praised his house was neuer empty all the Orders went to consult with him as with an oracle or rather as the soule of the Empire But as soone as his fauour began to shake presently hee saw the affections of such as had so shamefully flattered him decay and die and when it was wholly falne there followed so prodigioâ—s a change in the affections of the Court and people as after they had vnworthily massacred him they drew his body through the streete into the riuer of Tiber his statues were beaten downe all his kinsfolkes persecuted his memory detested and the name of Seianus was held in execration to all the world But this is the ordinary course in Court whereas Fortune is alwayes adored As the affections which depend vpon profite decay as soone as the profite ceaseth in like manner that friendship which is supported only by pleasure continues no longer then the subiect of pleasure indureth For they that loue in consideration of beauty when as age or infirmities makes it to wither and decay their affection is gone and they esteeme no more that which they had formerly honored So as there is no true nor solid friendship but that which is grounded vpon vertue and honesty The rest hauing inconstant and wandring obiects are also inconstant and mutable and the interest and pleasures ceasing they die whereas honest loue propounding vnto it selfe a constant and durable obiect knowes no change They that Loue in this sort wish all good to him they loue for his owne sake and not for their priuate interest The third thing wee must consider in Loue is that wee are bound to imploy all our meanes to procure good to them wee loue For as the Sunne should not deserue the name of Sunne if it gaue not light to the whole world so wee cannot esteeme him a true friend which doth not imploy himselfe with all his power and meanes to bind him whom he makes profession to loue And this admits no limitation nor bounds for there is not any thing which Loue will not make him do that loues perfectly euen to contemne his owne life for the safety of him hee loues It is true that a perfect friend should wish that he to whom he hath ingaged his affection should haue all things happy and prosperous in the course of his life that hee be neuer shaken with any storme and that hee neuer feele any crosses of fortune but as the condition of man is fraile and exposed to a thousand calamities if it chance that hee fall into any infirmity he must participate of his paine If a tempest carries him through the waues of the sea hee must hoist saile to follow him yea if the billowes ouerset his ship he must seeke him in this shipwracke If Tyrants seaze vpon him if they cast him into prison loade him with chaines hee must offer his owne body to free his bonds and if they send him to execution he must present his head to redeeme his friends If hee see him assaulted by his enemies who seeke to murther him he must present himselfe to beare their blowes And if he see him in the throat of lions exposed to the rage of wild beasts hee must hazard himselfe to free him from danger and if he die he must in like manner abhorre life Hee that loues perfectly sayd Plato by the mouth of Phedro will rather abandon himselfe to death then expose that he loues to dangers And there is no man so faint hearted whom Loue doth not fill with courage and inflame with a force to make him in this subiect equall to the most generous soules For that which Homer saith that the Worthies are inspired with a diuine force and furie is more truely verified in those that loue whoÌ„ loue hath often inspired with a diuine fury which hath made them to contemne death to preserue the life of those they haue loued The last thing that is to be considered in Loue is that we wish vnto our friends the things which we thinke truely are good for them that is to say that we desire for them the things that are iust and that are adorned with all the circumstances of vertue In regard whereof hee spake wisely which answered his friend who would haue him forsweare himselfe that hee was a friend euen vnto the altars hauing no intent to serue his friend against his conscience In this case then Loue admits bounds limitations and it were to abuse the name to bind him that loues to commit vniust things in fauour of them to whom he wisheth well So when as Charles of Burbon to reueÌ„ge his priuate discoÌ„tent abandoned France and his King and imbraced the party of Spaine the Emperour the Princes Noblemen his friends whereof he had many in Court did not hold themselues bound to follow him and to make themselues confederates of his despight and rebellion So as these words which are at this day in the mouth of many that they are ready to turne Turkes for their friends yea and to follow them into hell is the speech rather of a fury then the discourse of men transported with true Loue for Loue must coÌ„taine it selfe within the bounds of iustice honesty and vertue and not make vs do any thing which may breed vs shame And moreouer they that make these impious protestations haue them more in their mouthes then in their harts and I know not how they can make them without blushing By al this which we haue sayd it is easie to gather wherein the essence of Loue doth properly consist the which we may define in this manner Loue is a wellwishing which we testifie with all our power to those to whom we haue an inclination procuring them for their owne sakes all the good we think may giue them content According to which hee is a friend that loues and is reciprocally beloued for loue being as it were a torch which lightens another friends must beleeue that affections are reciprocall and that as they loue so they are beloued wherein they must not shew themselues vnpleasing or importune to sound the hearts one of another which will bewray a diffidence and distruct But content themselues with the true signes of loue which their friends shew them These signes of true Loue are reduced to three principall heads The first is that friends reioyce grieue for the same things wherfore Homer describing AgamemnoÌ„s affliction when as he was forced to sacrifice his daughter Iyhigenia he represents al his friends accompanying him to this sacrifice with mournefull countenances full of sorrow and at Rome when as any one was accused and brought in question for his life al his friends changed their robes with him to shew that they did participate with his affliction The reason is for that sorrow and ioy are the markes of our affections and of that wee haue in the soule which reioyceth or afflicts it selfe as the obiects which present themselues are pleasing
is deuided into fiue branches and that there are fiue kinds which differ much one from another for there is a loue of naturall things there is a loue of creatures there is a loue of men there is a loue of Angells and there is a loue of God The Loue of naturall things is nothing else but the inclination which things destitute of knowledge haue to vnite themselues vnto their ends and to attaine the perfections of their nature to which sence an Ancient sayd that the loue of the bodies was nothing else but the weight wherewith they are ballanced bee it that the weight keepes them downe or that the lightnes raiseth them vp on high for God hath ingrafted these inclinations into all naturall things to the end they may attaine to their perfections and preserue them when they haue once gotten them The loue of creatures is nothing else but a vehement impression made in their sences surprized with things which they conceiue to be pleasing This Passion is many times blind importune obstinate and insolent and is common to men brute beastes which suffers themselues to bee transported with the motions of a dishonest pleasure Humaine Loue is a Passion which should follow the motions of reason and which being guided by the light of the soule shold only imbrace the true good to make it perfect for containing himselfe within these bounds it should no more be a violent furious passion which filles the world daily with so many miseries by her exorbitant and strang disorders The Loue of Angells flies yet higher for that those happy spirits enlightned with a more excellent light and illuminated with a more pure perfect splendour loue the soueraigne Good more ardently then all the creatures and by a reflux of this great Loue take an incredible care of the affaires of men and being neuer wearied in the seruice they do them by the coÌ„mandement of God assist them procure their safety with constancy and ioy full of amazement and wonder The Loue of God enters not into comparison with any other for that as there is no proportion betwixt things finite and infinite his motions being infinite they appeare with another lustre and shew themselues with a greater endeauor towards that he loues then the creatures can doe From this spring flow the admirable beauties which shine in the heauens in the Starres Planets Elements in bodies both simple and compound and in great meane and small things all which do feele the effects of his bounty and the perfect assistance of his prouidence From this spring proceedes the care which hee hath of men the graces which he imparts vnto them the good desires wherewith hee doth inspire them and the meanes which hee offers them to raise them vp to the height of his glory and to make them enioy the felicity of Angells But we will not treate of this kind of loue whereof wee had rather feele the flames then describe the perfection Neither will wee discourse of that of Angells which wee may better admire then set forth wee will not in like sort busie our selfe with that of naturall things or of creatures which is too base for our subiect but wee will represent the Loue which is a humaine Passion whereof morall Philosophy teacheth vs to discourse and whose essence we meane now to set downe Wherein the Essence of Loue doth consist CHAP. 2. AS in other subiects we dovsually ascend vnto the knowledge of the cause by the search of the effects so in this matter to attaine vnto an exact knowledge of the nature of Loue we must first vnderstand what it is to loue to the end the branch may discouer the nature of the roote Loue then is no other thing but To will good to some one not for our owne priuate interest but for the loue of himselfe procuring with all our power what we thinke may bee profitable for him or may giue him content Whereby it appeares there are foure things to be considered in Loue. The first is that wee be carefull of his good whom we Loue the which growes for that loue vnites the wills perfectly and makes vs esteeme the good which befalls him we loue as our owne particular wherefore the Ancients sayd that Loue was one soule in two bodies The which it seems that Alexander would giue Darius mother to vnderstand when he sayd that Hephestion was another AlexaÌ„der For he vsed this speech in regard of the great affection hee bare him the which was such as he held him another himself so as he would haue him a partaker of all his honors glory After this manner then wee should desire to our friends the same honors the same glory and all other felicities which we wish for our own proper contentment And when they succeed wee must reioyce as if wee our selues enioyed them seeing that all things are common among friends But secondly we must wish al this good to those we loue for their ownesakes and not for any priuate interest of our owne or for any profite wee expect to reape by them for the Epicures opinion who wil haue men loue for profit or pleasure is infamous and makes Loue either mercenary or of small continuance Wee must then remember that there are three kinds of friendship that is to say honest profitable and pleasing Betwixt the which there is this difference that the two last kinds are no true affections but rather shadowes of Loue whereas the first that is to say honest friendship which hath vertue for her obiect is solid and true and moreouer it is constant and of long continuance whereas the profitable and the pleasing last little and are dissolued vpon the first alteration which happens in the subiect whereunto they are tied As for example they that loue only for profit continue no longer in this affection then they whom they loue may be beneficiall vnto them the which ceasing they renounce the duties of friendship which they had formerly shewed for that the cause ceasing the effect of necessity must cease Hence it growes that the friendships of Court are so inconstant and variable for that Courtiers commonly â—â—e their affections to those which are in fauour haue some kind of credit to the end it may bee an entry for them to offices in the Estate But if there happen any alteration in their fortune by a disgrace with the Prince and that they see them vnable and incapable to assist them they presently abandon them and make no more account of them then of an image ouerthrowne yea they would haue men thinke that they neuer obserued them So in Tiberius time Seianus possessing his maister absolutely receiuing the fauor of this Prince with full sailes so as all the honors all the dignities and all the offices of the Estate depended of the inclination he had to those that courted him all the world adored him the people and Senate erected statues vnto him hee was publiquely
or distastfull And for this reason sorrow and ioy discouer the inclination we haue to any one The second is that friends share equally betwixt them the good and euill They say that there are images of wax vpon the which inchanters deliuer such powerfull spells as being made to represent any person as soone as they are wronged the body of him for whom they were fashioned feeles paine In this sort there is such a bond of affection betwixt friends as the harme which happens to the one afflicts the other and fills him with bitternesse so as many times we haue seene true friends die with sorrow for the losse of their friend Yea prophane histories are full of Persons which haue slaine themselues for that they would not suruiue them whom they haue loued dearely In like manner the prosperity of friends passeth from one to another so as the tryumphs of Alexander are the coÌ„tentments of Ephestion and the glory of Ephestion is the ioy of Alexander The third is that they which loue should haue the same friends and the same enemies They say the Adamant or Loadstone doth not only make an impression vpon iron which it drawes but doth also impart his vertue by his touching so as the iron which it hath toucht drawes other iron vnto it and makes as it were a continued chaine In the same manner a friend brings his friends to him he loues and he reciprocally imparts vnto him his friends whereof there is framed a common bond which makes them ready to succor one another as if they were members of one body To what Persons Loue extends CHAP. 3. ALthough that loue hath for his generall obiect the bounty and beauty which shines in those things which present them selues vnto our eyes and soules yet there are diuerse particular considerations and diuerse beames which excite this Passion and fashion it in the hearts of men Aristotle numbers fifteene causes the which are also diuided into other branches whereof we will treate as briefely as wee may taking only that which shall belong vnto our subiect First sayth he men loue them which do them good or whom they thinke haue a will to do it or to their friends In truth there is nothing that more bindes the hearts of men and induceth them more to loue then benefits For euen bruite beasts feele the good which they receiue from men and there is no creature so wild whom good vsage doth not make gentle and tame They that gouerne Lyons feare not their rage but play about them without any apprehension of their fury for that this generous Creature knowes him that hath a care to feede him By continuall feeding they bring Elephants to do what seruice they desire And wee must not obiect against it that it hath beene a common complaint in the mouth of men in all ages that most of the benefits that are bestowed in the world are lost for that they fall vpon vngratefull soules who do not acknowledge themselues in any sort bound For as an Ancient hath obserued this proceedes not from the nature of the benefits which contrariwise haue a particular vertue to draw the affection and to charme the will but most commonly the fault proceeds from our selues for that wee either erre in our election doing good to vnworthy persons or we distribute it ill if we take away the grace For wee must not think that our benefites bind a friend if we suffer our selues to be too much courted if we make him to languish in the pursuite or if we do it with a kind of vnwillingnesse for by these meanes wee take away all the merrit and bond of the benefit for that no man will thinke himselfe beholding for that which hee hath purchased so dearely wherefore an Ancient called benefits of that nature a loafe filled with stones which no man can vse Men therefore thinke themselues bound to those from whom they receiue benefits whether they be great and worthy to bee acknowledged in regard of their greae shew and magnificence or that they which are the authors bestow them freely without importunity and with a singular demonstration of Loue or that such as giue haue made a sit choice of time to bind them assisting them when as they or their friends had extreame neede and when as they thinke that for their owne sakes they haue bound them by these benefits They also Loue the friends of their friends and such as haue any conformity with them in the subiect of their affection and that Loue those whom they Loue and who also make profession to be enemies to their enemy The reason is that reputing their friends good as their owne they beleeue that the good which is done vnto their friends extends vnto themâ—selues and that they do participate wholy thereof In regard whereof they loue the spring and fountaine And contrariwise they beleeue that the auersion and distast they haue of their enemies is a token of the loue they beare them They also loue those that succour them with their meanes or bind them with the hazard of their liues For first of all men loue bountifull friends passionatly imagining that they are borne for the good of mankind As for the second men loue great courages imagining that they are supporters of their liues that they will neuer suffer wrong to bee done vnto the weake and feeble They also loue such as they hold to bee iust and resemble not the Harpeys or rauening birds which liue of spoyle but content themselues with their owne fortunes committing no outrage nor offering violence to any And in this rancke they put labourers and handicrafts men to whom all the world seemes to beare an affection in regard of the innocency of their profession They also put in the same rancke temperate persons in whom they see some great modesty to shine which shew that their soules are not inclined to any kind of iniustice They againe esteeme those that leade a peaceable life which haue no curiosity and which pry not into the liues of other men but content themselues to order gouerne those that are submitted to their care and charge presupposing that such as containe themselues within these bounds thinke not of any iniustice or wickednesse Men also Loue famous persons who by their vertue haue attained to an eminent glory and an extraordinary reputation bee it generally in the world or only among good men or among such as they haue in admiration or by whom they themselues are admired and they especially make great shew of their affection when as they presume that these Persons in all their dignity and greatnes disdaine them not but are wel pleased with the testimonies of their Passion so wee haue seene people runne by whole troupes from all the corners of the world to see conquerours such as did triumph men of holy life and Persons indued with rare knowledge or wisedome aboue the common sort of men The reason is for that
the trembling of the heart breeds strange convulsions and retires the spirits in such sort as he seemes rather an image of death then a liuing creature These accidents are followed with passionate and heart-breaking sighes as it appeared in young Antiochus at the sight of Stratonice Or when as they only make mention of her as if the spirit were eased and free from a heauy burthen and receiued content by this thought or presence Teares in like manner fly to succor this afflicted soule for that the heate which is mounted vp to the braine causeth the humor to dissolue and discharge it selfe by the eyes But this poore soule thus agitated hath no certaine consistence but floting betwixt hope and feare she sometimes giues signes of ioy sometimes markes of sorrow she is sometime frozen and congealed sometimes all on fire she goes she comes without any stay or rest and doth many things which shew that shee is as it were incensed For she proclames the merit and glory of that she loues and giues extraordinary commendations which are the signes of her rauishment Suddenly changing her humor shee makes her griefe and discontent ascend vp into heauen shee accuseth the innocent Starres she complaines of destiny and fortune and blames that which she loues and suddenly returning to herselfe shee condemnes herselfe of wrong Then she powres forth her spleene against such as she thinks haue crost her rest and hindred her content so as she suffers cruel tormēts in this agitatiō Many times euen in the heat of his Passion the party toucht with loue can indure no lōger discourse his words are short scarce intelligible for that the soule being thus tied to the obiect which it loues it cannot giue it self the leasure to speake of any other thing And that which is full of admiratiō this Passion doth so chāge trāsform men as it makes the wisest to commit great follies it humbles the grauest to seruices vnworthy of their rancke it makes the most glorious to become humble and meeke the couetous to be profuse and prodigall and cowards to shew themselues hardy and valiant But for that some of these effects exceed the ordinary of a morall Passion we will leaue them to discourse particularly of Iealousie vpon which subiects there are great controuersies and disputes that is to say whether it bee one of the effects of Loue as the Vulgar sort imagine or whether it be rather the poyson of Loue as others presuppose but we will referre the discourse to the following Chapter Of Iealousie whether it be an Effect and signe of Loue. CHAP. 5. THE Vulgar sort thinke that as the Sun runnes not his course without light so Loue cannot bee without Iealousie and they adde that as lightning is an infallible signe of Thunder which breakes forth so Iealousie is a certaine signe of Loue which desires to shew it selfe powerfully But they that haue a more exact and particular knowledge of Humane Passions maintaine that as the Sunne beeing come to the South which is the point of the perfection of his light casts no shadow but spreads his beames all pure vpon the earth so a true and perfect loue is not subiect to the inclinations of Iealousie And they say moreouer that this vniust Passion is no more a signe of Loue then stormes and tempests are shewes of faire weather this opinion is more probable for to begin with the proofs how can Iealousie subsist and remaine with Loue vnlesse we will ouerthrow the Lawes of Nature which suffer not two contraries to subsist in one subiect Is there any thing more contrary to Loue then Iealousie Can the world see a greater Antipathy then that which is obserued in these two qualities whereof the one doth participate with the condition of monsters and the other is the very Idea of perfection Loue vnites the wils and makes that the desires of them that loue striue to take as it were the same tincture to the end they may resemble one another And contrariwise what doth so much distract the Wills and diuide the hearts as Iealousie Loue binds vs to interpret fauourably of all the actions of the party beloued and to take in good part that which we ought to beleeue she hath done with reason whereas Iealousie makes bad interpretations not onely of her actions but euen of her very thoughts Is there any innocency that can bee sheltred from the outrages of this inhumane fury If the party beloued hath any ioy it then presupposeth a riuall if she be pensiue they are suspitions of contempt if shee speakes to another it is Infidelity if she haue wit they apprehend practises if shee be aduised they imagine subtilties if she be plaine they call it simplicity if shee bee well spoken it is affectednesse if she be courteous it is with a designe So as Iealousie is like vnto those counterfeit glasses which neuer represent the true proportion of the face and what more sinister iudgements could the most cruell enemy in the world giue of the party beloued But not content thus to blemish the particular perfections of that shee seemes to loue she seekes to depriue it of the sweetest content in this life which is by communicatiō with men of honor and merit who doe not visite her but for the esteeme they make of her vertues So as many times to please an importune who is himselfe a great burthen to them that suffer him shee must forbeare all good company What iustice can force a soule well bred to indure this brutish rigot Loue is a liuely fountaine of ioy and contentment which banisheth all cares and melancholy but Iealousie what is it else but a nursery of grief◠and waywardnesse whereas wee see thornes of despaire and rage to grow vp among the sweetest and most pleasing flowers that Nature can produce How then can any man beleeue that these two contrary Passions can subsist in one subiect If they oppose heereunto experience and the testimony of many persons worthy of credite which protest that they haue loued sincerely and yet were neuer without Iealousie and will thereby inferre that at the least Iealousie is a signe of loue which is the second thing we must incounter to satisfie that which hath bene formerly propounded it sufficeth to answer that although for respect we yeelde to those personages what they publish of their Passions yet as one Swallow makes no Spring so that which happens to particulars cannot prescribe a law to the generall But to containe our selues within the bounds of our first proposition we say that these persons are much deceiued in this subiect and their error growes for that they cannot giue proper names to things for that of a respectiue feare competible with loue whereof it is full they make an vniust Iealousie with the which Loue can no more subsist then water with fire They that loue intirely are in truth full of respect to the party beloued honor her with all the passions of
of their equalls offend them They that loue themselues too much are wonderfull apt to the same motions for that they take euery thing as an iniury and are so nice as they cannot endure any man But as Loue springs from a feeling of good and Hatred from an apprehension of Euill it happens that for that the good things we enioy in this life are neuer pure nor much durable they make no great impression neither do they leaue any great remembrance nor Loue of them in our soules But contrariwise euill things being very sensible long take deepe rooting in our hearts where by reason of our corruption they are are as it were in their proper Element so as we do more easily preserue the seeds of Hatred then of Loue Wherefore an Aâ—â—ient sayd that he whic◠〈◊〉 with griefe remembers it but hee that enioyes pleasure forgets Finally if wee would make good vse of our Hatred wee must imploy it against vice and against those obiects the Loue and pursuite whereof may pollute our hearts and blemish the Image of God which shines in our soules This Hatred must take her course from causes contrary to those which we haue formerly said are proper to induce Loue. As for example to roote out of the soule a dishonest Loue we must leaue to thinke of it and diuert our minds and sences from the continuall contemplation of the image which beginnes to make vs to feele her power lest that the beames of so pernitious an obiect kindle and nourish in our hearts bad desires and moreouer to fortifie our Hatred we must iudiciously weigh the defects which may incounter in the subiect which we Loue. And of this sort from the most perfect creature in the world being subiect to great imperfection we may easily if wee will finde occasion to separate our selues Wee must in like manner represent the miseries which do commonly accompany the pursuites of Loue we must also set before our eyes the shipwracke of so many famous peâ—sonages which haue lost themselues vpon this shelfe We must represent the infidelities cares crosses paine and torments which this wretched Passion doth cause And aboue all a Christian should apprehend the wrath of God and the horror of his iudgements which hee powres out vpon vncleaenenesse But this belongs to another Discourse Of Desire or Cupidity and of the flight and horror we haue of things CHAP. 1. AS NATVRALL things being farre from their center haue no rest vntill they attaine vnto it so man hauing a particular inclination to good as soone as he propounds vnto himselfe the obiect and ties it to his imagination if the enioying bee denied him he feeles himselfe surprized with a certaine vehemency which makes him to seeke it passionately And if it bee a good of the mind his will is inflamed and if this good concernes the contentment of the body his sences receiue the impression and long to enioy it According to this last motion Philosophers affirme that there is Passion in man which they call Cupidity or Desire which concerneth those things which we possesse not and which we thinke are fit and proper to giue vs content This Cupidity or Desire is no other thing but a Passion wee haue to attaine vnto a good which we enioy not which we imagine is fitting for vs. It differs from Loue and Pleasure for that Loue is the first inclination the first taste or as we may say the first sweetnesse we feele of good things or of those which are goodly or faire which rauish our sences and breed in vs this desire and longing to enioy them after which hope doth arise the which succeding the effect filles vs with ioy and contentment which is properly the pleasure wee conceiue when the thing hath succeeded Or to deliuer it more plainely Desire differs from Loue and Pleasure for that Loue is the first motion and the first Passion we haue of any good thing without respect whether it be present or absent Desire is a Passion for a good that is absent and pleasure a contentment wee haue to enioy when wee haue gotten it Whereby it followes that Desire as we say is a particular Passion for that it regards a sensible good vnder a sensitiue consideration that is to say vnder this consideration that it is absent and that in this absence it drawes vnto it the affection of man to pursue it For the sensible good which is the obiect of the sensuall appetite moues otherwise when it is present then when it is absent For when it is present the Appetite is at rest by the presence of the thing beloued whereas being absent the Appetite is moued and agitated with a desire and longing to pursue it and get it But there are two kinds of Desires and Cupidities which may make impression in our senses the one is naturall the other rise from our choice the naturall are those which agree with the nature of the creature as drinking eating sleeping and these are common to men brute beasts for that both the one and the other haue obiects befitting their nature Those which arise from our election are such as regard the things which are not altogether necessary for the creature but man hath inuented them for his greater ease and commodity as the delights of drinking eating baths play sights riches honor reputation and such like As for naturall desires they are not infinite but haue their bounds for that as nature contents it selfe with a little so shee prescribes vnto her selfe certaine limitts within the which she containes herselfe tying herselfe to the obiect which is fitting without any diuersion But those which follow our election haue no bounds so they grow infinite For as they depend of the imagination of man as this power represents the formes and images of infinit obiects so these desires multiply infinitely to pursue all those good things which the imagination hath propounded Whereby it happens that representing at one instant any thing that seems pleasing or profitable we desire it passionately and then changing opinion wee wish another and after it a third So as we feele as it were a swarme of desires disclose themselues in our thoughts which draw vs to diuerse obiects without rule or measure For as no aboundance of water can satisfie them that are sicke of the dropsie so there is no kind of goodnesse or pleasure that may content our desires The ancient Philosophers compared the first matter to an infamous strumpet who is neuer glutted with present pleasure but doth still meditate vpon new imbracings for that the first matter is neuer content with the formes which she enioyes but still desires new not caring whether they be more noble then that wherewith she is adorned But we haue more reason to apply this comparison to our Cupidities and Desires which shew themselues insatiable in all they pursue with what kind of Passion soeuer And herein appeares the great misery of man who
Porphyrie Marble Amber Câ—ystal Iuory Flowers tapistries Diamonds Rubies all other things where the eye discouers the wonders of nature and the Art of man are the obiects of an innocent pleasure if we could vse them moderately But wee suffer our selues to bee transported with so furious a Desire and we seeke them with such an inraged heate as it is rather a madnesse then a Desire An Ancient said That nothing had more distasted him from loue and the Passion of all those things then to see the stately Triumphs of Rome where they exposed to the sight all the gold and siluer of that great City to serue for an ornament and carried the Pictures Images Armes plate pretious stones Treasure Tapistry and the Mooueables of vanquished Kings the spoyles of their rich Prouinces to encrease their glory And his reason was for that said he all this pompe all this lustre all this glory and this abundance of treasure was seen in one day and then vanished So as in a short time our eyes might behold all the pride not only of Rome but of the world This was to make a man wise by sights whereas others become mad There are other pleasures of the eyes which pollute by the excesse of our cupidities and by the disorder of our desires as when our eyes not content to behold the beauty of a woman conceiue an vnchaste desire Besides these diuers pleasures of the eyes there are others of smelling hearing and feeling wherein wee obserue as little measure as in the rest Perfumes are exquisite presents of Nature but our effeminate delicacy hath made the vse infamous and shamefull Musick consorts and the sweetnesse of Instruments were things which wee might vse honestly without offence but we haue conuerted all into Luxury which prophanes the vse And amidst all this abundance neither doe our eyes satisfie their Desires by so many obiects which they behold neither doe our eares finde their heate quenched nor our other senses their passions by whatsoeuer offers it selfe to their desires The other pleasures wherunto man is addicted as play combats huntings exercises companies and whatsoeuer he doth to ease the cares of this life cannot satisfie nor giue any full contentment to man but amidst all these roses hee stil meets with some thornes and seekes dayly after newe contentment so insatiable are his Desires The same Cupidities also vary according to the ages complexions and humours of those which are toucht with this Passion Yong men are passionate after play and women and exceede in these pleasures The sicke wish for health as the souereigne good of his life old men desire good wine and good fare which seemes to make them liue againe to adde new vigor to their bodies Princes and generous spirits breath nothing but glory tryumphs and trophies which serue to aduance them beyond the ordinary of men They which are of a sanguine and hot complexion haue a Passion fit for all things and they pursue them with great heate but it lasts not long and is like a fire of straw inconstancy change accompanying them still in their pursuites Whereas they that are of a cold constitution haue no great desires by reason of the heauinesse of their humors But they are obstinate in their pursuits and can hardly bee diuerted from the obiect whereunto they are tied They which haue the least feeling of the motions of Desire are such as haue no apprehensioÌ„ of the discoÌ„modities and miseries of this life as they that are young great spirits men ouertaken with wine and finally all such as haue much blood and heate gathered together about the heart As in like manner they are not much transported which haue neuer felt any vrgent necessity For as feare and distrustes increase Desire to prouide all things necessary for the preseruation of this life they which haue tasted of crosses apprehending to fall into their first miseries do Desire infinite things to fortifie themselues against all accidents supposing still that nothing can secure them sufficiently They also which haue little blood about their hearts that but luke-warme haue naturally cares and ardent desires to gather for that they feare to see themselues fall into want and pouerty and the importune care they haue to preuent this misery afflicts their soules and tortures their minds Hence it comes that we often see men who haue bene prodigall and very profuse in their youth so change their inclinations as when they come to age there can be nothing noted in them but base couetousnes in all their actions whereas on the other side wee commonly see that wine and Loue make couetous men bountifull Finally when we haue gotten with much paine the goods which we enioy wee shew more vehemency to keepe them The which may arise from two causes either for that we feare to fall againe into the necessity in which we haue bene and apprehend to see our selues forced to take new paines and to vndergo new toyles to recouer our estates Or else for that the things which we haue gotten with sweat and danger are more deare vnto vs then those which come without labour and paine So we see a young Heire which comes to a great Estate by the death of his father will bountifully bestow his gold and siluer and dissipate within few dayes what his miserable father had bene long a gathering and which he had not gotten but with infinite torments both of body and mind Whereas a Merchant who hath tried the dangers of traffique who hath grown pale a thousand times at Sea during his voyages who hath seene himselfe often neere death and ready to fall into the hands of Pyrates or theeues will not thrust his hand rashly into his coffers nor distribute his mony but with great stayednesse and wonderfull discretion which may make him to bee held base and couetous Doubtlesse wee haue seene in our times the most generous Prince of the world who shewed no such magnificence in the bestowing of his excessiue treasures as the glory of his birth and the splendor of his other actions seemed to require So as many had a conceite that he feared to fall into his first necessities but doubtlesse his good husbandry was far better then our profusions Wee haue spoken sufficiently of this Passion of Desire the which hauing in a manner all things common with Loue it shall not need any longer Treaty nor more words to explaine it As for the Passion which is contrary vnto it as it hath no name although it bee the same which makes vs abhorre and fly that which wee thinke is hurtfull to our nature so it is not needfull to seeke out the conditions and particularities seeing they are in a manner the same which we haue obserued vppon the subiect of Hatred Moreouer that from the nature of Desire we may gather what that of horror is seeing that one contrary deciphers another Of Pleasure or Delight CHAP. 1. AS this great Fabricke of
a violent Passion of the Soule entertained by some sensible discontent Or else Griefe is a torment of the mind and body Or againe Griefe is a Passion of the mind afflicted by some kind of euill which presents it selfe Or to describe it more particularly Griefe is a Passion of the Soule which riseth from a discontent she receiueth from obiects contrary to her inclinations which present themselues vnto the senses and afflict them But wee must obserue that there are two kinds of Griefe The one which resides in the sensuall Appetite and the other hath his seate in the rationall This last which afflicts the minde is properly called heauines and differs from the other for that a sensible Griefe is alwayes accompanied with a visible alteration and change of the body which is moued whereas the Griefe of the mind hath not alwayes an agitation of the body but most commonly containes it selfe within the bounds of the power where it is framed in regard whereof it is sometimes attributed to God and the Angells These two kinds of Griefe differ also one from another for that the cause of the sensible Griefe resides in the body which suffers some violent impression that alters it But the cause of the intellectuall Griefe resides in the rationall part and in the mind which represents vnto it selfe the euill which she receiues from the obiects which present themselues vnto her thought They differ againe for that the apprehension and knowledge which the exterior senses haue of things they do only regard the present obiects which make an actuall impression in them but the vnderstanding not only conceiues things present but euen those that are past and which may happen or fall vnder the imagination of man Hence it comes that corporeall Griefe which followeth the apprehension which present things make in the senses growes onely from the presence of obiects contrary to their inclinations Whereas the Griefe of the mind following the knowledge of the vnderstanding may grow from obiects that are present past or to come and from those which man doth presuppose may succeed vnto him So as the noblest powers of our soule and those which are the richest ornaments of our nature as the vnderstanding imagination and memory helpe to increase our paines and to augment our afflictions As if the presence of heauen which giues vs some prerogatiue ouer beastes should make vs more miserable For the most sauage beastes flie dangers when as they present themselues vnto their eyes But being escaped they remaine quiet and assured whereas we not only torment our selues for the euill which doth oppresse vs but euen for which is not yet happened But you must vnderstand that to speake properly Griefe which is one of the Passions of the soule is that which is framed in the sensitiue appetite with a visible alteration of the body which is agitated and moued exteriorly by the euill or paine which it suffers So as the cause doth reside in the body which receiues some kind of outrage But the motion of Griefe is alwayes framed in the soule for that the body is not capable but by the presence of the soule Wee must also remember that as to excite Pleasure in our senses the pleasing obiect must not only be vnited but also knowne and perceiued by the senses as we haue formerly obserued so to cause Griefe the afflicting obiect must touch our senses so as by the impâ—â—ssion it makes thâ—y must pâ—rcâ—iue at it 〈◊〉 painefull For it is certaine that as there is no good but that which is sensibly present can cause Pleasure to the senses so there is not any but a present euill can procure a sensible Griefe But vnder the obiect of Griefe we comprehend not only the euill which afflicts vs but also the good which we haue lost For euen as the weight of bodies causeth that not only they haue an inclination to rest in the center but also is the cause that they are neuer farre remote without suffering a visible violence in their nature So men are naturally carried not only to Loue but with a sensible Griefe of their losse So the couetous man torments himselfe for the losse of his wealth The voluptuous is grieued to see an end of the obiects of his content The mother afflicts her selfe for her only son we see many who after good cheare great feasts and dancings hauing spent the time in all kind of Pleasures suddenly grow heauy and pensiue and yet can giue no reason of this sudden change which proceeds only from the disquietnesse of our minds which grieues at contentments past and afflicts it selfe the which makes him heauy and this heauinesse conuerts into melancholy which augments his anguish and torments him without any other forme of euill that presents it selfe vnto his senses As for the causes of griefe and Heauinesse being consisidered in regard of their subiects where they incounter we obserue three For first of all our Cupidities and Desires do many times cause great vexation and discontents as when any one is surprized with the Loue of a pleasing obiect if they hinder the enioying or but only delay the possession they are so many thornes of Griefe which pierce his soule For as the hope to obtaine the possession causeth Pleasure and Delight so the despaire to attaine vnto that we passionatly desire giues cruell afflictions and insupportable torments Moreouer the Loue wee beare to the preseruation of our beiâ—g doth oftentimes cause sorrow and 〈…〉 for that we apprehend the destruction euen as wee see all creatures afflict theÌ„selues for that which offends them and are very carefull to shelter their bodies from all outrage Wherefore wee may say that Griefe is no other thing but an apprehension and feeling of the destruction of our good which makes vs impatient Thirdly the soule helpes to afflict herselfe whether that melancholy workes this effect or that the continuall afflictions oppresse her in such sort as she doth nothing but sigh vnder the burthen of sorrow and like vnto a bad Pilot which abandons his ship to the waues and storme shee suffers her selfe to be so ouercome with Griefe as she augments her owne paine and increaseth her misery For we often see men who in the middest of their afflictions and discontents do nothing but sigh and powre forth teares and will not yeeld themselues capable of any kind of consolation But although wee shew our selues more sensible of the Griefe of the senses then that of the mind yet it is most certaine that the interior Griefes which afflict the soule are much greater then the exterior paines which torture the body For that the apprehension of the mind and imagination is much more powerfull and more noble then that of the senses and especially then that of feeling which hath the greatest share in corporeall paines For proofe whereof wee see great courages to auoyd inferior Griefe expose themselues voluntarily to the exterior paines of torments and punishments
our soules by the truth alone of things but also by the vaine imaginations which wee frame in our selues Wherefore although they bee without experience without resolution and without great meanes to effect what they haue propounded yet they do promise much vnto themselues and Hope for all And although that loue be the fountaine of all the Passions of the soule yet Hope may be the cause that we loue any one For Hope may propound vnto it selfe two things that is to say the good which wee hope for and the meanes to obtaine it Wherefore an obiect of good presenting it selfe vnto vs which wee are not able to attaine vnto but by the assistance of some other for this reason Hope doth also regard those that assist vs and make the thing easie Seeing then that Hope regards the obiects which wee propound vnto our selues vndoubtedly loue is the root and cause of Hope for that we hope not for any thing but that wherewith wee are in loue and whereunto we haue tied our affections desiring passionately to enioy it But for that hope regards him which doth open to vs the meanes and makes the thing possible loue is a bud of hope seeing that we loue him for that we hope to attaine vnto our desires by his assistance So as the first impression which the obiect wee pursue makes in our soules is an effect of the loue wee beare it conceiuing it to bee a good fit for vs. But the consideration of the meanes to attaine vnto it which comes from others makes a second impression in vs and induceth vs to loue him that doth procure it representing him vnto vs as profitable vnto our dessigne and therefore worthy to be beloued Touching that which concernes the effects of hope we will not make any particular discourse but content our selues to say that as the North Star is the marriners guide who looke continually vpon her light to assure their nauigation so Hope is that which inflames vs to all the difficult actions wee vndertake And as the brightnes of this Star doth fill them with ioy that saile by sea but when as it shines not they are dismaide feare hourely to perish by the violence of some storme or to see their ship split vpon some rocke So whilest wee haue any remander of hope our soules are content but if it bee quite vanished we hold out selues miserable and begin to neglect and forget our selues The first effect of Hope is that it breeds a singular contēt in vs which makes our pursuites pleasing Wherefore all the Philosophers concurre in this Maxime that hope fortifies our resolutions and makes them more prompt in their actions The which is for two reasons The first for that she hath for her obiect a good hard to bee obtained But the apprehension of the difficulty which presents it selfe in the pursuite of the good whereunto wee doe aspire doth vsually make vs gather our forces together to vanquish all obstacles and to attaine vnto it notwithstanding all the difficulties that may bee encountered And therefore wee imploy more care and diligence by meanes whereof wee attaine more easily to the end of our dessignes Secondly Hope breeds this pleasure and sweetnes whereof wee haue spoken which makes vs more actiue and more ready to pursue that which we desire for that we behold nothing painful wherin we take deligh◠Wee must then remember here what we haue spoken elsewhere that Hope is a sweete imagination which we frame in our selues of a good whereunto wee aspire And that this imagination begetts in our soules a second contentment for that it is accompanied with this beleefe that wee may attaine vnto it Wherefore as pleasure makes all actions delightfull vnto men so the content we receiue from our hopes according vnto the Philosophers makes vs to pursue with more heate and lesse paine that which wee haue once conceiued in our thoughts This ioy which proceeds from a certaine hope we haue of enioying deriuing from the soule disperseth it selfe into all the members of man the which do ioyfully receiue the impressions of the mouing faculty yeelding vpon this occasion a more prompt obedience to execute the commandements of the Irascible the which of the one side is inflamed with desire to incounter vanquish whatsoeuer opposeth it selfe against her and on the other she is sweetly entertained in this resolution by the pleasure which imaginatiō giues her representing that shee may vanquish all these obstacles and be victorious in this combate and in the end obtaine the good whereunto she aspires But particularly this ioy falles about the heart which sends it backe againe and makes it ascend vnto the eies and countenance Wherefore we reade in their faces that are full of good hope the contentment which their imagination giues them In regard of the ioy and cōtentment which hope giues vs wee do easily deuoure all the toyles and paines which present themselues in our pursuites especially when the good which we pursue is endued with some excellent perfection which makes vs to esteeme it greatly or to loue it ardently As for example at the seege of Troy the Grecians were not discouraged with the tediousnesse of the time nor with the toyles and dangers of warre for that they imagined the beauty of Hellen deserued their long labor to restore her to her husband and to reuenge the reproach and infamy of Greece So Iacob being passionately in loue with faire Rachell hee patiently endured the rigors of her father the toyles of his seruice and the afflictions of his mind for that he liued daily in hope of this in comparable beauty And therefore Hope hath so great power in humane affaires in which there is found some kinde of difficulty The laborer would not expose himselfe so freely to the rigor of the aire nor endure with such patience the iniuries of times in tilling his land if hee did not promise vnto himselfe a rich haruest for the fruit of his labour the souldier would not cast himselfe into dangers he would not mount vp to breaches nor thrust himselfe into the fury of combates if the expectance of glory or hope of booty did not animate his courage The Merchant would not passe through rockes fires waues and stormes running from Sea to Sea and from Port to Port if hee did not promise vnto himselfe great wealth in recompence of his voyages and trauailes Yea Alexander himselfe going to the warre of Asia where hee should expose himselfe to a thousand dangers protested that he was wholly thrust on by Hope to enioy all the glory and treasures of the East by subduing those Barbarians So as hope is as it were the soule of goodliest actions making vs to surmount all the difficulties and obstacles which might hinder the execution by the mollifying of our resolutions Yea it is certaine that Courage hath alwayes beene held an effect of good hope for when as man hopes to surmount those fearefull things which
seeme to threaten him he goes couragiously to encounter them whereas when he is surprized by feare he faints and abandons himselfe vnto the misfortune his despaire rising from the difficulties which he apprehends in the good which he should hope for But to haue full knowledge of this subiect and of the whole matter we must in the end of this chapter shew how despaire is contrary to hope and seek the reason why it may sometimes make men valiant and to winne great victories First of all you must remember what wee haue formerly sayd that among the Passions of the soule they obserue two kinds of opposition The first is found among those that haue contrary things for obiects and that is onely a-among the passions of the Concupiscible part as for example betwixt Loue and Hatred whereof the one regards the good and the other the euill The second is obserued betwixt those that in truth regard the same obiect but with diuerse considerations and that is found among the Irascible passions whereof the one seekes the good and the other flies it by reason of the difficulty which doth inuiron it As for example Courage and Feare do both regard an imminent danger which presents it selfe to the imagination but courage lookes vppon it to encounter and vanquish it and feare regards it to auoyd it and flye from it if it be in her power After this manner then despaire is contrary to hope for that the obiect of hope which is a good difficult to obtaine drawes vs of the one side that is to say so farre as wee doe imagine a power to obtaine it But it doth reiect vs on the other side as when we apprehend that wee haue no meanes to enioy it for this apprehension daunts our resolution or that as Aristotle teacheth the impossibility which wee imagine in things makes vs to giue ouer their pursuit Wherefore in this consideration despaire is quite contrary to hope But some one may say How comes it that many times in warre despaire makes men valiant and giues them great victories as well as Hope for that it is not the custom of nature to produce the like effects from contrary causes To which we answer that when in the midst of despaire men resolue to fight valiantly as we reade of the English in the plaines of Poictiers where they tooke one of our Kings prisoner it happens for that they haue not lost all hope for they that see no apparence of safety by flying and apprehend that it cannot preserue them from falling into their enemies hands but will purchase them eternall shame with their miserie losing all hope of that side they resume new courage and resolue to sell their liues dearely and to reuenge their deaths gloriously Wherefore great Captaines haue alwaies held opinion that enemies should not bee thrust into despaire beeing put to flight but rather make them a bridge of gold to giue them meanes to passe riuers lest that finding themselues staied and despairing of all safety they should take more courage and generously reuenge their first basenesse by a cruell slaughter of their enemies Of Choler CHAP. 1. OF all the passions of the soule there is not any one that takes such deepe root or extends her branches farther then Choler wherof neither age condition people nor nation are fully exempt There are whole Countries which liuing vnder a sharp rough climate are not acquainted with pleasures There are others who contenting themselues with those benefits which nature presents vnto them are not enflamed with any ambition Some there be to whom misery is familiar as they fear not any accidents of fortune But there is not any ouer whom Choler doth not exercise her power and shew the excesse of her rage Yea she enflames whole kingdomes and Empires whereas the other passions doe onely trouble and agitate priuate persons Wee haue neuer seene a whole Nation surprized with the loue of one woman It was neuer foūd that a whole City hath beene transported with a desire to heape vp treasure Ambition doth puffe vp but certaine spirits But we see Cities Prouinces and whole States enflamed with Choler and transported by this fury with a publicke conspiracy of great small young and olde men and children Magistrates and multitude we see Commonalties whom this fury hath incensed runne all to Armes to reuenge a disgrace or a wrong which they pretend hath beene done them Wee haue also seene great and powerfull Armies which haue bene the terror of the world ruine themselues by this fury which hath thrust them into mutiny against their Commanders Wherefore if there be any passion which is pernicious vnto man-kind it is this which seemes neither to haue bounds nor limits nor any shew of reason It shall bee therefore fit to know the nature properties and effects thereof to the end wee may finde out some remedy to diuert the miseries which shee brings into the world Let vs begin by the Definition which giues a full light of the Essence of the thing and makes vs to know perfectly Choler is an ardent passion which vpon the apparence there is to be able to reuenge our selues incites vs to a feeling of a contempt and sensible iniury which we beleeue hath been vniustly done either to our selues or to those we loue Whereby it appeares first that Choler is accompanied with a heate which is framed and ingendred in vs for that this passion enflames the blood and spirits which are about the heart by meanes of the gall which in this heat exhales it selfe and ascends vnto the braine where it troubles our imagination This heate differs from that which proceedes from loue for that the heate which is found in loue tending to the thing beloued to vnite it selfe with it is mixt with a certaine sweetenesse so as the Philosophers compare it to the moderate heate of the ayre or blood Wherefore we say that sanguine complexions are most capable of loue that the bounty of the liuer wheras the blood is framed induceth to loue But the heate of Choler is boyling full of bitternesse and accompanied with sharpenes which tends to the destruction of the obiect which it pursues and is properly like to the heate of a great fire or to adust choler extraordinarily mooued which consumes the subiect whereunto it is fixed and therefore the Philosophers maintaine that it proceedes from the gall It appeares also by the Definition of Choler that she hath alwayes for obiect the particular persons which haue wronged vs. Wherein she differs from hatred which extends to a multitude of men As for example wee detest all murtherers all theeues all poysoners and all slanderers euen as wee abhorre all serpents vipers and venemous beasts And therefore it is not sufficient to satisfie our Choler that he that hath done vs wrong fall into some disaster which might suffice to giue satisfaction to our hatred But moreouer to giue vs full contentment hee must know that
vnworthy They are angry also with such as dissemble things and make a ieast of that which they haue done seriously for this dissimulation and diuersion of their intensions is a signe of scorne Finally men are discontented with those which doe good to all the world yet do none to them in particular for they are conceited that such as haue no care to bind them vnto them shewing an inclination to oblige all the world witnesse thereby that they esteeme them not as they do other men but haue a most base conceit of their merit This consideration hath bred discōtents in the courts of great Princes for euery one holding himselfe as worthy as his companion to attain vnto the offices of State when as any one is aduanced without mention made of them they conceiue that his good fortune is a blemish to their glory makes them to be esteemed inferiour to his merite To cōclude forgetfulnesse prouokes choler for that forgetfulnesse is a signe of the little care they haue of men And this little care is a mark of contempt for that the things whereof they make account are most carefully recommended to memory CHAP. 3. Of the Effects and remedies of Choler AMONG all the Passions that trouble transport the soule of man there is not any accompanied with so great violence which shewes such brutishnesse or that produce such fatall and tragicall effects as Choler which seemes properly to be the spring frō whence flowes all the miseries and ruines which happen in the world For whereas other passiōs as Loue and Ioy Desire and Hope haue certain beams of sweetnesse which makes them pleasing Choler is full of bitternes hath no sweeter obiects thē punishments blood and slaughter which serue to glut her reuenge These be her delights these are her ioyes these are the sweetest and most pleasing spectacles which she can behold But if you desire to see how shee is the fountaine of all the horrors which are dispersed ouer the world and make it desolate reade in histories of the sacking of Townes of Prouinces ruined and made deserts obseruing the euersion and ouerthrow of Empires Diademes troden vnder foote Princes basely betrayed and smothered by poyson Kings murthered great Commanders in Warre cast into chaines and seruing as an example of humane miserie Consider that whole multitudes haue beene put to the sword or made Gallyslaues whole Natiōs rooted out the Temples wheras Diuinity dwels prophaned the Altars beaten down and whatsoeuer was most holy and most reuerend among men vnworthily violated and they shall find that all these tragicall spectacles are the effects of that cruell and inhumane fury But setting apart the horror of the effects which shee produceth generally let vs obserue the miseries whereof she is the cause in priuate persons that suffer themselues to bee transported with this Passion First then if the saying of Physitians be true that of all the infirmities wherewith we are afflicted there are none worse nor more dangerous then those which disfigure the face of man and which make it deformed and vnlike vnto himselfe we must conclude by the same reason that of all the Passions of man there is not any one more pernitious nor more dreadfull then Choler which alters the gracefull countenance and the whole constitution of man For as furious and mad men shew the excesse of their rage by the violent changes which appeare in their bodies euen so a man transported with Choler giues great signes of the frenzie that doth afflict him his eyes full of fire and flame which this Passion doth kindle seeme fiery sparckling his face is wonderfully inflamed as by a certaine refluxe of blood which ascends from the heart his haire stands vpright and staring with horror his mouth cannot deliuer his words his tongue falters his feete and hands are in perpetuall motion He vomits out nothing but threats hee speakes of nothing but blood and vengeance Finally his constitution is so altered and his lookes so terrible as he seemes hideous and fearefull euen to his dearest friends What must the soule then be within whose outward image is so horrible Wherefor an Ancient sayd that Choler was a short fury And another maintained that all violent Choler turned into madnesse The which we may confirme by that which is written of Hercules who growing furious knew not his owne wife and children vpon whom he exercised his rage tearing them inhumanely in peeces euen so they ouer whom Choler hath gotten absolute power forget all affinity and friendship and without any respect make their owne kinsfolkes and friends feele the effects of their fury For it is a Passion which growes bitter against all the world which springs aswell from loue as from hatred and is excited aswell in sport as in the most serious actions So as it imports not from what cause it proceeds but with what spirit it incounters As it imports not how great the fire is but where it falles for the most violent cannot fire marble whereas the smallest sparkles will burne straw Hereby wee gather that this Passion domineers principally in hot and fiery constitutions for that heate is actiue and wilfull and giues an inclination to these kinds of violence making vs to grow bitter easily yea vpon the least subiect that may be Finally to returne to our first purpose Choler doth not only disfigure the body but many times it ruines it wholy For some being extraordinarily moued haue broken their veines and vomited out their soule with the blood yea they which haue slaine themselues owe their misfortune to Choler which hath forced them to this last fury hauing then left such cruell signes of rage vpon the body she assailes the mind shee doth outrage to the soule and smothers reason in man and like vnto a thicke cloud will not suffer it to enlighten him and by this meanes fills him with disorder and confusion So as hee begins to shut his eare to all good aduice he will no more heare speake of that which may helpe to mollifie his courage which is full of bitternesse and violence so as taking pleasure in his owne affliction he abhorres all remedies and flies the hand of the Physitian which might cure him yea in this transport hee is offended at any thing and imitates the sauage beasts whom the most cheerefull colours thrust into fury An innocent smile a shaking of the head which signifies nothing a glance of the eye without dessigne is capable to draw him to the field But how often haue wee seene this inhumaine fury dissolue euen the most sacred friendship vpon very friuolous subiects hath shee not prouoked dearest friends to duells and made them serue as spectacles of infamy both to heauen and earth for quarrells imbraced without any ground It is then very apparant that this Passion is not only infamous but also most wretched seeing that vnder an weake pretext of reuenge she doth precipitate men into most horrible villanies makes them