haue not a desire to bee superior in al disputes which rise in companies but accoÌ„modate themselues wisely and moderately to that which is contested The reason is for that these wayward spirits they that are licentious in their answeres and such as will alwayes in their arguments haue the vpper hand seeme to bee borne to contradict and controule the opinions of the whole world the which is a signe of the alienation of wills and dissenting from others which makes them to be hated whereas contrariwise they Loue such as haue none of these bad humours and which accomodate themselues in company without making any shew to bee selfe conceited Moreouer men haue as it were a naturall inclination to Loue those which haue a quicknes and grace in their incounters or to iest pleasantly but withall can indure to heare a witty returne hence it comes that in Court buffoones and ieasters which haue biting and Satiricall spirits are so much esteemed and yet many times these people bite priuate Persons too sensibly and indiscreetly and draw vpon them the iust wrath of those whom they haue licentiously offended In the meane time the reasons why they Loue such as are sudden in their incounters and sharpe in their ieasts is for that it seemes this quicknesse wittinesse to incounter proceeds from the subtilty and force of their spirits And then we are inclined to heare men euil spoken of wherefore we Loue them that do it with a good grace And for that we Loue particularly such as take liberty to iest at others are content to be iested withall that proceedes for that wee beleeue that such as will indure that which they themselues practise to others haue no bad intent nor any bitternes in their hearts but are carried to these incounters more through a quicknesse of wit then by any spleene Moreouer they loue such as seeme to make great esteeme of the good partes and qualities which they beleeue they enioy Wherefore wee suffer our selues to be surprized by flatterers who insinuate into our fauours couer our defects seeme to admire our actions This misery happeÌ„s particularly to such as distrust themselues and who feare to want those vertues which they desire to attaine vnto For this distrust bâ—ing dispersed by the praises which they giue them they thinke themselues bound to such as bring this support vnto their weaknes They also loue those persons which affect neatnesse in all things who take delight to carry a pleasing countenance and to attire themselues properly for that this neatnesse and hansomenesse is as it were a signe of the desire they haue to insinuate themselues into the hearts and to gaine the affections of men who fâ—r this cause think theÌ„selues bouÌ„d to loue them they in like manner loue them that lay not their faults before them to shame them nor reproche them with the benefits wherwith they haue bound them The reason is for that both the one and the other redounds to our disgrace and it seemes that such as enter into these reproaches will make vs contemptible either by discouering our defects or in accusing vs of ingratitude They also loue such as remember not iniuries past which are not obstinately bent to reuenge and who are alwaies ready to pardon such as haue offended them Wherefore the Romaines did woÌ„derfully admire the first of the Caesars for that he forgat nothing but iniuries the remembrance whereof he held vnworthy the greatnesse of his courage Wherefore when as this Prince had erected againe the statues of Pompey Cicero that great ornament of the Romaine Eloquence pronounced to his commendatioÌ„ that in erecting the statues of Pompey he had assured his owne as hauing wonne the Loue of the whole world by this act oâ— humanity which hee shewed to his enemy opprest with misery The reason of this Loue which men beare to those which forget iniuries in this manner is for that they presume when they haue offended them they will shew themselues in like manner to them as they haue done to others They also loue such as are not il tongued or detractors which obserue not their imperfections nor those of their friends but only regard their vertues either to admire them or to frame themselues after their example For that these things are the offices of good men and of persons indued with singular integrity and great probity Moreouer they loue such as resist them not when they are in choler or that importune them not in the middest of their most serious imployments for that they which take pleasure in these oppositions and importunities seeme to loue contention and to be enemies to all society They also loue those that admire them which haue an opinion that they are vertuous and make shew that they take delight in their conuersation and are officious vnto them But principally when they make shew of this affection and liking in those things wherein they would haue their industry admired As for example a man that loues Philosophy takes delight to heare his profession praised he that takes delight in Armes hath a singulat content to heare his exercise commended wherefore both the one and the other loue those thaâ— giue glorious testimony of that which concernes their profession Aboue all they haue an inclination to loue their like being a thing which nature teacheth vs dayly that resemblance ingenders Loue not onely among men but also among other creatures for euery creature loues his like Tygers Panthers troop together with beasts of their owne kind And birds of one fether fly willingly together such power hath resemblaÌ„ce to vnite affectioÌ„s the which we must beleue is more powerful in man who can haue no sweeter conuersatioÌ„ theÌ„ with his like The reasoÌ„ why euery man loues his like is for that maÌ„ louing passionatly aboue other things loues consequently any
their Authority by the terror of Armes and the terror of punishment yea they haue alwayes detested the furious words of him that said I care not to be hated so I may bee feared It were good among bruit beasts but men must be managed and gouerned by mildenesse And they willingly embrace such as they may trust and whose power is not fearefull vnto them Behold the persons to whom the Loue of men doth commonly extend In the meane time the true means to purchase Loue is to bind those whose friendship we affect by all sorts of benefites and good offices And to this end they must do good before it be demanded or that they bee forced to discouer their wants vnto vs for that were to put them on the racke to make them confesse our magnificence bounty Moreouer he must be carefull neuer to reproach the fauours which hee hath done them nor proclaime them to others with a vanity which seems to turne to their contempt He that obserues this mean in the benefits and fauours which hee bestowes seemes to haue propounded vnto himselfe the onely good of him whom he hath bound without any other particular interest In regard whereof he is also bound to acknowledge and Loue his freedome and bounty Of the Effects of Loue. CHAP. 4. AS the Ancient Romanes obseruing of the one side the conquests victories triumphes and glory which Caesar by his valour had purchased to their Empire and on the other side weighing the ruines miseries massacres and slaughters which he had caused in their Estate they were wont to say that it was difficult to iudge whether his birth had bene more fortunate or fatall to their Common wealth Euen so it is hard to say whether that Loue causeth more good or euill in the world It is true when as this Passion containes it selfe within the bounds of honesty it is a liuely spring and fountaine of all good things in the life of men It is also true that the author of nature hath ingrafted in vs the first motions and beames and it is true that it is borne with vs that it increaseth with vs that it doth alwayes accompany vs so as it cannot subsist without vs nor we Loue without it It is an immutable law which men haue not â—â—â—nd out lawgiuers haue not prescribed neither doth it depend vpon the examples or customes of nations but was grauen as we may say by the hands of nature in our Soules But when like a wild and vntamed beast it exceedes the bounds of reason there is no misery which it brings not into the world nor any disorder which it causeth not in our liues It is as it were a fatall source from whence flow all kinds of horror vncleanenes adulteries incests sacriledges quarrells warres treasons murders parricides cruelties and violences besides the particular torments it giues vnto the soules of such as giue themselues to be surprized filling them with enuies iealousies cares melancholies terrors yea and madnesse drawing them many times to despaire and to do things whereat heauen and earth blush and are ashamed wherein it is the more to bee feared for that as the first heauen by his motion doth violently draw whatsoeuer is beneath it so Loue prescribes a law to our other desires to all our other Passions so as we may tearme it the key and beginning of our thoâ—ghts of our words of our actions and of whatsoeuer wee do in this life So it makes the first impression in our soules where it excites the desire of that which we resolue to pursue then it fortifies this desire by hope which inflames vs to the pursuite of that we desire and if there appeare any obstacle it imbraceth Choller and hath no rest vntill it hath vanquished and surmounted all lets wherein she settles her coÌ„tentment rest And as the thunder breakes whatsoeuer resists it so this furious Passion being once inflamed striues to ouerthrow whatsoeuer opposes it selfe against her rage and violence Yet as the winds fill the sailes of Pyrats shippes but are not the cause of the murthers and thefts which they commit at sea But all these miseries proceed from the bad inclination and couetousnesse of these infamous Pyrats So although that Loue bee an assistant in many villanies which men commit yet it proceedes not from the malice of this Passion which contrariwise is framed to bring all good to the society of men but it growes from the liberty and excesse of men who peruert the vse of all things and conuert the causes of their felicity into instruments of their misery Let vs then see what bee the proper effects of Loue not staying at those which rise from the meere malice of men We will reduce them to three or foure heads the explanation whereof will giue sufficient light to the rest of the subiect The first effect they attribute to Loue is that it hath an vniting vertue by meanes whereof it causeth him that loueth to aspire to vnite himselfe to the thing beloued whereunto we may refer the fable of Androgenes where of Plato doth so much triumph but we must swallow so many fopperies before wee shall come to the mysteries of this fiction as it were better to passe it ouer in silence then to spend time to explicate it So it is that prophane and vnchast Loue seekes the vnion of bodies which is found euen among brute beasts and for this reason may be called brutish if it bee not sought with an honest intent by a lawfull marriage But chast and honest Loue seekes the vnion of affections and wills and exceeds not that which is decent and vertuous They which loue sayd Aristophanes would passionately desire to be traÌ„sformed chaÌ„ged one into another of two bodies to become one But for that this transformation cannot be without the destruction of their being they striue to recompence this defect by a ciuil and honest vnion which teÌ„ds not to the ruine of their nature but contents their affections that is to say they conuerse continually together entertaine their Passions and are as little absent as may bee one from another Moreouer they haue the same thoughts the same desires the same affections the same wils the same delights the same distastes seeme to be but one soule in two bodies So as that which is pleasing to him that loueth is in like manner to the party beloued what he affects the other imbraceth and what hee reiects the other flies and doth abhorre So as their willes being thus strictly vnited all their actions and carriages conspire to the same end and propound vnto themselues the same obiect For when as we haue graft the sience of one tree vpoÌ„ another stocke the fruits which grow follow the nature of the graft and sauor nothing of the stocke so the will of the louer being transported into that of the party beloued takes the tincture and doth not any thing but what is conformeable to
his desires and intentions But whence comes the power which this Passion hath thus to vnite the subiects where it worketh This cannot well bee explicated without the aide of Philosophy First of all Loue say the Philosophers is a desire to enioy the good wee propound vnto our selues as proper for our content and capable to make vs in some sort better by the fruition But this enioying participation cannot bee effected but by vniting the obiect to our affection which is the same good we propound vnto our selues wherefore it is of the Essence of Loue that it produceth this vnion Hence it proceeds that the presence of the party beloued is so deare and pretious vnto vs and that we feele our selues filled with content when as we may enioy him to entertaine our thoughts to taste the sweetnesse of his company and to discouer our Passions whereas his absence and separation giues vs a thousand torments and afflicts vs with a thousand sorrowes and discontents which wee would redeeme with our liues Wherefore when as death doth take violently from vs those whom wee loue dearely and by this meanes hath condemned vs as it were to a perpetuall absence we striue to ease our griefe and sweeten our losse by transporting our selues often to the places where we were accustomed to see theÌ„ representing vnto our selues their portracts and images reading ouer their letters stil handling al the gages and monuments they left vs of their affection Sometimes the same gages and the same momuments of their affection displease vs and wee do so abhorre them as wee cannot indure to see them nor handle them but this growes from the griefe of their absence for that we then represent them as infallible signes of our losse which they figure vnto vs as irreparable by reason whereof their pictures fill vs with bitternes But on the other side when as the same things seeme vnto vs to supply the presence wee Loue them dearely and cannot bee weary to entertaine our selues with those thoughts And if amidst all this we can inuent any thing that may serue to preserue the memory more liuely in our soules wee imbrace the inuention and are wonderfully pleased with this art Wherein doubtlesse Artimesia Queene of Caria shewed an act of wonderfull Passion towards her husband Mausolus For death hauing taken him away this desolate Princesse not knowing how to pull the thornes of her sorrow out ofher soule she caused his body to be reduced to ashes and mingled them in her drinke meaning to make her body a liuing tombe whereas the reliques of her deare husband might rest from whom shee could not endure to liue separated The most subtile Philosophers giue a second reason of this vnion which ariseth froÌ„ Loue. Loue say they hath her feate in the Will they doe not consider it as a Passion onely which riseth in the sences but also as a quality which in the end becomes spirituall but there is this difference betwixt the vnderstanding and Will the vnderstanding goes not out of it selfe to ioyne with his obiect but rather he drawes the obiect vnto him whereof the Image is framed to produce his action like vnto a seale which prints its forme in the waxe But the Will being toucht with the Loue of her obiect suffers it selfe to bee drawne to his Image and going out of it selfe vnites it selfe vnto him to take his forme like vnto the waxe which receiues impressions of the seale So as by this reason Loue is thoght to cause the vnion of him that loueth with the party beloued for that his will rauished by his loue hath no other Passion but to see her self vnited vnto her But these meditations are too nice for our subiect The second effect they attribute to Loue and which is as it were a branch and bud of the first is that it causeth the soule of him that loues to bee more where it loues then where it liues and that reciprocally the soule of the party beloued is more with the louer then with his owne body The reason is for that the soules of such as loue are perpetually attentiue to coÌ„template the image of that they loue and haue no other thoght nor greater pleasure then that they receiue by this sweete entertainment By reason whereof the soule making shew of a more exact presence where it doth most frequently worke it followes thereby that it is more with the party beloued then in its owne body But let vs heare the opinion of the Platonicians vpon this point The soule say they which is toucht to the quicke with Loue dying in iâ—s owne body findes life in that it loues And when this Loue is reciprocall it dies but once wheras it reuiues twice For he that loues dyes truly when as Loue makes him neglect and forget the causes of his life to thinke wholly vppon the party beloued but hee recouers his life doubly when as he sees himselfe imbraced and entertained by the party beloued and that he finds in his armes his deer Image which hee preserues more carefully then his own life Who will not then say they hold this death happy which is recompenced by two such sweete liues But this discourse of the Platonicians presupposeth an equall correspoÌ„dency in Loue without the which they maintaine that this Passion is full of despaire leaues nothing in our soules but importune and troublesome thornes Wherfore the Ancients said that to make Loue grow shee had neede of a brother But wee haue treated sufficiently of this Subiect They attribute other effects to Loue that is to say languishings extasies and amazements but that Loue must bee very violent which doth produce them And moreouer wee may consider these extasies and rauishâ—ments which may happen in a violent Loue after two sorts First we may obserue them as a true alienation of the sences which ariseth for that the spirit and will of him that loueth being wholy imployed in the contemplation and enioying of the thing beloued suffereth himselfe to bee so transported with this content as the soule remaines as it were quencht and without motion The which may also proceed from a more powerfull cause that is to say either from God or from euill spirits which somtimes stirre vp these rauishments and extraordinary extasies Secondly we may consider these extasies rauishments as a kind of madnes which transports them that Loue and makes them to commit many follies wherefore an Ancient sayd that Iupiter himselfe could not be wise and loue at one instant These extasies and rauishments produce sometimes prodigious effects in their soules that are afflicted with this Passion For that his soule that loues intirely is perpetually imployâ—ed in the contemplation of the party beloued and hath no other thoughts but of his merit the heate abandoning the parts and retiring into the braine leaues the whole body in great distemperature which corrupting and consuming the whole bloud makes the face grow pale wanne causeth
sinnews in the body for as by meanes of sinnewes we extend â—r bend the members so by the operations of Passions wee carry our selues to good or euill and if wee will imploy them to good they are as it were spurres and obiects But if wee turne them to euill our sensuality makes vse of them like vnto him that keepes a slaue who makes vse of his chaine to draw him where he pleaseth So as the triumph of vertue consists not in pulling away or rooting out the Passions as monsters but in ruling and reforming them like vnto insolent and disobedient children for they grow in vs and are as the fruits buds of our sensuality which haue onely need to be made subiect vnto reason Finally they that haue any other opinion must remember that wee cannot wholy pull away the defects which proceed from nature And that may by our industry correct and moderate that which is borne with vs but not vanquish it and suppresse it wholy wherefore wisedom may not promise vnto it selfe any thing in this subiect seeing she hath no power The Passions are absolute and depend not on the Empire of vertue They present themselues vncalled Of Loue. The Preface AN Ancient sayd that to expell Youth out of our townes were to cut off the Spring time of the yeare But we may maintaine with no lesse truth that to banish Loue from a ciuill life and the conuersation of men were not only to depriue the yeare of her goodliest season but also as it were to pull the Sunne out of the firmament and to fill the whole world with horror and confusion For what is there in this life bee it amidst honors and glory in riches and treasures yea in delights and pleasures that can giue a full and sound content vnto man without the communication of the sweetenes thereof to friends Wherefore an excellent Philosopher said that if any one were raised aboue the heauens from whence he might behold all the wonders of nature and of the world and see with amazement the reuolutions periods order diuersity beauty of the Planets and Stars and had no friend to whom hee might impart this admiration all these things in steed of fulnesse of ioy would become displeasing and importune to his thoughts For as colours which are the most exquisite ornaments of nature how liuely and glistring so euer they be wil notwithsâ—aÌ„ding be darkned giue no pleasure to our eies if they were not enlightned and as it were inspired by the light which discouers vnto vs the singularities and perfections so what wealth or honor soeuer we enioy in this life we cannot tast the sweetnes therof but in representing vnto our selues the contentment which comes to theÌ„ we loue and whom we thinke haue an equal Passion on our behalfe Epaminondas gloried to haue won 2 battels his Father mother being yet liuing as if the ioy that those persons conceiued which were so neere to him had made his victories more stately increased the glory pompe of his triumphs In like manner there is no man liuing which in the cours of his prosperities doth not feel as it were an increase of happinesse when as he imagines that his friends are spectators partakers of his felicity And moreouer what can be sweeter to our thoughts then the image of a true constant loue which we are assured our frend doth beare vs What happinesse to haue a friend to whom we may safely open our hart and trust him with our most important secrets without appreheÌ„sion of his coÌ„science or any doubt of his fidelity What content to haue a friend whose discourse sweetens our cares whose counsells disperse our feares whose conuersation charmes our griefs whose circuÌ„spection assures our fortunes whose only prâ—sence fils vs with ioy and content Seeing then loue is a Passion which doth produce such sweete and pleâ—sing contents in the society of men we will endeauour to shew what his beginning is wherein his essence consists to what Persons it extends and what the effects bee Of the beginning of Loue. CHAP. 1. AS it is the custome of men to refer the noblest effects to the most excellent causes many considering the dignity of loue haue imagined that this Passion came from a particular impression which God makes in our Soules inspiring into them with the nature the affections which transport them and which makes them seeke the obiects which are pleasing vnto them The which they striue to proue by the example of the naturall inclinations which he hath giuen to other Creatures Wee see say they that God as the Author of nature hath ingrafted into light things an inclination to rise vpward to seeke the place of their rest by reason whereof the fire doth alway send his flame towards heauen And in like manner hee hath imprinted in heauy things a naturall inclination which makes them tend to the center so as stones marbles and such like do alwayes bend downeward do not hang in the aire but with violence and contrary to their inclination In the same manner say they God hath ingrafted in man a certain inclination to those things which haue some beames of beauty or bounty so as when these obiects come to incounter his eyes or minde he is rauished and then presently there is framed in his heart an ardent desire to seeke and pursue them They confirme this opinion by the diuerse inclinations which shine in the life of men from their birth For wee see some loue painting naturally others take delight in Geometry some are passionatly affected to the Liberall Arts others imbrace the Mechanicks some loue Hunting others burne with a desire of Play some are borne to War others are inclined to Mildnes and peace some haue no contentment but in solitarinesse and others cannot liue without the mannaging of affaires And whence say they proceed these so different inclinations but from the author of nature The which they confirme againe by the example of things which happen often in the loue which men beare one vnto another for that it will sometimes fall out that by a certaine simpathy of mindes wee shall loue at the first incounter a man whom we haue neuer before seene nor knowne So as it seemes this affection doth not then disclose it selfe in our soules taking forme so suddenly and sweetly but it is rather quickned and awaked by the presence of the obiect which makes vs to see that which we loue instantly without delay for that wee knew him not finding him so conformable to our humors and inclination The which hath made some presuppose that the beames of their eyes which loue incountering with the beames which proceed from the obiect which inflames them makes so sweete a mixture as their vnion is as it were the fulnesse of al the delights which may be tasted in this life And contrariwise at the first incounter wee shall haue a distast of some other person whom we
or distastfull And for this reason sorrow and ioy discouer the inclination we haue to any one The second is that friends share equally betwixt them the good and euill They say that there are images of wax vpon the which inchanters deliuer such powerfull spells as being made to represent any person as soone as they are wronged the body of him for whom they were fashioned feeles paine In this sort there is such a bond of affection betwixt friends as the harme which happens to the one afflicts the other and fills him with bitternesse so as many times we haue seene true friends die with sorrow for the losse of their friend Yea prophane histories are full of Persons which haue slaine themselues for that they would not suruiue them whom they haue loued dearely In like manner the prosperity of friends passeth from one to another so as the tryumphs of Alexander are the coÌ„tentments of Ephestion and the glory of Ephestion is the ioy of Alexander The third is that they which loue should haue the same friends and the same enemies They say the Adamant or Loadstone doth not only make an impression vpon iron which it drawes but doth also impart his vertue by his touching so as the iron which it hath toucht drawes other iron vnto it and makes as it were a continued chaine In the same manner a friend brings his friends to him he loues and he reciprocally imparts vnto him his friends whereof there is framed a common bond which makes them ready to succor one another as if they were members of one body To what Persons Loue extends CHAP. 3. ALthough that loue hath for his generall obiect the bounty and beauty which shines in those things which present them selues vnto our eyes and soules yet there are diuerse particular considerations and diuerse beames which excite this Passion and fashion it in the hearts of men Aristotle numbers fifteene causes the which are also diuided into other branches whereof we will treate as briefely as wee may taking only that which shall belong vnto our subiect First sayth he men loue them which do them good or whom they thinke haue a will to do it or to their friends In truth there is nothing that more bindes the hearts of men and induceth them more to loue then benefits For euen bruite beasts feele the good which they receiue from men and there is no creature so wild whom good vsage doth not make gentle and tame They that gouerne Lyons feare not their rage but play about them without any apprehension of their fury for that this generous Creature knowes him that hath a care to feede him By continuall feeding they bring Elephants to do what seruice they desire And wee must not obiect against it that it hath beene a common complaint in the mouth of men in all ages that most of the benefits that are bestowed in the world are lost for that they fall vpon vngratefull soules who do not acknowledge themselues in any sort bound For as an Ancient hath obserued this proceedes not from the nature of the benefits which contrariwise haue a particular vertue to draw the affection and to charme the will but most commonly the fault proceeds from our selues for that wee either erre in our election doing good to vnworthy persons or we distribute it ill if we take away the grace For wee must not think that our benefites bind a friend if we suffer our selues to be too much courted if we make him to languish in the pursuite or if we do it with a kind of vnwillingnesse for by these meanes wee take away all the merrit and bond of the benefit for that no man will thinke himselfe beholding for that which hee hath purchased so dearely wherefore an Ancient called benefits of that nature a loafe filled with stones which no man can vse Men therefore thinke themselues bound to those from whom they receiue benefits whether they be great and worthy to bee acknowledged in regard of their greae shew and magnificence or that they which are the authors bestow them freely without importunity and with a singular demonstration of Loue or that such as giue haue made a sit choice of time to bind them assisting them when as they or their friends had extreame neede and when as they thinke that for their owne sakes they haue bound them by these benefits They also Loue the friends of their friends and such as haue any conformity with them in the subiect of their affection and that Loue those whom they Loue and who also make profession to be enemies to their enemy The reason is that reputing their friends good as their owne they beleeue that the good which is done vnto their friends extends vnto themâ—selues and that they do participate wholy thereof In regard whereof they loue the spring and fountaine And contrariwise they beleeue that the auersion and distast they haue of their enemies is a token of the loue they beare them They also loue those that succour them with their meanes or bind them with the hazard of their liues For first of all men loue bountifull friends passionatly imagining that they are borne for the good of mankind As for the second men loue great courages imagining that they are supporters of their liues that they will neuer suffer wrong to bee done vnto the weake and feeble They also loue such as they hold to bee iust and resemble not the Harpeys or rauening birds which liue of spoyle but content themselues with their owne fortunes committing no outrage nor offering violence to any And in this rancke they put labourers and handicrafts men to whom all the world seemes to beare an affection in regard of the innocency of their profession They also put in the same rancke temperate persons in whom they see some great modesty to shine which shew that their soules are not inclined to any kind of iniustice They againe esteeme those that leade a peaceable life which haue no curiosity and which pry not into the liues of other men but content themselues to order gouerne those that are submitted to their care and charge presupposing that such as containe themselues within these bounds thinke not of any iniustice or wickednesse Men also Loue famous persons who by their vertue haue attained to an eminent glory and an extraordinary reputation bee it generally in the world or only among good men or among such as they haue in admiration or by whom they themselues are admired and they especially make great shew of their affection when as they presume that these Persons in all their dignity and greatnes disdaine them not but are wel pleased with the testimonies of their Passion so wee haue seene people runne by whole troupes from all the corners of the world to see conquerours such as did triumph men of holy life and Persons indued with rare knowledge or wisedome aboue the common sort of men The reason is for that
the trembling of the heart breeds strange convulsions and retires the spirits in such sort as he seemes rather an image of death then a liuing creature These accidents are followed with passionate and heart-breaking sighes as it appeared in young Antiochus at the sight of Stratonice Or when as they only make mention of her as if the spirit were eased and free from a heauy burthen and receiued content by this thought or presence Teares in like manner fly to succor this afflicted soule for that the heate which is mounted vp to the braine causeth the humor to dissolue and discharge it selfe by the eyes But this poore soule thus agitated hath no certaine consistence but floting betwixt hope and feare she sometimes giues signes of ioy sometimes markes of sorrow she is sometime frozen and congealed sometimes all on fire she goes she comes without any stay or rest and doth many things which shew that shee is as it were incensed For she proclames the merit and glory of that she loues and giues extraordinary commendations which are the signes of her rauishment Suddenly changing her humor shee makes her griefe and discontent ascend vp into heauen shee accuseth the innocent Starres she complaines of destiny and fortune and blames that which she loues and suddenly returning to herselfe shee condemnes herselfe of wrong Then she powres forth her spleene against such as she thinks haue crost her rest and hindred her content so as she suffers cruel tormēts in this agitatiō Many times euen in the heat of his Passion the party toucht with loue can indure no lōger discourse his words are short scarce intelligible for that the soule being thus tied to the obiect which it loues it cannot giue it self the leasure to speake of any other thing And that which is full of admiratiō this Passion doth so chāge trāsform men as it makes the wisest to commit great follies it humbles the grauest to seruices vnworthy of their rancke it makes the most glorious to become humble and meeke the couetous to be profuse and prodigall and cowards to shew themselues hardy and valiant But for that some of these effects exceed the ordinary of a morall Passion we will leaue them to discourse particularly of Iealousie vpon which subiects there are great controuersies and disputes that is to say whether it bee one of the effects of Loue as the Vulgar sort imagine or whether it be rather the poyson of Loue as others presuppose but we will referre the discourse to the following Chapter Of Iealousie whether it be an Effect and signe of Loue. CHAP. 5. THE Vulgar sort thinke that as the Sun runnes not his course without light so Loue cannot bee without Iealousie and they adde that as lightning is an infallible signe of Thunder which breakes forth so Iealousie is a certaine signe of Loue which desires to shew it selfe powerfully But they that haue a more exact and particular knowledge of Humane Passions maintaine that as the Sunne beeing come to the South which is the point of the perfection of his light casts no shadow but spreads his beames all pure vpon the earth so a true and perfect loue is not subiect to the inclinations of Iealousie And they say moreouer that this vniust Passion is no more a signe of Loue then stormes and tempests are shewes of faire weather this opinion is more probable for to begin with the proofs how can Iealousie subsist and remaine with Loue vnlesse we will ouerthrow the Lawes of Nature which suffer not two contraries to subsist in one subiect Is there any thing more contrary to Loue then Iealousie Can the world see a greater Antipathy then that which is obserued in these two qualities whereof the one doth participate with the condition of monsters and the other is the very Idea of perfection Loue vnites the wils and makes that the desires of them that loue striue to take as it were the same tincture to the end they may resemble one another And contrariwise what doth so much distract the Wills and diuide the hearts as Iealousie Loue binds vs to interpret fauourably of all the actions of the party beloued and to take in good part that which we ought to beleeue she hath done with reason whereas Iealousie makes bad interpretations not onely of her actions but euen of her very thoughts Is there any innocency that can bee sheltred from the outrages of this inhumane fury If the party beloued hath any ioy it then presupposeth a riuall if she be pensiue they are suspitions of contempt if shee speakes to another it is Infidelity if she haue wit they apprehend practises if shee be aduised they imagine subtilties if she be plaine they call it simplicity if shee bee well spoken it is affectednesse if she be courteous it is with a designe So as Iealousie is like vnto those counterfeit glasses which neuer represent the true proportion of the face and what more sinister iudgements could the most cruell enemy in the world giue of the party beloued But not content thus to blemish the particular perfections of that shee seemes to loue she seekes to depriue it of the sweetest content in this life which is by communicatiō with men of honor and merit who doe not visite her but for the esteeme they make of her vertues So as many times to please an importune who is himselfe a great burthen to them that suffer him shee must forbeare all good company What iustice can force a soule well bred to indure this brutish rigot Loue is a liuely fountaine of ioy and contentment which banisheth all cares and melancholy but Iealousie what is it else but a nursery of grief◠and waywardnesse whereas wee see thornes of despaire and rage to grow vp among the sweetest and most pleasing flowers that Nature can produce How then can any man beleeue that these two contrary Passions can subsist in one subiect If they oppose heereunto experience and the testimony of many persons worthy of credite which protest that they haue loued sincerely and yet were neuer without Iealousie and will thereby inferre that at the least Iealousie is a signe of loue which is the second thing we must incounter to satisfie that which hath bene formerly propounded it sufficeth to answer that although for respect we yeelde to those personages what they publish of their Passions yet as one Swallow makes no Spring so that which happens to particulars cannot prescribe a law to the generall But to containe our selues within the bounds of our first proposition we say that these persons are much deceiued in this subiect and their error growes for that they cannot giue proper names to things for that of a respectiue feare competible with loue whereof it is full they make an vniust Iealousie with the which Loue can no more subsist then water with fire They that loue intirely are in truth full of respect to the party beloued honor her with all the passions of
their soules fight for her honor and hold it a punishment to offend her But these are not the effects of Iealousie which contrariwise violates the honour which is due to the party beloued and by a prodigious manner to blind the world will haue her fauour by wronging her treading her merits vnder foote We must then put a difference betwixt a respectiue feare which always doth accompany those that loue perfectly and Iealousie which is neuer found but with an imperfect passion which cannot iudge of the perfections of the party beloued They which know that these things are diuerse and as remote one from another as the earth is from heauen wil easily passe on this side and yeelde that Iealousie is neither competible with Loue nor is any signe thereof Yet if wee shall yeelde any thing to the opinion of the Vulgar we may freely confesse that Iealousie in truth is a signe of Loue but as the feuer is an argument of life It is vnquestionable that a feuer is a signe of life seeing the dead are not susceptible of this bad quality But as a feuer shewing that there are some reliques of life in the patient that is tormented accompanies him to his graue so Iealousie is I know not what signe of Loue seeing they which loue not cannot haue any Iealousie But it is certaine that if wee expell it not it will in the end ruine Loue like vnto a thicke smoake which smothers the brightest flame This is all we can yeelde vnto the Vulgar so as according to this opinion which we haue held the most probable Iealousie is to Loue as thicke mists are to flowers haile to haruest stormes to fruites and poison to our liues Of Hatred or Enmity CHAP. 1. AS the Lawes of Loue and Hatred are directly contrary by that which wee haue spoken of Loue it will be easie to iudge wherein Hatred consists and how farre her effects extends Hatred then is An auersion and horror which man hath of all that seemes contrary to his good or preiudiciall to his contentment Or else Hatred is an horror which the appetite hath of that which seemes pernicious vnto it so as the sheepe hate the wolfe as the enemy and persecuter of his life But wee must heere obserue that as all that is befitting Nature is put in the rancke of good so on the other side whatsoeuer is opposite vnto it must be placed in the rancke of euill Wherfore as the good is the obiect of Loue so the euill is the obiect of Hatred To vnderstand this we must remember that whether it be in the minde or in the body there is a befitting estate and as it were a naturall harmony which makes vs to abhorre that which may dissolue this consort This harmony considered in the body is no other thing then the good constitution by meanes whereof we enioy a perfect health the which being impayred our nature receiues pain as when we indure great hunger and thirst or when as wee receiue any hurt or wound As for the soule this same harmony may bee considered first in the senses as well externall as internall cōsist in the proportiō they haue with their obiects which is such as they hate whatsoeuer puls them away or which diuerts them by any kinde of violence As for example the eyes hate darkenesse and obscurity and our imagination is terrified and troubled by the fearefull apprehensions of dreames which it frameth during our rest This same harmony considered in reason either it regards the simple knowledge of the truth which our vnderstanding conceiues with pleasure or the vse and execution of things which depend on wisedome which wee doe with content In regard of the first our spirit is enemy to lying although at some times it takes delight in the art wherewith they colour a thing to giue it some shewe of truth So as the wisest are delighted in the reading and report of fables when as the intention hath any grace And as for the second there is such diuersity of iudgements in humaine actions which are as it were the Element of prudence as it is a thing in a manner incredible for hardly shall you see two persons which haue the same feeling and apprehension of affaires in regard whereof this life is full of Hatred and factions which grow from these diuerse opinions As for that which concernes the will her harmony consists in the proportion Loue which she beares to the good which makes her detest and abhorre whatsoeuer presents it selfe vnto her vnder the shew of euill as pernicious and hurtfull to her content and rest And therefore the harmony of the sensitiue appetite consisting in the familiarity and concurrence it hath with the good of the sences it doth abhorre and beares an irreconciliable hatred to whatsoeuer shall offend them hence it comes that wee so much abhorre whippes tortures punishmēts hunger thirst wounds such like which tend to the destruction of our being This Passion was ingraft in vs by nature to the end that at the first approach at the first taste and imagination of euill wee may retire our selues and flie it lest wee runne into ruine This kind of hatred then is proper to the concupiscible which is offended at diuerse things yea at small things and many times at those which haue no subiect of offence for you shall see some which cannot suffer the presence of certaine creatures others cannot endure the sight of certaine fruites though otherwise they be exceeding pleasant Finally there is no creature so fantasticke in his Appetite nor so sudden in the motions of Hatred and distastes of things which present themselues vnto his senses as man who not able to endure any thing makes himselfe insupportable in a like manner to all creatures but principally to his like But to giue more light to this discourse we wil obserue that there are diuerse sorts of Hatred and Enmities which may bee referred to foure chiefe heads for there is a natural Hatred and a brutish Hatred a melancholy Hatred and a humaine Hatred The naturall Hatred takes her beginning from a certaine antipathy and contrariety of nature which is found in creatures the which as it were abhorre one another and cannot frequent or conuerse together although the subiect of this Hatred appeare not and that shewes it selfe more in the effect then in the cause whereof wee haue prodigious examples in nature in plants in beasts and in men Brutish Hatred is rather a rage then a Passion for that it seekes a furious destruction of that it hates and to see the last relliques consumed so as it is more fitting for rauening wolues or for monsters then for men Such is the Hatred of those who not satisfied to haue slaine their enemies make their bodies to feele their fury practizing a thousand cruelties vpon their carcasses and making them to suffer after death all the indignities their rage can deuise This detestable Hatred sometimes passeth
sayd hee Physitians may cure madnes by purging the braine with Helleborum whereas Pleasures depriue man of his iudgement without hope of remedy for his infirmity But for that there are Pleasures not only of the mind but of the body and senses which are meerely innocent as the Pleasure we receiue by Pictures Perfumes honest exercises and other things which bring a chast content it shall bee conuenient to know what the causes and obiects bee to the end wee may of our selues iudge which are lawfull and which are interdicted and to bee abhorred First then things necessary for preseruation of our nature as drinking and eating are pleasing vnto man and the which he vseth with a delight which moderation and temperance make innocent Secondly men take a singular delight in things to the which they haue beene long framed and accustomed for that custome is as it were another nature considering that the things whereunto wee haue bene accustomed and whereof there is framed a long habite by continuall exercise haue a great affinity with those of nature Thirdly the things which are conformable to our nature and disposition are pleasing for that they force vs not in any sort but insinuate sweetely into our senses Whereas on the other side whatsoeuer brings any constraint vexeth vs as studies serious affaires disputations and such like are importune and troublesome for that they constraine and force our inclinations vnlesse that custome hath taken away the bitternes Whereas their contrary please vs as rest sleepe play cessation from labour sights and such like in which wee finde not any constraint Fourthly whatsoeuer flatters our desires giues vs ioy and Pleasure for that these kinds of Cupidities are properly the desires of things which we imagine are pleasing and rauish our senses For whatsoeuer flatters our senses and delights our imagination causeth Pleasure and content So euery kind of good bee it that which is present or past or to come doth giue a content by the presence or by the imagination for that it delights our senses and is pleasing to our fancy which is a delicate power easily toucht with the sweeetnesse of her obiect how small soeuer Wherefore they that remember the good things which they haue tasted and those which they hope for in future hauing these things imprinted in their fancy feele a ioy Whereby it appeares plainely that all Pleasure and Delight consists either in the feeling of things present or in the remembrance of things past or in the hope of those which are to come For we taste and feele the present we remember those that are past and we hope for the future And doubtlesse the things which are grauen in our memory please vs much not only those which were sweete in the action but euen those which we haue tasted with some bitternesse especially when as the paines and toiles we haue indured are ended to our profite honor which made an Ancientto say that it was a sweete thing to remember trauailes past So souldiers glory of their dangers past and relate with singular content the wounds they haue receiued in combatts They which haue escaped dangers at Sea or made great and desperate voyages by land haue the same content to relate the hazards and fortunes which they haue runne and surmounted The reason of this ioy and the cause of this content is for that it is a sweete thing to be freed from a mischiefe especially when it hath giuen vs great afflictions and apprehensions But as for that which regards things which depend of hope all those things whose presence and enioying we imagine will bee pleasing or profitable and which will cause vs no kind of discontent excite Pleasure in our senses be it when we remember them or when wee hope for them So as whatsoeuer we imagine as a good which may befall vs is pleasing vnto our thoughts By reason whereof as wee will shew hereafter we feele a content in choller for that no man is angry but with hope to bee reuenged the which hee reputs for a great good Wherefore Homer made Achilles to say that choller disperst it selfe in a great courage more sweetely then hony For as much then as what we remember or hope for as a thing pleasing and sweete vnto our thoughts excites ioy in our hearts therefore most of the desires of men are accompanied with some Pleasure and delight For when as they remember how they haue plaied or when as they imagine after what manner they hope to play they feele a sensible content and a new ioy which represents vnto them the image of the true enioying As it happens to those which haue drunke with delight during a burning Feuer for they haue a certaine kind of ioy when as they remember to haue so drunke or when as they promise vnto themselues to drinke againe after the same manner So they that are tormented with Loue be it that they speake of the party beloued bee it that they write or make verses of that subiect they feele a wonderfull content for that in all those things they conceiue that whom they loue is before their eyes as in their thoughts Wherefore they hold it for a certaine signe of Loue when as any one afflicts himselfe for the absence of another and when he takes Pleasure in the teares and complaints of their separation And it is certaine that euen in cares and vexation there is also a content in the teares and sighes wee powre forth for the absence of that wee loue There is doubtlesse a griefe for that we see not the party wee Loue but there is also a sweetnesse for that her image presents it selfe vnto our thoughts and sets before vs all the motions gestures actions speeches smiles grace sport and whatsoeuer wee haue obserued in her when shee was truely present Reuenge also as wee haue formerly toucht is a sweete thing the which doth well appeare by her contrary for if wee see that wee cannot reuenge the iniury which hath beene done vs and which hath inflamed our Choller wee feele a wonderfull discontent whereas wee are transported with ioy when as wee hope and see some appearance of reuenge Moreouer it doth much content and giue a singular pleasure not onely to the ambitious but indifferently to al sorts of persons to vanquish and surmount those against whom they haue any contention or dispute for in this concurrence it seemes they dispute of the excellency and superiority and that it is as it were adiudged to him that obtaines the victory and all men liuing bee they great meane or base desire though some more ardently and others with lesse Passion to excell and surmount others By this reason we finde there is pleasure in sports in which there is any cōtention as at Chesse Tennis Cards and Dice and likewise in more serious exercises where there is any dexterity to obtaine the victory as in fighting at barriers running at the Ring and Tilt or such like Wherof
some are pleasing as soone as they apply themselues vnto them and others growe pleasing by custome as for example they that giue theÌ„selues to the exercise of hunting although it bee somewhat violent yet they receiue a singular content for that they must fight against sauage beasts and aspire to get the victory And according to that which wee haue said that victory breeds delight it is easie to iudge why the exercises of schooles disputations among learned men and the pleading of Lawyers at the barre giue a content to them that imploy themselues the reason is for that in these exercises there is also an image of victory which presents it selfe vnto our eyes Glory in like manner is in the rancke of those things which causeth delight and Pleasure for that it consists in a certaine opinion to be more eminent and more excellent then other men by reason of the esteeme the world makes of vs for euery man imagines himselfe to bee such as others esteeme him especially if they bee men which he holds to be ful of truth Wherein wee giue more credite to neighbours then to those which are remote who can haue no exact knowledge of our merit And wee referre more to out fellow Citizens to our household seruants and to our familiar friends then vnto strangers yea wee yeelde more to them that liue then to posterity we esteem more the iudgement of wise men then of them that want wit and we preferre the testimony of many before the applause of some few particulars for that it seemes they whom we preferre for the aboue mentioned reasons are better informed of the truth and more to bee credited in their dispositions Wherefore wee are better satisfied and contented to bee in reputation with them then with the rest of the world for no man cares to be honored by such as are contemptible and not regarded Wherefore if we hide our selues from Infants or beasts it is not for any fear of shame we haue of them seeing wee know they are without iudgment and cannot dishonor vs. It is also a sweete thing to haue a friend seeing that the very action of Loue what obiects soeuer she propounds vnto her selfe is wonderfully pleasing For no man loues wine who takes not delight to drinke it No man delights in Armes which takes no pleasure in the exercise no man loues Philosophy which is not pleased to discourse thereof In like manner no man loues another but hee takes pleasure in his friendship And moreouer it is a sweet thing to see himselfe beloued for it is as it were a presage that hee is indued with qualities which makes a man louely and to be esteemed by such as haue any feeling of reason Also euery man thinks he is beloued for the loue of himselfe The which puffes him vp and makes him more glorious by consequence fuller of content For the same reason it is a sweete thing to excite admiration of vs in the hearts of men for that the honor they yeeld vs maks vs to haue a good conceit of our selues which fills vs with ioy and Pleasure In regard whereof flatterers charme our mindes for that these kinde of people offer themselues vnder a shew of friendship and admirers of our vertues Moreouer it is a sweete thing to doe an action often that pleaseth vs for that custome makes things easie vnto vs consequently pleasing Change is also delightfull vnto vs for that it is as it were an imitation of nature which is pleased in variety in the diuersity of things for that which persists alwayes in one sort frames an importune custome in its subiect which continuing too long comes to corrupt Whereâ—ore it was wisely said that alterations and changes make all things more sweete and pleasant to our senses So as they also which come againe by interualls and respits are more pleasing vnto vs as the returne of the Spring after the sharpenesse of winter and the arriuall of our friend after along voyage for that these things are not onely done with a change which causeth delight but also for that they happen rarely and not at all times nor in all seasons Moreouer it is a great content to behold things which giue vs a subiect of admiration for the wonder which they stirre vp in our soules inflames vs and makes vs desire to know them and the cause of our admiration But wee cannot learne any thing of that wee desire to know but with extreame pleasure seeing it is as it were to mount vp to the highest degree of our nature and to eleuate it to her perfection wherefore this admiration causeth ioy Againe they be things full of sweetnesse and Pleasure to impart and to receiue benefits for that in receiuing you obtaine that which men desire and by giuing you shew your selfe to haue that which others want and that you exceede them therein the which we see with delight as a marke of our excellency And as to do good is a sweet thing it followes that it is pleasing to ease the misery of another to draw him out of captiuity and to change the face of his fortune by making him happy who was formerly miserable And for that any thing that breedes admiration in our soules and giues vs any subiect to learne is followed with pleasure it therefore happens that whatsoeuer consists in imitation brings contentment as painting caruing and Poesy which are all professions whose exercises are pleasing although the things which they imitate be not alwayes delightfull As for example the painter leaues not to please himselfe in his Art although he drawes the portraict of a Moore Nor the Caruer to content himselfe in his work althogh he cut a Chimera or that he fashioÌ„ a monster nor a Poet forbeares not to take delight in his verses althogh they bee made vpon a Mushrome a Sparrow a flea or some such ridiculous subiect for that which stirres vp pleasure in the spirit of man is not the obiect which hath propounded it selfe but the knowledge and iudgement hee makes to haue so well exprest this obiect as his industry approcheth neere the truth and is a liuely Image For that this perfect resemblance betwixt the Image and the Originall teacheth him some thing which hee knew not before and withall it makes him see his industry and his labour whereby he enters into admiration of his worke and pleaseth himselfe to beholde the perfection of his Arte. For the same reason the euents of things not hoped for nor expected and the care to bee freed from those wherein there are great dangers are accompanied with ioy for that they happen not without amazement In the meane time for that we haue said that what is coÌ„formable to the inclinations of nature is pleasing we see that the things which are tied by any bond of Nature that haue any affinity one with another as those which are of one kinde or which haue any other naturall conformity are delighted
seeme to threaten him he goes couragiously to encounter them whereas when he is surprized by feare he faints and abandons himselfe vnto the misfortune his despaire rising from the difficulties which he apprehends in the good which he should hope for But to haue full knowledge of this subiect and of the whole matter we must in the end of this chapter shew how despaire is contrary to hope and seek the reason why it may sometimes make men valiant and to winne great victories First of all you must remember what wee haue formerly sayd that among the Passions of the soule they obserue two kinds of opposition The first is found among those that haue contrary things for obiects and that is onely a-among the passions of the Concupiscible part as for example betwixt Loue and Hatred whereof the one regards the good and the other the euill The second is obserued betwixt those that in truth regard the same obiect but with diuerse considerations and that is found among the Irascible passions whereof the one seekes the good and the other flies it by reason of the difficulty which doth inuiron it As for example Courage and Feare do both regard an imminent danger which presents it selfe to the imagination but courage lookes vppon it to encounter and vanquish it and feare regards it to auoyd it and flye from it if it be in her power After this manner then despaire is contrary to hope for that the obiect of hope which is a good difficult to obtaine drawes vs of the one side that is to say so farre as wee doe imagine a power to obtaine it But it doth reiect vs on the other side as when we apprehend that wee haue no meanes to enioy it for this apprehension daunts our resolution or that as Aristotle teacheth the impossibility which wee imagine in things makes vs to giue ouer their pursuit Wherefore in this consideration despaire is quite contrary to hope But some one may say How comes it that many times in warre despaire makes men valiant and giues them great victories as well as Hope for that it is not the custom of nature to produce the like effects from contrary causes To which we answer that when in the midst of despaire men resolue to fight valiantly as we reade of the English in the plaines of Poictiers where they tooke one of our Kings prisoner it happens for that they haue not lost all hope for they that see no apparence of safety by flying and apprehend that it cannot preserue them from falling into their enemies hands but will purchase them eternall shame with their miserie losing all hope of that side they resume new courage and resolue to sell their liues dearely and to reuenge their deaths gloriously Wherefore great Captaines haue alwaies held opinion that enemies should not bee thrust into despaire beeing put to flight but rather make them a bridge of gold to giue them meanes to passe riuers lest that finding themselues staied and despairing of all safety they should take more courage and generously reuenge their first basenesse by a cruell slaughter of their enemies Of Choler CHAP. 1. OF all the passions of the soule there is not any one that takes such deepe root or extends her branches farther then Choler wherof neither age condition people nor nation are fully exempt There are whole Countries which liuing vnder a sharp rough climate are not acquainted with pleasures There are others who contenting themselues with those benefits which nature presents vnto them are not enflamed with any ambition Some there be to whom misery is familiar as they fear not any accidents of fortune But there is not any ouer whom Choler doth not exercise her power and shew the excesse of her rage Yea she enflames whole kingdomes and Empires whereas the other passions doe onely trouble and agitate priuate persons Wee haue neuer seene a whole Nation surprized with the loue of one woman It was neuer foūd that a whole City hath beene transported with a desire to heape vp treasure Ambition doth puffe vp but certaine spirits But we see Cities Prouinces and whole States enflamed with Choler and transported by this fury with a publicke conspiracy of great small young and olde men and children Magistrates and multitude we see Commonalties whom this fury hath incensed runne all to Armes to reuenge a disgrace or a wrong which they pretend hath beene done them Wee haue also seene great and powerfull Armies which haue bene the terror of the world ruine themselues by this fury which hath thrust them into mutiny against their Commanders Wherefore if there be any passion which is pernicious vnto man-kind it is this which seemes neither to haue bounds nor limits nor any shew of reason It shall bee therefore fit to know the nature properties and effects thereof to the end wee may finde out some remedy to diuert the miseries which shee brings into the world Let vs begin by the Definition which giues a full light of the Essence of the thing and makes vs to know perfectly Choler is an ardent passion which vpon the apparence there is to be able to reuenge our selues incites vs to a feeling of a contempt and sensible iniury which we beleeue hath been vniustly done either to our selues or to those we loue Whereby it appeares first that Choler is accompanied with a heate which is framed and ingendred in vs for that this passion enflames the blood and spirits which are about the heart by meanes of the gall which in this heat exhales it selfe and ascends vnto the braine where it troubles our imagination This heate differs from that which proceedes from loue for that the heate which is found in loue tending to the thing beloued to vnite it selfe with it is mixt with a certaine sweetenesse so as the Philosophers compare it to the moderate heate of the ayre or blood Wherefore we say that sanguine complexions are most capable of loue that the bounty of the liuer wheras the blood is framed induceth to loue But the heate of Choler is boyling full of bitternesse and accompanied with sharpenes which tends to the destruction of the obiect which it pursues and is properly like to the heate of a great fire or to adust choler extraordinarily mooued which consumes the subiect whereunto it is fixed and therefore the Philosophers maintaine that it proceedes from the gall It appeares also by the Definition of Choler that she hath alwayes for obiect the particular persons which haue wronged vs. Wherein she differs from hatred which extends to a multitude of men As for example wee detest all murtherers all theeues all poysoners and all slanderers euen as wee abhorre all serpents vipers and venemous beasts And therefore it is not sufficient to satisfie our Choler that he that hath done vs wrong fall into some disaster which might suffice to giue satisfaction to our hatred But moreouer to giue vs full contentment hee must know that
any time surprized let vs bee angry but sinne not let Nature worke her first effect but let vs stay her violence and aboue all let not the Sunne go downe vpon our wrath Of those against whom we are angry CHAP. 2. HEe which said that man was a creature which is passionate for glory seemes to haue discouered all the roots of Choler for if we obserue the obiects which excite it and against whom we are angry we shall finde it generally true that it neuer discloseth it selfe in our hearts nor is framed in our soules but vpon a conceit we haue that they seeke to diminish our glory and to blemish our reputation with some notable contempt or by some great outrage which wee cannot beare so as this passion is kindled first by a contempt and an iniury which we imagine we haue receiued the which maketh an impression in our soules the griefe and discontent to haue beene wronged makes vs to seeke meanes for reuenge beeing thrust on by the nature of griefe which alwayes seekes ease and which in this occasion cannot finde it but onely in reuenge the desire whereof makes his heart to swell and stirres vp his courage For it is certaine that reuenge quencheth the heate of Choler and we are pacified when as wee see the wrong which we haue receiued sufficiently punished For that we conceiue by this meanes that our reputation is repaired and the contempt reuenged But before this reuenge the griefe of the iniury stickes fast vnto our soules and imflames vs to seeke reparation An Empresse of Constantinople hauing let slippe certaine words of contempt against Narses that generous Captaine who had reduced Italy vnder the obedience of the Empire and sayd in disdaine that they must send for that Eunuch and make him spinne amongst her women this valiant man being incensed at this outrage protested in the middest of his griefe that hee would weaue such a webbe for the Emperour and his Empresse as all their power and industry should not be able to vndo And thereupon he drew the Lombards into Italy and dismembred those goodly prouinces from the Empire whereby it appeares how dangerous it is to incense a great spirit Secondly when we are much transported with Passion and do vehemently affect any one thing wherein we are crost haue some obstacle giuen vs be it directly or indirectly by ouert meanes or secret practizes our Choler is inflamed against those that are the authors of this let And therefore sicke men are angry with such as to repaire their health refuse them water or fruits or some other thing which they earnestly desire And they that are in loue frowne on them that flatter not their Passion and which seeke to diuert them from the pursuite of that they loue But aboue all men are bitterly incensed when as they contemne their present condition and the estate whereunto some calamity or their owne indiscretion hath brought them Hence grow the complaints and vexations of the miserable of poore people of the diseased of those which apprehend some notable afafliction and of those which see themselues exposed to the violence of the mighty yea there haue beene men which haue died of sorrow griefe for that they were reprocht with an imperfection of nature which they broght with them into the world Moreouer we are discontented against those who wee thinke are the authors or abettors of any disastrous accident which wee expected not holding them for our friends For as any great felicity which befalls vs beyond our expectation fills vs with extraordinary ioy so great misfortunes which happen not foreseene and contrary to our expectance afflicts vs strangely and excites vs wonderfully to Choler And sometimes the circumstance of places where wee are the humors wherein we are the time wherein they take vs with a thousand such like serue to prouoke vs to wrath As for example when wee are sad and full of sorrow Choler doth easily become mistresse of our senses opprest with griefe And in like manner if they giue vs any words of cōtempt in cōpany or before such persons as we loue we beare thē impatiently and let slippe the reines to Choler These are the chiefe roots of anger which breeds in our soules and these are the powerfull obiects that may excite it But moreouer there are other mouing causes which haue power to prouoke it although they bee alwayes grounded vpō the contempt which is done vs For men are also discontented against those that cause them to suffer some indignity or that scoffe at them or at such persons whose reputations are as deere vnto them as their owne So the Cittizens of Millan being beseeged by the Emperour Frederike hauing spoken something against the honor of the Empresse the Emperour bare it so impatiently as hauing them in his power he caused them to suffer all the indignities that might bee inflicted vpon the vanquished yea hee ruined their Citty and sowed it with salt to take from them all hope of rising or to see it built againe The reason of this extraordinary Choler is for that these opprobrious scoffes are signes of a notable contempt Men are also moued against those which do them some sensible outrage the which brings no profit to the author but dishonors him that receiues it Wherefore Choler made a powerfull impression in the soule of the Emperour Iustinian the second by reason of the outrage which they of Constantinople deposing him from the Empire caused him to suffer in cutting off his nose who being restored to his estate whensoeuer there distilled any humor from his wound hee sent for some one of them whom he thought to haue had a part in the conspiracy and put him presently to death or sent him into exile The reason is for that these kinds of outrages blemish the things wherein they take any kind of content as they that are passionatly affected to armes canno◠endure to heare the profession taxed without Choler Neither had it bene the meanes to winne any great fauour with Caesar Alexander and Great Henry to haue made discourses vnto them in disgrace of Martiall exercise And in like manner they that loue Philosophy cannot see it contemned without perturbation Yet wee must obserue that such as thinke they haue attained to the perfection of any thing are not so apt to bee moued for words that are spoken to the disgrace of their profession as they that haue but weake beginnings and are but new apprentices and which thinke they haue no great opinion of them or which know their owne defects For these men are easily incensed for any thing that is spoken against the profession they imbrace Whereas the others being assured by the knowledge they haue of their owne merits make shew to neglect the blame is giuen thē without iudgement But there is no contempt more insupporable then that we receiue from our friends and from such as wee thinke are bound to contribute to our glory for
tread all diuine and humaine lawes vnder feete to satiate her inâ—olency and rage Wherein doubtles she is more to bee blamed then all the other Passions wherewith the soule of man is afflicted For that the other Passions haue this property that euen at the very instant when as they are as it were in the height of their transport giue way somewhat to reason and yeeld in some sort vnto her commandements when as shee presents her self to pacifie them Whereas Choler doth like vnto Marriners which are amazed or corrupted and will giue no eare to the voice of their Pilot Or as mutinous souldiers which will not heare the aduice of their Leaders Yea shee despiâ—es truth if shee opposeth against her rage and although she come to know the innocency of the party whom shee persecutes yet she holds obstinacy more honorable then repentance So as nothing shal be able to make her desist from her vniust and violent pursuites And continuing this Iniustice against himselfe shee sometimes constraines the most couetous profusely to cast away their most pretious treasure and to make a heape of their wealth and then to set fire on it and many times also shee forceth ambitious men to refuse and reiect the honours which they had passionatly affected before their despight who doth not then see that this Passion more then any other quencheth the light of reason The cause is for that of all the Passions whether they haue the good for their obiect or regard the euill those cause the greatest perturbations in our soules which are the most violent there is not any that doth exceed or equall Choler in violence which doth inflame the whole blood and all the spirits which flowe about the heart which is the most powerfull organ of Passions by reason whereof there followes a wonderfull disorder not onely in the sensible and corporeall powers but euen in the reason For although she vse no corporeall organs in her proper functions yet to produce them forth shee hath need of the powers of the sences whose actions are crost and disquieted by the trouble which riseth in the heart and the whole body by reason whereof Choler doth darken yea hinder the whole light which she striues to cast forth whereof wee haue two apparant signes for that the members wherein the image of the heart doth most shine as the tong the eies the countenance feele the most violent force of this fury It is true that Aristotle sayth that Choler doth in some sort giue eare to reason But that must be vnderstood touching the report which she makes of the iniury receiued wherein shee takes a singular content but shee giues no â—are vnto her but reiects her aduertizements in the measure and moderation which shee ought to hold in the reuenge So as in truth there must bee some kind of reason to prouoke Choler for that men which are stupid dull are not capable of these motions but when this Passion is fully inflamed then she doth wholy darken reason And as the same Philosopher sayth that they which are full of wine and drinke are not mooued with any thing for that their reason being drowned in wine they are not capable to ballance an iniury or to obserue a contempt But such as are not fully drunke are moued to Choler for that there remaines some weake beames of iudgement to discerne that which hath an apparance of iniury or outrage but this PassioÌ„ riseth in them without subiect and without any great occasion for that their reason is captiuated by the wine which hath gotten the maistry Euen so in the beginning of Choler reason may giue some light to the Irascible power but wheÌ„ she hath gotten the absolute coÌ„mand and is become Mistresse of the senses Reason is darkened and is of no vse in a soule thus transported But we must not conceiue that this mischief is absolutely incurable but wee must rather imagine that as Helleborum hath power to cure mad men so there are remedies against Choler The most powerful are those which are taken from the Law of God who teacheth vs nothing but patience charity mildenesse humanity and sufferance But wee will rest satisfied to set downe the instructions of Philosophy which may serue to this effect First of all Philosophers aduise vs to entreate this passion as they do monsters and serpents whom they striue to smother as soone as they are disclosed for they will that man should haue a care to the beginning of Choler which many times ariseth from so light an occasion and so poore a subiect as it is vnworthy a great spirite should bee transported therewith And as it is easie to quench a fire of straw in the beginning but if we suffer it to take holde of more solid matter it passeth all our labour and industry and makes a pittifull ruine euen so he that will obserue Choler from the beginning seeing it beginne to fume and kindle for some light quarrell and small offence it is easie for him to suppresse it and to stay her course But if shee be once setled and beginnes to swell and that he himselfe blowes the bellowes that is to say if hee stirres it vppe and enflames it it will bee hard for him afterwards to quench it whereas he might easily haue done it before by silence Wherefore as Pilots foreseeing a tempest doe vsually retire themselues into a road or vnder the Lee of some rock before the storme come so he that feeles the first motions of Choler should haue recourse to reason and oppose it to the passion to controule her violence For the first meanes to vanquish Choler as an vniust tyrant is not to yeelde any obedience to her nor to beleeue her in any thing she saith or doth to inflame vs to reuenge we finde in other Passions that the liberty wee giue them brings some ease As when young men which are enflamed with Loue goe in maske make dances combates or feasts in fauour of the party they loue all this giues some ease vnto their passion and when as they suffer those that are afflicted to weep in the midst of their afflictions the teares they powre forth carry with them a part of their griefe But Choler hath nothing of al this she growes bitter and is incensed by the liberty wee giue her and is enflamed the more in that we giue way to her fury And as they that are subiect vnto the falling sickenesse hauing any signe or beginning of their fit retire themselues suddainly and take all the remedies which may diuert so troublesome an accident or at least hide the shame so they which see themselues transported with Choler should retaine themselues and striue to moderate their passion and diuert the infirmity which seekes to seaze vpon them Wherevnto they should the more willingly resolue for that all other passions doe but draw men to euill but this doth precipitate them those doe shake them but this doth ouerthrow them Those
slanderers mockers or contemners of others but are knowne to be good men doing outrage to no man vnlesse it be to the wicked among whom we desire not to sort our selues Wee checke and controule our choler when as we know that they that haue offended vs are powerful persons from whom wee might feare some greater iniurie if wee should attempt to reuenge that which they haue done vs for wee seldome make demonstration of choler against those whom we feare beeing vnpossible that at the same instant wee should feare any man and yet bee in choler against him Yea wee passe ouer their faults lightly that haue wronged vs in the heate of their choler so as if wee are incensed against them it is with lesse feeling and bitternesse for that we conceiue that what they haue done was not through contempt seeing that no man euer contemned him whom hee held worthy of his choler for that contempt is without griefe and apprehension but choler is full of griefe and feeling of the iniury receiued Places times imployments companies helpe many times to make vs mild and quiet and to keepe vs from being transported with choler if it bee not for some outragious iniury for in sports at banquets and publique feasts among our friends in the midst of our great prosperities during the happy successe of our affaires and in the midst of our good hopes we doe not easily receiue any impressions of choler vnlesse as we haue sayd they do vs some notable outrage which exceedes all patience In like manner when as we suffer much time to passe before wee seeke reuenge of the iniury by little and little we forget it and time hauing asswaged our heate wee lose all desire of reuenge But one of the things which helpes most to quench our choler is when as some other then that party against whom it is enflamed hath beene seuerely punished or sent to execution before wee could satisfie our reuenge against him Wherefore Philocrates being demanded why hee did not purge himselfe of the crimes whereof he was accused during the time the people were in choler against him answered that the reason was for that he expected some other should be vniustly accused and condemned before him imagining as it is true that when as men haue powred forth their choler and splene vpon any one then they grow more milde and their rage is turned to pitty As it happened to Ergophilus against whom although his iudges were more incensed then against Calisthenes yet they pronounced him innocent and freed him from punishment for that the day before they had condemned Calisthenes Moreouer men shew themselues milde and tractable to those ouer whom they haue gotten some fauourable decree and also to such as they see exposed to more cruell afflictions then they would haue imposed vpon them for their reuenge For they conceiue that they are punished sufficiently for their offence and that for their part they are fully reuenged of the iniury they haue receiued But particularly our choler is not often enflamed when as we conceiue the iniury that we suffer is done vs iustly that wee haue well deserued that chastisement for then it rather makes shew of a reuenge iustly pursued then of a contempt or iniury vniustly procured Choler hath iniustice for her obiect bee it true or apparent for that as we haue obserued in the Definition it is a feeling of an indignity which wee thinke we haue receiued wrongfully and without merite wherefore when as we apprehend there is no iniustice in the wrong wee receiue our choler breakes not forth and runs not hastily to reuenge And therefore when we will reprehend any one it is fit to represent vnto him the subiect wherefore we vse this seuerity that making him know wee haue iust occasion it may stay him from choler The which wee should practise particularly with our seruants who will take our reprehensions in better part and serue vs with more affection when wee shew them that they haue erred and let them know the offēce which hath moued vs to this rigor Our choler is not easily moued against such as wee hold insensible of any thing that we shall doe or say for that Choler will haue her effects knowne Wherefore no man of iudgement will bee angry against insensible things But the choler which we shew against the liuing is mortified in regard of the dead for that they haue endured the last misery of life and they haue no more feeling nor knowledge of iniuries which choler doth wonderfully desire Wherefore Homer to pacifie Aclilles who insulted ouer the dead body of Hector let him know that he did but beate the earth and outrage an insensible thing These are briefly the persons to whom Mildnesse or clemency extends and which can command their choler This Mildnesse is commendable in all men for that it is a bud of true humility or rather a true character of the children of God But it hath a greater lustre and a more eminent shew when it is found in the soules of kings and Monarchs of the earth For what praise what triumph and what glory is it to a great Prince to haue the command of so many millions of men to bee arbitrator of their liues to be master of their goods and fortunes to be able in an instant to leuy fearefull Armies and in the twinckling of an eye to ruine Townes Countriee without the feare of any Lawes And yet in this prodigious power not to suffer his eyes to be daxeled with so great a splendour nor to bee transported with choler and in offences not to vse seuerity to spare blood to containe his Passions and to make it his whole glory to doe good to those that are subiect to his authority Wherefore this bounty and clemency in Princes makes them not onely to bee beloued but euen to be adored by their subiects who are rauished with a sweete excesse of ioy when as they see themselues subiect to a power which hath nothing insolent but all things tend to their preseruation and propound vnto themselues no more glorious obiects then their safety Subiects hide not thēselues from these good Princes and flye not from them as if a Tiger a Lyon or some other sauage and cruel beast did present it selfe but they runne to meete them to behold them and admire them as starres of good influence of whom depend all their happinesse The subiects runne vnto their Temples for such good Princes poure out their vowes and prayers for their honors and safety It is for them they watch and are in care and it is for them they are ready to suffer a thousand deathes rather then any attempt shold be made against their liues whereunto they know their safeties are tyed For their mildenesse and clemency as a powerful charme bindes the affections of their subiects vnto them and doth purchase their loue which is the most powerfull bond and the safest guard wherby Monarches
may assure their estates For there is no Empire nor gouernement more firme then that which pleaseth the subiects whereas those that are odious are soone ruined yea they that could temper their authority by Clemency haue alwayes enioyed a happy successe in their gouernement And to speake in a word clemency is as a soueraign ornament to all the other royall vertues yea it is to Princes as a way to heauen and immortality to vse so eminent and fearefull a power moderately to loue their subiects to pardon the humble to abstaine from all cruelty to do no violence not to bathe their hands in blood to let their time passe to pacifie their choler and to procure peace and quietnesse to the world For these reasons their subiects apprehend not them but apprehend onely for them whereas the violence of Princes striks a terror into the minds of their subiects but it makes them neither more powerfull nor to be more respected by them And these feares and terrors of the subiects are weake tyes and bands of their affection and loue for when as they imagine they haue no more subiect of feare they beginne to hate But admit that the horror of punishments and tortures were able to settle Empires who knows not that as it is an incomparable shame for Phisitians to fill vp graues putting their skill in practize So it is a great reproach to Princes to mainetaine their greatnesse by tortures They should vnderstand all the defects of their estate but wisedome binds him to excuse some and if they be forced to vse seuerity they must doe it in punishing crimes which deserue no pardon yet with a testimony of griefe and remorse And finally they must shew their clemency to those where there is some hope of amendement not alwayes seeking to inflict punishments but sometimes to bee satisfied with the repentance of them that haue offended They must remember that it is a glorious thing to pardon him whose offence hath already made miserable and that it is a seuere punishmēt to be forced to craue pardon for his crime They must imagine that cruell and violent commands are more sharpe then durable that no man can bee feared of many but he must feare much and that the life of Princes is as a perpetuall warre and a perpetuall death if they bee forced to distrust and to guard thēselues from so many millions of men which hate their power if it bee insolent and insupportable CHAP. 1. Of the diuerse Passions of men according to their ages and conditions AS all the Countries and parts of the world are not equally shaken with the tempests of the aire yet there is not any corner of the earth nor portion of the Vniuerse in which there riseth not some little winde or some small stormes Euen so although that all men are not subiect to the furious motions of the same Passions yet there is not any age nor condition which doth not feele some effects is not in some sort agitated Onely there is this difference that the one haue a feeling of one sort the other of another some are more violent and other haue them more quiet and temperate For some are Passions befitting yong men others are incident to men of perfect age and some are those of olde men Some the rich and mighty are subiect vnto and others transport the poore and miserable And first touching that which concernes the Passions of young men they are hot and fiery by reason of the blood which boyles in their veines and what they once desire they affect with vehemency Yet they shew this heate more particularly in the motions of Loue whereunto their age which is in the flower giues them a violent inclination which appeares in the heate of their pursuites But they are subiect to all kindes of changes and haue no constancy in their affections so as their Passions are properly like to the hunger and thirst of sicke persons which passe away with the fit of their disease Or to speake more properly they resemble Meteors or wandring fires which are kindled in the aire and suddainely extinct They are in like manner very ready to the motions of Choler and are easily transported with disdaine especially when as they seek to blemish their honour or to doe them any kinde of outrage They are also ambitious and loue glory passionatly so as they preferre victory before any other thing for that it is the highest degree of excellency whereunto they aspire But they are not couetous neither doe they loue money for that they haue not yet tried the miseries of pouerty like vnto him whom an Ancient reproached that the contempt hee made of gold was a signe that hee had not yet felt the sweetnesse thereof for if he had tasted it his hands would be more ready and he would bee more diligent to gather it together Neither are they maliciously disposed but shew more plainenesse then cunning in their actions for that they haue not yet learned the subtilties nor tried the malice of the world But they are credulous and doe easily beleeue what is said vnto them for that they haue not yet tried the fraudes of men nor haue bin often abused Moreouer they are full of great hopes like vnto thē that are surprized with wine both in regard of the heate which abounds in them as for that they haue not yet felt the iniuries of Fortune And therefore they liue in hope for that Hope regards future things as memory is imployed about that which is past And as for them they apprehend that the time they haue to liue is long and they make no account of that which is past And for the same reason in the flower of their age they remember not what is slipt away before their time but hope for all that is to come so as they are easie to bee deceiued for that hauing this beleefe and hope it is easie to make them beleeue and hope for that which is not By consequence they are valiant and hardy both for that they are cholerick and also for that they are full of good hopes for Choler takes from them al feare and hope makes them hardy whereby they haue a great confidence of the successe of that they vndertake Moreouer yong mē are bashfull knowing nothing in this life but what they haue learned from the Lawes or from their education wherefore when as any thing presents it selfe of whose nature they are not well instructed they remain as it were in suspence and know not what to resolue and therefore they are commonly subiect to blushing They are also magnanimous and generous both for that they haue a good opinion of themselues as also for that they haue a proud conceit of their courage holding themselues fit for any great action and in like manner for that they haue not yet tried the calamities and miseries which ouerthrow the fortune and constancy of men but are ignorant of the afflictions whereunto
this life is subiect Finally they desire rather to vndertake those things which are honorable then that which concernes profit For that they gouerne themselues rather by their owne courage and the bounty of their nature which hath the honesty of things for obiect then by the discourse of reason which doth commonly propound for end that which is most profitable Young men doe also loue indifferently the company of such as are of their age and condition not making any curious choyce of their friends the which shewes that they haue more curiosity then care of that which may auaile them in the course of their liues They are also violent and obserue no moderation in their motions and actions so as if they loue they loue furiously and if they hate it is extreame and so in all other things they keepe no mediocrity The which grows from their presumption and for that they haue a conceit to know any thing which makes them to speake boldly and to defend their impertinencies wilfully They commit many errors but commonly they are the defects of youth which proceede from the heat of blood so as there is more insolency in their actions then affected crimes They are moreouer pittifull and gentle for that measuring others by their own innocency they beleeue that al the world is good and that they which suffer any extraordinary miserie haue not deserued it and for that reason they haue compassion of them Finally young men are pleasant witty and loue to laugh and to heare a witty ieast which they thinke is a signe of a good spirit and therefore admire him They also loue horses dogges huntings combates and other exercises which haue some kinde of violence or pleasure To conclude young men are commonly rich in inuention but poore in matters of iudgement they are fit for execution but incapable for any great dessigne They are borne to excite troubles but are not able to pacifie them they imbrace much but hold little they aspire to the end but looke not to the meanes and when they haue committed an error they will hardly acknowledge it and leaue it like vnto those resty horses which leape and bound and will neither stand still nor go forward As for those that grow to age they haue Passions in a manner quite contrary to young men for hauing liued long and beene often deceiued hauing themselues committed many errors and knowing also that the world is full of subtilty and villainy they are not assured of any thing but looke vpon all things with distrust and if they deliuer their opinion in any businesse it is with a kind of feare so as it seemes they will make it knowne that in all things there is more coniecture then certainty wherfore their ordinary restriction in their answers and discourses is It may be peraduenture it is true The which proceedes frō the great Idea they haue of the inconstancy of things the deceits of men For the same reason they are malicious being a meere malice to interpret as they doe all things in the worst sence and for the same reason they are also distrustfull and suspitious suspitious by reason of their distrust and distrustfull in regard of the experience they haue of things Finally they neuer loue entirely neither is their hatred furious but they loue commonly as if they should hate and they hate as if they shold he moued to loue Moreouer their courage is weake both in respect of the coldnes of their blood and spirits as also by reason of calamities past and the miseries which they haue tried And for this reason vnlesse they haue some spice of folly they doe seldome attempt any hardy enterprizes nor hazard their fortunes and honors but they are content to seeke that which may protect them from necessity whereby they are couetous and fast fearing to diminish that which they thinke is necessary for them whereunto they are drawne by experience which hath taught them how hard a thing it is to gather great wealth and how easie it is to lose it They are in like manner fearefull and encrease their apprehensions by imagination and by the fore-sight of the future wherewith they are alwayes troubled the which proceeds from the coldnesse of their blood For this coldnesse which is common to olde men makes them enclined to feare whereas heate incites courage and resolution Moreouer they loue life much and especially vpon the declining of their dayes for that men desire that naturally whereof they haue great neede and when as they feare it should fly from them then they desire it more passionately They commonly powre forth cōplaints which are signes of their weaknesse and which makes them importune And then they rather imbrace that which is profitable then what is honorable wherein they shew themselues commonly extreame euen base the which growes from the loue they beare vnto themselues For profit is the good of that priuate person that doth enioy it but honour tends to good absolutely without consideration of the interest of any particular After this they are rather impudent then bashfull for respecting not honour so much as their owne commodities they care not for the opinion of the world but contemne it Finally they renounce in a manner all good hopes and haue none but bad both for that they are distrustfull and fearefull as for that experience hath taught them that most things are bad and that they impaire daily so as they liue rather by memory then hope for that they haue not long to liue and haue liued long for hope is of future things and memory of what is past And this is the cause that old men are great talkers for that they take a singular content to commend the times past In our times say they we did this wee did that taking a wonderfull content to remember what is past As for their choler it is sudden and violent but it is like a fire of straw that is soon quencht Their desires are mortified or weake and cannot bee quickened or receiue any vigor vnlesse the loue of money possesse them And therefore they are temperate and loue frugality which is a kinde of sparing for that they gouerne themselues rather by the discourse of reason then by their owne genius or their proper inclination for as wee haue said discourse aymes at the end and courage hath a respect to honesty as a companion to vertue Their faults sauour more of iniustice then insolency or outrage They are inclined to mercy yea more then young men but for diuers reasons for young men are pittifull by humanity and old men by weaknesse whose age makes them apprehend the miseries wherewith they see other men afflicted as if it hung ouer their heads which is a consideration as wee haue said else-where moues to mercy and pitty And for this reason they doe nothing but complaine and they loue not to see any one laugh neither doe they willingly frequent any that are pleasant and