I. What Colour is most proper and convenient for a Lovers Face.

I Do believe that black is the only proper Colour for a Lovers Face, and those which think other­wise, either do not love, or else deceive themselves.

He that loves is noble; because love will not cast away his shafts upon ignoble breasts.

Sings Ovid ^a and Dante ^b

Now black is the noblest Colour, be­cause 'tis the most ancient ^c

‘ Tenebrae super universam terram,’ and be­cause it preserves the sight; and because also it contains, or comprehends all o­ther Colours in it, therefore as the most noble, it is the most proper for a Lovers face.

The Lover is dead, as 'twere, hear Plaut.

The amorous poyson issuing from a fair womans Eyes, deprives the lover of his life, and would not we have that lovers complexion black, that is thus killed by poyson? Should not the signes of his death be imprinted on his face.

Again, Love is an amorous feaver, which corrupting the noblest blood, cau­ses his death. Therefore he that loves, dying through the infection of that pe­stilential feaver, cannot properly have any other colour on his face but Black.

The lover is oblig'd to improve his Ladies honor, but what greater honor, [Page 3] can the lover do his Lady, then to serve as a shaddow or foyl to set forth her beauty with the greater luster? The charms of beauty are never discern'd so well, as by the inequality of such oppo­sitions: the snow never seems so pure and rarely white, as when it falls upon the blackest soyle.

The affections of the heart are cha­ractred, and copied in the face: there­fore if the heart be in a flame, the face must needs bear the signs of it, and what greater tokens can a lover give, that he nourishes a fire within his brest, then by showing the coales and sooty smoak up­on his face.

The face can never express its grief for the sick heart, so well as by cloathing it self in such a mourning habit; Nor can the beloved give any credit to his affe­ction, unless she see him cloud his face with sorrow, grieving for his lost heart, and liberty.

Who can deny, but such a face must needs become an Ethiope, which is con­tinually exposed so neer the rayes of two most ardent suns.

That lover which does not cloath his face with black, detracts from the merits of his Mistriss, as if the beams that da [...] ­ted from her eyes, had not the power to draw a veile of darkness over his face.

The lovers face ought to appear in such a manner, as is most likely to move his Ladies Eye to pitty; and what co­lour is more likely to obtain that pitty, than black and mourning weeds, which death it self doth mingle with its hor­rours?

The lover ought to wear upon his face, the signs of what he ever most desires: and what should a lover more desire, either to receive, or steal his amorous enjoyments, than a dark midmight, whereof this black is a good Simbol on his face.

The lovers face ought to be black, thereby to show his Lady the secrecy of his affections, as having hid them from the Eyes, and knowledg of the world a­mid'st that darkness; or else to demon­strate his constancy, which like the black receives no alteration, nor cannot mask [Page 5] it self under any new appearance, as o­ther colours do.

The lover ought to seek all advan­tages for his beloved, and therefore hav­ing a black face, it will preserve her sight: Nor does the black dissipate or segregate those purer Atomes and lively spirits issuing from her eyes.

Black is a sign of an indefatigable and robust strength, ever much desired by the beloved, because they presuppose a great heat in that brest, which hath even cann'd, and scorch'd the very face.

And then tis likewise a sign of a great humility; that even the very beauty of the face, is retreated from thence into the heart, in honor and reverence of her presence.

By the Frontispiece we come to a great knowledge of the work, by this Porch we may give a guess of the whole Fa­brick: and how can we then describe the amorous Hell in a heart, but by the funest horrors of a black face?

Paleness in a face, is not alwayes a sign of love. Those that betray and they that are betray'd; such as fear, or hope, [Page 6] or hate, or envy, have ordinarily a con­stant paleness dwelling on their Cheeks. A lover cannot merit any thing by such a Colour, which may proceed from so may different causes, hardly known by the lover himself.

Other more brisk and lively colours cannot signifie love, a lovers soul is too much oppressed to leave such signs of joy upon the face. The face does first of all declare the passions of the soul, and is the truest Index of the heart: there­fore to conclude, I do believe, there is no colour that can so well befit a lovers face, as black alone.

II. That Silence is the true Father of Love.

SO great is the love, that is bred in me, towards your selves, most ver­tuous Academ? When I observe your favourable silence, and attention to what I say, that I find my self oblig'd to [Page 7] affirm that silence is the true Parent, or Father of love.

I shall not at this time go to distinguish of the sorts of love, because I would not confound them. But I will treat of love in general, because the practise of one single love, shews either a want of affecti­on, or of deserts.

Silence, Illusters Academs, is very ancient, it being indeed brother to that darkness out of which the first light was extracted. Nay, if it were possible for any thing to have had being, before the eternal being of God himself, certainly it must have been Silence. Now on the other hand, Love ^a according to Pla­to's, and ^b Hesiods testimony was the first deity, which the veneration of an­tiquity brought forth: and therefore it could not possibly have any other Parent then Silence.

But suppose we, that Love is the child of Venus (which nevertheless I dare not believe, because true love cannot have its Original in an impure breast) how ever Silence was the Father of it. For, [Page 8] says, ^a Epicharis, Silence inspires wo­men with good thoughts and Nicostrates delivers that 'tis the reward, and wages of chastity; Democritus, that it serves for a rare Ornament; and Sophocles that it adds much honor and reputation to them. In a word, all the spoiles which the pride and Luxury of Asia or the no­velties that Africa produces ^b could not so much beautifie and adorne a wo­man as Silence alone does ^c it being the most desireable thing that can be in them,

And should we then believe, that Venus the most haughty and ambitious of all the Goddesses, who to heighten and add luster to her beauty, and Majesty, sent poor Psyche ^d even to the bottom of the lowest Hell, has not had to do with Silence, and made use of her amorous Soveraignity, first of all on him, who has so much amability? and Phi [...]lias sure­ly for the same reason plac'd the Tortoyse which is the H [...]ero-glyphiek of silence, at the feet of that Goddess, as 'twere to put [Page 9] her in remembrance of her dearest and first lover. Nor ought this truth to be doubted at all: since adulterers above all other things, do love Silence.

But it may be objected that it does not conclude that Silence is the true Father of Love, because Venus has had some amorous league and interest with it; since unchaste women at all times, aban­doning themselves to the wanton em­braces of any one, cannot themselves easily know the right Father of their Issues, unless somtimes it may be guessed by the resemblance which it bears with the true Parent.

Let us therefore examine what resem­blance there is betwixt this love, and Si­lence by the ^a Greeks was figured very young and handsome, and so littlewise is love described to be pretty, and youth­ful.

Silence is represented holding one finger upon its mouth, to shew [...] cannot speak; and love being but a baby, or childe cannot surely pronounce one word, which is experimented in lovers; ^b who grow dumb at the very p [...]esence of the beloved object, and wherefore did [Page 10] antiquity portray Silence with two wings as they did Love, unless to demonstrate the Image of the Father and the Son? Who then can doubt, Silence having been beloved by Venus, and love bearing the same shape and Image with silence, but that it must needs be the true Son of Silence.

But will you also see how a like they are in their manners, and customs, Love alwayes rewards those, that Love.

^b In like manner the rewards of Si­lence do never fail Tutta Silentii praemia.

Silence makes the most foolish become wise, for 'tis wisedome to hold their peace, ^c Quisque Tacen [...] sapit. and Love makes the most ignorant to become wit­ty, for he teaches them the wit to love.

So sings Marini and Tasso.

^e In lov's school, what cannot be learn'd?

I wonder that Lovers should desire, and long for nothing more than the dark night, as a reward for their services) [Page 11] or an earnest of their enjoyments; as if not deserving the amorous delights, they wai [...]e for night to have the oppor­tunity to steal them, do not the eyes, ^a infinitely encrease the enjo [...]ments of a beauty? and does not the sight, ac­cording to Plato enflame the affections of the body in a moment, and being assisted by the objects seen, renews with mighty power and creats fresh desires in our hearts and souls? This is truth, and wherefore then is darkness so much lon­ged for, whose black vaile can only hide the charm's of beauty from the eyes? Wherefore is that black night so much wish'd for, which only Eclipses the be­loved Sun? Most understanding, most divine lovers, They know love is not be­got, or b [...]ed but by Silence, being there­fore willing to beget affection in their Mistresses hearts, they first seek out the deepest silence, which ordinarily makes its residence in the solitary Palace of the night.

^b Hatred is the of spring of the Tongue, which commonly affronts and wounds the calmest, and most patient [Page 12] spirits, which makes its venom the more incureable and insupportable and there­fore all those that have much Tongue are naturally odious and hated? For this cause Scilla ^a according to the testi­mony of Plutar, hated the Athenians, more for their words than actions. Now then if the Tongue be so great an enemy unto love; by the reason of contraries, love is the only child, and issue of Silence.

And from whence proceeds the love of Princes towards their favorites, but from their Silence, should not the favo­rites be faithful Privado's, to conceale the secrets, and vices of their Princes, they could never bear such sway, and so Tyrannize over their affections as they do ^b The Athenians were once invited by the Ambassadors, of King [...], and these to trace a path to the love and fa­vour of the King knowing that all they said would come to his ear, they all in a vain oftentation, bragg'd and van [...]ed either of their Births, Valours, or other high deserts: only, Zenon alone, more ^{23 24} [Page 13] wise than all the rest, kept himself silent. For which cause one of the Ambassadors asked him: Zeno and what shall we tell the King of thee? Tell him replied Zenon that in Athens there is an old man that can hold his Tongue, a most prudent answer, and worthy of so great a Philoso­pher, since the love of Princes cannot be obtain'd but by Silence.

Women do not love men so entirely as they would, because they are not more secret, could they but hope, or be assured of Silence in them, they would love them all, most infinitely, and con­forme themselves readily to any of their desires. And women expecting love from Men to them again, cannot believe there is any true love, where there is not an inviolable Silence ^a [...] da Lam­porecohlo, says, that only by being verily thought to have no Tongue, it bred and inspired love, and lasciviousness in the very bosoms of those Nunns, that had made vowes of Chastity, and virginity; and therefore Marino when he would perswade his Lady to love, bragg'd that he had Silence in possession.

[Page 14] ^a And our excellent Master Cowley,

That may secure thee; but thou hast yet from me a more infalliable security.

What thing, Sirs, is more hideous, and fearful then the stormy Sea, unruly, implacable, unmerciful, which though it contain the worlds greatest riches in its own empire already, does yet every day swallow up the Merchants wares and treasures. Those that do not dread, and hate its deafning roarings, must ei­ther be ignorant of its power and dan­ger, or lodg a heart of brass within them, when it murmurs softly tis treacherous and deceitful; and if it loudly roare then tis infinitely perilous. But yet if with an absolute gentle calm it smoothes its self into a Looking-glass; or so far imitate the even vault of Heaven, as to wear the perfect Image of the Sun with all its beauty, in its warry bosom, which any curious Eye may safely look upon [Page 15] without offending the sight. Then who does not delight in't, and love it, who does not praise and admire it? By this therefore appears, that love is the child of Silence.

Wherefore is the Musick and Harmo­cy of the Sphear's so much celebrated and lov'd, but because tis so silent to our ears; which Silence alone does create and beget, our venerations and love towards it.

Nay the very Heavens it self becomes fearful and hateful to us, when with a thundering mouth, and a fiery Tongue, it blasts or threatens poor Mortals; and on the contrary, how much it is beloved, when with a clear and serene Counte­nance it smiles upon us; and by its Si­lence seems to study new blessings for us.

And wherefore is Silence so strictly commaded to all religious people, but because Silence begets love, and therefore they by a sacred and Religi­ous Silence, should strive to get the love of God in their hearts, and learn what veneration is due to such a Majesty.

But whil'st I make Love to be the of­spring of Silence, I would not have my [Page 16] much talk beget your hatred towards me. Nor would I have it said to me

I shall therefore, now hold my peace, hoping that my silence will beget your Love towards me.

III. What thing does most prejudice the Beauty of the Face.

BEauty is natures ^a silent Letter of recommendation, written in divine Characters, which flatteringly insnares the Soul to its most sweet Tyranny; whose empire by how much it is the more excellent, so much the shorter is it's duration; for the greater the beauty the shorter liv'd it is; and the more tempting, and grateful to our Eyes, the sooner does ^b it flie away: Tis but a [Page 17] flash of Lightning which vanishes as soon almost as it appears and cannot be fixed even by the possessors of it themselves. Poor Beauty somtimes transform'd by Age into a grave where it lies ^a buried) alive in the deep wrincles of its own ru­in'd face, and sighs for ever after for its own frailty; sometimes tormented with the passions of the Soul, or the various accidents of Fortune, sometimes fowly blasted by envious Tongues, or an un­handsome disease; and most common­ly hurried to the Chambers of death, in the midst of its florid spring, or ma­turer summer by the inexorable cruelty of fate. Briefly it is the decree of Heaven that all things should Tyrannize over that beauty, which can alone Tyrannize over the Souls of those, that in all other things do command the whole universe. How ever there is nothing, in my opi­nion, which does so much prejudice the Beauty of a Face, as Chastity. I hope I shall need no excuse for my con­fidence in this beleif. Nor do I fear the anger of that Goddess since indeed there is no such Deity as Chastity, but only in the credulous opinions of Men.

[Page 18] Beauty being a ray ^a and ^b splendor of the brightness and bounty of God, ought to be communicable to all. The Sun it self would loose its worth if with an interrested partiality it should deny its light and splendor, to any creature.

But where ^d chastity takes footing, it kicks out all pretence of curiosity and will not suffer the least look, or glance. Chastity will have no other associate then it self, tis a Melancholly Devil that still bolts up it self from all others in a solitary retiredness; and fears the very whispering of the winds, and the muti­nies of its own thoughts. Thus Beauty is prejudiced by it, making it loose the attributes of divine, and good by not communicating its glory, and sweetness unto others. Strickt Chastity will not permit a Lady to consult with her own Looking-glass, nor to adorn her self so [Page 19] as to be able to contend for the preceden­cy of Beauty with others; It will not suffer her to curle her Locks into a win­ding Labyrinth to catch her lovers; Nor add sometimes a graceful blush to her pa­ler Cheeks, to please and tempt fond gazers with that borrowed sweetness; they must not hide any little defects, or be so bold as to help natures mistakes with a skillfull curiosity; much less may they cloath the whole Face with a false (though fair) vizard of youthful spring, in their declining Autume, or robb the Graves of their rich treasures of hair, to weave a Crown for their own Heads, and Majesty; and does not this chastity there­fore extramly wrong, and spoile a beauty of its charms and advantages, by denying those lawful Ornaments, which only can preserve, or advance its reputation?

The greatest glory of a beauty, is to be the object and delight of all Eyes, and as 'twere the soul of all hearts. That beau­ty is poor in power and merits, which hath not the applause of every Tongue, and like a supream Intelligence, gives mo­tion to all mens hearts and affections. But if they be chast, they leese so much of their value and esteem as they want [Page 20] services and obedience; so much must they abate of their deserts, as they are destitute of obsequious servants. Thus again, does chastity appear to be a prejudice to beauty; robbing them of so many vota [...]ies, so great applauses, and daily adorations. It being only a Placonical fancy to think, that lovers can be satisfied and pleased with their Mistrisses chastity; and not have any further aime in their Services.

The eyes are the perfection of the faces beauty, and that with reason, because they are composed all of light, and for no other cause were they seated under the brows; but to demonstrate, that they ought to wear those arches in tryumph of their beauty. Now chastity makes them bend, and cast down their sight and looks, having, according to Philostratus no other nest, or residence to shelter it self under, but the Eye-lids. See then how chastity deprives beauty of its chiefest Ornament hiding its most illustrious perfections, and with some reason we may think that beauty but a dead one, which hath already lost its Eyes and sight.

Fame, which is the Eccho of all voyces proclaiming the glories of a beauteous Face, renders it venerable to all hearts, [Page 21] and desireable to every Eye. But the chast ^a beauty is oblig'd to conceal [...] her self even from the Eye of Heaven, and the Tongue of Fame it self. She must not be contaminated by the sound of that trum­pet, which may be profan'd by a thou­sand falsities, and so beauty must suffer for its reservedness, and loose that gene­ral approbation, and applause, which would be published by the mouth of Fame, to its most infinite advantage.

^b Love spreads his Nets, and layes his ambushes in every place, and others strengths and resistance, se [...]ves only to make his victories the more glorious.

If a chast beauty, then will secure it self from such a puissant enemy, she must of necessity put on Armour. Therefore Alicato teaching how Virgins should guard themselves, represents Pallas armed with a weighty sheild in one hand, and a strong Sphear in the other. Now consider what a prejudice and trouble this must be to de­licate beauties. They must be constrained [Page 22] to sinke under the weight of heavy Ar­mour and bury the sweetness of their lovely beauty, within an Iron prison: Unhappy beauty, which for its chastity, must ever stand upon a watchful guard, and enjoy no other content, or receive any other reward, then its own fear, and toyle.

Therefore all Authors conclude that ^a beauty and charity are incompatible, and cannot possibly dwell together, that a chast ^b breast is an argument of a de­formed Face, and therefore Ovid, makes Paris write to Helena, (c) that if she will be chast, she must first cease to be beautiful, for no other reason certainly, but because chastity does so much wrong and preju­dice to beauty, that tis almost impossible a chast Lady should either be, or believe her self to be beautiful.

And therefore wise antiquity, will have Venus, who is the fairest of all the Goddesses, to be the most wanton and un­chast, to demonstrate, that beauty can receive no greater prejudice than what proceeds from Chastity.

[Page 23]But I forget, whilst I discourse of beau­ty; how much I discover the deformity of my own Genius. I beseech you par­don me, and except of it, because I know­ing beauty to be the mother of love, pre­tended by speaking of beauty to obtain the love of you all towards me.

IV. What is the greatest Favour that a Lover can receive from a Lady of Honor.

VVOman is an abstract of all Na­tures glory, and riches: she is an amorous Heaven, casting down most gracious influences, and therfore innume­rable are the favors which a lover from her liberal goodness may receive. But I my self (who never had so much merit, or confidence as to aspire to the head) have alwayes through humility prostrated and planted my greatest hopes beneath their feet, and thought my ambition fair­ly [Page 24] satisfi [...]d, when a Lady of Honor hath vouchsafed to trample on me, I meane to tread on my foot, and this I thought to be the greatest favor she could bestow, to selicitate the vows, and wishes of my heart, esteeming it a happy Omen of the progress my love did make, whilst her fe [...]t were in that motion, and an assur­ance I should be one day entirely possessed of her heart, since our effections had al­ready taken such good footing.

And truely, what greater favour can a lover receive, since the foot is a guide to the head, the instrument of motion, an argument of the affections of the soul, and of the defects of the body, the supporter and base of a little world.

The Egyptians ^a Hieroglyphiok of in­constancy, was a foot not sustained at all by any thing, and therefore when by an excessive savor my Mistriss would demon­strate how constant she ever resolved to be towards me, she set her foot upon mine, because a foot thus placed with stability did amongst the same ^b Egyptians signi­fie a fixed constancy and duration.

Some others by the foot did use to re­present a slave, or Servant, and indeed [Page 25] the feet may with reason be called the slaves and servants of the body, because they are ever employed to support, and carry up and down, like slavish Potters, the whole burden of all other members. My Mistriss therefore being willing to en­tertain me for her servant, vouchsafed to tread on my foot, it being the custome of the ancient Conquerors to tread on the feet of their Prisoners, to shew them their subjection.

The foot according to ^a Valerius, is the Symbole of a work quite perfected and finished. Therefore we proverbially say, ad calcem, when we mean to declare the perfect termination of any thing. What greater favour then would I receive from a Lady; who by trampling on my foot did advertize me, that the work was fini­shed, that is, that my affection and faith had found a gracious acceptance, and lodging in her Soul and Heart?

The foot as Aristotle ^b sayes is the coldest of all the members, and therefore Physi [...]ians above all things, Counsel their sick patients to keep their feet warm, be­cause by their natural coldness, they are most apt to receive hurt from the evil [Page 26] qualities the aire does produce in them. Therefore such a Lady could not favor me more eminently then to shew by trea­ding on my foot, that my affection had inflam'd her, even the coldest parts, and farthest extremities from the heart, which by consequence, are most frozen.

The ancients were wont to make signs with their feet, when they adherr'd to any mans desires, or opinions, and from thence comes that Proverb. Pedibus in Sententia discedere. Now what greater honor could I receive or desire, then to be ascertain'd of the Ladies affection, Since by her foot she gave a sign of her compliance with my affection, and testified her approbation of my service.

The refusal of any one to let us touch their feet, is an argument of pride.

Therefore sayes Boccace, ^a L'have­reste Levata in tanta superbia, che le piante de piedi non le si sarrebbone potute tocare. Now my Mistriss to shew that such a vice as haughtiness, or pride, had no Jurisdicti­on over her soul, by this humility and excess of honor to me, caused me to touch the sole of her Foot.

[Page 27] Achilles, a Heroe so glorious as to me­rit that ^a Homer should become the trumpet of his never dying fame, who was envied by Alexander the great him­self, could not be wounded in any part but the heel; have not I cause then to glo­ry in this immortal favor vouchsafed by such a Lady, who though she had a thou­sand other wayes to wound me, yet that I might be paralelled to Achilles, she would only stick me in the foot.

In fine, I cannot but be proud of the honor my Lady did me, shewing she so much esteemed me by treading on my foot, that doubting least I should have quitted her affection, she by that means seemed to constrain me to abide here for ever, and who would not think it was a great honor to me, that she should let me feel her weight.

But least I should make this discourse too long by a foot, except of this my im­becilities which I sacrifice to our Prince as a tribute of my obedience, ^b as an­ciently the feet were Consecrated unto Mercury.

[Page 28]And I believe that he (to conclude.)

V. Whether the Rose do presage Felicity, or Infelicity to a Lover.

I Should now (cloathing the senti­ments of my Soul, with the beauty and ornaments of handsome words) bless and thank that hand, which being Pro­digal of its favours, hath vouchsafed to bestow a Rose on me, the Queen of Flowers; (though its purple did not claime that just preheminence) such gifts are common, which oblige us but to common expressi­ons. My tongue has not so much sweet­ness, or sufficiency as to satisfie these ob­ligations which my heart is bound to ac­knowledg; and I am the less capable to do it, because the late learned discourser [Page 29] of dreames, has so possessed, and char­med my intellects, that I can only won­der at the height of his inimitable Ele­quence that made it.

And then if I should say, it has the pre­cedency above all Flowers and for that cause perhaps it wears the Regal Orna­ments: that if Gardens were Heavens, the Rose would be the Sun in those Hea­vens that it shuts it self up with the day; because it fears to be in the obscurity, or blasted by the malignity, and treachery of the night: that tis the Image and per­fect mirror of Princes bearing in its self, both the rewards, and punishment, that to beautifie it self, it robbed Venus of her blood, and the Gods of their Nector; that 'tis the glory of the spring, a miracle of Nature: and an excess of the benignity, and bounty of heaven; all these notwith­standing would be but poor conceits of a mendicated Eloquence either blazed al­ready a thousand times, by the common breath of Fame, or infinitely beneath the just encommiums it deserves and the gran­deur of its merits.

The Rose it self, is a praise to its own self, and for no other reason does its leaves sproute forth in the forms of [Page 30] tongues, but to declare that it self is only worthy to proclaime and publish its own just praises: and having not the benefit of speech, though the Proverb says, that Roses speaks, yet it expresses it self suffici­ently by its perfumed breath.

But how much the more worthy the Rose is amongst all other Flowers, so much the more incertainty does it breed in this question, whether it can presage happiness, or infelicity to Lovers.

The Etymologie of the name Rose com­ing from Riso, promises joy to my affecti­ons; but as it may possibly come from the verbe Roderam it threatens me with the continual knowings, and languishing of my Soul by concupiscence.

The sanguine Colour in the Rose prog­nosticates the blushes of my Cheeks, if I should give my soul the liberty to doate and admire too much the beauties of any Face. But it may also presage, that I shall love a beauty so singular and excel­lent, that it shall force each one to blush, that shall but dare to contend with her for the priority of beauty.

I might fear least the bloody colour of the Rose should predict my Martyrdome for Love. But on the other hand, I am [Page 31] assured that 'tis a signe of felicity, and grandeur, it being the colour which most great Monarchs use for their chief Orna­ment.

The Multiplicity of the Roses leaves, may seem to point out her avarice, whom I shall love as if she would pretend to have many rich gifts, and but yet I know she cannot so much covet gifts and rich pre­sents, who like the Rose shall have already a Crown of Gold in her own bosome.

The many Rose leaves, which resemble tongues, does tell me, that a thousand several tongues, shall proclaime my hap­py love; Nevertheless I remember, that the Rose is the Hieroglyphick of silence, and was therefore by the Grecians conse­crated unto Harpocrates.

The prickle joyned to the Rose, do menace me with many sharp troubles, which may accrue from my affections: yet this again secures me, that as the Rose does flourish and tryomph amidst those many thorns; so I in despight of all op­position and difficulty, shall yet attain the fruition of my desires.

The prickles also may portend danger, and mortal wounds. But the leaves on the other part do promise a perfect cure, [Page 32] being very effectual to stanch the blood, and heal the wound.

Again the Prickles may intimate, that I shall be assaulted, by many Rivals; but Homer tels us, that Venus anointed the body of Hector with Oyl of Roses, to preserve him from the bytings of madd Dogs.

The green at the extremities of the Rose leaves, are called Nails of Fingers by Dioscorides, which seem to declare, that if I will enjoy my desires, I must steal that happiness; but on the contrary I am pro­mised the free gift of it. The Rose being the Simbole of kindness freely imparting its ravishing odours to every one.

The Rose receives its nourishment and perfume from the Rain, and morning dews, which makes me fear it prophesies that my affection, and amours must be fed with the daily aliment of my tears: on the other side, my hopes are flattered by this consideration, that as water does easily make the Rose to spring and bloom, so my tears shall soon make me obtaine the sweets of my desires.

I fear some infelicity in my Love, be­cause I know the Rose yeilds poyson to the Spider; but then the pretty Bee does [Page 33] comfort me again, who from the self same Rose extracts the sweetest Honey.

From the frail beauty of the Rose, which begins to wither, and decay as soon as it is born; I might raise a doubt of the frailty, and inconstancy of my love; but that I know they do no truly Love, who do not continue to Love even after death, as the Rose though dead, and dry preserves a pleasing sweetness, and was perhaps for this cause, by the Ancients strewed upon their kindreds Graves.

It might be guessed, that my Love should not be true, and faithful to me alone; because the Rose is a flower, that is, com­mon to all; did not I know on the con­trary, that a Rose if handled or touched by many, presently leeses its lustre, and native sweetness, and that its beauty and glory is its virginity.

To extract the water from a Rose, it must be done either by pressure and stamping, or by the violence and heat of the fire; from whence it may be concei­ved, that my choicest affections shall not obtain their wished end, but by much trouble and labor; and yet we know the Rose ever comunicates its odours and fragrancy, with freedome and liberality.

[Page 4]The Rose delights, attracts, and sweet­ly courts every one that beholds or ap­proaches it, which may inferre that she may have but little honesty, whom I shall adore; that treasure being unsecure, which lies within the reach of every covetous hand, as seeming to invite and tempt any fond Passenger; but this is my comfort, when I consider, how it is armed, and sur­rounded with a strong guard of prickles, for the defence of its own honor, and chastity, wherewith it bears off, and de­stroys all those little envious infects which come to soile its beauty, and innocent sweetness▪

In fine, for all those other many contra­rieties, yet nevertheless, since the Rose, if well considered, appears to be a little paradise to the Eye, honey to the taste, and a Cordial to the he [...]rt, I think I may safely conclude, that it does really presage future happiness and felicity to Lovers.

But whilst I have so long discoursed of the Rose, I seem to have forgot, that I make you feel the prickles, and sit on thorns, by my too Prolix harangue, which yet your noble sweetness, with an abun­dant benignity and favour, have vouch­safed to applaude, and approve by your [Page 35] silence, and attention, though uttered with much weakness.

VI. Wherefore in Cyprus they Por­trayd Venus with a Beard.

MAerobius in his Saturnalius ^a affirms, that in Cyprus, they portray'd and adored Venus with a Beard.

Perhaps, that men, seeing, that a Beard on a womans Face is monstrous, might learn, that if they suffered their Venerea [...] affections to grow old, and beard their sences, they would be monstrous, and deformed, and therefore Ariosto sings ^b In whom fond Love shall carry long the sway.

Perhaps to hide the Blushings of their Faces, who are ashamed of their own weak [Page 36] submission to the Commands of a woman; the Beard being a sign of virility.

Perhaps they would let us thereby un­derstand, that Venus was not a new Deity, but Ancient and had been worshipped by the first men that ever were in the world.

Or else the beard being a token of pru­dence they meant to signifie that Venus or Venery, without the curb of prudence, is a Fury not a Deity, and therefore they assigned the goddess Venus, a beard to di­stinguish her from Venus the fury; But thus Max. Tyr▪ speaks of Venus: ^a Prae­sertim si furiis quibusdam agitata, quam pro­xime ad furorem accedat.

These were all the observations of my excellent friend the noble S. G. D. a man of exquisite ingenuity, and singular erudi­tion, to which I should make no addition of my own, were it not natural, for such great lights, to be attended on by shad­dows.

I suppose therefore also, that the Cypriots Pictured Venus with a beard, to demon­strate the power and virility which is in a beautifull womans face, and therefore Socrates calls beauty a Short Tyranny.

[Page 37]Or else to let us know that the gravest, oldest and wisest men, were not thereby exempted, or freed from amorous affecti­ons, since Venus did make use even of their beards, (though sage Philosophers) to adorn her own face, or else to teach us, that such as dayly frequented the Temple, or use of Venus, did suddenly become old, and de­crepid.

The beard begets respect and venerati­on. Barbaepilli says, Clement Alexandri­nus, non sunt vexandi; ut qui vultui gravita­tem, & quendum patternum terrorem incu­tiata. And therefore perhaps those of Cyprus, to add the greater veneration to their goddess, portray'd her with a beard.

The Beard signifies, Sorrow, Repen­tance, and Dolor, according to Pliny, ^a Romanis says he Mox. fuit in merore [...] bam, & capillum submittere. So that it may be to advertize, what trouble and repentance accompanied the pleasures of Venus ^b

[Page 38]They Portray'd Venus with a Beard,

Women that have beards are, as Tasso­nius will have it, ^a Witches, or Sorceresses, therefore perhaps to this purpose, the Cypriots painted Venus with a Beard, to shew that beautious women have the po­wer to bewitch and enchant the Souls of Lovers.

Venus is more potent, then any thing in the world, in efficacy and persuasion. Nehil ego, says Aristenetus, esse venere effica­cius, aut persuadere, potentius censeo. There­fore it may be, they would for this reason make her with a Beard, as belonging chie­fly to great Orators, or being the badg of a Philosopher.

Suidas nevertheless affirms, that the Ro­mans adored Venus with a beard, because that goddess might have the Marks both of a Male and Female, as one that had the Super-intendence, of the generation of all Creatures. The rather because the Ancients gave to each of their Deities, the name of Male and Female.

VII. What is the manner of the Flo­rentine Kiss, and from whence came its Original?

THat Kiss which we call the Florentine, is to take hold of the parties e [...]res, with ones h [...]nds, and then joyn Lips to Lips, So Giraldus affirms ^a Florentinum osculum, Quo Osculo appraehendebat utrin (que) mihi [...]ures, & os [...]lahantur▪

This nevertheless appears to have been an ancient Custome amongst the Greeks and Romans▪ Plut [...] makes particular mention thereof, and this according to Julius Pollucia; is written in a very old Comedy.

Prehendens per aures da mihi Phytre Oscu­lum▪ And in Plautus ^b

Prehende auriculis, compara labella, cum labellis. And the same Author in another place ^c

[Page 40] Sine te exorem, Sine te prehendam auri­culis, sine te dem Suavium.

And in Theoe. ^a

And in Tibull ^b

Statius writes thus in his Commentary upon Catullus. R [...]mae apud Episcopum Caprani eensem in veteri monumento. Dis Manibus Zosime sacro, Cupido alatus, comprensis au­ribus, Zosimen ipsam deosculatur.

This manner of kissing Giraldus, thinks had its Original from the Custome of drinking in two eared pots, or Jugs, be­cause when any one drinks in those kind of Vessels he seems indeed to be Kis­sing.

This kind of Kissing may have been in­vented, to hinder the party kissed, from withdrawing too soon at their own plea­sure; for so when they desired a long Kiss they would be sure to take good hold, as people usually doe, when they mean to drink a very deep uninterrupted draught, [Page 41] in those two eared potts. Or else they meant thereby not only to please the Lips with a melting soft touch, but also to advertise the ears, of the sweet sound and smack thereof.

The privation of one sence augments and encreases the perfection of another. The blind do super-abound in excel­lency of memory, and the dumb excell in subtility, and [...]ngenuity. Therefore who knows but they found out this mode of Kissing, that by hindring the ears of their function of hearing, the delight of tasting, and feeling might be encreased.

Perhaps it might be to signifie, that they can have no eare to hear, or attend the voyce of reason, who are Kissing two Rosied tempting Lips, whose sweetest Nectar hides a Poysonous charm within them.

But yet in my opinion, this way of Kissing was first used, because the Ears, are consecrated to Memory, and they would by this Invention, advertize the Ears not to loose the Memory of so delici­ous a pleasure as was Kissing.

The name of the Florentine Kiss, pro­ceeded only from this, because it was more used in Florence, than any where else. [Page 42] Those of Florence, nevertheless (as Bap­tista Yorretti, affi [...]ms) do alwayes, or most commonly, call it the French Kiss.

VIII. Wherefore Physitians affect to weare great Beards.

THe beard is an Ornament to the Face, which adds handsomeness, and ve­neration to the person, as Aristotle will have it. So that he is almost unworthy the name of a man, that hath no beard; there being no greater sign, than that of his Virility. Vir sum says Arianus ^a sic me convenias, sic mecum loquere, aliudne quae­ras inspice signa. And Clem. Alex. ^b spea­king of the beard. Hoc viri signum, per quod vir apparet. And Muson ^c Barbum signum esse viri. From hence it is, that Physitians to be verily believed they are men (it being possible their many Homi­cides [Page 43] may make them be thought other­wi [...]e of) do take an especial care to have great beards.

Physitians vaunt, that their science, hath much divinity in it, wresting men, by their super-natural medicaments, or­dinarily out of the hands of death.

Ars medica, says Ficinius, & divi­nitus accepta est, & divinitus exercetur.

Sings a worthy Poet. Physitians therefore willing to make ostentation of their divi­nity, procure great beards, to teach us, that they are given them by the Duities; Conveniens, says Arianus, speaking of the beard, Insignia▪ deorumtueri, & ea non abji­cere.

^a Physitians, would faine make o­thers believe, that they have the [...]kil and art, to bestow health, and to prolong the thread of life in despite of Fate, and therefore fearing least the reproach of Medice cura te ipsum should be cast in their [Page 44] teeth, there is a kind of necessity they should maintain themselves in perfect sa­nity, and a robust agedness, to which pur­pose, I do verily believe, they are induced to nourish great beards, which in outward appearance makes them seem much older then they indeed are. Or else the know­ledge of their Art, requiring a long and laborious study, they by a long beard would fain be thought more ancient, and by consequence more experienced in their Art, then otherwise would ap­pear.

Physick if we well believe Fieinius ^a had its Original from South sayers. Medicina omnis exordium à vaticiniis habuit, Amongst which number the Sorcerers and Necro­mancers are included. All which kind of people ever used very great beards: Nay Aristotle says, that some Prophetesses of Caria had such beards. So that it is no wonder if Physitians, following the exam­ples of those, that gave the first precepts to their Art, are so curious of having great beards.

Physick is called the Sister of Phylosophy, Medicina says Isidorus ^b Secunda Phylosophia [Page 45] Dicitur; Phylosophers get respect and a kind of veneration by their beards.

Thus writes Pliny the younger ^a Ad haec pro [...]eritas corporis docera facies, demissus, capillus, ingens & cana. Barba. Quae licet fortuita, & inania putentur, illi tamen pluri­mum venerationes acquirunt: Socrates was by Persius call'd ^b Bearded-master.

Barbatum hoc crede Magistrum dicere. And therefore, Juven. ^c

Barbatus licet admove as mille inde magistros And Mart. ^d

So that Physitians imitating Phylosophers do nourish great Beards.

^e Amongst the Romans, according to the testimony of Pliny, the beard was a sign of sorrow or grief, Julius Cesar says Suetonius, ^f audita clade Tituriana barbam [Page 46] capillumque summissit, ^a Octavius, Augustus did the same when he heard of the loss of his Legions, which followed the Com­mands of Varro. Cato likewise as Plu­tarch mentions hearing of the coming of Cesar against his Country, suffered his beard to grow long in sign of his grief and sorrow. And therefore Lucan thus sings of him.

Therefore who knows, but that Phy­sitians, willing to shew themselves deeply interressed in their patients sickness, and pain; do weare those long beards in token of sorrow,

All those Physitians who for their great knowledg and skill, have deserved divine attributes were expressed so by long beards. The Grecians restored Escula­pius his beard again, which Dionisius had robed him off, Apolin. barbatum colebant Hieropolitani, Mercurius, according to Lucan is called Labro, malis (que) barbatus, [Page 47] with great reason therefore Physitians do the same, imitating the best Masters of their science.

The beard signifies, or betokens, (nay adds) confidence and courage, So thinks Elian ^a Hircus gregem, & ipsas capras an­tegreditur, barbae fiducia. No wonder there­fore that they are so much worne by Phy­sitians, who are every hour forced to combate and struggle with desperate Dis­eases, nay with death it self.

IX. That Woman is more faithful to Man; then Man to Woman.

VVOmen are without doubt, more faithful to Men, then Men to Women, because there are greater rewards attending her fidelity, and greater punish­ments following her infidelity then to Mans. If a man be constant and faithful to a Woman, most Nations and people in [Page 48] the world, will but suspect, or judge him to want wit, or worth enough to obtain another M stris. If he be faithless few nations have any Law to chastise him. But on the contrary, a constant, faithful wo­man is admired, esteemed and reverenced highly, but if light she is vilified, censured and put down in the lift of infamous per­sons by every one.

Says Ariosto. ^a and Petrarch ^b

The Woman is oft necessitated, to be faithful, Guarini says ^c

Whereas man, having no such necessa­ry obligation, is without doubtless care­ful of keeping his faith towards a Wo­man.

[Page 49]There is more means and strength re­quired to subdue a Womans faith; than a Mans. If a Woman do but prostitute, or proffer her self to a Man, he presently yeilds and is overcome; whereas a Wo­man cannot be tempted without prayers, perswasions, or rich presents. Hear what Ariost. says ^a

Inconstant Men.

Whereas to obtain a Womon.

Again, Women Love more ardently then Men; therefore they must be more faithful. Thus Honnius, Omnis mulier amat magis viro. Forasmuch as men or­dinarily love only for their own ends, which being obtained, causes either re­pentance, or satiety, so says, Ariosto.

And in another place,

[Page 51]Wherefore he advises Women,

Women are said to be better then Men, and they glory in it, and therefore they must be more faithful. Vobis (says the Chorus of Women in Aristophanes) Sumus multo meliores experimentum (que) ad est, ut videa­tur. And a little further: Ita nos multo meliores. viris. gloriamur esse. Therefore Plato was constrained to assert this truth, saying, Mulieres multae multis viris ad multa praestantiores.

Let us come to examples, which will best clear this doubt. What Man have ventured or lost their lives to save or pre­serve their Faith to their Ladies? Our very Romancers cannot feign such a fable without a blush, or if there be any one produced, it is only some imaginary Heroe.

Whereas whole Nations of Women, do sacrifice themselves at the death of their [Page 52] Husbands, and bury themselves volun­tarily with them, or expose themselves to the merciless flames, where they make up one heape of Ashes with their beloved Spouse; yea, how many Lucretia's, Brasi­lia's, Pompeia, Paulinas, Camnas, &c. have rather suffered voluntary deaths than live after their husbands, or break their holy Faiths and Vows.

For which reason it should seem, the Ancients represented Faith under a Womans name, to demonstrate that only Women could be faithful.

Wherefore the Jonians, according to the testimony of Alex. ab Alex. would have the purest and perfectest Victimes to be female.

In fine, they that think women are not so faithful to Men, as Men to Women let them once more hear what Ariosto. sings.

[Page 53]I shall therefore conclude with Dr. Speranzi, who in his Poems speaks thus,

This plea, I must confess, I have made rather in obedience to the Laws of Civility than of Conscience, If I have not perfor­med it sufficiently, that cannot be estee­med a crime, or make me deserve their hate, since he acquits himself fully that performs what he is able, and is not de­fective to his power in serving them.

X. Whether blushing be a sign of Vertue.

THose that believes that blushing is a sign of Vertues, ought only know how to Blush. But I who have by expe­rience found the prejudice of blushing, can affirme with reason, that it is rather an argument of vice, than of virtue, An ac­cident that flows from many unhandsome causes and imperfections, cannot be a sign of merit, since no man can be thought praise worthy for what he does accident­ly, and therefore what esteem can he de­serve for that, which is not his but acci­dently.

They that blush do fear. So Arist. will have it. ^a Rubescunt qui timore officiun­tur. He that fears is pusillanimous and base.

[Page 55] ^a Degeneres animos timor arguit.

Sings Virg. Therefore who can affirm, that fear the Of-spring and Issue of base­ness, can be a testimony of vertue.

Blushing be tokens shame for our errors. Rubescunt says Alex. ab Alex. qui pudent. He that is asham'd hath erred, and shall we then believe, that, to be a good effect, which proceeds from so bad a cause? That the Plants of Vertue should spring from roots of Vice?

They that have such flames in their faces, must needs have a fire in their bo­somes; and who can affirme, that soul is not black, that is ever exposed to so much heat? or that heart not suffocated, which is buried amidst so many Coales & Cinders?

Blushing is a reproof for some guilt, as if the bloud were sent from the heart into the face, to correct or restrain, the errors of the hand, or tongue.

He that blushes cannot merit, because that act is violent, not voluntary; and even, as we cannot sin without the assent of the will, so neither can one merit with­out the consent of the Soul, or mind.

Blushing is an affect of the Ambition of the heart, which perhaps would ex­press [Page 56] its sentiments beyond the volibility of the tongue, but wanting the power of speech, imprints those Characters on the Cheeks to be the better understood.

The accidental signs and appearances, in the face of Heaven, can be token no­thing but malignant effects. [...] do ever presage some evils. The face of man is the Heaven of tha [...] Microcosme, be­ing marked therefore with those signs of blushes, it cannot betoken any Vertue.

Blushing is nothing else, but a con­course of blood. Rubor says, Simplicius ^a fit cum sanguis recurrit à corde ad faciem, Wrath, Ambition, Lust, and a thousand other vices are occasioned by the con­course of blood, and therefore cannot de­serve praise, or signifie vertue.

Blushing is an imperfection, and there­fore Women, who are more imperfect and more enclined to commit errors than men, are more subject to blush.

Lovers wax pale, because knowing that blushing betokens no vertue or goodness, it cannot help them to attain the affecti­ons or esteem of their beloved, and indeed, who would not suspect that heart of cruelty, that wears those bloody Colours on the Face.

[Page 57]Wiser in this, then any other thing, are many Women who to conceale this sign of shame, paint themselves to hide their blushing that so the most curious eye may not be able to find them guilty of the least crime, or errour.

Wherefore do you think, wise nature ordaines men, old men especially, to become bloodless, pale and wan, and their faces to be covered with overgrow­ing hair, but only to hinder, or hide their blushing; it being convenient only for Women and Children, as most subject to failings, and guilty errours.

I have chosen to speak this whil'st every one was drouzy, that I might not be seen to Blush. And I have blamed it, that I might not be thought to praise my self, being so subject to this imbecillity.

And I would have said more, did I not fear, I should be forced to blush at my Prolixity.

XI. Whether one can Kiss, their be­loved without Lasciviousness or Sensuality.

SOme verily esteem Kissing, to be a thing of smal moment,

Says Theoc.

^a And this is so approved by Pi [...]istra­tus, a Tyrant of Athens; a man other­wise odious for his enormous cruelty, who being instigated by his wife, to cha­stize a youth, that had Kissed her daugh­ter openly in the street, he smiling said, what would'st thou have done to thy ene­mies, since thou desirest I should punish him, who by kissing thy daughter shows he is her friend? Guarini, likewise makes but smal reck'ning of it, since he writes.

But that one can Kiss the beloved per­son, without Lasciviousness or Sensua­lity, I believe it an impossible supposition, and a conceit of such an imagination, as knows, or has no other ground of truth, than in their souls, that know not the power of Kisses.

Tis true that a Kiss, as Plato says, is a conjunction of the Soul, more than the Lips, transmitting sweet and lively spi­rits into eithers heart.

Now this Conjunction withall, being made with these humane and corporial [Page 60] organes, it is impossible, but they must impart some Lascivious sensuality there­by, and affect the sences with it.

Which Plato also affirms, saying, that love is begotten by some certain invisible spirits, which subtilly are transmitted from the beloved Eyes, into the Lovers heart.

If therefore it be true, that the Eyes by vertue of their looks only, have so much power to inchant a soul, what cannot the Lips do, which are so full of those Amo­rous Philters, and can so easily call forth the Soul unto them?

Quid enim aliud faciunt, says Favorinus ^a qui ora mutus tangunt, quam animas conjungunt! and Rufinus the Poet ^{b 86}

A Kiss violated Claudius Caesar to the incestuous match with Agrippina ^a

Kisses are Lovers rewards, to which they aspire with Myriads of Prayers and sighs, and services.

And therefore if Kissing were without sensuality, Lovers would never shew so much greedy desire and avidity for them, nor would the beloved be so niggardly and sparing of them.

Petrarch, who understood, perhaps more than any other, what were the ef­fects of Love, speaking of his Laura's Kisses says.

Now if the sight, or beholding others only Kiss, have power to stir up our af­fections, how shall that person contain himself that Kisses actually. Socrates says, that seeing others Kiss, and hearing the smacks of those united Lips, is able to move, and tempt the coldest heart. An nescis hoc viro says one, Nec quidem tangens [Page 62] si modo spectetur infigat etiam Longo ex int [...]r­vallo aliquid ejusmodi, quod insanire faciat!

^a Horace, in an Ode, will needs have it thought, that Venus sweetens her Kisses with Nectar.

And Lucan affirms; Ganimedes osculatio­nem nectare sibi esse dulciorem. Now who can Kiss them without temptation, or without sensuality, relish such heavenly sweetness? Hear Myrtillo discoursing of his Ladies Kisses.

[Page 63]So a modern Poet, being by his Mistris conjur'd, he should not declare that she had vouchsafed him a Kiss, replyes

Some Nations deprive that Woman of her dowry, yea proclaime her an Adul­teress, that is, convicted of bestowing, or receiving a Kiss from any stranger. This is therefore an argument, that none can give a Kiss without Lasciviousness or sen­suality.

Amongst Lovers, the question is pro­pounded, whether he that gives, or re­ceives a Kiss, from the beloved is most fa­voured? The generality conclude, 'tis better to receive then give one, because they think it impossible that a Mistriss can Kiss, without she have an extraordinary affection and sensuality.

Briefly Kisses are the greatest incentives to Love. Nihil est, says Socrates, A [...] amorem incendendum acrius os [...]ulo.

We read in Cicero. That who ever will keep himself chast, must above all things avoid Kissing. Of the same mind is Socra­tes. Quamobrem ait equidem abstineudum [Page 64] esse a formosorum osculis illi, qui pudice, ut vivere possit, expetit, because tis not possi­ble to Kiss without Lasciviousness or Sen­suality.

Sayes Theoc. I conclude therefore with Austin, that, Osculari, nihil sit aliud quam adulterari.

XII. Wherefore it is said, that Achillis Sphear, did both wound and heal.

IT might be said that Achilles sphear (or lance) did both wound and heal: be­cause being managed by his strong Arme, it did at the same time both wound and kill. And who knows not that death, is the cure of all things. Our humanity is circumscribed with such infelicities, that [Page 65] death alone can put an end to our trou­bles; and begin our real happiness.

Tis observable that two D [...]ities em­ploy'd themselves, for the making of A­chille [...]'s Lance. Minerva fitted the stock, and Uulcan the head or spear. Minerva is the Hieroglyphick of Peace to whom the Olive is therefore dedicated. Vulcan may be taken to signifie War, since he pro­vides weapons for all the other gods, and arms the very hands of Jove with Thun­derbolts. Therefore tis not unlikely that the Ancients by Achilles Lance did signifie both War and Peace, War which wounds men in their Estates; Peace, &c, which heales all the breaches and disorders cau­sed by War.

Achilles was a Physitian being taught that art by Chiron, who gave the name to Chyrurgery. Therefore who kn [...]w but he having learned by his study of Physick & Chirurgery the art to Cure the wound, by dresing the Weapon (a thing ordina­rily practised in our days, though not without some superstition) from thence this spear might be thought, both to [Page 66] wound and heal; or it might be from this consideration, that Chyrurgery must hurt before it can heal.

^a Achilles was adored by the Spear­men, or Lanciers, as Alex. ab Alex. asserts. In Epirus, as Plutarch says, ^b In Pontus according to Pliny ^c In Arcadia. ^d by Pausanias testimony.

In fine, his name was venerated in two and twenty Temples, where they burn'd incense and offered victimes to his Fame and Glory. His Lance also merited at­tributes of Divinity. Primos ^e says Alex. ab Alex. Qui antiquissimi [...]uerunt Hastos coluere caepisse, and therefore it might be, that the Ancients, to make us understand, that the Chastizements of the gods were the means to correct and make us good, said, that Achilles Lance did both wound and heale. Tis beyond the reach of doubt, that there is no surer or more infallible [...]emedy to heal the sickness and disease of the Soul, than the wholesome Physick of affections, when the hand of God applies, the wounding Corrosive, which he after heals with balmes of Mercy and Peace.

[Page 67]It was a custome amongst the Ancients ^a to ingarlondize and crown their Lan­ces, who knows therefore, but Achilles adorned his, and that perhaps with some hearb which he knew by his experience, to be most effectual to heal wounds, from whence this saying might have its Origi­nal, and the people afterwards seeing the Iron which wounded, and the hearb that healed, might therefore say, it did both wound and heal. Here what Apuleus says of this hearb ^b Hanc herbam Achilles invenit, unde vulnere ferre facta sanat, & ob id Achilleos vocatur: Therefore Claudian perhaps conformable to my opinion.

But to what purpose do I heap up so many fancies, and imaginations of my own? since the ascersion, that Achilles's Lance, did both wound and heal, is no [Page 68] Poetical fiction, or curiosity of the Anci­ents; but an Historical truth authentica­ted by the Arcany of nature. You may read in Higinius ^a and Chain, ^b how the King of Missia, being wounded by Achilles, and the wound proving incur­able, he addressed himself to the Oracle: Where answer was returned, that to cure his wound, he must make use of the same Weapon that hurt him. Telephus goes to the Grecia [...] Camp, and there being joyfully received, because the Oracle had foretold, that without the assistance of Telephus, Troy could not be taken, he was healed by Achilles, who scraping the rust of the head of the Lance, and applying it to the wound cured him, and therefore thus in Ovid.

Wherefore Pliny affirms ^d rust to [...]e a remedy for wounds, figuring Achilles in the posture of scraping the rust from his Spear, and from hence therefore comes [Page 69] the saying that Achilles Spear did both wound and heal. Nor shall we need to doube this, since besides the forecited, there are many other Authors which affirme it.

Hear Ovid,

And else where,

And in a third place,

And propertius,

[Page 70] ^a And Caelius Rhodiginus. A [...]re cuspide sive etiam serrea Telephum, sanasse Achilles perhibetur. Unde natum Adagium. Quodque vulnus intulit, ille diem persanabit. And Lu­cian ^b Ergo Telephi illud necesse erit facere; ut ad cum à quo vulnerati sumus, redeamus, & ab illo medicinam petamus. Et Phil. Beroldus ^c Notum est quemadmodum Tele­phus ab Achille vulneratus, ab Achille sana­tus fuit eodem telo.

The Germans ^d according as Tacitus relates, by holding their Lances at too great a length, which made them mis [...] their stroakes, were overcome by the Ro­mans, and were so many Trophies of their Victory. I fear the same fate, having held so long a Discourse of the Lance, and been so wide from the marke, that who [...]ver shall o [...] pose me, or discourse on the same subject, will overcome my weak argument, and subdue me by their more potent Eloquence.

XIII. Wherefore Old people sleep ordi­narily less than young ones.

NO doubt but in all appearance, sleep seems to be more proper to old folks, than to young. The nature of anci­ent people is to be cold. Thus Aristotle will have it. ^a Senectus fregida est, and com­monly those Animals sleep most, that are of the coldest constitution. Dormiunt diutius, says Albertus ^b Animalia illa, quae sunt frigida, and therefore is sleep more likely to be proper for old people, then young; yet experience teaches us the Con­trary, and so says Aristotle (e) Senes vigiles sunt. Whereupon Corn: Gall. Sings ^{d 114}

[Page 72]I believe the reasons may be many, [...]herefore the old ones sleep less then young people.

Sleep, though it come of cold, yet hath its Original from heat, the vapours con­veyed through the Veins to the head, are cooled by the Frigidity of the Brain. Somnus, says Aristotle ^a est infrigidatio, & si causa sint calidae, quia vaporis per Venas ad caput elevati infrigidentur in capite. Where­fore the more Vapours are sent to the Brain, the more are they incited to sleep.

Now who doubts but young people are filled with more Vapours than old, and therefore sleep more. Therefore Aristotle ^b Dormuint, say he, vehementur pu [...]ri, quia nutrimentum sursum serter omne.

The food of ancient people, besides that it is ordinarily much less in quanti­ty, than what young ones cat, turns most to Excrements and does not generate those superabundant spirits it produces in the young, which ascending to the brain, occasion muth sleep. Therefore Aristole ^c Senies excrementis abundant, & vigiles sunt.

[Page 73]Old Folks by reason of their weak­ness, and frigidity, are less able to concoct their nourishment, than young ones. Senes, says therefore Aristotle, ^a quia fri­gidiores sunt & debiliores, & ad concoquendum imeptiores longi temporis spaciam reddidit. Whence any one may gather that so much the less are they invaded by sleep, by how much the less they digest their food, food being the primary and most natural cause of sleep. Dormire says the same Aristotle ^b contingit animal, qui [...], dum aliter ascen­dit vapor ab alimento ad caput & ubi absump­tus suerit, quia ad cerebrum ascenderat vapor, redit Vigilia.

Age is an incurable infirmity, accom­panied with Myriads of thoughts and thousands of unhappy accidents. Hear Boetius.

And Sophocles ^d

Infirma difficilis

Senectus, amicis invisa, cui universa,

Mala super mala cohabitant.

[Page 74]It is no wonder then, if ancient peo­ple oppressed with the load of so much evil, sleepless than young ones.

Anciant people as Aristotle affirms ^a are timerous, standing ever in fear of being betrayed. Wherefore Cor. Gallus sings ^b

Which may be a great reason why they sleep less than young folkes, there being nothing more an enemy to sleep than fear,

Sings the Prince of Romancers, and Marina in his Ariana ^d

There is nothing that old people fear so much as death: They know by their wrincles and gray hairs, the ruines of [Page 75] age and the footsteps of death, that the time of horrour and darkness approa­ches, which makes them desire to sleep the less, because sleep is the Image or bro­ther of that death, they so much dread. Therefore Plato, ^a Dormiens nemo ullius pretii est multo magis, quam qui non vivit, and Cicero ^b Nihil morti tam simili, quam somnus.

The neerer things approach to their Center, the more forcibly do they move▪ The stone the nigher it comes to the earth with the more hast does it press down­wards in its fall. Sleep is nothing but an idleness or rest of the soul, if we be­lieve Aristotle ^c Somnus, says he, est otium animae. Now the Soul without doubt will be less idle, at the time of its ap­proach neer its Center. The Soul of an aged person is certainly neerer its center, than young ones, and by consequence less idle. Hence it proceeds that Ancient people sleep less than youthful ones.

XIV. Whether Gifts or Stealth's do most felicitate Lovers.

THat the felicity of Lovers consists in receiving Gifts, or obtaining by stealth's the fruits and enjoyment of Love. I think none will deny. Illustrious Prince, virtuous and noble Academians. Because the desires of Lovers being fixt, as in their Sphear, in the possession of the beloved object, they are equally satisfied either by Gifts or stealth's, the one betokening a free Principality, the other an amorous Tyranny; Stealth's and Gifts fl [...]ttering our complaisance, do truly recreate our Eyes with Beauty, rejoyce our hearts through hope, and comfort our souls with the pleasing remembrance of our future delights. But whether these stealth's or gifts should bring most felici­ty towards a Lovers full content, I know [Page 77] not Illustrious Princes, amidst the uncer­tain opinions of these Gentlemen, what valuable decision to make.

Those things being most grateful, which depend most upon the will of the beloved object, makes me decide the Question in favour of gifts; yet this Consideration suspends the sentence, because those things do most delight our Genius, which are gained with most toyle and sweat.

As those delights are but ordinary, which are offered to us with a Prodigall hand, so on the other side those favours, cannot be so hugely pleasing, that must be procured by the danger of stealth.

The sadness makes gifts the more wel­come, and the impatience of our desires sweetens stealth's.

Those ordinarily receive gifts only that have great merits, and stealth's are not gained but by daring souls.

That which is given may be thought to be but common to others, so likewise every common Lover may ravish.

They that suffer themselves to be rob­bed, are not thought to be very wise or circumspect. They that proffer them­selves cannot avoid the suspition of being dishonest.

[Page 78]Such as grant ere they are requested, undervalue themselves, those that force their Lovers to steal, are too haughty.

There is nothing so sweet, as what we steal or gather our selves, yet those fruits are grately which a fair hand bestows.

Love is feigned to be a Child, to teach us that gifts best please him: but he is likewise blind to shew that he will give us leave to steal.

But this is the truth, however, O ver­tuous assembly, than such a Lover is more happy that ravishes, that he that receives the fruits of Love as a gift. He is more noble, more deserving, more happy, with­out doubt that loves, than he that is be­loved: Aristotle, affirme it, because he ob­liges the party beloved, &c. Cognosci enim says Aristotle, ^a & amari etiam in carenti­bus anima existit ut cognoscere, & amare re­bus animatis. But who doubts, but he loves much more, who through an amo­rous impatience ravishes, then he that waites to have the favours of his Love be­stowed upon him?

He that steals must necessarily love, he that hath it bestowed is beloved; where­fore it is but reason we should sacrifice this [Page 79] affirmation to truth, that he that steal [...]s is happier, than he that obtains by con­sent.

He either loves not or cannot love, that expects and waits for the favours of Ladies who affect a kind of violence even in vo­luntary and delightful actions. Love is a spirit of impatience. I believe he has wings to teach Lovers what celerity is re­quired, to fly to their stealth's. Himself is composed of stealth. Guarini decides it in my favour? ^a

There is nothing so contrary to Love a [...] Modesty. He that cannot attempt his own happiness, looses, and turns the fa­vours of fortune into enmity. Hear the same Guarini ^b

And Tasco in his Amint [...]. ^c

[Page 80]To wait for the gifts and favours of Lovers, is an effect of fear and modesty, to make a rape is an Act of animosity, and courage, so that by how much this is bet­ter then that in a Lover, so much more happy is the Lover that steals, than he that receives the gifts of Love.

But let your Clemency excuse me, if my too much confidence have abused the excess of your goodness, which with so favorable a silence has suffered and ho­nored my imperfections. Treating of stealth's. I could not chuse, but rob you of some favours.

XV. Wherefore Pythagoras prohibi­ted the use of Beanes.

VVIth much prudence the learned Pythagoras left this written in his Symbols, A Fabis abstineto. Wherefore some certain Priests in Rome thought it a [Page 81] great excess either to touch or name a Beane. ^a Fabam tangere, aut nominare, says Alex ab Alex. Diali flamini non licet. And Pausanias speaks of some people of Arca­dia, who Fabbam immundam, & impurum existimarunt ^b

The Reasons may be many: First, be­cause the Bean is a gross food, humid, noxi­us, which causes evil dreams. This Antio­chus does affirm ^c Fabas malum succum ferre in somnia surbulenta facere, ema (que) ob rem Pytagoram Fabis abstinuisse, and Volate­ron. A Pytagora quo (que) prob [...]etur, quod haec maximè ua [...]ra inflet ae sensus habetat ^d

Moreover Pythagoras seeing that beans were made use of in the chusing of Magi­strates, the Athenians being the first, as Lu [...]ian affirms, that made use of them, thereby to advertize men that they should avoid ambition by a Metaphor, con manded them to abstain from Beans. This is Plu­tarches opinion.

^e Nothing more resembles the Geni­tals of a man then Beans. Si viridem fa­bam, says Lu [...]ian ^e folliculo exuas apparere vi [...]ilibus Genitalibus similem, so that some ¹³⁹ [Page 82] will have it, that those being macerated, and set in the Sun for some time; Seminis humani odorem contrabat. Therefore who doubts but Pythagoras would hereby warne us to fly from the tempting pleasures of Venery? The same Pythagoras having to one that asked him: Quo tempore veneri opera dando esset? Replyed, cum te ipso fieri debiliorem & imbecilliorem voles.

The Ancients from a Bean prognosti­cated felicities, a superstition haereditary to many simple ones. Plutarch affirms ^a and Alex- ab Alex. tels us, that white Beans denoted happy things, who knows therefore but Pythagoras, by prohibiting of Beans, means to exhort us to abstaine from prosperity, which cannot but acce­lerate our ruine? ^b Philip of Macedon re­ceiving three several Messages of happy tydings in one day, implored the Gods to mingle it with some little sinister acci­dent. Thus therefore Tasso speaks of those, that had fortune favorable ^c The Bean makes plants to become bar­ren, and Hens likewise therefore perhaps, for this reason, as being Noxius to humane generation they were prohibited by the [Page 83] Pythagorea [...]s, an opinion of Apollonius ^a Putamini says he, Fabarum steriles plan­tus efficere si radicibus earum apponatur, & Gallinas si enebro eas edant. Hanc ob cau­sam fortassi Pytagorei fabae usu interdixe­runt.

And who knows but Pythagoras, by that understanding which led him to the knowledge of future things did hereby Prognosticate to the Romans the ruine of the Fabius, who fell by the arms of the Vejentines? Wherefore Ovid ^b

And for this cause exhorted them to abstaine, and not hazard themselves all to the death, and since, either by times or in advertency of the transcribers, instead of Fabis, they have put Fabis. ^c Beans if we believe Pliny were used at the sacri­fices of the dead, a custome practised in our dayes also, and in the flowers of the Beans there appears sad and mournful [Page 84] characters. Wherefore it may be Pytha­goras to keep men from the apprehension of sadness and troubles, which makes men unhappy, but the sooner perswaded them to abstaine from Beans, and for this rea­son was the use of them forbidden to the Priests. So Varro thinks ^a Varro, and of haec Flaminem eam non vesci tradit, quo­niam, & in florae ejus Literae Lugulres re­periantur.

Perhaps it was Religion perswaded Pythagoras to prohibite the use of Beans, because he believed, that the souls of the dead, abided in the beans; and because the Ancients were ever particularly Reli­gious towards beans. This is Pliny's sentiment. ^b Faba ab hoc Pytagorica sen­tentia damnata, quoniam mortuorum animae sunt in ea, ut alii tradidere. In eadem pe­culiaris Religio.

For my part, I should believe, that piercing Genius, who from antiquity deserved the attribute of divine, intended by somewhat that was very remote from the cognizance of those times to instruct posterity, and in particular those that should have the fortune, and virtune to in­terpret the hidden Misteries of his Sym­bols. [Page 85] Whence I perswade, my self that he meant that men should abstain not from Fabis, but Facbis. That is, from doing ill things twice; since for the first time we may meet with all the favours of compassion, but at the repitition we de­serve no less, than the severest castiga­tion.

XVI. In Dispraise of Women.

VVOman is the fairest and most a­miable object in the world, the greatest and most precious gift God has bestowed upon humanity. Because by means of her, the spirit of man is raised to contemplation, and contemplation carries our desires to the knowledg of things divine, we may say with reason therefore, that woman was bestowed upon us, for an earnest, and an essay of the blessings of heaven, and for this perhaps the Flamins loosing their wives were de­prived [Page 86] of their sacred office, to demon­strate that the womans perfection added merit to the sacrifices, and who does not see, for a woman, man forgets himself: nay becomes his own enemy, and if at any time, he fix his eyes upon a beauteous face, his body trembles, and at the same instant burns and freezes, and like those who unexpectedly beholds some divine object, is agitated, and moved with a celestial fury. Finally being recovered, and hav­ing recollected their spirits, again they reverence women in their thoughts, Love them with their souls, and acknowledg­ing all that is due to a Deity, offer them­selves upon the alter of a Ladies heart their victime and sacrifice.

Consider therefore, in what trouble I am involved, since I must blame the no­blest work of God, and the greatest Mi­racle on Earth.

But here. I now am against women, who may justly glory in their fortune, that the meanest of all men is chosen to single out, and muster up their defects.

Woman is an imperfect Animal, an errour of nature, and a Monster of our species. If difformed she is a torment to the Eye, if beauteous, a plague to the [Page 87] heart. If beloved, she becomes a Tyrant, if hated, an inveterate enemy, she knows no mean, distinguishes with no reason, and knows not that Justice hath a being. In her thoughts, she is inconstant, in her desires inordinate, and implacable in her anger. Her Love proceeds from interest, her faith from necessity, and her Chastity from fear; If she speak, she lies, when she smiles, she deceives, and if she weep be­trayes. Her mouth is ordinarily filled with the honey of flattery; but her breast with the poyson of envy, with her Eyes, she affascinates, with her arms inchaines, with Kisses stupifies, and with the other delights robs the intellect and reason, and transforms men into beasts. ^a In a word, the tempests of the Sea; the fury of a Torrent, the greediness of fire; the Mi­series of poverty, and all other evils are smal in Comparison of a woman, who is so great an evil, as cannot be exprest.

[Page 88] ^a Homer introducing Agamemnon for speaker makes him say, that with all the power and liberty of Imagination, there cannot be conceived or found a more en­vious, and wicked thing than a women. ^b Tis the opinion likewise of Menander, who asserts the woman to be a compen­dium, a center, and a treasury of all Evils, because where Women be, there wicked­ness abounds like the sands in the Sea.

And therefore St. Jerome ^c writes that to find a woman inriched with good­ness, is as rare as a Phaenix.

And the Lawgivers ( d) to demonstrate, that 'tis not at all necessary, to have Laws for things, which rarely or never happen, bring for example, that there is no need of having any Laws for good women as being things, which in my opinion, are seen hardly in any age.

Because goodness in a woman is a won­derfull accident, and against nature, with reason therefore did Plato, ^e doubt whe­ther he should assign a place for women among beasts, or rational creatures, in ¹⁵³ [Page 89] regard of the imbecilli [...]ty, imperfection, and malice of their sex.

The Poets representing Pallas for the Goddess of Wisdome, say she was born without a mother only of Jove's brain; to teach us, that wisedome never proceeds from women, who are totally deprived of Counsel and prudence.

And wherefore Sirs, do the most enor­mous vices, and the greatest sins pass un­der feminine names, but because women are the Compendium, and center of all that is most wicked, and execrable in the world, and therefore no wonder, if they have merited titles equal to their deserts from the most renowned authors. Horace calls then ^a deceitful; Apulcius ^b wick­ed; Catull, ^c variable; Plut, ^d naught and malicious; Sil. Ital. ^e Imbellis; ^f Ausonius cunning; ^g Juvenal Pro­digal; Euripede a grand Evil, ⁱ Aristopha­nes, Libidinous. ¹⁶²

[Page 90] ^a Homer contentious, ^b Nicetas ac­cursed, ^c Seneca the teachers and fomen­ters of all baseness.

In a word,

Hear Ariosto, I beseech you, thus he praises the Woman,

And now [...]irs, I think I have perfor­med my obligation. I hope the women will pardon me, if they have taken any offence at my words, (because I was bound to obey herein) speaking evil of a Sex, which ^g is holy and from whom I have received my being.

[Page 91]But he hath said nothing, that has spo­ken ill; nor does the Sun loose any of its brightness, though it be cursed by the Ethiopians.

XVII. What naturall defect is the most Excusable.

TIs the Conclusion of the most wise, that excessive or over much sleep, is a Servile vice ^a an enemy to the most worthy discipline ^b prejudicial, as Plato asserts, both to body, soul and action.

I nevertheless, who alwayes have a sleepy, and drowsie spirit, do easily flat­ter my self with this persuasion, that a­mongst all natural deffects it is the most excuseable.

[Page 92]That deffect sirs, is most excusable, which is most natural, whil'st nature ope­rates in us; But what thing is more na­tural, than sleep, if we will believe Ari­stotle, which is a gift of God given us to restore strength, and refresh our wearied Limbs after hard labour.

The Contemplation of death is one of the first Lessons, by which wise men un­dertake, and pretend to teach us to live well. Murder, Avarice, sensuality, and other such like kinds of Vices will hardly ever find a harbor on that soul, which is ever considering and beholding its own ruine, in the sud Looking-glass of death, and every moment in his thoughts builds its own Sepulchre. He that sleeps much associate and acquaints himself with death contemplates, and converses with him; sleeping is no other according to Cicero, than an Image of death or an interrupted death, and can we then blame those that sleep much? Dreams, if we believe ^a Tertullian, reveal honors, bestow sci­ences, teach sanctity, discover treasons, and tell us where hid treasures are. How [Page 93] then shall that Man not be worthy of encomiums who sleeps much.

Tis the opinion of Aristotle, confirmed by the whole worlds experience ^a that there is no equality for half the time of our lives between Kings and Slaves, since sleep makes them all equal, and renders them a like so long as they are under its drowsie Empire. And shall we blame such a one, who sleeps much, thereby to enjoy the more that equality with the greatest, and most happy persons that are on Earth? Who though he be poor when awake, yet then thinks himself as rich as Cresus himself; and if miserable, yet there­by becomes equal to those whom the world stiles the darlings of Fortune?

He that watches, or is awake says ^b Heracli [...]us, enjoys only one world com­mon to all other mortals. On the con­trary he that sleeps and sleeps much, makes himself Master alone, and can be­hold and enjoy an infinite Number. The Heaven, Earth, Paradice and Hell it self becomes Theaters to make shews of their [Page 94] wonders, and Marvels, to his thoughts, and shall we not therefore excuse him that sleeps much.

The world is a vally of Miseries, and tears. The disordinate affections of hu­manity have made it become odious to the most understanding souls, and the most ingenious spirit. The Philosopher He­raclitus said, he found on every side con­tinual subjects for his weeping. Where­fore then should we blame him that shall sleep much, since the more he sleeps, the more he flies from this miserable life, and removes himself the further from the in­felioities of the world?

And though it were a defect to sleep much, yet he might well deserve an excuse that were such a sleeper, since his very life payes for the usury of that pleasure, of sleeping, because its certain that every sleep, is so much time cut of from our life.

And then what sin, what vice can be more excuseable then that, which is com­mitted sleeping?

Sleep is a thing that's necessary, and good, because it proceeds from nature; and because 'tis the quieter and calmer of [Page 95] the sences. ^a It subdues the passions, refreshes weariness, cures our troubles, and nourishes life. Those therefore that sleep most, do most enjoy this good, and appropriate, and participate most of this utility, and can we then put their praise in doubt, who sleep much, since they en­joy so great a good, and benefit above all others?

Fear ^b frights and chaces away sleep, and therefore fearing least I should trou­ble, and cloy you with too Prolix a Dis­course. I shall cease and wave all fur­ther Discourse of sleep. If I have ill de­fended the many reasons for it. I hope you will bear with it, because treating of sleep, my sences became dull and drow­ [...]ie.

You perhaps mean to imitate the An­cient, ^c who joyned the graces to sleep, having heard me with so much patience and sweetness.

Pardon me if I have discoursed too largely, because enjoying beyond de­serts, [Page 96] so grateful an intention and silence I thought I had dreamed.

XVIII. Wherefore great Men ordinarily do not favour vertuous Per­sons reduced to necessity.

VVE are necessitated to have the protection of great Men, be­cause Jove ever has his thunder-bolts in hand.

And great Men do not succour the Miseries of the virtuous, because they can­not be perswaded, that a virtuous person can be reduced to Poverty. He only is poor that is ignorant. Virtue has domi­nion over all, nothing is placed so high, either by the hands of power, or fortune, which virtue cannot reach ^a Quae homi­nes arant, navigant, aedificant, virtute omnia Parent. He is sufficiently rich that de­sires nothing; poverty consisting not in the want of money, but in the poorness of the mind, and desires. He therefore [Page 97] that is virtuous cannot be poor, because he desires nothing; that saying of Cicero being indubitable: Vertus se ipsa con­tenta.

Poverty is not believed to be with any virtuous person, and therefore not assisted by great men. Nor do they act without reason in this, because Poverty and Vertue are incompatible.

Sayes, Menander (b) and else where,

Virtue which payes the tribute of Ob­sequiousness to none but its own self, is not subject to any necessity. It hath no need but of it self, because it enjoys all the things which is possesses, and desires not those things which it hath not.

No new acquired thing can alter▪ its gusto, because it bends its desires only to­wards the contemplation of its own beauty. Quaeris quare virtus nullo egeat. Praesentibus gaudet, non concupiscit absentia: nihil illi magnum est, quia satis. There­fore tis with reason that great Men do ¹⁷⁹ [Page 98] not succour vertuous persons, when they are poor, because being such, they cannot believe them to be virtuous.

Admire the wisedome of great Men, with reason do they believe themselves to be the Images of God on Earth. They do not relieve the virtuous, because if the virtuous were not poor, they would not be virtuous: Poverty being the schoole and teacher of all things, whereby the souls of Men, are instructed in all manner of virtue. Necessitas says Plutarch, omnia docuit, and Arcesila [...]s, paupertas est virtatis gymnasium, He that hath wealth is em­ployed to keep and secure it, and all that time it Robs him from himself and virtue; Divites propter divitias magnis occupationibus detimetur. How many are hindred from study more by Riches than by Poverty, said one: Quod enim putas, propter abun­dantiam potius, quam in opiam prohibere à studio litterarum! Do you not sèe, added the same Man, that Poverty makes men vir­tuous, since only the poor, for the most part do become Philosophers. An non vi­deas pauperrimos ut plurimum Philosophari.

And who knows not that the rich ob­liged to their imployments, which always respects their wealth, cannot dedicate [Page 99] and addict the powers of their souls to virtue? Whereas the poor having no o­ther faculties but those of the soul, rest only upon those. Non vides, sayes the forecited Thaletes, (a) Quod multis nego [...]iis occupati divites studiis sapientiae vacare ne­queant; pauper vero nihil habet, quot agat ad Philosophia se convertit.

But whilst I discourse of Poverty. I be­thought not my self how I displaid the Poverty of my own understanding. I im­plore your excuse, because treating of Poverty, which is a nothing, being a pri­vation, I believed I said nothing, and he indeed hath said nothing, who hath spo­ken ill.

XIX Which is most potent to beget affection.