secret love is more burning and fervent then thaâ— which is discovered and open A. That chanceth because the secret Lover hath no meane of ease and rest to leâ— out the fire that doth consume him the vertue of love being of marvailous force and strength and so not able to attaine the thing which he loveth best is unto him greater travell and paine then if he enjoyed it or might discover it to his friend for his comfort Q. Whether were it better that there â—ere love or no love A. I beleeve it to be better that there â—ere love for so much as it bringeth unto â—s more good effects then evill and to my mind and opinion Plato agreeth who maâ—ing a definition of Love doth say that it is â—othing else but a desire to get and obtaine 〈◊〉 faire and beautifull thing Q. Thinke you that one may be in love with another onely vpon fame and report A. If Love be wont to place himselfe in â—he chamber of our minds by entry through â—he gates of our eyes who doubteth but likewise he may enter by the doores of our eares to harbour himselfe in our understanding Boccacio in his Decameron and Plutarch be of the same opinion Example hereof may be seene by the History of the Duchesse of Savoy and the Lord Iohn of Mendozza which may be reade in the Pallace of Pleasure aforesaid Q. What doth incite a man more to vertue either honour or the desire that he hath to please the thing he loveth A. I do not judge or think that Love doth serve for a spurre to prick men to vertue supposing that a man desireth it for noâ—â— other purpose but to enjoy it Q. Whereof commeth it that divers 〈◊〉 men have remained long time without â—â—ving any person and afterwards have â—â—ned with love A. J say that the vertue of the Plane hath wrought it for in this University 〈◊〉 things nothing doth move it selfe that doâ—â— not take it's first motion of the Planets Q. Who loveth most fervently the haâ—â—dy or the Coward A. It is the bold and hardy for tâ—â— Coward commonly dareth not advanâ—â— himselfe forth to prove his fortune Q. Are ye not of this opinion that hâ—â— which is more lively and of spirit more excellent is lesse content with one Loâ—â— alone A. Yes truly and that is accustomably seene among men and women for why To content himselfe to love in one place is an act of pusillanimity and of small hearâ—â— and courage which is the cause that my mistresse doth not content her selfe with 〈◊〉 thousand Servants Q. Which is greatest paine to get anâ— â—btaine the love of one or to maintaine â—â—he same being gotten A. To maintaine it after my judgement because of the great inconstancy â—â—f Women which doe soone fill and saâ—isfie themselves and are quickly angry and soone weary lightly found and â—â—one forgotten very slippery Cattell Q. Who is more easie to be perswaâ—â—d that they are beloved the Man or 〈◊〉 woman A. The Man and that may be clearâ—â— seene for Ladies neither by long â—â—rvice great gifts or otherwise can â—â—erswade themselves to be beloved but â—â—vermore they be ready to reply that 〈◊〉 man doth dissemble and counterfeit 〈◊〉 truth Q. What doth certifie the woman that she is loved A. The perseverance inâ—one Q. Is there no other signe then perâ—â—verance A. To be jealous of them and to â—â—ve liberally if perchance they be coâ—â—etous as indeed they bee for the most 〈◊〉 Q. Why is Love painted by some 〈◊〉 formâ— of a Shepheard A. Because they which pursue aâ—â— follow love be more liker beasts theâ—â— men Q. Which hath greatest force in maâ—â—â—atred or Love A. J would say that the passion 〈◊〉 Love should be greatest And why 〈◊〉 Man through â—atred never killed hiâ—â— selfe which men do oftentimes througâ— extremity of Love Q. Is Love blind as he is painted A. The vulgar and common love blind but the celestiall loue is not 〈◊〉 with great dexterity it openeth and dâ—â— covereth the greatest secrets Q. Whereof doth it come that Lover have so little knowledge of the imperfections of their Ladies A. One great motion doth let anâ—ther Every Lover then being trouble in spirit the judgement of his sence impeached and letted in such wise as 〈◊〉 remaineth blind in the thing which loveth Q. Why doe Lovers so often brâ—â— â—hâ—ir faith and promise one to another A. Youth aboundeth in heate and is â—ubject to divers and many things and cannot stay it selfe in one thought whereby it proceedeth that the ancients â—â—ve made Venus the mother of Love whom many Lovers doe follow Q. Doe ye thinke that by Magicke Art the heart of an obstinate woman may be mitigated to condiscend to the pleasure of a Lover A. All they that have written of Naturall things affirme the same The Divines say contrary And J in the diversity of opinions in so great men dare not declare mine owne Q. Is it possible that a Covetous man may become amorous A. The forces of Love have alwayes beene more brave and fine then those of Covetousnes So J beleeve that love cannot onely make the Covetous libeâ—all but also prodigall For as the covetous have had no measure to get goods so they may have as little to spend them if they thinke that by money â—hey may enjoy the thing that they love Q. Wherefore have Men more 〈◊〉 herty then women to love in moe placâ—â— then one A. Take modesty shamefastnessâ— and feare from Women and yee take 〈◊〉 way their lives which chanceth not 〈◊〉 man Q. Wherefore be Lovers continually ready to demand the hearty gooâ— will of them that they love A. The Heart is the seate of desâ—â— and of all knowledge all which be reâ—dy to obey the thing that it loveth the Image whereof representing it self pleasant before the eyes of Lovers doâ—â— ravish from them both the heart anâ—â— the principall parts And thereof 〈◊〉 commeth that being as it were robbeâ—â— of themselves and oppressed with 〈◊〉 tollerable bondage they require with all importunity to be restored and plâ—â—ced in their intire and former estate Q. Whereof commeth it that coâ—monly we suffer our selves to be all 〈◊〉 to love things whereof there is no hoâ—â— to attaine vnto A. That is for lacke of knowledâ—â— of the beginnings of Love the which are light and little And although that all hope is cut off and taken from us to enjoy the sweet imbracements which Love doth promise Neverthelesse the beauty of â—he thing beloved doth delight us and the remembrance thereof doth occupie the Braine Such passions have beene called of our elders Dumbe desires because they doe still and steadingly possesse the heart unaware and by little and little take increase And our eason should not be hindered if it 〈…〉 Q. 〈…〉 aâ—l the joyes of Lovers uncertaine A. Because in Love there doe daily chance divers casualties as Suspition jealousie anger peace refuse disdaine Q. Why is Love compared to a
dark Laberinth or Maze A. Because the entry and comming in is easie and the going out impossible Q. Wherefore doe men compare Love to a Crocadile A. The nature of a Crocadile after the mind of those that have writtâ—â— of Naturall things is to follow thâ—â— that flye from him and to flye from them that doe follow him and so it iâ— with Love Therefore I give counsell that whosoever will enjoy the effect â—f his desires that hee be not too sharpâ— and eager to pursue follow his Lady Q. Beleeve yee that Love and gooâ— judgement may be together A. I beleeve no for then the foulâ— and deformed should never be beloved But we see not onely the contrary to happen but which is worst those thaâ— be the vilest indued with most treason and least loyaltie and faith how foulâ— soever they be are most commonly besâ— beloved Q. Whereof commeth it that diverâ— which loved fervently to have somâ— comfort did sodainly lose that greaâ— heate of Love A. All vehement love doth noâ— long continue for within a while thâ— spirit hath leysure to examine it selfe and to returne to due understanding thinking upon all things that mighâ— violate and corrupt the same whereby the sensuall appetites be by this meanes restrained Q. Why doe men call Love both flame and fire A. It is not possible better to expresse how insupportable a thing it is considering the heate of the desires which it engendreth in the hearts of his fervants and the tyrannie that he useth towards those which are under his power whom hee bringeth to ruine and consumeth like fire without any pitie Q. Why are men rather amorous then women A. For that they are of hotter Complexion and their spirits more quicke and prompt Q. Why be women more firme and stedfast in Love then men A. Because things which of themselves be cold be lesse subject to mobility and inconstancy then those that be hot Q. Whereof commeth it that women be more easily perswaded to be loved then men A. Because they esteeme themselves much more then there is cause Q. But why be they angry or whâ— doe they frowne and lowre when men saâ— they be foule or olde A. Foulenesse most commonly comâ—meth of age and age is the high-way tâ— death which naturally doth annoy and displease all persons Q. Wherefore is it said that thâ— Cough and the passion of Love cannot 〈…〉 A. They be 〈…〉 force for the cough troubling the body can scantly be concealed or hidden Loue is a passion proceeding of a certaine fiâ—â— which by the eyes is discovered and manifesteth it selfe by the colour of the face and by all the actes of a Lover it may be comprehended and knowne so that without great paine and difficulty it cannot be hidden Q. From whence doe the amorous send forth so many sighes A. Their continuall thoughts send all the heate to the heart whereof it commeth that necessarily it is convenient for them to respire and breathe of which respiration sighings be forced whereby the coldnesse of the ayre is drawne to temper the inward heate That may also rise of the consideration of the time lost of the detestation that commeth of lecherie of the diminution of honour and reputation and finally that the successe of dishonest loue is tragicall noysome furious and miserable Q. Wherefore have the ancient painted Love holding Flowers in one hand and Fish in the other A. To shew that Loue is a Lord both of sea and land Q. Thinke you that Love doth yeeld greater force courage and strength to him that doth combat and fight in the presence of his Ladie A. There is nothing more certaine And for this cause was brought in and ordained the brave and lusty company of the errant and wandering Knights to give pleasure to Ladies by Justs and Tournies Q. Who receiueth most contentation the victorious and loving Knight or the gentlewoman for whom he hath fought A. The Knight as I suppose ought to be best contented as having cause to content himselfe with his owne act and deed of Chiualry For he that doth best is worthy of greater praise And he that runneth best for his Ladies sake is best worthy to enjoy her Q. Wherefore doe amorous Ladies impute that to fortune which chanceth contrary to their hearts desire A. Because they like rash creatureâ— without due consideration esteeme all things to be ruled and governed by Fortune Q. Is it love to love the Image of 〈◊〉 woman A. Jt is not loue but rather madnesse Q. What be they that loue by a certaine destiny and influence A. They that can give no reason oâ— any cause of their love Q. Doe ye thinke it to be true that the Goddes were Lovers A. You must know that the old and antient Poets were great Divines and speaking of one thing they signifiâ—â— another True it is that there be divers well learned that cannot abide Poeticall Allegories which after my judgement have no great reason on their side Q. Wherefore was Paris desirous to see the three Goddesses naked when he was appointed arbitrator of their Beauties A. To giue better judgement by viewing the proportion of their bodies O how many faire and beautifull be there in outward appearance which vnder their sumptuous garments and crimson Robes be full foule and ill favoured that if Peter Grubbe of Belchelianger or Ioane Stubbes of Norton Follie viewed them naked as Paris did the Goddesses they should runne home for the next Gemman or Iustitian of peace to entertaine them for they would scarce vouchsafe Q. Thinke you that the beauties of Ladies is a commendable argument to dispute of A. Wherefore not seeing that the wisest haue written beauty to be a gift of God Q. What mooved the ancient to say that Love is Lord ouer gods and men A. Because all that which is made either in heaven or in earth is made for Love Remember what the Philosopher saith All things doe move that men doe love and desire Q. Which is most to be feared The bowe of Love The mace of Hercules Or the sword of Mars A. The bowe of Love and specially when hee shooteth his Arrowes of Lead But not so much when he shooteth his arrowes of Gold and Silver Q. How is it possible that Women should have faces of Angels and heads of Divels A. Be not Divels called Angels in holy writ Read the Scriptures and yee shall be resolved Q. Doe you thinke that a Lover may bee enchanted by the sight of his Lady A. If Sheepe after the mind of Virgil by a looke may be charmed How much more may delicate Love be subject to enchantments Q. Can women by any celestiall influence be made better or more rigorous toward their loving servants A. The Mathematiques Astrologians and Magitians by divers and many experiences and peremptory reasons affirme the contrary Q. How can the fire of Love not participant with any other element inflame our hearts A. It is onely a manner of
good judgement Q. Thinke ye that women be the greatest goodnesse that is in all the world A. They that judge and esteeme so be blind and have placed their sences on earthly things but they whose minds be directly bent on high would say the contrary Q. Is there greater sweetnesse then bitternesse in amorous death A. Bitternesse in all things doth surmount and passe all sweetnesse and specially in love Q. Why doe women generally hate warre A. Because it retaineth men and thereby are deprived of their service and entertainment Q. Doe lovers live in more peace and quietnesse being neare or farre off A. They live better in peace a faâ—â—â— off that J can speake by good experiâ—ence for it is not long agoe that I bâ—ing servant to a Lady of Placentia 〈◊〉 City in Italy shee assured me to haâ—â— proved in herselfe my saying and it 〈◊〉 not yet three weekes that a Lady whoâ—â— I serve with all devotion said the liâ—â— to my great griefe and sorrow Q. Must we be ceremonious in loveâ— A. All true Lovers live in love witâ— fidelity and integrity of heart withouâ— any ceremonies Q. Is it more pleasure to Love 〈◊〉 to be beloved A. J beleeve to love consideringâ— that it commeth and proceedeth of 〈◊〉 free and franke action and deed Q. Who is better content the Brideâ— groome or the Bride when they embraâ—â— each other A. The Bride and that it is so yeâ—â— shall see them continually rise up merryâ— and joyfull in the morning Q. What signified the antient Poetâ—â— by causing the Girdle of virginity to 〈◊〉 unknit at Marriages A. What else but that the Bride just change her estate and signifieth â—hat she was untied that is to say made â—oe to this end that like a good husâ—…ife shee should not be slothfull but â—oe about her house and looke to all â—arts of the same Q. Which is best married the Maid â—â—…ken perforce or the man whom shee â—oveth A. In the act of marriage will ruâ—eth and not force Q. Is Love a thiefe What is hee â—ccustomed to steale A. He is a thiefe and a great robber of hearts Q. Doe you thinke it theft to rob â—y meane of Beauty A. Is there any greater theft Is â—ot Beauty the cruellest tyrant that is Q. Wherein doth the Beauty of woâ—en resemble the Spring-times A. For it doth soone passe away â—nd perish Q. Wherefore be all things more disâ—…sed to love in the Spring time then 〈◊〉 any other season A. Because that then the humâ—â—â— doe move themselves and the blâ—â—â— doth waxe hot Q. What is the greatest happinâ—â—â— that man can have in love A. To possesse and play with 〈◊〉 Lover without jealousie or suspitionâ— Q. The eyes of the Lady haue 〈◊〉 such force upon the heart of the Lovâ—â— as the beames of the Sunne have vpâ—â— things on earth A. Yes doubtlesse if the lookes beâ—â— morous otherwise it is cleane contrarâ—â— Q. The time imployed about loveâ— it well bestowed or is it lost A. If a man bestow his love well 〈◊〉 loseth nothing but doth rather gaineâ— Q. Is loue subject to time as all â—â—ther creatures be A. Love is free and is in propeâ—â— above time Q. What is the greatest pleasure thâ—â— a true Lover can feele A. To thinke that he is borne 〈◊〉 serve and please his Lady Q. Be our hearts drawne by aâ—â—â—morous woman as the Cloudes by 〈◊〉 Caecias Iron by the Adamant and straâ—â—â—y Awmbre A. There is farre greater force in thâ—â—â—â—rawings and inticements of women Q. May Love be well called and â—â—earmed an Enchanter and Magiâ—â—ian A. His effects be supernaturall and â—â—herefore to be esteemed a Magitian and more then a Magitian Q VVherefore have certaine wise â—â—en painted Love with his eyes vnâ—â—ound A. To shew that nothing is hid from him and there is no craft unknowne unto him whereof hee hath not the â—â—ounterpoiz Q. Doe ye beleeve that a true Lover â—â—oth thinke that he may merit the grace â—f his Lady by his service A. All true Lovers doe judge and â—â—steeme their Ladies to be of inestimable â—rice and valour otherwise they could â—â—ot be induced to love them And if it â—e so how can a Lover be so arrogant â—o thinke that for a little dured travell â—â—e can get such favour Q. Whereof was Love made A. He was composed of pleasure aâ—â— displeasure Q. Wherefore be women compared 〈◊〉 Proteus A. Because of their great inconstaâ—cie Q. Whereof proceede so mâ—â—… Bawdes A. Because many desire to depâ—â—… of other rather then of themselues Q. How is it possible for poore Loveâ—â— to end their travels A. By despaire never to be fortunaâ—â— in Love or never to enjoy the effeâ—â— thereof Q. Why be young Whores commâ—â—… old Bawdes A. To cause other to feele the pleâ—sure which they whilom did feele theâ—…selves Or else because they would thâ—â—… all other were like themselves that thâ—â— might have no cause whereof to be â—…shamed Q. Falling into the hands of a pittâ—lesse woman what were best to doe 〈◊〉 absent himselfe from her and to pay over into some other Countrey Or else â—o have her daily before his eyes and tâ—â—ake occasion of travell A. The surest thing is to absent himselfe farre off Q. I desire to know if the ordinances of Love be reasonable or not A. The principall ordinances of Lovers are that they love equally and that betweene the Lover and his Lady there be nothing hidden And thus J esteeme the ordinances of Love to bee very reasonable seeing that he useth such equaâ—ity in things unequall Q. Doth Love use his lawes with â—â—quity or with rigor A. He that understandeth them well shall find that Love continually hath â—sed and doth use his ordinances with great equity Q. Be not the lawes of Love subâ—ect to other lawes A. The lawes of Love be soveraigne above all other Q. Are they contrary to the lawes of Nature A. No they be rather conformable unto them and bee as it were 〈◊〉 thing Q. May love be called an exceâ—… Physitian A. Nay rather a hurter of men 〈◊〉 how can he take upon him the title 〈◊〉 Physitian that cannot heale any 〈◊〉 wounds but those that he himselfe â—â— keth Q. Of what power is the Scepter 〈◊〉 Love A. Able to make them liberâ—â— hardy and patient that will follow 〈◊〉 trace Q. If Love proceed of Idleneâ—â— how can the same make men ingeniâ—â—â— and witty A. Love hath alwayes done and 〈◊〉 doth great miracles and therefore 〈◊〉 him to doe that is no great marvell Q. How may Lovers be most trâ—â—… tearmed fooles or wise men A. J will call them wise if they 〈◊〉 well set and placed their love and 〈◊〉 loving doe not lose themselves Fooâ—… I will also esteeme them if they loveâ—◠〈◊〉 thing without reason and measure 〈◊〉 not worthy to be beloved Q. Whereof riseth Iealousie A. It commeth to some of the feare â—â—at they have to lose the thing that â—â—ey most love To others
laughter and so they doe easily laugh It may also be said that they have tender and delicate bodies and laughter is no other thing then a spice of Joy wantonnesse or tickling Q. Doe you thinke that Love is so blind as he is painted or that his sight bee good A. Wherefore should not I thinke him blind sith amongst my neighbours I see the most ill favoured to be best beloved of the fairest Q. What people after your mind and judgement be most worthy to be beloved A. J thinke those that be learned beâ—cause they may give pleasure to the body profit to the Spirit and make their faâ—â— immortall Q. Wherein is the subtilty of women mosâ— discovered A. In that they seeme to love one alone and neverthelesse doe give themselves 〈◊〉 many Q. What woman thinketh her selfe mosâ— worthy to bee beloved the faire or thâ— foule A. Before J shall answer you shew 〈◊〉 a woman that thinketh her selfe to be foule Q. What meaneth it that the lookes oâ— Ladies doe wholly turne vs from all otheâ— objects and doe draw vs vnto them A. The lookes of Ladies be neere neighbour to the Image and imaginatioâ— of beauty then any other thing whicâ— above all things doth ravish our senses anâ— they doe pleasantly bind and captivate thâ— same of purpose in the end to bring theâ— to subjection Q. What be the conditions that an amorous Lady ought to have A. That she be not covetous that she be courteous and easie to be spoken unto neate and secret in her doings Q. What properties be requisite in a Lady that right well may bee called faire A. That she have a faire and a comely personage a faire neck a small body a little mouth and white teeth and cleane Q. Is this a proverbe good Love him that will love thee A. Yea very good for he is a beast that will not love being beloved Q. Whether is the man or the woman more subject to love A. That question is very evident a man is sooner taken and wrapt in love then a woman For we see that the man which is borne to a thousand good and great enterprises doth for loves sake abandon all glory and honour that he may receive Q. Why have the ancient and they of these dayes painted love with wings A. To declare that the desires of Lovers be high and labour to attaine high and great enterprizes Q. Who deserveth more to bee favoured of love the faire of simple and honest meaning or the foule that is sage crafty and well advised A. Prudence is the beauty of the mindâ— which continueth longer then the beauty of the body Q. Can love be without Iealousie A. I thinke not For testimony whereofâ—be Ovid Virgill Plutarch and Boccaceâ— who writeth in a Sonnet If Love lived without Jealousie c. Q. Why he Ladies sooner amorous of 〈◊〉 Souldier then of a learned man A. Souldiers be more liberall and not so subtill as Schollers be more easie to be allured with enticements of women There is no Souldier so brave if a woman say unto him that he hath a faire beard that his leggs be well proportioned that he is comely on horsebacke strong to encounter and overthrow his enemy but incontinently doth give over and submit himselfe unto her will and pleasure Q. What is the cause that many despising their wives be so fond vpon curtezanâ— and Harlots A. The Curtezans suffer not themselves to be seene except they be first painted but wives must often be seene of their Husbands which causeth them to seeme not to be so faire Or we may say that wives continually be at their husbands backes misusing them with vile and unseemely words which maketh them to tast of other meates and causeth them to imagine a thousand other appetites and lusts Q. Wherefore have Lovers so feeble voyces A. Of the feare that they haue to displease their Ladies And therewithall the unequall motions wherewith their Spirits are moved which forceth this feeblenesse of voyce Q. VVhether doth Love shew her greatest force either in making the foole to become wise or the most wise or advised man to become a beast A. If there be more paine to breake down then to build I beleeve there shall be more adoe ' to restore wisedome to him that hath lost it then newly to make him wise For love and folly be nothing else but analienation oâ— the good sense and wit Q. May a man dye through vehemeâ— Love A. Of this the History of Seleucus aâ—â— Antiochus may testifie and beare witnessâ— which may be reade in the first Tome 〈◊〉 the Pallace of pleasure lately published Q. Which should bee the greatest heart breaking the Lady dying in our sight anâ— presence or in our absence A. J would thinke by her presence foâ— the eyes doe give greater feeling of doloâ— and griefe then the eares Q. Whereof commeth it that men havâ— divers judgements of the beauty of wâ—â—men A. It is a proverbe derived from the anâ—cient Greekes that all faire and beautiful things be hard to be judged even so of thiâ— difficulty commeth this diversity of judgeâ—ments Q. How chanceth it that many whicâ— be esteemed men of very good judgment arâ— surprised with the love of foule and ill faâ—voured women A. It may be that they have marked 〈◊〉 certain beauty in them which doth appearâ— outwardly In like manner Painters and Musitians have judgements of draughts and â—â—cords whereof none doe take heed but â—â—ch as have skill in the same Q. Doe you thinke the discovering of Love to be the cause sometime that a man â—btaineth not his desire A. That chanceth many times by reason â—hat such women doe love their honesty â—ery much Q. Is the travell greater in secret and â—oncealed love then in that which is discovered and open A. Without doubt there is greater paine in concealed love because a man cannot vent the heate of love concealed which by communicating and counselling with some other may be made more comfortable and easie Q. Whether is more constant in love the man or the woman A. The man being both of body and spirit more firme in all affaires And naturally he is more constant and of better perâ—wasion in love Q. Whereof commeth it that he which loveth is most commonly beloved A. That peradventure may come because our Spirits cannot resist the amorâ—â— shots which doe proceed of the sweet looâ— that Lovers doe continually cast one upoâ— another Or else we will say that it is thâ— property of nature to couple and joyne likâ— to like and to scatter and divide the thingâ— which have no proportion together Q. VVherefore doe men say that to sneeâ—â— is a good signe in the deed of love A. Because it commeth of the braine which is as it were the little Canon and withdrawing place of all the Senses And it seemeth that all the Senses do agree and give their assent to the sentence and conclusion of Lovers Q. VVhereof commeth it that
speaking very common to Latinists called Metaphora Q. Whereof commeth the love of two which doe equally loue each other A. Some thinke that it commeth oâ— their conversation mutuall familiarity other of Angels and spirits assigned to each man And other of the concurrants and conformity of the Planets Q. Whereof proceedeth the rare beauty of women A. Some doe say that it commeth of the temperature of the elements other doe tell reasons more excellent Q. Why did Euripides say that Love was like a Tragedy A. Because that love is evermorâ— accompanied with heavinesse with complaints and with a hard and bittâ—â— end Q. Is there any difference betweene the grace of a woman and her beauty or whether be they all one A. I beleeue that there is a difference for the one hath a greater force then the other to cause a man to be content and satisfied Q. Whether is it a greater adventure to get the grace of a faire woman or else to recover it if it were lost A. Jt is a greater act to recover it as J beleeue women being of their owne nature disdainfull and stout in their opinion Q. How may a man doe to obtaine and get the favour of another A. Some do say by merit some other by fortune other doe impute it to the conformity of nature and some do attribute the same to influence or destiny Q. Whether of these three qualities be best to obtaine the grace of women Beauty Riches or Learning A. They which be faire desire to have faire servants Rich those that have wherewithall and the learned love them that be learned But most-commonly riches is best liked of women for their maintenance although with wise women learning is of greatest price Q. Is it possible that a Lover see continually the things that he loveth A. That chanceth to those specially that be not touched with Love that is to wit which can represent to themselves those which be absent by cogitations Q. How may the heart of a Lover liue that is not beloved A. He may live very well considering that it is more pleasure to love as I have at other times affirmed then to be beloved Q. May a man establish lawes to Lovers A. I thinke not but yet I will not deny that they which love by a certaine gift of nature or chance fatall lawes may be established whereunto they may subdue themselves Q. Is there any thing in the worâ—â— that may retire and draw an amoroâ—â— man from the thing that he loveth A. Onely disdaine may withdraw him more then any other thing Q. Why doe the ancient paint Cuâ—pido to force himselfe to plucke 〈◊〉 branch of Palme out of the hand of anâ— other Cupido A. In ancient Bookes there is reâ—membrance made of two Cupidoes thâ— one chaste the other lascivious and dishonest The chaste is he that doth strongly bind and bring him that is lascivious and dishonest into subjection Q. How can a Lover dye in himselfe and live in another A. This is cleare that the heart iâ— more where he loveth then where hee giveth life Q. Wherefore be the angers of Lovers of so little continuance A. Because they are angry for trifles and things of nothing Q. How many sorts of Lovers be there A. Two sorts the one after Plato celestiall and the other vulgar and terrestiall Q. How commeth love in us by judgement or by destiny A. Most often by judgement for divers times men judge before they loue Q. Is there any pleasure in the world that surpasseth the contentation of Lovers A. No for why the seede commeth 〈…〉 the which causeth 〈…〉 throughout all the body Q. Wherefore doe men esteeme women to be an evill like to the fire and to the sea A. Because there is no day but that by womens evils doe come an infinite of misfortunes Q. Which proceedeth most from women sweetnesse or bitternesse A. For one sweetnesse comes a Sea of sharpe sowre bitternesse Q. Whereof commeth it that men compare the state of Lovers to a ship upon the sea A. For the great dangers whereiâ— they daily be Q. What would a true Lover do being a farre off when he seeth the shiâ— wherein his Lady is to be in dangeâ— of drowning A. He would make vowes to Love and with joyned hands beseech him tâ— save her though it cost him a Tapeâ— so big as the mast of the Ship to offeâ— to his Godhead Q. Why doe wee love the body so much being but earth and corruptible iâ— A. We love it because we cannoâ— alwayes have it Q. Can the love of the body and 〈◊〉 the spirit agree together or whether bâ— they contrary A. They be contrary and one aâ—gainst the other Q. I would know whether the body alone might content the Lover A. Not if he be vertuous gentlâ— and of a good nature Q. When a woman answereth nothing to the request made vnto her is iâ— a signe that she agreeth thereunto A. Sometimes yea sometimes no whereof a man can ground no certaine judgement if he pursue no further Q. Wherefore doe young women love perfumes so much A. They be all Venus children And the Greeke Poets affirme that Venus never departed from any place without leaving an exquisite perfume behinde her for witnesse of her presence Besides this all perfumes and good odours doe either open the appetite or else prouoke Venus Q. Wherefore doe men compare the beauty of a woman to a flower A. Because it is soone come and soone gone Q. Why doe men feigne that Love liveth among flowers A. Because that flowers give continuall hope of fruit and even so doth Love for hee nourisheth and entertaineth his servants continually with hope trusting to enjoy at the last the fruit longed for Q. Of two Lovers which shall wee esteeme more to be favoured him from whom his Lady shall take away a Nosegay and put it in her bosome or him 〈◊〉 whom she shall giue a nosegay that she 〈◊〉 selfe did weare A. The properties of women is 〈◊〉 take and not to give J say then that 〈◊〉 shall be best beloved to whom she shaâ—â— give the nosegay Q. Of what colour should women 〈◊〉 most desired A. I would desire them to be of thâ—â— colour wherewith men paint vertuâ—â— which iâ— Red but men doe desire thâ—◠〈…〉 Q. Of whom have 〈…〉 to close their eares against the suppliâ—â—cations of poore Lovers A. Of the Serpent Aspis which 〈◊〉 deafe and venemous Q. Wherefore doe men say that 〈◊〉 woman hath the looke of a Serpent anâ— the eye of a Basiliske A. By reason of the great subtilty and craft wherewith they use to entraâ—â— and draw men to their love Q. Be Hearbes medicinable for love A. Yea J have seene the experience thereof at Mantua a City in Italy alâ—â—eit Ovid cryeth out that loue can find â—o remedy in hearbes Q. Wherefore is the life of a lover â—ot beloved compared to hell A. He that made such comparison did it by
to see that â—â—hich they love to love another Q. Who is most jealous the man or 〈◊〉 woman and which of them hath â—â—eatest occasion A. The woman is most jealous but â—â—e man hath the greater occasion the â—â—eason thereof and the cause I will keep â—â—lent for this time Q. Is the Iealous person blind or â—â—ath hee a good judgement to force 〈…〉 A. If Jealousie be moderate it sharâ—â—eneth both the judgement and sight in â—â—ch wise as it seeth and knoweth all â—â—ut if it exceed it is more confuse and â—â—lind then a Moule Q. Whom doth Iealousie become or â—â—hom doth it not become A. Iealousie is not comely in him that â—â—ath experience of the faithfulnesse of 〈◊〉 is Lady but Jealousie is not uncomely 〈◊〉 him that is a new Lover Q. Think you that where love is greaâ—â—â— there Iealousie may be great also A. Many doe thinke the contrarâ—â— because that the vehemency of loâ—â— doth so transport the person that heâ—â— never separated from the thing that 〈◊〉 loveth Q. Were it good for them that 〈◊〉 Iealous to dye without cause in thâ—â—â— rage what should they feare more A. It should be well imployed Q. Whereof commeth Iealousie A. Of envie and love Q. Is the Iealous man without judgâ—ment A. Not alwayes considering thâ—â— most commonly the scapes of Ladieâ— are discovered and hee is very blinâ— that cannot perceive them Q. What is the property of Iealousie A. It is to serve a thousand deaths 〈◊〉 prepare embushments for the honourâ—â— Ladies and to mingle in the middest 〈◊〉 other pleasures poysons mischiefes aâ—â— hatreds Q. Doe ye thinke that Love doth oneâ—ly intrap the light and tender hearts A. I doe thinke that it intrappeth all â—nd there is none that is able to shut the â—gate against him Q. Is it possible that a noble spirit for 〈◊〉 small matter may be entrapped A. I beleeve that it may for every gentle spirit for each little trifle is enflamed whose noble and gentle mind is subject to Love Q. Is it sufferable to falsifieâ—faith in â—ove A. Why not sith it is nourished onely with deceit treason and falshood Q. Is the service of Love more trouble some then others A. In effect it is more weighty and troublesome but in will much more easie to be disgested Q. What is it that pacifieth Lovers in their greatest travell A. It is hope Q. Wherefore doe they faine Love to be tyed to a pillar of Iaspper with a chaine of a Diamond and To pace dipped in the floud Lethe A. To provoke women to be pudike and chast and to turne their eyes from the wanton allurements which theâ—â— Lovers doe use towards them Q. Should the ingrate or vnkind wâ—â—man be beloved A. No because there cannot be founâ—â— a worse vice then ingratitude Whereâ—fore we ought to deeme her wholly transformed into the nature of brutâ—â— Beasts Q. Which is the truest service iâ—â— Love A. A stedfast and a constant faith Q. The Lover that is loved is he 〈◊〉 Servant or a Master A. He is rather a Servant then a Master for so much as he is clogged with a double chaine To love and to be loved by two chaines although that the one be voluntary and the other by necessity Q. Doe you thinke that a woman without the prejudice and hurt of honor may satisfie one that hath served her a long time and season A. J dare not say without prejudice But yet I will affirme that she is to be excused if she give him some â—ase that hath long and faithfully served her Q. Which is the greatest ingratitude that may chance in love A. Not to reward at all his Services Q. Why is the service of Love worthy of greater rewards then other A. Because the longer one continueth therein the greater bitternesse he endureth and suffereth Q. Thinke ye that Love hath placed his principall treasure in women A. J beleeve so because it hath given them the Soveraignty above all men Q. Who is the most fortunate in love the Attendant or the possessor A. The possessor hath one contentation but the attendant hath more then a thousand Q. Is Love the cause of good or evill A. Of good seeing he maketh fooles wise Q. Why doe men say that Love is a perfect Musitian A. Because hee tuneth the spiritâ—â— and affections which before had noâ—â— agreement Q. Why doe men say that a faire woman is a monster in beauty A. Because it is as rare thing as Monsters be Q. Doe Courtizans love or doe they faine to love A. There be many reasons to say that they love not but experience teacheth the contrary for J knew them that be madde for love and others that dye for the same Q. Wherefore doe Lovers many timâ—â— take vpon them long Iournies to ridde themselves from love A. Because daily travell in Iournies doe cause new and strange things to appeare able to cause a man to forget lovâ— I speake nothing of the paines mâ—â—â— have nor yet of the new loves that may chance which as one naile doth drive out another so they make and cause them to forget their first Q. Whereof commeth it that many Lovers the more they be ill intreated of their Ladies the more they be inflamed in their Love A. That commeth of a certaine constancy of Nature Or we may well say that all Lovers be not masters over themselves Q. Whereof doth it come that the woman is more Iealous then the man A. Because she is more fearefull and suspicious or else because she loveth with lesse discretion then the man Q. Whether is it more difficult to flye love or to dissemble it when one iâ— entangled with the same A. He that loveth not at all nor is overcome with any affections can without great paine dissemble love but where love ruleth and mastereth it hath such force that in despite of us he doth manifest and shew himselfe Q. How chanceth it that divers great amities and friendships are upon small occasion turned into great hatred and malice A. That commeth through the lightnesse and inconstancy of Lovers Q. How commeth it that he which 〈◊〉 soone taken with Love doth soone forgâ—â— it A. Hee is like to them that ride 〈◊〉 great gallop and by and by waxâ—â— weary Q. Why be some more given to their â—â—kin and of them take more pleasure theâ—â— of other A. For the conformity of blood Q. What meaneth it that althoughâ— divers women being of Nature covetous and hold-fast yet cannot givâ— themselves to love those that be rich A. They doe that to shew that they will not sell their good grace but 〈◊〉 willing to give it liberally as being 〈◊〉 a noble and gentle Spirit but how many shall ye find of that mind Q Why doe they esteeme it danger oâ—â— to love a man that is faire A. Because that such be most desired or they be of nature more proud theâ—â— other For Beauty is the Mother oâ— pride Q. Whereof commeth it
Love to causâ—â— them to be liberall and free hearted Q. Whereof commeth it that whiâ—â— Lovers doe talke with their Ladies spettle doth come and encrease in their mouthes A. The tongue oftentimes moved doth heate it selfe and that heate doth resolvâ—â— into spettle Q. VVhereof commeth it that wheâ— amorous Dames doe talke with their Lovers their brests seeme as though they would depart their besome doth leape and hop with such force A. That proceedeth of the great neighbourhood that the heart hath with the â—pâ—ppes from whom all the vitall spirits 〈◊〉 proceed who retiring them to the â—â—ests be the cause of such motions Q. VVhereof commeth it that divers amorous women doe oftentimes speake evill of their Servants or Lovers A. It is to put away the suspition that men may engender of their love or else for feare that men should backe-bite them Q. Why doe men so willingly kisse the eyes of them whom they love A. The eye is the dearest part of the body and in the eye a man may see and know what is hidden in the heart or else they doe it because the eye is the beginning of Love Q. Whereoâ—re doe Lovers hide theâ—selves when they goe about to content each other A. Because of the filthinesse of the act or by a naturall shamefastnesse for thâ—â— they seeme to doe a thing that is 〈◊〉 very honest Q. Wherefore be Lovers so curious 〈◊〉 know the name of their Ladies A. Because they suppose to findâ—â— the names some secret thing that maâ—â— yeeld them hope to enjoy the thing thâ—â— they so greatly desire or else we mâ—â— say that Lovers will not onely posseâ—â— the bodies of their Ladies but also havâ— all that is joyned thereunto and thaâ— which doth depend thereof Q. Whereof commeth it that Loveâ—â—â— be so importunate to demand of their Ladies how well they love them A. It is to certifie themselves thâ—â— more of which assurance the spirit doth appease it selfe and receiveth contentation Q. VVherefore doe Lovers delighâ— to carry about them any thing that hath beene their Ladies A. To be more agreeable unto them and the better to conforme themselveâ— to their desires and wills Q. Wherefore doe Lovers give their colours the one to the other A. The conformity of deeds and will doth engender and augment amiâ—â— Besides this the colours secretly doe give to understand the thing that â—â—n vardly we doe suffer as by signifying of â—nconstancie diminution of heate mockeries travels humility highnesse we doe shew it by the colours of a yea â—â—ow pale redde blew white gray and â—ncarnate Q. VVhat causeth divers Ladies esteemed wise and of good judgement to give themselves over to vile men infamous and wicked A. J have told you oftentimes that Love is blind and doth captivate the senses abandoning judgement and foresight in women specially in those that 〈◊〉 amorous whose wits be very weake and unperfect Q. VVhereof commeth the custome that the Greekes doe eate a confection made of Quinces commonly called Marmalade the first night of their Marriage A. Because they feare to disease 〈◊〉 weary their spouses at the first recoâ—â—â—er and meeting Q. Whereof commeth it that maâ—â— be in Love with Gardiners A. Their simplicity perchance is tâ—â— cause Or else because Gardens be dedicated to Venus and those that be coâ—tinually within them doe savour 〈◊〉 Rosemary Margerome or of some othâ—â— sweet hearbe Q. How chanceth it that the 〈◊〉 married women the first night of thâ—â— marriage goe so vnwillingly to bed aâ—â— doe rise the next day so lusty and joyfull A. That commeth of the perfectioâ—â— that they have received of the man 〈◊〉 then they know that they be womâ—â— indeed Q. Wherefore doth agreement in loâ—â— cause things to please vs which otherwise should not so doe A. Love of necessity doth inflamâ—â— For we seeing many to pursue the thiâ—â— we love the opinion which we have 〈◊〉 her beauty doth encrease in us Q. VVhy doth a word many times more allure the heart then long service A. Because service was not imployed â—â—o he purpose and the word was spoken â—â—o effect A. How commeth it that women â—â—ched vpon the Navell be incontinent revoked with a desire to enter the â—â—eld A. There be certaine veines in the â—â—aw whereof the Navell is made and he maw is the very seate of voluptuousâ—esse It is no marvell then if they bee â—oved thereunto when they be touched â—pon the same Q. What is the cause that some Lovers be better pleased with the Meancholike then with the lively and luâ—â—y A. Lovers be easily induced to beâ—â—eve that they be beloved and perceiâ—ing their Ladies to be Melancholike â—â—d heavy they esteeme that to come of 〈◊〉 care that they doe take of them and 〈◊〉 their affaires but it may be that it â—â—mmeth of the agreement and similiâ—â—de of complexion Q. Why be rich women more giâ—â— to love then the poore A. Idlenesse is the cause who is 〈◊〉 mother of all superfluity I leave to spâ—â— of the delicate meates and the gâ—â— wines that the rich doth use without â—â—ving any griefe or vexation which 〈◊〉 bleth their braine Q. VVhy is love most commoâ—â—painted with his eyes bound vp A. Because he blindeth poore Lovâ—â— and maketh them so like unto beâ—â— that they cannot at all discerne the 〈◊〉 perfections of their Ladies Q. Why doe Lovers delight to hâ—â— amorous Histories written by Authâ—â— of our time A. By the conformity of their passioâ—â— and likely hood of their affections Q. Why be women well content 〈◊〉 they be told that other women be in 〈◊〉 as well as they A. Because their fault seemeth 〈◊〉 lesse not being alone spotted with â—â—vice Q. VVherefore doe stepmothers lâ—â— their Sonnes in law and hate tâ—â— â—â—ughters in law A. They hate their Daughters in law because they draw all the substance from their Sonnes and they love their Sons in law as the principall goodnesse and solace of their owne Daughters Q. Why is Love better liked in the Countrey then in the Towne A. Because in villages there is not so great respect and for that all commodities and things are not to be found there Lover be constrained to apply themselves one to another Moreover the pleasure of Gardens of hunting fishing and other Countrey delights doe most commonly cause men to keepe themselves at home and to forget the â—â—oves and follies of Townes and Cities Q. Whereof commeth it that amoâ—â—ous women be more ticklish then others A. Women prone to love be delicate for the most part whose skisâ— be loose and soft more easie to be tickled Q. Why doe women love them most earnestly that had their maydenhead and men cleane contrary hate those women whom first of all they imbrâ—â—ced A. Women by the conjunction of 〈◊〉 man doe gaine perfection and the 〈◊〉 thereby maketh himselfe unperfect 〈◊〉 cause the woman is a creature unperfect and as the Philosophers say a creatuâ—â— caused and not compleate Q. Why be some hard
full of audacity A. After my opinion no but according as a man may use himselfe I say yea Notwithstanding I suppose that in the Court and traine of Princes and in the service of Ladies men ought rather to march in the steps of humility and reverence then in too much hardinesse and presumption Q. Which be the noblest hearts A. They whom Love disdaineth not to warme with his sacred heate Q. Wherefore doe some love many persons at once and yet doe not use to disclose the same A. Noble minds take great pleasure to doe so but to tell and shew it is but â—â—sse and shame Q. Is it true which men say that if 〈◊〉 be in love with another he then beareth affection to all those things which resemble the thing he loveth A. That is too true for they be in love even with things that be dumbe and without sense with pictures and engraven things and such like if they shew any remembrance of the thing they love Q. What is the true pledge of Love A. A pure and cleane heart Q. Why doe women very often times blame or dispraise their Lovers A. To the intent that others should praise them thereby to double their pleasure Q. Who hath the more lively spirit and better memory the man or the woman A. The man not after the saying onely of the Philosophers but also of holy Scripture Q. Who hath the better judgement of the amiable parts the man or the woman A. The man as being indued 〈◊〉 the nature of a more high underâ—taâ—ding and a spirit more subtill Q. May we love the thiâ—g that 〈◊〉 turne vs to dishonour A. I thinke not Q. VVhat is the greatest recompâ—â—â—â— that a woman can make vnto a man A. To reveale unto him her secrâ—â— and finally to make him Lord and Master of her body and of all her thoughâ—â— Here endeth the Questions and Answers of Love NATVRALL QVESTIONS and the Answers THE II. BOOKE Question WHerefore is not Cheese made of beasts that be toothed on both sides A. Because their milke will not curd nor creame Q. VVherefore doe men cast Smallage into Pondes A. Because Smallage doth serve fish for a medicine and also they delight to eate the same Q. VVhereof commeth it that Dâ—â— never love to eate of the tayle or of 〈◊〉 belly of a Hart A. Because the Gall of a Hâ—â— sometimes in the tayle and sometimâ— in the belly Q. What is the cause that fat people have little bloud A. Because the grease and fatnâ—â— doe consume it Q. Whereof commeth the saying 〈◊〉 the Ancients that he who is wont to 〈◊〉 a kind of pulse called Lentiles is 〈◊〉 the most part pleasant and amiâ—ble A. It is because that Lentils doe caâ—â— cold humours Q. How commeth it that we be 〈◊〉 greedy to eate when the North or Northeast wind doth blow then at othâ—â— times A. That commeth of the cold of thâ—â— aforesaid winds which doth unite anâ—â— hold the naturall heate together Q. Whereof commeth it that to get 〈◊〉 stomacke men use eager and sharp things A. That is because all egre things be dry and open the stomacke which â—auseth the appetite Q. What causeth that they which â—â—ve a feminine voice be not in any â—â—eat estimation or of opinion among â—â—e wise A. Whosoever hath vpon him either â—â—ember or marke or manner of action which is proper to any other creature whatsoever it be he is surely participant 〈◊〉 the nature of the said creature And because the woman is of small practise whosoever hath the voice like a woman esteemed of the wise to have little vnderstanding or knowledge Q. Whereof commeth it that they which be hasty of speech are of small â—â—stancy ill conditioned and extreameâ—â— cholericke A. All suddaine motions come of 〈◊〉 extremity and excesse of heate â—hich engendreth in men this inconâ—â—ancy and lightnesse to promise withâ—â— any performing and through choâ—â— most commonly consider not what 〈◊〉 say Q. Whereof commeth it that thâ—â— which have shrill voyces are most coâ—monly envious and malicious A. The sharpenesse of the voyce pâ—â—ceedeth from the sharpnesse of the piâ—â— and conduites of the lungs which riseâ—â—â— through drynesse and coldnesse Such 〈◊〉 melancholike persons who being natâ—rally fearefull dare never disclose thâ—â— which they thinke Q. Whereof commeth it that all thâ—â— which be extreame thirsty doe love 〈◊〉 sweet wines A. All things which may ingendâ—â— and enflame choler are apt to make mâ—â— thirsty and such is sweet wine Q. Whereof commeth it that divâ—â— religious persons which naturally 〈◊〉 zealous of Chastity doe abstaine frâ—â— wine A. Wine is hot and full of vapoâ—â— and therefore provoketh lust his heâ—â— dissolveth seed and with his ventosâ—â— causeth the courage to rise Q. Wherefore did our forefather make difficulty to vse at their tableâ—â— vers meates and sorts of dishes A. The diversity of meates cannot 〈◊〉 digested with one proportion of heat And so nature being troubled with inâ—â—estion of such diversity of meates causeth noy somnesse to the stomacke and specially when it is weake Q. Whereof commeth it that the sea is so profitable delâ—ctable for Lazermen and such as have the Dropsie A. The sea provoketh vomit and through vomitting fleame and all other superfluous humors which cause such diseases doe avoyd And so those that be infected doe love the sea Q. Wherefore is the City of Avignionâ—â—ther â—â—ther subject to the Plague then any â—â—ther place round about it A. The subtill aire is soone infected and soone purged of the infection conâ—rariwise the grosse aire is not so lightly â—â—ected nor yet so soone purged Q. How may the fine and subtill 〈◊〉 be knowne from the grosse and corâ—upt ayre A. The â—enuity and subtilty of the 〈◊〉 is knowne for at the rising of the 〈◊〉 it is sodainly heated and waxeth colde at the going downe thereof The contrary doth chance to the groâ—â— and vitious aire Q. VVhy is Musicke more delectable in the morning then at any otherâ—â— times A. Because that all things be thâ—â— in silence the sences be more lusty and waking and the mind in great moderâ—â—tion and temperance Q. VVhy â—e fruits commonly believed of all men A. For the naturall sweetnesse which is in them or else because they be of thâ—â— temperature hot and moyst Q. Wherefore is the sight above 〈◊〉 the other sences most esteemed A. Because by the sight we see thâ—â— difference of all things Or else we mâ—â— say it commeth by the impression 〈◊〉 Love which taketh his first force 〈◊〉 strength by the sight Q. VVhereof commeth it that thâ—â— which have a feeble sight write smaller letters then other A. Because they write their eyes being in a manner halfe closed and shutâ—â— Q. What is the cause that all ill facts 〈◊〉 discover themselves by the eyes and the heart A. Because the eye is the messenger of the heart It may also be said that the face being tender and open to all vapors the same may
for respect of Love or whose familiarity doth make love â—â—oathsome or out of tast Q. What is the cause that hee that loveth fervently is soone angry A. Because the spirits and humours of Lovers be very hote and boyle continually Q. How commeth it to passe that an 〈◊〉 morous woman is so curious to be finely apâ—parelled and decked A. She doth it to increase and set forth her beauty thereby to subdue and drawâ—â— those unto her that be most beautifull anâ—â— desirous to Love Q. But why be rough and hairy 〈◊〉 more prone and disposed to the amorouâ—â— battell of Love then others A. Because they abound and be moâ—â— full of humours then others Q. What hath moved certaine Greek Poets to say that Love is the most exceâ—â—lent amongst all the heavenly Gods A. It is perchance because there is 〈◊〉 Philosopher that doth teach the manners mans life so well as he or maketh man moâ—â— practise of quicke spirited Q. But why hath Love beene esteemed God A. Because he maketh anâ— Idiote to speak well a coward to be bold and hardy a mâ—â— lancholike man joyfull a heavie and slothâ—â—full man prompt and ready to all enterpriâ—ses be they never so great Or else he 〈◊〉 made a God for man to excuse himselfe and to cast vpon Love all that which by the same he hath done and sustained Q. Why be Lovers so desirous of corporall and bodily beauty A. Because beauty as ancient Poets doe affirme doth please the Gods is agreeable to men is not loathsome nor heaâ—â—y to him that is indued therewith but desired above all things that may be wished Q. What is the reason and cause of Nosegayes Garlands of flowers and greene Boughes wherewith Lovers bee went to â—â—dorn the fronts of their Ladies Lodgings A. It is to honour them as their Gods â—n earth and to shew that such Nosegaies Garlands and May-boughes doe serve for â—he spoyles and triumphes of their Ladies â—nd for true signes of the service and devoâ—ion of their loving Servants Q. But whereof commeth it that wee â—â—eame sildome of the thing that we love A. All Lovers being tossed and vexed with â—â—vers thoughts cannot stedfastly grave â—nd settle any one thing in their fantasie â—r their thoughts be like the circles and â—â—ubblings of the water which are dissipated â—e one by the other Q. From whence commeth it that certaine Lovers vpon the view and sight of their Ladies doe blush A. It riseth of the blood and spirits which ascend upwards whereof the face fullesâ— of pores of any part of the body doth charge it selfe with colour It may be also that it proceedeth of a singular reverence that they beare to their Paramours Q. But why doe they afterwards waxe pale A. There is no true Lover but is troubled with some disquiet or contrariety Iâ— the cause then of his paine doe present it selfe before his eyes the same doth easily grow and increase And so Nature retirinâ— unto the inward parts as into her hold oâ— sort carrieth with her both the blood and spirits leaving the superiour parts withouâ— any colour Q. How chanceth it that barreine and unfruitfull women be more hote and prompâ— to love then they which are fruitfull and bearâ— Children A. Because that such doe more abounâ— with-seed and do purge themselves of theiâ— naturall disease lesse then other doe Q. Why doe Lovers delight to beare in their hands Nosegaies and Apples A. All Loveâ—s have a desire to enjoy and possesse the flowre and the fruit of others age and beauty wherein they rejoyce whensoever they see the same And so be amorous both of flowrs and fruit and of all such beautifull things that they see Q. But why bee Lovers for the most part ready to weepe A. Poore Lovers continually be pricked with some Naile and feele cause whereof to complaine being of Nature fearefull suspicious jealous and troubled so that it is no marvell if such and the like passions doe provoake them to teares Q. What meaneth it that Lovers bee continually as it were in a fire A. The affection of Love doth move and trouble their spirits which doth raise in them this heate Q. Why be women more proue to Love then any other creatures at all times and seasons A. Nature hath indued them with more delicate touchings and with more moderate complexion then other Besides this they be of complexion hote and moyst a thinâ— very proper and requisite to Lovâ— Q. How commeth it that men take 〈◊〉 pleasure in the play and Game of Love when they have lust to make water A. Because even then the Conduites aâ— full and that which is full of moystnesâ— cannot receive other humour It may bâ— also that the heavinesse and weight of thâ—n Vrine doth restraine and stop the Conduâ—â— from whence the Seede doth issue an come Q. Wherefore is the pleasure of Lovâ— greater then all other pleasures that maâ— be imagined A. That commeth of the Sperme whicâ— passeth through all the parts of the body yeelding unspeakeable pleasures to the 〈◊〉 ther members Q. How chanceth it that men of Mâ—â—lancholicke complexion be more lively thâ— other in combat of Love A. The windy passions whereof thâ—â— be full be causes of the same which maâ—â— them more wakefull disposed thereuntâ— Q. Why doe Physitians praise mediocrâ—â—ty or sildome vse of Loves desire A. Because the same doth lighten the body rejoyce the spirits comfort the brain recreate the senses and expelleth from them all accidents proceeding of melancholike numours Excesse also is to be blamed because it doth weaken the body and is hurtfull to the sight Q. Why doth Nature give to Love so great pleasure A. For preservation of mankind which through the same is continued Q. Why doe they soone grow to gray haires which be much given to Love A. Because they expell from them their naturall heat whereby life is conserved and maintained Q. Why doth the haire of the head and eyebrowes of those that be fornicators and lechâ—rous soonest fall A. The Game of Love doth marvellously coole the superiour parts which being made bare and voyd of blood and â—pirit cannot digest that which doth nouâ—ish the same And so the vapours proceeding of digestion be not sufficient and able to engender haire of the head and eye-browes Q. Whereof commeth it tbat Lover care not to spend the whole Night iâ— Love A. Every vehement passion doth whollâ— draw a man thereunto and suffereth hiâ— not to give himselfe to any thing else buâ— to that whereof he thinketh and whereupâ—on he bendeth his fantasie Q. Why bee Lovers so carefull of thâ— sight and amorous lookes of their Ladies A. All Lovers are wont to suffer themâ—selves to be fed with such allurements and there is no part of the body that doth sâ— well manifest and declare the interiour passsions of the mind as the eyes Also we say that the eyes are the true harboroughes oâ— the heart And thereof it commeth that when one kisseth
the eyes affectâ—ously as 〈◊〉 thing desired It seemeth that hee kisseth the thought and the soule it selfe Whereof certaine Poets with good reason have written that Love borroweth his arrowes from the eyes of Lovers to serve himselfe againsâ— themselves Q. What doth move the Poets to fainâ— VENUS to bee of Massive Gold A That may be by reason of her raâ—â— and excellent beauty or else because shee is so much desired as Gold some assigne the cause vpon the great summes of Gold that Lovers doe consume and spend vpon Love Q. What is the cause that Lovers doe vse to forsweare themselves A. Love doth laugh at such perjuries Lovers therefore desirous to serve their God doe sweare continually Or else it preceedeth of a certaine lightnesse caused of divers thoughts which doe rise in their minds Q. How chanceth it that men leave not to love a woman although through age or some other accident or chance shee waxeth ill favoured and foule A. That commeth of love which is blind and being blind cannot know or judge the imperfections of other But how should he take knowledge of that which he cannot blame And how can he blame that which hee is constrained to embrace and wholly to pursue Q. From whence commeth it that most commonly wee be given fervently to love not those onely of whom wee never received pleasure but those also whom wee never saw A. Every one beareth the Image of hiâ— mind in his face and thereof may be gathered some signe or token of the wit and nature of the person by meanes whereoâ— we may conjecture whereunto she is moâ—â— enclined which is the very spring and beginning of Naturall amity or hatred Q. How chanceth it that divers meâ— cannot obtaine the grace and favour oâ— their Ladies although they doe serve them honour them and adore them A. Because as Aristotle saith there iâ— nothing in them worthy to be beloved Buâ— what man is so voyd of Natures grace but hath somewhat in him worthy 〈◊〉 Love Q. But what is the cause that some sâ—â—ters be better beloved of their Lndies thâ—â— other some A. The Lady enriched with beauty anâ— good manners is like unto the Sunne thâ— doth every where equally extend hiâ— beames which notwithstanding are receâ—â—ved unequally of some more of some lessâ— after their capacity The starres also there in doe beare some rule so that after the saying of Diogenes the Stoique the signes common to two persons that is to say under which the one and the other shall be borne and those signes agreeing doe cause the wills of the same two persons to bee joyned and united Q. Why be these little and prety angers and fallings out which chance amongst Lovers the refreshing and renuing of Love A. That shall ever be because Love is the flame that will goe out and dry if it be not blowne and oftentimes moved Or else we may well say that the more the thing which wee desire is denied the more we desire it Q. Whereof commeth it that we be ashamed to communicate to others our desire and lust to the combate of Love and of other appetites and desires as to drink eate sleepe and such like wee be not ashamed A. Because that the same carnall affection is not so necessary nor profitable for this life as the other appetites be Q. Whereof commeth the diversity of weapons wherewith Love is wont to wound men and women fishes birds and other foure â—ooted beasts A. Of the divers nature of things that he assaileth Q. You will say that beauty failing love decreaseth A. J would say yea because Love is no other thing but a desire of beauty Q. Whereof commeth it that a man heing touched with Love cannot ridde himselfe of that passion by any dexterity policy or wit A. Love is a certaine estate and plighâ— that doth wrap and fold the mind of manâ— and with a certaine sweet motion dotâ— transport him into the thing by him desired This affection riseth by the contemplation and judgement that hee hath oâ— beauty which causeth him to conceive in his Spirit anâ— Mind such admiration and desire that whether hee will or no he iâ— caught in the Ginnes and Nets of Love Q. What reason have certaine people oâ— the North parts to seeth with water 〈◊〉 certaine stone called Gagates causing theiâ— spouses before they lye with them to drink thereof A. That is to know whether they havâ— made any fault or not before For the proâ—perty of that stone is suddainly to force them to make water that have endured and suffered the act of man Q. What is the cause that women which be of very bote nature cannot conceive A. Great and vehement heat doth destroy and corrupt the seed and therefore they which be very hote are commonly fruitlesse and barren Q. Why doe some women love men that be blacke and other those that be faire and well coloured A. Women of feeble sight love them that be blacke because blacknesse doth joyne and unite the sight too much disparkled and by this meanes doth comfort the same Or else we may well say that every thing doth love and desire his like They therefore which be hote of nature love them that be blacke because they be more prone to heaâ—e Other which be of colder Nature doe love them that be white because they be of cold Complexion the Mother of whitenesse Q. Wherefore have the ancients compared love to drunkennesse A. For nothing else but because it maketh men which before were cold heauy and covetous lusty and liberall Q. Wherefore doe not common harlots conceive or if they doe it is very sildome A. The diversity of the seeds doth leâ— conception and causeth that the same cannot be retained Q. What meaneth it that the purse of Cupido is tyed with a Leeke A. This proverbe doth declare that Love is liberall and findeth no let to put his hand in his purse Q. Which is greatest the hurt or profite that commeth of Love A. He that doth not love of himselfe esteemeth the losse to be greater then the profite Q. Thinke yee that Love hath judgement or no A. How can he with judgement cause Lovers daily as every man may see to fall into such enormities Q. Whereof commeth it that for the most part the Children which married women doe borrow or which be not lawfully be gotten commonly called Bastards doe resemble more their husbands then those that be legitimate or lawfully by them begotten A. The reason commeth of an imagination that they have to be suddainly taken or espyed of their husbands And so their husbands be alwayes in their fantasie for it seemeth to them that they be continually before their eyes and that they say to them what doest thou thou shamelesse whore Is this thy assured promise made unto me at the marriage day Q. Wherefore be young women more prompt to laugh then others A. Young women are under the safegard and tuition of Venus the Goddesse of
that womeâ— doe greatly hate those that have forsâ—â—â—ken them and with greater malice if they carry away any thing of theirs A. The double losse which they receive is the cause Q. Why should we not ground our love upon those that be too young A. Because they be inconstant very bold and ever more curious of new Servants and lovers Q. How chanceth it that most commonly the beautifull desire to have servants and Lovers that be faire And the vertuous those that be vertuous A. Similitude and likenesse doth engender and breed love Q. How is it that they which have a short or dimme sight are more given to love then other A. It may be because they see not the foulnesse and imperfections so well as others Q. Whereof commeth it that â—he Country people doe love peasants better then Citizens A. Because they be more affectioned to their like Q. VVhy doe women appeare fairer by candle light then in the cleare day 〈◊〉 A. Because their painting or beauty doth glister more by candle light theâ— otherwise even as our body and flesh doth shine more being in the Sunne then in the shadow Q. Which of these were it best to serve a Mayde a married woman or a widow A. The love of the maide is most constant of the widow much more pleasant and of the wedded woman more slanderous and hurtfull Q. Whereof commeth it that many be so amorous of Nunnes A. Because the hidden beauty is most desired and because they be attired and coloured with ten thousand toyes and it seemeth that all their words be so sweet as Sugar and Rose-water Q. Whereof of commeth it that those whâ—â—h be young are more amorous then other A. Because they trust to receive greater pleasure Q. Wherefore is love painted to be placed betweene slothfulnesse hatred and that Idlenesse goeth before and hatred followeth with wings A. Because Idlenesse doth engender â—ove and of love many times riseth haâ—red Q. Whereof commeth it that women which of nature be timorous be neverthelesse strong and hardy in amorous enterprises A. Because Love doth darken their understanding and in things wherein they should be most fearefull doth harden and encourage them Q. Wherof doth it come that old women for the most part are imbraced of â—oung men and that sometimes old men doe sooner enjoy young women A. Old women through experience be very bold and hardy and without any regard imploy themselves upon young men Old men because they be not to be feared and that without suspition they may speake familiarly by good authority by reason of their age doe come for the most part where yong men for nothing that they be able to doe can come Q. What meaneth it that women given to Love â—ee more disposed charmes and enchantments then men A. Of their folly and fond beliefâ— which is the thing principally requirâ— in charmes and Enchantments Anâ— thereof it commeth that the number 〈◊〉 women witches be greater then men Q. What is it that causeth most tâ—â— union and conjunction of Lovers A. The diversity of complexion cauâ—seth the effects of Love to be divers Aâ—â— most commonly the celestiall influences bee the causes of their union anâ—â— conjunction Q. VVhat doth it meane that simpâ—â— shepheards have beene taken with 〈◊〉 love of some great Lady and Priâ—â—cesse A. We evermore desire the thingâ—â— which we cannot have But there is yâ—â— a thing more strange to see two peâ—â—sons of divers fortune the one to dyâ—â— for the other Reade the History of Tâ—â—credi in the Pallace of Pleasure Q. VVhereof commeth it that youâ—â— women which be in love are never sâ—â—tisfied in dancing and in all other things they be of feeble complexion A. Immoderate desire of Dancing is â—â—veneriall young women and Maidens be subject to Venus So that in such acts they never find themselves molested or wearied Q. From whence commeth it that Love maketh vs solitary and pensive A. Love as Ovid doth write is full of feare and care And it partaineth to the fearefull to bee solitary and pensive Q. What is the cause that many doe esteeme themselves not to bee well loved if Iealousie be not mixed with Love A. The feare which they have to lose â—he thing that they love doth cause the Lover to be more cherished Q. What causeth many men although they be faireâ— young rich and fresh 〈◊〉 be Jealous of the least wretch they â—â—ee A. It may come of their owne conâ—â—it Or for that they know the lightâ—â—esse of their Mistresse behaviour Q. Wherefore doe women require above all things their Servants aud â—â—vers to be secret A. Love being discovered there 〈◊〉 not so great pleasure besides that Loâ—â— disclosed can bring nought else bâ—â— damage and travell and sometimes danger of death as may be reade in the â—â—cond Tome of the Pallace of Pleasure almost ready to the Print Of a Lady 〈◊〉 Burgundy Q. Whereof commeth it that Loveâ—â— delight so much in Musicke A. Musicke is a very vaine thinâ—â— And Lovers alwayes follow after vanity Yet I will not blame all sorts of Musick but that onely which is lascivious anâ—â— doth effeminate the spirits Q. What meaneth it that many dâ—â— love fervently and yet cannot be belâ—â—ved A. That proceedeth by reason thâ—â— complexions cannot agree Q. How chanceth it that love dotâ— make men leaâ—e A. Lovers be in continuall travell which dryeth up the bones by reasoâ—â— whereof they diminish and consumâ—â— themselves Q. What is the cause that the talke Love or fight of the effects thereof in â—â—inted Tables make men desirous to â—â—ter into his snares A. The pleasures that be past are by â—â—ch meanes brought to our memory â—â—d so the pleasure is double Q. VVhy doth Love blind vs from â—â—eing the imperfections of the thing â—â—hich we love A. Love is blind and doth blind oâ—â—ers Q Why is a man many times amoâ—â—ous of a woman vpon her onely fame A. Renowne doth evermore make â—â—ings greater then they be And the â—â—ind esteemeth things more great by â—â—earing then by sight Q. Why doth the earnest view and beholding of a person make a man amorous A. The eyes are the messengers of love â—â—ut especially when the beames which proceed from the heart doe unite and conforme themselves to the thing viewed and looked upon Q. What is the occasion that Lovers doe stâ—dy to apply themselves to the imperfections of their Ladies A. It is the better to resemble them being well assured that conformity 〈◊〉 manners doth engender love Q. How commeth it that women caâ—â— better perceive and discerne those that be amorous then men A. It may be that they are more expert in the practise of Love as being more subject unto it then men be 〈◊〉 goodly History hereof may be seene in the second Tome of the Pallace of Pleasure of Queene Anne of Hungaria Q. From whence commeth it that amorous Ladies are more liberall thâ—â— they which resist Love A. It is the property of
to be perswadâ— that they be beloved A. Because they perceive not themselves amiable and because they knâ—â—â— that in them there is nothing that maâ—â— incite others to love them Q. Wherefore doe Lovers many tiâ—â— write to their Lovers with the Ioyâ—â— Onions or of Leamonds A. Because the thing which is writâ—â— with such Juice should not appeare â—â—nifest except it be neere the fire 〈◊〉 they doe so to keepe their love â—â—cret Q. VVhy do not Lovers subscribe thâ—â— Letters which they write to their Ladâ—â— and Paramours A. The reason and cause is abâ—â— mentioned being assured that if thâ—â—â— Love were deciphred they should have lesse pleasure Besides this a â—â—ay should be opened for false tongues â—â—o impeach and let their minds and purposes Q. VVhy doe Lovers write one to â—â—her amorous Sonnets in rhyme rather 〈◊〉 in prose A. Poetry is the friend of Love And all the praise belonging to love was alwayes more sweetly sung and celebrated by Poets then by Orators Q. Wherefore doe women so willingly â—â—â—old themselves in Glasses A. To contemplate and behold their beauty to esteeme the same as it is worthy Or else it proceedeth of a certaine â—â—ghtnesse that is in them Q. But wherefore use they more wilâ—â—ngly Glasses of Steele then of Christaâ—â— A. Steele is of a more sound substance comforting with his glimpse or reverâ—eration the sight more then Christall â—oth Q. Wherefore doe we present women with Glasses Gloves Chaines Iewels â—nd prety Fannes to coole their Faces or defend the same from the sire A. Glasses doe serve them to see theâ—â— beauty Fannes refresh and coole them 〈◊〉 Chaines doe signifie that they be fooles and had need to be chained Gloves doe let their hands from snatching still ready and proper to the spoyle Rings that they may consider the end with the beginning and to thinke upon the time present and to come Q. What is the occasion that many women have lived chastly in their youth and approaching to age have giâ—â— themselves over to wantonnesse A. It may be that in their youth they laboured much for travell is enemy to love Or else they were so well lookeâ—â— unto that they had no leisure or time to attempt that enterprise Q. VVhereof doth it come thas loving and amorous women be given to babble and prate more then others A. If love be not too excessive it rendreth and maketh folkes joyfull lusty and well spoken And commonly it seemeth that heavinesse stoppeth the Orgaines and conduites of the voyce â—â—onâ—rariwise joy and gladnesse of â—â—â—e heart doth open and unloose â—hem Q. What is the cause that many wrapt with love doe upon the suddaine lose his love A. All they which be of hote complexion be subject to suddaine mutations and changes and runne hither and â—â—hither without any rest Q. Whereof commeth it that Lovers â—â—ose their eating or appetite The amorous passions doe disperse their hearts into sundry parts and their â—â—ively and vitall spirits be unproper to digestion through being too much distracted hither and thither and plunged â—â—n affections of Love Q. Why did the ancients paint Love with a window or a gate in his stomack wherein were written these two words Farre off and at hand A. To shew that he which is a Lover must love as well in absence as in presence Q. But why was he painted bare headed A. To shew that betweene Lovers there should be nothing covered or hidden Q. Wherefore doe some paint Love with the face of a man and not of an Infant A. To shew that a Lover ought to be constant as very men be and not like the brutish Q. I desire to know wherefore the notable Painter Zeuxis did paint him with a greene Robe A. Because Lovers live in continuâ—ll hope and greene doth signifie no other thing then hope Q. But why doth he set upon the borders of his Robe these words Death and Life A. Because that true Love dureth both in life and also after death and breaketh never for any accident that may happen Q. And wherefore did Appelles paint him with these words written in his forehead Spring time and Summer A. To shew that in love there is both prosperity and adversity which are represented by those two seasons Q. VVherefore doe they give him wings A. Because the desires of Lovers doe tend alwayes to high things Q. Wherefore doe they make him a Child A. Because that whosoever doth give himselfe to love hath no understanding for most commonly he loseth for a thing of nought matters weighty and of great importance Q. What mooved the inhabitants of Cypres to paint Love having a Turkie bow behind his backe and his arrowes before A. It was because that Love hath a custome to wound all them that hee meeteth And because that he secretly doth the same they place the Turkie bow behind his backe Q. Wherefore be his arrowes never blunt but sharpe A. Because they should wound the better and enter more deepely for they make him sore to feele that he is wounded with them Q. How commeth it that one looke is more hurtfull to Lovers and woundeth them more then any touching or talke A. That is because Love taketh his beginning of looking Q. Why doe Lovers waxe so soone pale and leane A. The passions of the mind doe bring the body to a poore estate Q. Whereof commeth it that Postes Ryders Weavers and generally they which be accustomed to great agitation of the body be more veneriall then others A. Moving doth heate the reynes and the vessels of generation Travell also doth open the conduits where the seed doth passe it is not to be doubted but cold doth cause the humours to be in a manner unmoveable letting the seed from comming to the generative parts Q. Whereof commeth it that men of hote strong and good complexion abstaining from copulation with women doe commonly fall into the fluxe or have the yealow Iaundose or be troubled with immoderate choller A. Men with their seed doe avoid certaine corrupt humours the which remaining in the body be converted either into choller or else into the yealow Jaundise Q. VVhat is the cause that Harlots and whores doe smell so rammish A. Because they sildome retaine their seed which being out of the Matrix doth corrupt and stincke Q. Is it lawfull for a Lover to take his pleasure with any other besides his owne Lady A. I answer no. Neverthelesse his Lady being absent and he cannot enjoy her he may have liberty to use another if she resemble his owne in such perfection as she may be tearmed a second Lady but not in any wise to fixe his heart upon her Hee then I say I that useth such a one in his Ladies ahsence is the rather to be excused but neither of them is to be admitted in my judgement if he meane to deserve the title of a true Lover Q. Tell me then what thing is Love A. It is a passion that doth blind
the spirits removeth the understanding taketh all the memory away causeth ruine and losse of goods maketh a man weake and is the enemy of youth and the death of old age the mother of all vices the receptacle of pensive minds a thing without reason without order and stability and the whirlepoole of mans liberty Q. What are divers women of themselves A. Beasts unperfect given to tenne thousand passions and pleasures abhominable to be thought well of So that if men would doe as they ought to doe they would not follow them nor pursue them with other desire or appâ—â—ite but as things inevitable which necessity doth constraine them to use Q. VVherefore be there so few women that can content themselves to love one A. Because most of them are given to lust insatiable And for this cause they care neither for number nor for any thing that is honest so that he be able to cover her skin he is welcome Q. What is the cause that love being discovered commeth sâ—ldome to perfection A. For the lets that commeth thereby Q. Why have old men the repulse of young women A. Because they have not wherewithall to ease them of their griefe Q. Why doe women count them beasts that be over curious and diligent to serve them A. Because they know themselves unworthy of such service Q. Is it true that men say when one kisseth two mouthes one of them must needs stinke A. I beleeve so if he love perfectly Q. How commeth it that Lovers be more suspitious then others A. Because their minds be continually troubled Q. VVhy is it so noysome for a rich woman to suffer trouble A. Riches engendreth pride and insolency Q. VVhere doe noble minds commonly meete together A. Where the fairest Ladies be Q. What is required in a perfect Lover A. To feare and reverence above all things the mighty power of Love and to referre or report to him of all his thoughts and desires Q. How doe men come to the fruit of Love A. By hope and perseverance Q. What things are contrary to the Kingdome of Love A. Shame and feare Q. Who be they that doe not let to serve Love although they be otherwise pressed with affaires A. Lusty and couragious hearts which in despite of businesse doe not passe to suffer themselves to enter the yoke of Love Q. What be the paines of Love A. Hurts and wounds more then deadly that is desires full of rage extreame travell exile and banishment grievous martyrdome and pride intolerable Q. What is the meate of perfect Lovers A. Sighes and teares Q. Wherewithall doe they make sacriâ—â— to love A. With cleane hearts which are not spotted with any covetousnesse Q. Who be the Messengers of Love A. Pleasure Travell sweete bitter warre Peace life and death Q. What are the cause of Lovers sicknesses A. Heart-breakings hurtfull fastings the hunger of Love trembling quivering and continuall travels secret dolours the extremity of vexations and great watchings Q. Which are the benefits of Love A. Playes sleepe beds pleasures rest tranquillity contentation abundance peace refreshings and other rejoysings Q. Who be most secret in love men or women A. Women be most secret no doubt because they speake lesse then men a thing likely to be true but sildomâ—â— seene Q. Is the benefite greater by being secret in Love or the hurt by too mucâ— speaking A. I thinke the hurt surmounteth Q. Thinke you that by the dexterity of the spirit men may know the secrets of Lovers A. The holy Scripture doth witnesse that the heart of man cannot be known and that GOD alone doth know the same Q. Why be the secrets of Love so easily kept A. For the great sweetnesse that men find in them Q. Is it better to love them that be faire or them that be secret A. Without doubt the secret wise are more worthy to be loved for beauty is of little continuance Q. How should men keepe themselves secret in love A. They must take heed that they passe not oftentimes by their Lovers houses or often follow their haunt but waite untill Fortune present apt occasion Q. How should our pleasures be measured A. They ought to agree with our age with our estate with the time and place where we be Q. What should be the faithfull service of a Lover A. It ought to be necessary and voluntary with the heart and the life Q. What meaneth it that women for the most part doe love them that have â—â—low and unsetled heads and contemne others which have more amiable qualities A. They doe esteeme perhaps that they shall be better beloved and served of those meaner spirits because they have not such knowledge as the other which are of more understanding then they Q. How many sorts of beauties bâ—â—â—hâ—re A. Three one in the body the other doth consist in the accord and harmony of the voyce the third in vertue Q. How may they be comprehended A. The first by the eyes the second by the eares the third by the understanding And men may also enjoy the perfection of beauty by sight by hearing and by thought Q. VVhat meane the Poets when they faine of Circes that she with her sorceries did change and transforme all them that taried with her into beasts A. They would signifie by that metamorphose no other thing but the wanton and lascivious allurements of Circe wherewith deteining all those that fell into her hands she so farre forth made them equall to brute beasts that utterly they forgot their true estate of manhood Q. From whence come the paines that men suffer in this earthly and vulgare love A. They proceed of that that we desire things which we cannot alwayes have at our will and minds Q. Doe ye thinke that desire of beauty doth hinder the rest and quietâ—â—sse of men A. No for that desire is not of any â—â—ing Corporall Q. Wherefore doe men attribute arâ—â—â—â—es and fire vnto Love A. To shew how ardent and full of â—â—olour his passions be Q. VVhy is Love painted naked A. Because that all the acts and deeds 〈◊〉 Lovers be such that they cannot be â—â—idden or dissembled Q. What is the greatest blindnesse in Love A. To love her whom we think canâ—â— be contented with the love of one Q. Whether doe ye esteeme greatest the beauty or the foulenesse of those that 〈◊〉 not content themselves with the love ofâ—â—ne A. The foulenesse is farre greater Q. What deserve they to be loved or â—â—aâ—ed A. In my judgement they should be â—aâ—ed and eschâ—ed as the plague Q. Which is the greatest spurre that provoketh a man to doe well and honourably A. The presence and favour of 〈◊〉 Lady Q. To what thing is the servitude 〈◊〉 Love like A. To the service of Princes Q. How should a man behave himselfe amongst Ladies A. As in the Court amongst Princes and great estates to wit that he must be bold and hardy Q. Is it very true that he must needs be bold and
soule never the better Q. Where lyeth the seate of our life A. In Wisedome Strength and Magnanimity for there is neither wind nor tempest that can shake them Q. What difference is betweene affâ—ction and good will A. Affection is a generall inclination of the spirit which induceth a man â—â—â—â—loue and maketh him sorry if theâ—â— chance any thing evill unto him who 〈◊〉 he loveth But goodwill is shewed wherâ— being moved with affection we endeavour our selves to shew pleasure unto them whom we love in such sort that goodwill is the effect of the affection Q. How shall the vertue of man bee knowne A. By adversity as Gold by the fire Q. Wherefore is a plurality of Princes evill and not to be suffered A. All that which may be done by one is better done then when it is doâ—â— by many Moreover if a Kingdome be turned into Tyranny the Tyranny 〈◊〉 one is more sufferable then of many and to be short the raigne of one is 〈◊〉 best Q. From whence came the customâ—â— not to name the new borne before thâ— seventh day A. Because they esteemed the childâ—◠〈◊〉 dayes of age to have escaped the â—â—ger Q. VVhy did the Aegyptians desiâ—â— to live chast eate no sault A. Because through the heat thereof provoketh Leachery Q. Why doth Homer call salt a diâ—â— thing A. Because it giveth taste to all meat 〈◊〉 preserveth the same from stinking 〈◊〉 hath a force and vertue generaâ—â—e Q. VVherefore be we afraid to passe â—â—ough a Church-yard A. Because it representeth our 〈◊〉 Q. How was the Common-wealth 〈◊〉 Sparta so long time maintaiâ—â— A. Some imputed the cause to the â—â—gistrates which knew well how to â—â—mand some to the people because 〈◊〉 knew how to obey Q. Who was the cause of the great story that the Lacedemonians obtaiâ—â— against the Illyrians A. The presence of their King which was but a child perswaded thereunto 〈◊〉 the counsell of their priests Q. What caused the Kingdome 〈◊〉 Persia so much to flourish A. Xenophon saith that it was the great love that they bare to thâ— King Q. What thing is hardest for a maâ—â— to doe A. To be secret Which Philippi 〈◊〉 affirmed when he besought Lysimachâ—â— his friend not to reveale his seâ—crets Q. VVherefore was it written before the Gates of the Temple of Apollo a Delphos Know thy selfe A. To induce us to know that spark of Divinity which God hath placed iâ— us whereby we know that God hath done all things Q. VVherefore is it said that therâ— is nothing that may better resemble thâ—â— Kingdome of Heaven then the state 〈◊〉 a Monarchy A. Because there is but one God which alone doth raigne and goveâ—â— all things Q. Of what sort of men ought a 〈◊〉 to be chosen in a Commonâ—â—th A. He ought to be noble of blood ought to be vertuous rich and puisâ—â—in armes Q. Doe you thinke it to be requisit 〈◊〉 a Lieutenant Generall of an Army â—â—ght to be not onely valiant and wise 〈◊〉 also happy and fortunate A. I thinke doubtlesse that hee â—â—ght to be fortunate The ill fortune 〈◊〉 Pompeius may very well avouch the 〈◊〉 Q. What is the principall duty of a â—â—nd Prince A. To seeke meanes that his people 〈◊〉 well instructed Q. What was the cause of the evill â—â—ds of Sardanapalus and Nero A. The number of Flatterers in their â—â—urts Ieasters Parasites Bawdes â—â—hores Ruffians and all sortes of people disposed to vice where the wise and â—â—ve were expulsed and driuen aâ—â— Q. Why would King Cyrus that Xenophon should bee alwayes in his compâ—â—ny A. To give him counsell in thouâ—â— faires of his Realme For Xenephon waâ—â— not onely wise but also valiant and well instructed in the deeds of warre Q. Wherefore would Alexander the great that Onoficrates should alwayes accompany him in the warres A. To enroll and register his actâ—â— and deeds Q. Whereof ought a Prince princâ—â—pally to take heed A. Not to change his bounty anâ— goodnesse for any occasion that 〈◊〉 happen nor yet to encline his eares 〈◊〉 flatterers Q. VVhat is the chiefest cause of 〈◊〉 Princes overthrow A. Flattery more then force 〈◊〉 armes Q. What is he indeed that may truly be called happy in this world A. The vertuous man of meanâ—â— wealth Q. VVhereunto serve riches A. To make the mind quiet and conâ—â—â—t without which contentation there â—â—ho happinesse or felicity in this â—â—ld But how can hee be in rest and 〈◊〉 that hath not wherewith to buy â—â—bread Q. What caused Alcibiades to be so 〈◊〉 contrary to the nature of the Aâ—â—nians A. His Nurse Amilea which was a â—â—rtan woman Q. What mooved Diogenes comming 〈◊〉 Sparta and going to Athens to say â—â—at he came from men and was going â—â—wards women A. Thereby he reprehended the deâ—â—ts of Athens which made them effeâ—â—ate and womanish Q. Which is most requisite either 〈◊〉 the souldiers should defend the wall the wall the souldiers A. It is better that the souldiers should â—â—end the wall Q. What is the poyson of friendship A. Flatterie Q. What manner of Nurses ought 〈◊〉 to be which are chosen for Princes â—â—dren A. Faire well conditioned sageâ—â— discreet pleasant curteous amiable chaste healthy and of good complexion eloquent their speech fine and neat that the child may learne to pronounce well Q. What is the surest guard of a Prince A. The good will of his subjects For that Prince is vnhappy which for the surety of his person had need of sorâ— and diversities of guard and watch Q. VVhat is justice A. The honour and glory of theâ— that doe the same and a great benefit vnto them vpon whom the same 〈◊〉 executed Q. VVhereby shall a man know when a Prince beginneth to be a Tyrant A. When forcible he draweth vnto him the service of his people Q. VVhat caused Theseus to be so vâ—liant A. The great fame and renowne 〈◊〉 Hercules enflamed him to make 〈◊〉 name immortall Q. How may a man be like unto 〈◊〉 A. In doing good to many indiffeâ—â—ntly and not to one alone Q. What is the greatest shame that 〈◊〉 can receive A. To be surpassed in honesty curâ—â—esie and humanity by those which be â—â—ur inferiours Q. How did Philip King of Maceâ—â—n gaine and winne all Grecia A. By Gold and silver more then by â—â—rce of armes for he was wont to say that there was no force or Castle were 〈◊〉 never so inexpugnable but he would take upon him to subdue it if so be an â—â—sse laden with Gold were able to enter â—â—he gates Q. What kind of Tragedies ought 〈◊〉 not to reade A. Those which containe nothing â—â—se but things that bee proud cruell and full of inhumanity But those wee ought specially to reade which be honest and full of grave Sentences interâ—â—ced with pleasant talke as the Tragiâ—â—ies of Euripides and Sophocles be Q. Why ought wee indifferently 〈◊〉 reade all kind of Poets A. Because with marvellous sweetnesse of language they entermeddle the
might have their goods confiscate Q. Why did the Persians ordaine that he which procured to establish new lawes amongst them should be put to death A. That they might alwaies continue in their old customes Q. How may the just and vnjust bee knowne A. By law and not by Nature Q. What is the foundation of Lawes A. Vertue Q. How did Chrysippus paint Justice A. In forme of a Virgin having a severe grave and fearfull countenance yet neverthelesse honourable shame fast humble and full of Majesty Q. What is Nobility without vertue A. It is a thing stuffed with pride and violence Q. Shew me I pray you what things are contrary unto vertue and which are like thereunto A. The contrary of wisedome is foolishnesse and the like to it is subtilty The contrary of CoÌ„stancy is inconstancy and his like obstinacy Strength hath for his contrary feeblenesse of heart and hardinesse for his like Injustice is contrary to Iustice but Cruelty is kin to Iustice Q. Why would not Plato return home to his City although he was greatly required thereunto by the people A. Because they would not vnderstand just and reasonable causes and because he could not get them by any meanes to acknowledge the same Q. What is Innocency A. It is a certaine nature so well ingraven in the heart of a man that it causeth him that he cannot nor may not doe hurt to any man Q. What is he that worthily deserserveth to be called happie A. He that goeth about most of all to resemble God Q. Which be the vertues that doe conduct or bring us to heaven A. Charity faith hope piety Religion and godlinesse Q. What things are contrary to them A. Hatred meredulity dispaire impiety Hipocricy and wickednesse Q. Which are the morall vertues A. Prudence Iustice strength temperance magnanimity magnificence liberality sloutnesse of courage meekenesse innocency continence gravity fidelity and shamefastnesse Q. Which be the vices that are contrary to the said vertues A. Imprudence Injustice fury intemperance pride vain-glory covetousness fearefulnesse choller noysomenesse incontinency rashnesse infidelity and holdnesse Q. Is vertue the soveraigne goodnesse it selfe or the way to attaine thereunto A. It is the Ladder to climbe thereunto Q. May vices be turned into vertues and vertues into vices by the variety â—f the time places and customes or no A. Yea considering the diversity that 〈◊〉 amongst the people in their manner of livings Q. May a young man be wise A. Wisedome commeth not but by long space Q. Nobility doth it proceed of vertue A. Yea and of nothing else Q. What is requisite in an History A. That it declare first the Counsels and after the deed and thirdly the issue called of the Latine Authors Evenâ—â—um Q. Why were Lawes established A. To bridle the wickednesse of our minds Q. Which is the most dangerous Ignorance A. Not to know God and afterwards not to know himselfe Q. May a Captaine overcome Fortune with prudence A. Very hardly considering that fortune is by the Poets made a goddesse and placed in heaven Q. Why is vertie so much to be beloved or imbraced A. Because she is conformable to reason Q. VVhy ought not wise men to feare death but rather to desire the same A. Because that our life is nothing else but a prison Q. VVhat Poets are to be eschewed and chased A. Those that write onely to please and delight the eares and to corrupt youth Q. VVhereof consisteth the force of an Army A. Some say that it resteth in councell others in the fortune of the Captaine some say that it consisteth wholly in the hearts of the souldiers other in strong holds and some in that the souldiers be well armed and appointed Q. VVhat warres be lawfull A. Those that be made to obtain peace Q. Why was Octavian the Emperor esteemed happy A. Because he raigned in peace 56. yeares Q. Is it a fable or History that Gyges by vertue of a Ring that he had was made King of Lydia A. If it be true that Polycrates the Tyrant by reason of a stone called a Sardone did avoyd all dangers and if it be credible that Appollonius did live a hundreth and thirty yeares alwaies as it were at the flowre of his age by vertue of seven Rings that Iarcas gave him and if a man may beleeue the two Rings forged by Moses the one for love the other for oblivion and if the Ring of Bacchus be true this History of Gyges may also be beleeved Q. Why did they prepare Arkes and â—ageants of tryumph at Rome A. To stirre men to vertue Q. What was the true meaning of the three Syrenes A. They were three harloâ—s which with deceits and with sweetnesse of their voyces vsed to deceive those that were given to Banquets and pleasure Q. Why was the Temple of Diana of Ephesus erected A. Some thinke that it was built by the will of God Some say that it was for Religion and for the pride of men Q. Why is it said that worldly pleasure is like to a Laborinth or Maze A. Because the entry thereof is easie but the comming out very hard Q. Why did Nature make Mercurie A. To make Alchimists fooles and covetous men poore Q. Whereof proceedeth it that the Philosophers of our time are for the most part covetous and of evill life and manners A. They turne vertue into vice because they see Princes to make 〈…〉 account of those that be vertuous Q. Whereof proceedeth the credite that Flatterers have of Princes A. Princes for the most part be great lovers of themselves and therefore doe love those that doe praise them in which point they doe resemble certaine beasts which can scarce see at noone dayes and in the darke their eyes be very cleere Q. Whereof commeth it that dogges doe alwaies barke at those that be ill apparelled ragged and torne like beggers A. Those are the dogs of the Cities accustomed onely to see people richly and well apparelled and contrariwise the Countrey Dogs doe never barke at any peasant or begger Q. Why is wine forbidden women in some Countries A. Because it provoketh lechery a thing very vncomely in women Q. What meaneth this Proverbe Take away the light and every woman 〈…〉 A. Perhaps because they would be all naught if shame fastnesse did not let them Q. Wherof commeth it that for yâ— most part the learned have very evill sight A. Jâ— commeth of the paper which they doe oftentimes handle for there is nothing more hurtfull to the sight then whitenesse Or else we might rather say that much study doth coole the parts of the body specially those which are colde by nature as the braine the stomacke and hindreth digestion in such wise that by evill digestion 〈◊〉 engendreth in the body and stoppeth the conduit then the eyes aâ— partakers of such passions are debilitated Q. Of what power is Negromanciâ—â— and Witâ—â—craft A. If a man may beleeve the dreame of many writers it can stay
MARGARITON A RICH TREASVRE DIScovered of Problemes and their Resolves in 3 Parts Amorovs Natvrall Morall Politiqve Faithfvlly translated ovt of French LONDON Printed for D Frere 1640 NATVRE MARGARITON A RICH TREASVRE DISCOvered of Problemes and their Resolves In three Parts Amorous Naturall Morall and politique Faithfully translated out of French for the profit and delight of the Ingenious English of both Sexes to serve as a usefull helpe in their Discourse LONDON Printed by B. Alsop and T. F. for DANIEL FRERE and are to be sold at his Shop at the Red Bull in little Britaine 1640. TO THE INGENIOVS AND Courteous Readers of both Sexes in great Britaine Health and Happinesse THe Learnd Poet Horace intending to bestowe the true praise of Wisedome upon them which are most worthy saith that they most of all diserve it which knoweth best to joyne Profit and Pleasure together for those two thins to the Jngenious are excellent and admirable For as much as Hesiode reporteth that the Heathen Gods desire that profit might daily bee accompanied with travell and labour and that usually the end of pleasure is bitter and unpleasant therefore ought he to bee mended for a good Artist which can with facility dexterity incorporate and unite them as the one may still interchangeably ensue and rise of the other to which intent notwithstanding their diversity of opinions the ancient Philosophers endeavored to the uttermost seeking every one according to their ingenuity to polish and beautifie that most excellent portion of us the Mind as prepaired the beetter to receive the Print of vertues seale we might in this race of Frailty clime to some degree at least of true happinesse sound felicity but because the name of vertue is of such Majesty as at first view it would dismay the countenance of her timerous beholders certaine Philosophers casting aside their frosty beardes and other such ceremonies of Philosophical shew with loving care to maintaine and cherish those soft and sweet gentle minds and tender natures that cannot presently combat with the tediousnesse of scholastique exercises have studied and presented certaine pleasant confections wherewith to excite sweeten the study of Philosophy handling each part thereof so familiarly and facilly that the most wilde and stupid heads were oftentimes incited to hearken and follow their wholesome documents Like the Phrygian Fabler Aesope giving fained speech to Creatures vnreasonable under pretence thereof hath left to future posterity most necessary Precepts of all Humanity Moral duty the like hath beene done in all ages by many Noble Poets who in their fabled Forgery if rightly marked have uttered all manuer of most deepe and profound Learning I speake not of Comicke writers who pretending but sport by prety contriving of Parts and Persons teach how to behave our selves towards all sort of Persons and specially to shun the cousening Ginnes of those which are registred amongst the vilest kind of people which fruit is also to be gathered of our common plays and interludes which grounded ordinarily upon the rule of Philosophy doe whet and sharpen the wits of the beholders as those exercises of Tilting Torney Wrestling leaping or running doe by use strengthen the limbes and frame the body better and more ablie to discharge when need shall require their office of armes But lest I should wade too farre in the praise of Philosophy which may be termed as a labyrinth Give me leave Courteous Reader to let you understand that this little booke in French happening to my hands of late perusing of it found it like a bed of various pearle or a rich ship fraught with precious wares Aromatique Drugges the VVork sure of somâ— learned and skilfull wriâ—ter although he coÌ„cealeâ—â— his name aiming principally to the like good purpose though it could not bee labour in vaine to spend some Recreative houres in teaching it to speake our mother English tongue Especially for that having throughly perused the same and found the Author had so excellently by â—ay of question couched toâ—ether the most necessary â—oints of all Philosophy as to the ingenious Reader VVho thoroughly and diligently observes it will bring with it exceeding rich encrease both of profit and pleasure more particularly because in order of his treatise not intermedling with the particular duty â—f any calling or estate hee generally concludeth of matter not impertinent to all degrees so that leaving the rawnesse of the Jnfant and childish yeares to the care and correction of their Nurses and Schoolemasters beginneth to shape his first Precepts to the best advantage of that age which as it is most disposed to the vanity of Love so most likely bee abused and miscaried by the same may here in some part learne to know and eschew the tempting deceits and subtile devises of that boyish God and his blind Disciples From thence our Author leadeth us into the darke store-house of Natures secrets where with open Eye perusing the weake condition of the World and Worldly things and things and of us our selves for whose sake they were principally ordained may remaine therof more mindfull and thankefull to our Creator Lastly our Author bringeth us to the Fountaine of good nurture teaching not onely in private cases of our owne lives and houses but in Common-wealths matters also to give such verdict of things incident as amongst the wise and sagest Governours shall make us esteem not soly ignorant or empty of understanding but like the Bee that sucks and tasts of every flower gathers somewhat to lade her selfe with to her hive so there is not a question or demand in this Booke but you may reape some benefit by it All which things although they be not unknown may by the learned be collected out of the Works of sundry authentick Authors yet alâ— men having not such opportunity wherby to searcâ— and runne over their numerous volumes it may be expected the most part of both sexes especially those who have not such Libraries but their ingenious disposition moveth them to spend their vacant houres in some vertuous exercises sometimes may imploy themselves in the perusing of this booke which may adde some curious structure to natures Artist Discourse which is an excellent Ornament to that person who is compleatly furnished endowed with variety of it wherfore my courteous Readers and buyers of this book I hope you which reape and enjoy some benefit by it will w th equity judge censure this my translation these briefe Collection as of a labour willinglâ—â— undertaken and especiâ—ally those that cannoâ— understand it in the Oâ—riginall For the delectâ—able Recreation of youâ— minde and profitable helpe unto Discourse whereunto bee wisheâ—â— Vniversally most happy successe Farewell Yours T. S. QVESTIONS of LOVE and the Answers Question WHereof doth it come that Ruffians Iesters and common Dancers be lesse subject to Love then others Answer That may come by the continuall familiariâ—â— that such men have with women in whom they have no pleasure