"Amorem ocellis flammeolis herae Vidi insidentem, credite posteri, Fratresque circum ludibundos Cum pharetra volitare et arcu," &c.

"I saw Love sitting in my mistress' eyes Sparkling, believe it all posterity, And his attendants playing round about With bow and arrows ready for to fly."

Scaliger calls the eyes, [4937]"Cupid's arrows; the tongue, the lightning of love; the paps, the tents:" [4938]Balthazar Castilio, the causes, the chariots, the lamps of love,

———"aemula lumina stellis, Lumina quae possent sollicitare deos."

"Eyes emulating stars in light, Enticing gods at the first sight;"

Love's orators, Petronius.

"O blandos oculos, et o facetos, Et quadam propria nota loquaces Illic est Venus, et leves amores, Atque ipsa in medio sedet voluptas."

"O sweet and pretty speaking eyes, Where Venus, love, and pleasure lies."

Love's torches, touch-box, naphtha and matches, [4939]Tibullus.

"Illius ex oculis quum vult exurere divos, Accendit geminas lampades acer amor."

"Tart Love when he will set the gods on fire, Lightens the eyes as torches to desire."

Leander, at the first sight of Hero's eyes, was incensed, saith Musaeus.

"Simul in [4940]oculorum radiis crescebat fax amorum, Et cor fervebat invecti ignis impetu; Pulchritudo enim Celebris immaculatae foeminae, Acutior hominibus est veloci sagitta. Oculos vero via est, ab oculi ictibus Vulnus dilabitur, et in praecordia viri manat."

"Love's torches 'gan to burn first in her eyes. And set his heart on fire which never dies: For the fair beauty of a virgin pure Is sharper than a dart, and doth inure A deeper wound, which pierceth to the heart By the eyes, and causeth such a cruel smart."

[4941]A modern poet brings in Amnon complaining of Thamar,

———"et me fascino Occidit ille risus et formae lepos, Ille nitor, illa gratia, et verus decor, Illae aemulantes purpuram, et [4942]rosas genae, Oculique vinctaeque aureo nodo comae."———

"It was thy beauty, 'twas thy pleasing smile, Thy grace and comeliness did me beguile; Thy rose-like cheeks, and unto purple fair Thy lovely eyes and golden knotted hair."

[4943]Philostratus Lemnius cries out on his mistress's basilisk eyes, ardentes faces, those two burning-glasses, they had so inflamed his soul, that no water could quench it. "What a tyranny" (saith he), "what a penetration of bodies is this! thou drawest with violence, and swallowest me up, as Charybdis doth sailors with thy rocky eyes: he that falls into this gulf of love, can never get out." Let this be the corollary then, the strongest beams of beauty are still darted from the eyes.

[4944] "Nam quis lumina tanta, tanta Posset luminibus suis tueri, Non statim trepidansque, palpitansque, Prae desiderii aestuantis aura?" &c.

"For who such eyes with his can see, And not forthwith enamour'd be!"

And as men catch dotterels by putting out a leg or an arm, with those mutual glances of the eyes they first inveigle one another. [4945]Cynthia prima suis miserum me, cepit ocellis. Of all eyes (by the way) black are most amiable, enticing and fairer, which the poet observes in commending of his mistress. [4946]Spectandum nigris oculis, nigroque capillo, which Hesiod admires in his Alemena,

[4947] "Cujus a vertice ac nigricantibus oculis, Tale quiddam spiral ac ab aurea Venere."

"From her black eyes, and from her golden face As if from Venus came a lovely grace."

and [4948]Triton in his Milaene—nigra oculos formosa mihi. [4949]Homer useth that epithet of ox-eyed, in describing Juno, because a round black eye is the best, the son of beauty, and farthest from black the worse: which [4950]Polydore Virgil taxeth in our nation: Angli ut plurimum caesiis oculis, we have grey eyes for the most part. Baptisma Porta, Physiognom. lib. 3. puts grey colour upon children, they be childish eyes, dull and heavy. Many commend on the other side Spanish ladies, and those [4951]Greek dames at this day, for the blackness of their eyes, as Porta doth his Neapolitan young wives. Suetonius describes Julius Caesar to have been nigris vegetisque oculis micantibus, of a black quick sparkling eye: and although Averroes in his Colliget will have such persons timorous, yet without question they are most amorous.

Now last of all, I will show you by what means beauty doth fascinate, bewitch, as some hold, and work upon the soul of a man by the eye. For certainly I am of the poet's mind, love doth bewitch and strangely change us.

[4952] "Ludit amor sensus, oculos perstringit, et aufert Libertatem animi, mira nos fascinat arte. Credo aliquis daemon subiens praecordia flammam Concitat, et raptam tollit de cardine mentem."

"Love mocks our senses, curbs our liberties, And doth bewitch us with his art and rings, I think some devil gets into our entrails, And kindles coals, and heaves our souls from th'hinges."

Heliodorus lib. 3. proves at large, [4953]that love is witchcraft, "it gets in at our eyes, pores, nostrils, engenders the same qualities and affections in us, as were in the party whence it came." The manner of the fascination, as Ficinus 10. cap. com. in Plat. declares it, is thus: "Mortal men are then especially bewitched, when as by often gazing one on the other, they direct sight to sight, join eye to eye, and so drink and suck in love between them; for the beginning of this disease is the eye. And therefore he that hath a clear eye, though he be otherwise deformed, by often looking upon him, will make one mad, and tie him fast to him by the eye." Leonard. Varius, lib. 1. cap. 2. de fascinat. telleth us, that by this interview, [4954]"the purer spirits are infected," the one eye pierceth through the other with his rays, which he sends forth, and many men have those excellent piercing eyes, that, which Suetonius relates of Augustus, their brightness is such, they compel their spectators to look off, and can no more endure them than the sunbeams. [4955]Barradius, lib. 6. cap. 10. de Harmonia Evangel. reports as much of our Saviour Christ, and [4956]Peter Morales of the Virgin Mary, whom Nicephorus describes likewise to have been yellow-haired, of a wheat colour, but of a most amiable and piercing eye. The rays, as some think, sent from the eyes, carry certain spiritual vapours with them, and so infect the other party, and that in a moment. I know, they that hold visio fit intra mittendo, will make a doubt of this; but Ficinus proves it from blear-eyes, [4957] "That by sight alone, make others blear-eyed; and it is more than manifest, that the vapour of the corrupt blood doth get in together with the rays, and so by the contagion the spectators' eyes are infected." Other arguments there are of a basilisk, that kills afar off by sight, as that Ephesian did of whom [4958]Philostratus speaks, of so pernicious an eye, he poisoned all he looked steadily on: and that other argument, menstruae faminae, out of Aristotle's Problems, morbosae Capivaccius adds, and [4959]Septalius the commentator, that contaminate a looking-glass with beholding it. [4960] "So the beams that come from the agent's heart, by the eyes, infect the spirits about the patients, inwardly wound, and thence the spirits infect the blood." To this effect she complained in [4961]Apuleius, "Thou art the cause of my grief, thy eyes piercing through mine eyes to mine inner parts, have set my bowels on fire, and therefore pity me that am now ready to die for thy sake." Ficinus illustrates this with a familiar example of that Marrhusian Phaedrus and Theban Lycias, [4962]"Lycias he stares on Phaedrus' face, and Phaedrus fastens the balls of his eyes upon Lycias, and with those sparkling rays sends out his spirits. The beams of Phaedrus' eyes are easily mingled with the beams of Lycias, and spirits are joined to spirits. This vapour begot in Phaedrus' heart, enters into Lycias' bowels; and that which is a greater wonder, Phaedrus' blood is in Lycias' heart, and thence come those ordinary love-speeches, my sweetheart Phaedrus, and mine own self, my dear bowels. And Phaedrus again to Lycias, O my light, my joy, my soul, my life. Phaedrus follows Lycias, because his heart would have his spirits, and Lycias follows Phaedrus, because he loves the seat of his spirits; both follow; but Lycias the earnester of the two: the river hath more need of the fountain, than the fountain of the river; as iron is drawn to that which is touched with a loadstone, but draws not it again; so Lycias draws Phaedrus." But how comes it to pass then, that the blind man loves, that never saw? We read in the Lives of the Fathers, a story of a child that was brought up in the wilderness, from his infancy, by an old hermit: now come to man's estate, he saw by chance two comely women wandering in the woods: he asked the old man what creatures they were, he told him fairies; after a while talking obiter, the hermit demanded of him, which was the pleasantest sight that ever he saw in his life? He readily replied, the two [4963]fairies he spied in the wilderness. So that, without doubt, there is some secret loadstone in a beautiful woman, a magnetic power, a natural inbred affection, which moves our concupiscence, and as he sings,

"Methinks I have a mistress yet to come, And still I seek, I love, I know not whom."

'Tis true indeed of natural and chaste love, but not of this heroical passion, or rather brutish burning lust of which we treat; we speak of wandering, wanton, adulterous eyes, which, as [4964]he saith, "lie still in wait as so many soldiers, and when they spy an innocent spectator fixed on them, shoot him through, and presently bewitch him: especially when they shall gaze and gloat, as wanton lovers do one upon another, and with a pleasant eye-conflict participate each other's souls." Hence you may perceive how easily and how quickly we may be taken in love; since at the twinkling of an eye, Phaedrus' spirits may so perniciously infect Lycias' blood. [4965]"Neither is it any wonder, if we but consider how many other diseases closely, and as suddenly are caught by infection, plague, itch, scabs, flux," &c. The spirits taken in, will not let him rest that hath received them, but egg him on. [4966]Idque petit corpus mens unde est saucia amore; and we may manifestly perceive a strange eduction of spirits, by such as bleed at nose after they be dead, at the presence of the murderer; but read more of this in Lemnius, lib. 2. de occult. nat. mir. cap. 7. Valleriola lib. 2. observ. cap. 7. Valesius controv. Ficinus, Cardan, Libavius de cruentis cadaveribus, &c.

SUBSECT. III.—Artificial allurements of Love, Causes and Provocations to Lust; Gestures, Clothes, Dower, &c.

Natural beauty is a stronger loadstone of itself, as you have heard, a great temptation, and pierceth to the very heart; [4967]forma verecundae, nocuit mihi visa puellae; but much more when those artificial enticements and provocations of gestures, clothes, jewels, pigments, exornations, shall be annexed unto it; those other circumstances, opportunity of time and place shall concur, which of themselves alone were all sufficient, each one in particular to produce this effect. It is a question much controverted by some wise men, forma debeat plus arti an naturae? Whether natural or artificial objects be more powerful? but not decided: for my part I am of opinion, that though beauty itself be a great motive, and give an excellent lustre in sordibus, in beggary, as a jewel on a dunghill will shine and cast his rays, it cannot be suppressed, which Heliodorus feigns of Chariclia, though she were in beggar's weeds: yet as it is used, artificial is of more force, and much to be preferred.

[4968] "Sic dentata sibi videtur Aegle, Emptis ossibus Indicoque cornu; Sic quae nigrior est cadente moro, Cerussata sibi placet Lychoris."

"So toothless Aegle seems a pretty one, Set out with new-bought teeth of Indy bone: So foul Lychoris blacker than berry Herself admires, now finer than cherry."

John Lerius the Burgundian, cap. 8. hist. navigat. in Brazil. is altogether on my side. For whereas (saith he) at our coming to Brazil, we found both men and women naked as they were born, without any covering, so much as of their privities, and could not be persuaded, by our Frenchmen that lived a year with them, to wear any, [4969]"Many will think that our so long commerce with naked women, must needs be a great provocation to lust;" but he concludes otherwise, that their nakedness did much less entice them to lasciviousness, than our women's clothes. "And I dare boldly affirm" (saith he) "that those glittering attires, counterfeit colours, headgears, curled hairs, plaited coats, cloaks, gowns, costly stomachers, guarded and loose garments, and all those other accoutrements, wherewith our countrywomen counterfeit a beauty, and so curiously set out themselves, cause more inconvenience in this kind, than that barbarian homeliness, although they be no whit inferior unto them in beauty. I could evince the truth of this by many other arguments, but I appeal" (saith he) "to my companions at that present, which were all of the same mind." His countryman, Montague, in his essays, is of the same opinion, and so are many others; out of whose assertions thus much in brief we may conclude, that beauty is more beholden to art than nature, and stronger provocations proceed from outward ornaments, than such as nature hath provided. It is true that those fair sparkling eyes, white neck, coral lips, turgent paps, rose-coloured cheeks, &c., of themselves are potent enticers; but when a comely, artificial, well-composed look, pleasing gesture, an affected carriage shall be added, it must needs be far more forcible than it was, when those curious needleworks, variety of colours, purest dyes, jewels, spangles, pendants, lawn, lace, tiffanies, fair and fine linen, embroideries, calamistrations, ointments, etc. shall be added, they will make the veriest dowdy otherwise, a goddess, when nature shall be furthered by art. For it is not the eye of itself that enticeth to lust, but an "adulterous eye," as Peter terms it, 2. ii. 14. a wanton, a rolling, lascivious eye: a wandering eye, which Isaiah taxeth, iii. 16. Christ himself, and the Virgin Mary, had most beautiful eyes, as amiable eyes as any persons, saith [4970]Baradius, that ever lived, but withal so modest, so chaste, that whosoever looked on them was freed from that passion of burning lust, if we may believe [4971]Gerson and [4972]Bonaventure: there was no such antidote against it, as the Virgin Mary's face; 'tis not the eye, but carriage of it, as they use it, that causeth such effects. When Pallas, Juno, Venus, were to win Paris' favour for the golden apple, as it is elegantly described in that pleasant interlude of [4973]Apuleius, Juno came with majesty upon the stage, Minerva gravity, but Venus dulce subridens, constitit amaene; et gratissimae, Graticae deam propitiantes, &c. came in smiling with her gracious graces and exquisite music, as if she had danced, et nonnunquam saltare solis oculis, and which was the main matter of all, she danced with her rolling eyes: they were the brokers and harbingers of her suite. So she makes her brags in a modern poet,

[4974] "Soon could I make my brow to tyrannise, And force the world do homage to mine eyes."

The eye is a secret orator, the first bawd, Amoris porta, and with private looks, winking, glances and smiles, as so many dialogues they make up the match many times, and understand one another's meanings, before they come to speak a word. [4975]Euryalus and Lucretia were so mutually enamoured by the eye, and prepared to give each other entertainment, before ever they had conference: he asked her good will with his eyes; she did suffragari, and gave consent with a pleasant look. That [4976]Thracian Rodophe was so excellent at this dumb rhetoric, "that if she had but looked upon any one almost" (saith Calisiris) "she would have bewitched him, and he could not possibly escape it." For as [4977]Salvianus observes, "the eyes are the windows of our souls, by which as so many channels, all dishonest concupiscence gets into our hearts." They reveal our thoughts, and as they say, frons animi index, but the eye of the countenance, [4978]Quid procacibus intuere ocellis? &c. I may say the same of smiling, gait, nakedness of parts, plausible gestures, &c. To laugh is the proper passion of a man, an ordinary thing to smile; but those counterfeit, composed, affected, artificial and reciprocal, those counter-smiles are the dumb shows and prognostics of greater matters, which they most part use, to inveigle and deceive; though many fond lovers again are so frequently mistaken, and led into a fool's paradise. For if they see but a fair maid laugh, or show a pleasant countenance, use some gracious words or gestures, they apply it all to themselves, as done in their favour; sure she loves them, she is willing, coming, &c.

"Stultus quando videt quod pulchra puellula ridet, Tum fatuus credit se quod amare velit:"

"When a fool sees a fair maid for to smile, He thinks she loves him, 'tis but to beguile."

They make an art of it, as the poet telleth us,

[4979] "Quis credat? discunt etiam ridere puellae, Quaeritur atque illis hac quoque parte decor."

"Who can believe? to laugh maids make an art, And seek a pleasant grace to that same part."

And 'tis as great an enticement as any of the rest,

[4980] ———"subrisit molle puella, Cor tibi rite salit."

"She makes thine heart leap with [4981]a pleasing gentle smile of hers."

[4982] "Dulce ridentem Lalagen amabo, Dulce loquentem,"

"I love Lalage as much for smiling, as for discoursing," delectata illa risit tam blandum, as he said in Petronius of his mistress, being well pleased, she gave so sweet a smile. It won Ismenias, as he [4983] confesseth, Ismene subrisit amatorium, Ismene smiled so lovingly the second time I saw her, that I could not choose but admire her: and Galla's sweet smile quite overcame [4984]Faustus the shepherd, Me aspiciens moils blande subrisit ocellis. All other gestures of the body will enforce as much. Daphnis in [4985]Lucian was a poor tattered wench when I knew her first, said Corbile, pannosa et Zacera, but now she is a stately piece indeed, hath her maids to attend her, brave attires, money in her purse, &c., and will you know how this came to pass? "by setting out herself after the best fashion, by her pleasant carriage, affability, sweet smiling upon all," &c. Many women dote upon a man for his compliment only, and good behaviour, they are won in an instant; too credulous to believe that every light wanton suitor, who sees or makes love to them, is instantly enamoured, he certainly dotes on, admires them, will surely marry, when as he means nothing less, 'tis his ordinary carriage in all such companies. So both delude each other by such outward shows; and amongst the rest, an upright, a comely grace, courtesies, gentle salutations, cringes, a mincing gait, a decent and an affected pace, are most powerful enticers, and which the prophet Isaiah, a courtier himself, and a great observer, objected to the daughters of Zion, iii. 16. "they minced as they went, and made a tinkling with their feet." To say the truth, what can they not effect by such means?

"Whilst nature decks them in their best attires Of youth and beauty which the world admires."

[4986]Urit—voce, manu, gressu, pectore, fronte, oculis. When art shall be annexed to beauty, when wiles and guiles shall concur; for to speak as it is, love is a kind of legerdemain; mere juggling, a fascination. When they show their fair hand, fine foot and leg withal, magnum sui desiderium nobis relinquunt, saith [4987]Balthazar Castilio, lib. 1. they set us a longing, "and so when they pull up their petticoats, and outward garments," as usually they do to show their fine stockings, and those of purest silken dye, gold fringes, laces, embroiderings, (it shall go hard but when they go to church, or to any other place, all shall be seen) 'tis but a springe to catch woodcocks; and as [4988]Chrysostom telleth them downright, "though they say nothing with their mouths, they speak in their gait, they speak with their eyes, they speak in the carriage of their bodies." And what shall we say otherwise of that baring of their necks, shoulders, naked breasts, arms and wrists, to what end are they but only to tempt men to lust!

[4989] "Nam quid lacteolus sinus, et ipsas Prae te fers sine linteo papillas? Hoc est dicere, posce, posce, trado; Hoc est ad Venerem vocare amantes."

There needs no more, as [4990]Fredericus Matenesius well observes, but a crier to go before them so dressed, to bid us look out, a trumpet to sound, or for defect a sow-gelder to blow,

[4991] "Look out, look out and see What object this may be That doth perstringe mine eye; A gallant lady goes In rich and gaudy clothes, But whither away God knows, ———look out, &c., et quae sequuntur,"

or to what end and purpose? But to leave all these fantastical raptures, I'll prosecute my intended theme. Nakedness, as I have said, is an odious thing of itself, remedium amoris; yet it may be so used, in part, and at set times, that there can be no such enticement as it is;

[4992] "Nec mihi cincta Diana placet, nec nuda Cythere, Illa voluptatis nil habet, haec nimium."

David so espied Bathsheba, the elders Susanna: [4993]Apelles was enamoured with Campaspe, when he was to paint her naked. Tiberius in Suet. cap. 42. supped with Sestius Gallus an old lecher, libidinoso sene, ea lege ut nudae puellae administrarent; some say as much of Nero, and Pontus Huter of Carolus Pugnax. Amongst the Babylonians, it was the custom of some lascivious queans to dance frisking in that fashion, saith Curtius lib. 5. and Sardus de mor. gent. lib. 1. writes of others to that effect. The [4994]Tuscans at some set banquets had naked women to attend upon them, which Leonicus de Varia hist. lib. 3. cap. 96. confirms of such other bawdy nations. Nero would have filthy pictures still hanging in his chamber, which is too commonly used in our times, and Heliogabalus, etiam coram agentes, ut ad venerem incitarent: So things may be abused. A servant maid in Aristaenetus spied her master and mistress through the key-hole [4995]merrily disposed; upon the sight she fell in love with her master. [4996]Antoninus Caracalla observed his mother-in-law with her breasts amorously laid open, he was so much moved, that he said, Ah si liceret, O that I might; which she by chance overhearing, replied as impudently, [4997]Quicquid libet licet, thou mayst do what thou wilt: and upon that temptation he married her: this object was not in cause, not the thing itself, but that unseemly, indecent carriage of it.

When you have all done, veniunt a veste sagittae the greatest provocations of lust are from our apparel; God makes, they say, man shapes, and there is no motive like unto it;

[4998] "Which doth even beauty beautify, And most bewitch a wretched eye,"

a filthy knave, a deformed quean, a crooked carcass, a mawkin, a witch, a rotten post, a hedgestake may be so set out and tricked up, that it shall make as fair a show, as much enamour as the rest: many a silly fellow is so taken. Primum luxuriae, aucupium, one calls it, the first snare of lust; [4999]Bossus aucupium animarum, lethalem arundinem, a fatal reed, the greatest bawd, forte lenocinium, sanguineis lachrymis deplorandum, saith [5000]Matenesius, and with tears of blood to be deplored. Not that comeliness of clothes is therefore to be condemned, and those usual ornaments: there is a decency and decorum in this as well as in other things, fit to be used, becoming several persons, and befitting their estates; he is only fantastical that is not in fashion, and like an old image in arras hangings, when a manner of attire is generally received; but when they are so new-fangled, so unstaid, so prodigious in their attires, beyond their means and fortunes, unbefitting their age, place, quality, condition, what should we otherwise think of them? Why do they adorn themselves with so many colours of herbs, fictitious flowers, curious needleworks, quaint devices, sweet-smelling odours, with those inestimable riches of precious stones, pearls, rubies, diamonds, emeralds, &c.? Why do they crown themselves with gold and silver, use coronets and tires of several fashions, deck themselves with pendants, bracelets, earrings, chains, girdles, rings, pins, spangles, embroideries, shadows, rebatoes, versicolour ribands? why do they make such glorious shows with their scarves, feathers, fans, masks, furs, laces, tiffanies, ruffs, falls, calls, cuffs, damasks, velvets, tinsels, cloth of gold, silver, tissue? with colours of heavens, stars, planets: the strength of metals, stones, odours, flowers, birds, beasts, fishes, and whatsoever Africa, Asia, America, sea, land, art, and industry of man can afford? Why do they use and covet such novelty of inventions; such new-fangled tires, and spend such inestimable sums on them? "To what end are those crisped, false hairs, painted faces," as [5001]the satirist observes, "such a composed gait, not a step awry?" Why are they like so many Sybarites, or Nero's Poppaea, Ahasuerus' concubines, so costly, so long a dressing, as Caesar was marshalling his army, or a hawk in pruning? [5002]Dum moliuntur, dum comuntur annus est: a [5003]gardener takes not so much delight and pains in his garden, a horseman to dress his horse, scour his armour, a mariner about his ship, a merchant his shop and shop-book, as they do about their faces, and all those other parts: such setting up with corks, straightening with whalebones; why is it, but as a day-net catcheth larks, to make young men stoop unto them? Philocharus, a gallant in Aristenaetus, advised his friend Poliaenus to take heed of such enticements, [5004]"for it was the sweet sound and motion of his mistress's spangles and bracelets, the smell of her ointments, that captivated him first," Illa fuit mentis prima ruina meae. Quid sibi vult pixidum turba, saith [5005]Lucian, "to what use are pins, pots, glasses, ointments, irons, combs, bodkins, setting-sticks? why bestow they all their patrimonies and husbands' yearly revenues on such fooleries?" [5006]bina patrimonia singulis auribus; "why use they dragons, wasps, snakes, for chains, enamelled jewels on their necks, ears?" dignum potius foret ferro manus istas religari, atque utinam monilia vere dracones essent; they had more need some of them be tied in bedlam with iron chains, have a whip for a fan, and hair-cloths next to their skins, and instead of wrought smocks, have their cheeks stigmatised with a hot iron: I say, some of our Jezebels, instead of painting, if they were well served. But why is all this labour, all this cost, preparation, riding, running, far-fetched, and dear bought stuff? [5007]"Because forsooth they would be fair and fine, and where nature, is defective, supply it by art." [5008]Sanguine quae vero non rubet, arte rubet, (Ovid); and to that purpose they anoint and paint their faces, to make Helen of Hecuba—parvamque exortamque puellam—Europen.[5009]To this intent they crush in their feet and bodies, hurt and crucify themselves, sometimes in lax-clothes, a hundred yards I think in a gown, a sleeve; and sometimes again so close, ut nudos exprimant artus. [5010]Now long tails and trains, and then short, up, down, high, low, thick, thin, &c.; now little or no bands, then as big as cart wheels; now loose bodies, then great farthingales and close girt, &c. Why is all this, but with the whore in the Proverbs, to intoxicate some or other? oculorum decipulam, [5011]one therefore calls it, et indicem libidinis, the trap of lust, and sure token, as an ivy-bush is to a tavern.

"Quod pulchros Glycere sumas de pixide vultus, Quod tibi compositae nec sine lege comae: Quod niteat digitis adamas, Beryllus in aure, Non sum divinus, sed scio quid cupias."

"O Glycere, in that you paint so much, Your hair is so bedeckt in order such. With rings on fingers, bracelets in your ear, Although no prophet, tell I can, I fear."

To be admired, to be gazed on, to circumvent some novice; as many times they do, that instead of a lady he loves a cap and a feather instead of a maid that should have verum colorem, corpus solidum et succi plenum (as Chaerea describes his mistress in the [5012]poet), a painted face, a ruff-band, fair and fine linen, a coronet, a flower, ([5013]Naturaeque putat quod fuit artificis,) a wrought waistcoat he dotes on, or a pied petticoat, a pure dye instead of a proper woman. For generally, as with rich-furred conies, their cases are far better than their bodies, and like the bark of a cinnamon, tree, which is dearer than the whole bulk, their outward accoutrements are far more precious than their inward endowments. 'Tis too commonly so.

[5014] "Auferimur cultu, et gemmis, auroque teguntur Omnia; pars minima est ipsa puella sui."

"With gold and jewels all is covered, And with a strange tire we are won, (Whilst she's the least part of herself) And with such baubles quite undone."

Why do they keep in so long together, a whole winter sometimes, and will not be seen but by torch or candlelight, and come abroad with all the preparation may be, when they have no business, but only to show themselves? Spectatum veniunt, veniunt spectentur ut ipsae.

[5015] "For what is beauty if it be not seen, Or what is't to be seen if not admir'd, And though admir'd, unless in love desir'd?"

why do they go with such counterfeit gait, which [5016]Philo Judeus reprehends them for, and use (I say it again) such gestures, apish, ridiculous, indecent attires, sybaritical tricks, fucos genis, purpurissam venis, cerussam fronti, leges occulis, &c. use those sweet perfumes, powders and ointments in public; flock to hear sermons so frequent, is it for devotion? or rather, as [5017]Basil tells them, to meet their sweethearts, and see fashions; for, as he saith, commonly they come so provided to that place, with such curious compliments, with such gestures and tires, as if they should go to a dancing-school, a stage-play, or bawdy-house, fitter than a church.

"When such a she-priest comes her mass to say, Twenty to one they all forget to pray."

"They make those holy temples, consecrated to godly martyrs and religious uses, the shops of impudence, dens of whores and thieves, and little better than brothel houses." When we shall see these things daily done, their husbands bankrupts, if not cornutos, their wives light housewives, daughters dishonest; and hear of such dissolute acts, as daily we do, how should we think otherwise? what is their end, but to deceive and inveigle young men? As tow takes fire, such enticing objects produce their effect, how can it be altered? When Venus stood before Anchises (as [5018]Homer feigns in one of his hymns) in her costly robes, he was instantly taken,

"Cum ante ipsum staret Jovis filia, videns eam Anchises, admirabatur formam, et stupendas vestes; Erat enim induta peplo, igneis radiis spiendidiore; Habebat quoque torques fulgidos, flexiles haelices, Tenerum collum ambiebant monilia pulchra, Aurea, variegata."———

"When Venus stood before Anchises first, He was amaz'd to see her in her tires; For she had on a hood as red as fire, And glittering chains, and ivy-twisted spires, About her tender neck were costly brooches, And necklaces of gold, enamell'd ouches."

So when Medea came in presence of Jason first, attended by her nymphs and ladies, as she is described by [5019]Apollonius,

"Cunctas vero ignis instar sequebatur splendor, Tantum ab aureis fimbriis resplendebat jubar, Accenditque in oculis dulce desiderium."

"A lustre followed them like flaming fire, And from their golden borders came such beams, Which in his eyes provok'd a sweet desire."

Such a relation we have in [5020]Plutarch, when the queens came and offered themselves to Antony, [5021]"with diverse presents, and enticing ornaments, Asiatic allurements, with such wonderful joy and festivity, they did so inveigle the Romans, that no man could contain himself, all was turned to delight and pleasure. The women transformed themselves to Bacchus shapes, the men-children to Satyrs and Pans; but Antony himself was quite besotted with Cleopatra's sweet speeches, philters, beauty, pleasing tires: for when she sailed along the river Cydnus, with such incredible pomp in a gilded ship, herself dressed like Venus, her maids like the Graces, her pages like so many Cupids, Antony was amazed, and rapt beyond himself." Heliodorus, lib. 1. brings in Dameneta, stepmother to Cnemon, "whom she [5022]saw in his scarves, rings, robes, and coronet, quite mad for the love of him." It was Judith's pantofles that ravished the eyes of Holofernes. And [5023]Cardan is not ashamed to confess, that seeing his wife the first time all in white, he did admire and instantly love her. If these outward ornaments were not of such force, why doth [5024]Naomi give Ruth counsel how to please Boaz? and [5025]Judith, seeking to captivate Holofernes, washed and anointed herself with sweet ointments, dressed her hair, and put on costly attires. The riot in this kind hath been excessive in times past; no man almost came abroad, but curled and anointed,

[5026] "Et matutino suadans Crispinus amomo. Quantum vix redolent duo funera."

"one spent as much as two funerals at once, and with perfumed hairs," [5027]et rosa canos odorati capillos Assyriaque nardo. What strange thing doth [5028]Sueton. relate in this matter of Caligula's riot? And Pliny, lib. 12. & 13. Read more in Dioscorides, Ulmus, Arnoldus, Randoletius de fuco et decoratione; for it is now an art, as it was of old, (so [5029]Seneca records) officinae, sunt adores coquentium. Women are bad and men worse, no difference at all between their and our times; [5030]"good manners" (as Seneca complains) "are extinct with wantonness, in tricking up themselves men go beyond women, they wear harlots' colours, and do not walk, but jet and dance," hic mulier, haec vir, more like players, butterflies, baboons, apes, antics, than men. So ridiculous, moreover, we are in our attires, and for cost so excessive, that as Hierome said of old, Uno filio villarum insunt pretia, uno lino decies sestertium inseritur; 'tis an ordinary thing to put a thousand oaks and a hundred oxen into a suit of apparel, to wear a whole manor on his back. What with shoe-ties, hangers, points, caps and feathers, scarves, bands, curls, &c., in a short space their whole patrimonies are consumed. Heliogabalus is taxed by Lampridius, and admired in his age for wearing jewels in his shoes, a common thing in our times, not for emperors and princes, but almost for serving men and tailors; all the flowers, stars, constellations, gold and precious stones do condescend to set out their shoes. To repress the luxury of those Roman matrons, there was [5031]Lex Valeria and Oppia, and a Cato to contradict; but no laws will serve to repress the pride and insolency of our days, the prodigious riot in this kind. Lucullus's wardrobe is put down by our ordinary citizens; and a cobbler's wife in Venice, a courtesan in Florence, is no whit inferior to a queen, if our geographers say true: and why is all this? "Why do they glory in their jewels" (as [5032]he saith) "or exult and triumph in the beauty of clothes? why is all this cost? to incite men the sooner to burning lust." They pretend decency and ornament; but let them take heed, that while they set out their bodies they do not damn their souls; 'tis [5033]Bernard's counsel: "shine in jewels, stink in conditions; have purple robes, and a torn conscience." Let them take heed of Isaiah's prophecy, that their slippers and attires be not taken from them, sweet balls, bracelets, earrings, veils, wimples, crisping-pins, glasses, fine linen, hoods, lawns, and sweet savours, they become not bald, burned, and stink upon a sudden. And let maids beware, as [5034]Cyprian adviseth, "that while they wander too loosely abroad, they lose not their virginities:" and like Egyptian temples, seem fair without, but prove rotten carcases within. How much better were it for them to follow that good counsel of Tertullian? [5035]"To have their eyes painted with chastity, the Word of God inserted into their ears, Christ's yoke tied to the hair, to subject themselves to their husbands. If they would do so, they should be comely enough, clothe themselves with the silk of sanctity, damask of devotion, purple of piety and chastity, and so painted, they shall have God himself to be a suitor: let whores and queans prank up themselves, [5036]let them paint their faces with minion and ceruse, they are but fuels of lust, and signs of a corrupt soul: if ye be good, honest, virtuous, and religious matrons, let sobriety, modesty and chastity be your honour, and God himself your love and desire." Mulier recte olet, ubi nihil olet, then a woman smells best, when she hath no perfume at all; no crown, chain, or jewel (Guivarra adds) is such an ornament to a virgin, or virtuous woman, quam virgini pudor, as chastity is: more credit in a wise man's eye and judgment they get by their plainness, and seem fairer than they that are set out with baubles, as a butcher's meat is with pricks, puffed up, and adorned like so many jays with variety of colours. It is reported of Cornelia, that virtuous Roman lady, great Scipio's daughter, Titus Sempronius' wife, and the mother of the Gracchi, that being by chance in company with a companion, a strange gentlewoman (some light housewife belike, that was dressed like a May lady, and, as most of our gentlewomen are, "was [5037]more solicitous of her head-tire than of her health, that spent her time between a comb and a glass, and had rather be fair than honest" (as Cato said), "and have the commonwealth turned topsy-turvy than her tires marred;" and she did nought but brag of her fine robes and jewels, and provoked the Roman matron to show hers: Cornelia kept her in talk till her children came from school, and these, said she, are my jewels, and so deluded and put off a proud, vain, fantastical, housewife. How much better were it for our matrons to do as she did, to go civilly and decently, [5038]Honestae mulieris instar quae utitur auro pro eo quod est, ad ea tantum quibus opus est, to use gold as it is gold, and for that use it serves, and when they need it, than to consume it in riot, beggar their husbands, prostitute themselves, inveigle others, and peradventure damn their own souls? How much more would it be for their honour and credit? Thus doing, as Hierom said of Blesilla, [5039]"Furius did not so triumph over the Gauls, Papyrius of the Samnites, Scipio of Numantia, as she did by her temperance;" pulla semper veste, &c., they should insult and domineer over lust, folly, vainglory, all such inordinate, furious and unruly passions.

But I am over tedious, I confess, and whilst I stand gaping after fine clothes, there is another great allurement, (in the world's eye at least) which had like to have stolen out of sight, and that is money, veniunt a dote sagittae, money makes the match; [5040][Greek: Monon arguron blepousin]: 'tis like sauce to their meat, cum carne condimentum, a good dowry with a wife. Many men if they do hear but of a great portion, a rich heir, are more mad than if they had all the beauteous ornaments, and those good parts art and nature can afford, they [5041]care not for honesty, bringing up, birth, beauty, person, but for money.

[5042] "Canes et equos (o Cyrne) quaerimus Nobiles, et a bona progenie; Malam vero uxorem, malique patris filiam Ducere non curat vir bonus, Modo ei magnam dotem afferat,"

"Our dogs and horses still from the best breed We carefully seek, and well may they speed: But for our wives, so they prove wealthy, Fair or foul, we care not what they be."

If she be rich, then she is fair, fine, absolute and perfect, then they burn like fire, they love her dearly, like pig and pie, and are ready to hang themselves if they may not have her. Nothing so familiar in these days, as for a young man to marry an old wife, as they say, for a piece of gold; asinum auro onustum; and though she be an old crone, and have never a tooth in her head, neither good conditions, nor a good face, a natural fool, but only rich, she shall have twenty young gallants to be suitors in an instant. As she said in Suetonius, non me, sed mea ambiunt, 'tis not for her sake, but for her lands or money; and an excellent match it were (as he added) if she were away. So on the other side, many a young lovely maid will cast away herself upon an old, doting, decrepit dizzard,

[5043] "Bis puer effoeto quamvis balbutiat ore, Prima legit rarae tam culta roseta puellae,"

that is rheumatic and gouty, hath some twenty diseases, perhaps but one eye, one leg, never a nose, no hair on his head, wit in his brains, nor honesty, if he have land or [5044]money, she will have him before all other suitors, [5045]Dummodo sit dives barbarus ille placet. "If he be rich, he is the man," a fine man, and a proper man, she will go to Jacaktres or Tidore with him; Galesimus de monte aureo. Sir Giles Goosecap, Sir Amorous La-Fool, shall have her. And as Philemasium in [5046] Aristaenetus told Emmusus, absque argento omnia vana, hang him that hath no money, "'tis to no purpose to talk of marriage without means," [5047] trouble me not with such motions; let others do as they will, "I'll be sure to have one shall maintain me fine and brave." Most are of her mind, [5048] De moribus ultima fiet questio, for his conditions, she shall inquire after them another time, or when all is done, the match made, and everybody gone home. [5049]Lucian's Lycia was a proper young maid, and had many fine gentlemen to her suitors; Ethecles, a senator's son, Melissus, a merchant, &c.; but she forsook them all for one Passius, a base, hirsute, bald-pated knave; but why was it? "His father lately died and left him sole heir of his goods and lands." This is not amongst your dust-worms alone, poor snakes that will prostitute their souls for money, but with this bait you may catch our most potent, puissant, and illustrious princes. That proud upstart domineering Bishop of Ely, in the time of Richard the First, viceroy in his absence, as [5050]Nubergensis relates it, to fortify himself, and maintain his greatness, propinquarum suarum connubiis, plurimos sibi potentes et nobiles devincire curavit, married his poor kinswomen (which came forth of Normandy by droves) to the chiefest nobles of the land, and they were glad to accept of such matches, fair or foul, for themselves, their sons, nephews, &c. Et quis tam praeclaram aflinitatem sub spe magnae promotionis non optaret? Who would not have done as much for money and preferment? as mine author [5051]adds. Vortiger, King of Britain, married Rowena the daughter of Hengist the Saxon prince, his mortal enemy; but wherefore? she had Kent for her dowry. Iagello the great Duke of Lithuania, 1386, was mightily enamoured on Hedenga, insomuch that he turned Christian from a Pagan, and was baptised himself by the name of Uladislaus, and all his subjects for her sake: but why was it? she was daughter and heir of Poland, and his desire was to have both kingdoms incorporated into one. Charles the Great was an earnest suitor to Irene the Empress, but, saith [5052]Zonarus, ob regnum, to annex the empire of the East to that of the West. Yet what is the event of all such matches, that are so made for money, goods, by deceit, or for burning lust, quos foeda libido conjunxit, what follows? they are almost mad at first, but 'tis a mere flash; as chaff and straw soon fired, burn vehemently for a while, yet out in a moment; so are all such matches made by those allurements of burning lust; where there is no respect of honesty, parentage, virtue, religion, education, and the like, they are extinguished in an instant, and instead of love comes hate; for joy, repentance and desperation itself. Franciscus Barbarus in his first book de re uxoria, c. 5, hath a story of one Philip of Padua that fell in love with a common whore, and was now ready to run mad for her; his father having no more sons let him enjoy her; [5053]"but after a few days, the young man began to loath, could not so much as endure the sight of her, and from one madness fell into another." Such event commonly have all these lovers; and he that so marries, or for such respects, let them look for no better success than Menelaus had with Helen, Vulcan with Venus, Theseus with Phaedra, Minos with Pasiphae, and Claudius with Messalina; shame, sorrow, misery, melancholy, discontent.

SUBSECT. IV.—Importunity and Opportunity of Time, Place, Conference, Discourse, Singing, Dancing, Music, Amorous Tales, Objects, Kissing, Familiarity, Tokens, Presents, Bribes, Promises, Protestations, Tears, &c.

All these allurements hitherto are afar off, and at a distance; I will come nearer to those other degrees of love, which are conference, kissing, dalliance, discourse, singing, dancing, amorous tales, objects, presents, &c., which as so many sirens steal away the hearts of men and women. For, as Tacitus observes, l. 2, [5054]"It is no sufficient trial of a maid's affection by her eyes alone, but you must say something that shall be more available, and use such other forcible engines; therefore take her by the hand, wring her fingers hard, and sigh withal; if she accept this in good part, and seem not to be much averse, then call her mistress, take her about the neck and kiss her," &c. But this cannot be done except they first get opportunity of living, or coming together, ingress, egress, and regress; letters and commendations may do much, outward gestures and actions: but when they come to live near one another, in the same street, village, or together in a house, love is kindled on a sudden. Many a serving-man by reason of this opportunity and importunity inveigles his master's daughter, many a gallant loves a dowdy, many a gentleman runs upon his wife's maids; many ladies dote upon their men, as the queen in Ariosto did upon the dwarf, many matches are so made in haste, and they are compelled as it were by [5055]necessity so to love, which had they been free, come in company of others, seen that variety which many places afford, or compared them to a third, would never have looked one upon another. Or had not that opportunity of discourse and familiarity been offered, they would have loathed and contemned those whom, for want of better choice and other objects, they are fatally driven on, and by reason of their hot blood, idle life, full diet, &c., are forced to dote upon them that come next. And many times those which at the first sight cannot fancy or affect each other, but are harsh and ready to disagree, offended with each other's carriage, like Benedict and Beatrice in the [5056]comedy, and in whom they find many faults, by this living together in a house, conference, kissing, colling, and such like allurements, begin at last to dote insensibly one upon another.

It was the greatest motive that Potiphar's wife had to dote upon Joseph, and [5057]Clitiphon upon Leucippe his uncle's daughter, because the plague being at Bizance, it was his fortune for a time to sojourn with her, to sit next her at the table, as he tells the tale himself in Tatius, lib. 2. (which, though it be but a fiction, is grounded upon good observation, and doth well express the passions of lovers), he had opportunity to take her by the hand, and after a while to kiss, and handle her paps, &c., [5058] which made him almost mad. Ismenias the orator makes the like confession in Eustathius, lib. 1, when he came first to Sosthene's house, and sat at table with Cratistes his friend, Ismene, Sosthene's daughter, waiting on them "with her breasts open, arms half bare," [5059]Nuda pedem, discincta sinum, spoliata lacertos; after the Greek fashion in those times,—[5060] nudos media plus parte lacertos, as Daphne was when she fled from Phoebus (which moved him much), was ever ready to give attendance on him, to fill him drink, her eyes were never off him, rogabundi oculi, those speaking eyes, courting eyes, enchanting eyes; but she was still smiling on him, and when they were risen, that she had got a little opportunity, [5061]"she came and drank to him, and withal trod upon his toes, and would come and go, and when she could not speak for the company, she would wring his hand," and blush when she met him: and by this means first she overcame him (bibens amorem hauriebam simul), she would kiss the cup and drink to him, and smile, "and drink where he drank on that side of the cup," by which mutual compressions, kissings, wringing of hands, treading of feet, &c. Ipsam mihi videbar sorbillare virginem, I sipped and sipped so long, till at length I was drunk in love upon a sudden. Philocharinus, in [5062] Aristaenetus, met a fair maid by chance, a mere stranger to him, he looked back at her, she looked back at him again, and smiled withal.

[5063] "Ille dies lethi primus, primusque malorum Causa fuit."———

It was the sole cause of his farther acquaintance, and love that undid him. [5064]O nullis tutum credere blanditiis.

This opportunity of time and place, with their circumstances, are so forcible motives, that it is impossible almost for two young folks equal in years to live together, and not be in love, especially in great houses, princes' courts, where they are idle in summo gradu, fare well, live at ease, and cannot tell otherwise how to spend their time. [5065]Illic Hippolitum pone, Priapus erit. Achilles was sent by his mother Thetis to the island of Scyros in the Aegean sea (where Lycomedes then reigned) in his nonage to be brought up; to avoid that hard destiny of the oracle (he should be slain at the siege of Troy): and for that cause was nurtured in Genesco, amongst the king's children in a woman's habit; but see the event: he compressed Deidamia, the king's fair daughter, and had a fine son, called Pyrrhus by her. Peter Abelard the philosopher, as he tells the tale himself, being set by Fulbertus her uncle to teach Heloise his lovely niece, and to that purpose sojourned in his house, and had committed agnam tenellam famelico lupo, I use his own words, he soon got her good will, plura erant oscula quam sententiae and he read more of love than any other lecture; such pretty feats can opportunity plea; primum domo conjuncti, inde animis, &c. But when as I say, nox, vinum, et adolescentia, youth, wine, and night, shall concur, nox amoris et quietis conscia, 'tis a wonder they be not all plunged over head and ears in love; for youth is benigna in amorem, et prona materies, a very combustible matter, naphtha itself, the fuel of love's fire, and most apt to kindle it. If there be seven servants in an ordinary house, you shall have three couple in some good liking at least, and amongst idle persons how should it be otherwise? "Living at [5066]Rome," saith Aretine's Lucretia, "in the flower of my fortunes, rich, fair, young, and so well brought up, my conversation, age, beauty, fortune, made all the world admire and love me." Night alone, that one occasion, is enough to set all on fire, and they are so cunning in great houses, that they make their best advantage of it: Many a gentlewoman, that is guilty to herself of her imperfections, paintings, impostures, will not willingly be seen by day, but as [5067]Castilio noteth, in the night, Diem ut glis odit, taedarum lucem super omnia mavult, she hateth the day like a dormouse, and above all things loves torches and candlelight, and if she must come abroad in the day, she covets, as [5068]in a mercer's shop, a very obfuscate and obscure sight. And good reason she hath for it: Nocte latent mendae, and many an amorous gull is fetched over by that means. Gomesius lib. 3. de sale gen. c. 22. gives instance in a Florentine gentleman, that was so deceived with a wife, she was so radiantly set out with rings and jewels, lawns, scarves, laces, gold, spangles, and gaudy devices, that the young man took her to be a goddess (for he never saw her but by torchlight); but after the wedding solemnities, when as he viewed her the next morning without her tires, and in a clear day, she was so deformed, a lean, yellow, shrivelled, &c., such a beastly creature in his eyes, that he could not endure to look upon her. Such matches are frequently made in Italy, where they have no other opportunity to woo but when they go to church, or, as [5069]in Turkey, see them at a distance, they must interchange few or no words, till such time they come to be married, and then as Sardus lib. 1. cap. 3. de morb. gent. and [5070]Bohemus relate of those old Lacedaemonians, "the bride is brought into the chamber, with her hair girt about her, the bridegroom comes in and unties the knot, and must not see her at all by daylight, till such time as he is made a father by her." In those hotter countries these are ordinary practices at this day; but in our northern parts, amongst Germans, Danes, French, and Britons, the continent of Scandia and the rest, we assume more liberty in such cases; we allow them, as Bohemus saith, to kiss coming and going, et modo absit lascivia, in cauponem ducere, to talk merrily, sport, play, sing, and dance so that it be modestly done, go to the alehouse and tavern together. And 'tis not amiss, though [5071] Chrysostom, Cyprian, Hierome, and some other of the fathers speak bitterly against it: but that is the abuse which is commonly seen at some drunken matches, dissolute meetings, or great unruly feasts. [5072]"A young, pickedevanted, trim-bearded fellow," saith Hierome, "will come with a company of compliments, and hold you up by the arm as you go, and wringing your fingers, will so be enticed, or entice: one drinks to you, another embraceth, a third kisseth, and all this while the fiddler plays or sings a lascivious song; a fourth singles you out to dance, [5073]one speaks by beck and signs, and that which he dares not say, signifies by passions; amongst so many and so great provocations of pleasure, lust conquers the most hard and crabbed minds, and scarce can a man live honest amongst feastings, and sports, or at such great meetings." For as he goes on, [5074]"she walks along and with the ruffling of her clothes, makes men look at her, her shoes creak, her paps tied up, her waist pulled in to make her look small, she is straight girded, her hairs hang loose about her ears, her upper garment sometimes falls, and sometimes tarries to show her naked shoulders, and as if she would not be seen, she covers that in all haste, which voluntarily she showed." And not at feasts, plays, pageants, and such assemblies, [5075]but as Chrysostom objects, these tricks are put in practice "at service time in churches, and at the communion itself." If such dumb shows, signs, and more obscure significations of love can so move, what shall they do that have full liberty to sing, dance, kiss, coll, to use all manner of discourse and dalliance! What shall he do that is beleaguered of all sides?

[5076] "Quem tot, tam roseae petunt puellae, Quem cultae cupiunt nurus, amorque Omnis undique et undecunque et usque, Omnis ambit Amor, Venusque Hymenque."

"After whom so many rosy maids inquire, Whom dainty dames and loving wights desire, In every place, still, and at all times sue, Whom gods and gentle goddesses do woo."

How shall he contain? The very tone of some of their voices, a pretty pleasing speech, an affected tone they use, is able of itself to captivate a young man; but when a good wit shall concur, art and eloquence, fascinating speech, pleasant discourse, sweet gestures, the Sirens themselves cannot so enchant. [5077]P. Jovius commends his Italian countrywomen, to have an excellent faculty in this kind, above all other nations, and amongst them the Florentine ladies: some prefer Roman and Venetian courtesans, they have such pleasing tongues, and such [5078] elegancy of speech, that they are able to overcome a saint, Pro facie multis vox sua lena fuit. Tanta gratia vocis famam conciliabat, saith Petronius [5079]in his fragment of pure impurities, I mean his Satyricon, tam dulcis sonus permulcebat aera, ut putares inter auras cantare Syrenum concordiam; she sang so sweetly that she charmed the air, and thou wouldst have thought thou hadst heard a concert of Sirens. "O good God, when Lais speaks, how sweet it is!" Philocolus exclaims in Aristenaetus, to hear a fair young gentlewoman play upon the virginals, lute, viol, and sing to it, which as Gellius observes, lib. 1. cap. 11. are lascivientium delicicae, the chief delight of lovers, must needs be a great enticement. Parthenis was so taken. [5080]Mi vox ista avida haurit ab aure animam: O sister Harpedona (she laments) I am undone, [5081]"how sweetly he sings, I'll speak a bold word, he is the properest man that ever I saw in my life: O how sweetly he sings, I die for his sake, O that he would love me again!" If thou didst but hear her sing, saith [5082]Lucian, "thou wouldst forget father and mother, forsake all thy friends, and follow her." Helena is highly commended by [5083]Theocritus the poet for her sweet voice and music; none could play so well as she, and Daphnis in the same Edyllion,

"Quam tibi os dulce est, et vox amabilis o Daphni, Jucundius est audire te canentem, quam mel lingere!"

"How sweet a face hath Daphne, how lovely a voice! Honey itself is not so pleasant in my choice."

A sweet voice and music are powerful enticers. Those Samian singing wenches, Aristonica, Onanthe and Agathocleia, regiis diadematibus insultarunt, insulted over kings themselves, as [5084]Plutarch contends. Centum luminibus cinctum caput Argus habebat, Argus had a hundred eyes, all so charmed by one silly pipe, that he lost his head. Clitiphon complains in [5085]Tatius of Leucippe's sweet tunes, "he heard her play by chance upon the lute, and sing a pretty song to it in commendations of a rose," out of old Anacreon belike;

"Rosa honor decusque florum, Rosa flos odorque divum, Hominum rosa est voluptas, Decus illa Gratiarum, Florente amoris hora, Rosa suavium Diones," &c.

"Rose the fairest of all flowers. Rose delight of higher powers, Rose the joy of mortal men, Rose the pleasure of fine women, Rose the Graces' ornament, Rose Dione's sweet content."

To this effect the lovely virgin with a melodious air upon her golden wired harp or lute, I know not well whether, played and sang, and that transported him beyond himself, "and that ravished his heart." It was Jason's discourse as much as his beauty, or any other of his good parts, which delighted Medea so much.

[5086] ———"Delectabatur enim Animus simul forma dulcibusque verbis."

It was Cleopatra's sweet voice and pleasant speech which inveigled Antony, above the rest of her enticements. Verba ligant hominem, ut taurorum cornua funes, "as bulls' horns are bound with ropes, so are men's hearts with pleasant words." "Her words burn as fire," Eccles. ix. 10. Roxalana bewitched Suleiman the Magnificent, and Shore's wife by this engine overcame Edward the Fourth, [5087]Omnibus una omnes surripuit Veneres. The wife of Bath in Chaucer confesseth all this out of her experience.

Some folk desire us for riches. Some for shape, some for fairness, Some for that she can sing or dance. Some for gentleness, or for dalliance.

[5088]Peter Aretine's Lucretia telleth as much and more of herself, "I counterfeited honesty, as if I had been virgo virginissima, more than a vestal virgin, I looked like a wife, I was so demure and chaste, I did add such gestures, tunes, speeches, signs and motions upon all occasions, that my spectators and auditors were stupefied, enchanted, fastened all to their places, like so many stocks and stones." Many silly gentlewomen are fetched over in like sort, by a company of gulls and swaggering companions, that frequently belie noblemen's favours, rhyming Coribantiasmi, Thrasonean Rhadomantes or Bombomachides, that have nothing in them but a few player's ends and compliments, vain braggadocians, impudent intruders, that can discourse at table of knights and lords' combats, like [5089]Lucian's Leonitiscus, of other men's travels, brave adventures, and such common trivial news, ride, dance, sing old ballad tunes, and wear their clothes in fashion, with a good grace; a fine sweet gentleman, a proper man, who could not love him! She will have him though all her friends say no, though she beg with him. Some again are incensed by reading amorous toys, Amadis de Gaul, Palmerin de Oliva, the Knight of the Sun, &c., or hearing such tales of [5090]lovers, descriptions of their persons, lascivious discourses, such as Astyanassa, Helen's waiting-woman, by the report of Suidas, writ of old, de variis concubitus modis, and after her Philenis and Elephantine; or those light tracts of [5091]Aristides Milesius (mentioned by Plutarch) and found by the Persians in Crassus' army amongst the spoils, Aretine's dialogues, with ditties, love songs, &c., must needs set them on fire, with such like pictures, as those of Aretine, or wanton objects of what kind soever; "no stronger engine than to hear or read of love toys, fables and discourses" ([5092]one saith) "and many by this means are quite mad." At Abdera in Thrace (Andromeda one of Euripides' tragedies being played) the spectators were so much moved with the object, and those pathetical love speeches of Perseus, amongst the rest, "O Cupid, Prince of Gods and men," &c. that every man almost a good while after spake pure iambics, and raved still on Perseus' speech, "O Cupid, Prince of Gods and men." As carmen, boys and apprentices, when a new song is published with us, go singing that new tune still in the streets, they continually acted that tragical part of Perseus, and in every man's mouth was "O Cupid," in every street, "O Cupid," in every house almost, "O Cupid, Prince of Gods and men," pronouncing still like stage-players, "O Cupid;" they were so possessed all with that rapture, and thought of that pathetical love speech, they could not a long time after forget, or drive it out of their minds, but "O Cupid, Prince of Gods and men," was ever in their mouths. This belike made Aristotle, Polit. lib. 7. cap. 18. forbid young men to see comedies, or to hear amorous tales.

[5093] "Haec igitur juvenes nequam facilesque puellae Inspiciant"———

"let not young folks meddle at all with such matters." And this made the Romans, as [5094]Vitruvius relates, put Venus' temple in the suburbs, extra murum, ne adolescentes venereis insuescant, to avoid all occasions and objects. For what will not such an object do? Ismenias, as he walked in Sosthene's garden, being now in love, when he saw so many [5095]lascivious pictures, Thetis' marriage, and I know not what, was almost beside himself. And to say truth, with a lascivious object who is not moved, to see others dally, kiss, dance? And much more when he shall come to be an actor himself.

To kiss and be kissed, which, amongst other lascivious provocations, is as a burden in a song, and a most forcible battery, as infectious, [5096] Xenophon thinks, as the poison of a spider; a great allurement, a fire itself, prooemium aut anticoenium, the prologue of burning lust (as Apuleius adds), lust itself, [5097]Venus quinta parte sui nectaris imbuit, a strong assault, that conquers captains, and those all commanding forces, ([5098]Domasque ferro sed domaris osculo). [5099]Aretine's Lucretia, when she would in kindness overcome a suitor of hers, and have her desire of him, "took him about the neck, and kissed him again and again," and to that, which she could not otherwise effect, she made him so speedily and willingly condescend. And 'tis a continual assault,—[5100]hoc non deficit incipitque semper, always fresh, and ready to [5101]begin as at first, basium nullo fine terminatur, sed semper recens est, and hath a fiery touch with it.

[5102] ———"Tenta modo tangere corpus, Jam tua mellifluo membra calore fluent."

Especially when they shall be lasciviously given, as he feelingly said, [5103]et me praessulum deosculata Fotis, Catenatis lacertis, [5104] Obtorto valgiter labello.

[5105] "Valgiis suaviis, Dum semiulco suavio Meam puellam suavior, Anima tunc aegra et saucia Concurrit ad labia mihi."

The soul and all is moved; [5106]Jam pluribus osculis labra crepitabant, animarum quoque mixturam facientes, inter mutuos complexus animas anhelantes,

[5107] "Haesimus calentes, Et transfudimus hinc et hinc labellis Errantes animas, valete curae."

"They breathe out their souls and spirits together with their kisses," saith [5108]Balthazar Castilio, "change hearts and spirits, and mingle affections as they do kisses, and it is rather a connection of the mind than of the body." And although these kisses be delightsome and pleasant, Ambrosial kisses, [5109]Suaviolum dulci dulcius Ambrosia, such as [5110] Ganymede gave Jupiter, Nectare suavius, sweeter than [5111]nectar, balsam, honey, [5112]Oscula merum amorem stillantia, love-dropping kisses; for

"The gilliflower, the rose is not so sweet, As sugared kisses be when lovers meet;"

Yet they leave an irksome impression, like that of aloes or gall,

[5113] "Ut mi ex Ambrosia, mutatum jam foret illud Suaviolum tristi tristius helleboro."

"At first Ambrose itself was not sweeter, At last black hellebore was not so bitter."

They are deceitful kisses,

[5114] "Quid me mollibus implicas lacertis? Quid fallacibus osculis inescas?&c."

"Why dost within thine arms me lap, And with false kisses me entrap."

They are destructive, and the more the worse: [5115]Et quae me perdunt, oscula mille dabat, they are the bane of these miserable lovers. There be honest kisses, I deny not, osculum charitatis, friendly kisses, modest kisses, vestal-virgin kisses, officious and ceremonial kisses, &c. Osculi sensus, brachiorum amplexus, kissing and embracing are proper gifts of Nature to a man; but these are too lascivious kisses, [5116]Implicuitque suos circum meet colla lacertos, &c. too continuate and too violent, [5117]Brachia non hederae, non vincunt oscula conchae; they cling like ivy, close as an oyster, bill as doves, meretricious kisses, biting of lips, cum additamento: Tam impresso ore (saith [5118]Lucian) ut vix labia detrahant, inter deosculandum mordicantes, tum et os aperientes quoque et mammas attrectantes, &c. such kisses as she gave to Gyton, innumera oscula dedit non repugnanti puero, cervicem invadens, innumerable kisses, &c. More than kisses, or too homely kisses: as those that [5119]he spake of, Accepturus ab ipsa venere 7, suavia, &c. with such other obscenities that vain lovers use, which are abominable and pernicious. If, as Peter de Ledesmo cas. cons. holds, every kiss a man gives his wife after marriage, be mortale peccatum, a mortal sin, or that of [5120]Hierome, Adulter est quisquis in uxorem suam ardentior est amator; or that of Thomas Secund. quaest. 154. artic. 4. contactus et osculum sit mortale peccatum, or that of Durand. Rational. lib. 1. cap. 10. abstinere debent conjuges a complexu, toto tempore quo solennitas nuptiarum interdicitur, what shall become of all such [5121]immodest kisses and obscene actions, the forerunners of brutish lust, if not lust itself! What shall become of them that often abuse their own wives? But what have I to do with this?

That which I aim at, is to show you the progress of this burning lust; to epitomise therefore all this which I have hitherto said, with a familiar example out of that elegant Musaeus, observe but with me those amorous proceedings of Leander and Hero: they began first to look one on another with a lascivious look,

"Oblique intuens inde nutibus,— Nutibus mutuis inducens in errorem mentem puellae. Et illa e contra nutibus mutuis juvenis Leandri quod amorem non renuit, &c. Inde Adibat in tenebris tacite quidem stringens Roseos puellae digitos, ex imo suspirabat Vehementer———Inde Virginis autem bene olens collum osculatus. Tale verbum ait amoris ictus stimulo, Preces audi et amoris miserere mei, &c. Sic fatus recusantis persuasit mentem puellae."

"With becks and nods he first began To try the wench's mind. With becks and nods and smiles again An answer he did find."

"And in the dark he took her by the hand, And wrung it hard, and sighed grievously, And kiss'd her too, and woo'd her as he might, With pity me, sweetheart, or else I die, And with such words and gestures as there past, He won his mistress' favour at the last."

The same proceeding is elegantly described by Apollonius in his Argonautics, between Jason and Medea, by Eustathius in the ten books of the loves of Ismenias and Ismene, Achilles Tatius between his Clitophon and Leucippe, Chaucer's neat poem of Troilus and Cresseide; and in that notable tale in Petronius of a soldier and a gentlewoman of Ephesus, that was so famous all over Asia for her chastity, and that mourned for her husband: the soldier wooed her with such rhetoric as lovers use to do,—placitone etiam pugnabis amori? &c. at last, frangi pertinaciam passa est, he got her good will, not only to satisfy his lust, [5122]but to hang her dead husband's body on the cross (which he watched instead of the thief's that was newly stolen away), whilst he wooed her in her cabin. These are tales, you will say, but they have most significant morals, and do well express those ordinary proceedings of doting lovers.

Many such allurements there are, nods, jests, winks, smiles, wrestlings, tokens, favours, symbols, letters, valentines, &c. For which cause belike, Godfridus lib. 2. de amor. would not have women learn to write. Many such provocations are used when they come in presence, [5123]10 they will and will not,

"Malo me Galatea petit lasciva puella, Et fugit ad salices, et se cupit ante videri."

"My mistress with an apple woos me, And hastily to covert goes To hide herself, but would be seen With all her heart before, God knows."

Hero so tripped away from Leander as one displeased,

[5124] "Yet as she went full often look'd behind, And many poor excuses did she find To linger by the way,"———

but if he chance to overtake her, she is most averse, nice and coy,

"Denegat et pugnat, sed vult super omnia vinci."

"She seems not won, but won she is at length, In such wars women use but half their strength."

Sometimes they lie open and are most tractable and coming, apt, yielding, and willing to embrace, to take a green gown, with that shepherdess in Theocritus, Edyl. 27. to let their coats, &c., to play and dally, at such seasons, and to some, as they spy their advantage; and then coy, close again, so nice, so surly, so demure, you had much better tame a colt, catch or ride a wild horse, than get her favour, or win her love, not a look, not a smile, not a kiss for a kingdom. [5125]Aretine's Lucretia was an excellent artisan in this kind, as she tells her own tale, "Though I was by nature and art most beautiful and fair, yet by these tricks I seemed to be far more amiable than I was, for that which men earnestly seek and cannot attain, draws on their affection with a most furious desire. I had a suitor loved me dearly" (said she), "and the [5126]more he gave me, the more eagerly he wooed me, the more I seemed to neglect, to scorn him, and which I commonly gave others, I would not let him see me, converse with me, no, not have a kiss." To gull him the more, and fetch him over (for him only I aimed at) I personated mine own servant to bring in a present from a Spanish count, whilst he was in my company, as if he had been the count's servant, which he did excellently well perform: [5127]Comes de monte Turco, "my lord and master hath sent your ladyship a small present, and part of his hunting, a piece of venison, a pheasant, a few partridges, &c. (all which she bought with her own money), commends his love and service to you, desiring you to accept of it in good part, and he means very shortly to come and see you." Withal she showed him rings, gloves, scarves, coronets which others had sent her, when there was no such matter, but only to circumvent him. [5128]By these means (as she concludes) "I made the poor gentleman so mad, that he was ready to spend himself, and venture his dearest blood for my sake." Philinna, in [5129]Lucian, practised all this long before, as it shall appear unto you by her discourse; for when Diphilus her sweetheart came to see her (as his daily custom was) she frowned upon him, would not vouchsafe him her company, but kissed Lamprius his co-rival, at the same time [5130]before his face: but why was it? To make him (as she telleth her mother that chid her for it) more jealous; to whet his love, to come with a greater appetite, and to know that her favour was not so easy to be had. Many other tricks she used besides this (as she there confesseth), for she would fall out with, and anger him of set purpose, pick quarrels upon no occasion, because she would be reconciled to him again. Amantium irae amoris redintegratio, as the old saying is, the falling out of lovers is the renewing of love; and according to that of Aristenaetis, jucundiores amorum post injurias deliciae, love is increased by injuries, as the sunbeams are more gracious after a cloud. And surely this aphorism is most true; for as Ampelis informs Crisis in the said Lucian, [5131]"If a lover be not jealous, angry, waspish, apt to fall out, sigh and swear, he is no true lover." To kiss and coll, hang about her neck, protest, swear and wish, are but ordinary symptoms, incipientis adhuc et crescentis amoris signa; but if he be jealous, angry, apt to mistake, &c., bene speres licet, sweet sister he is thine own; yet if you let him alone, humour him, please him, &c., and that he perceive once he hath you sure, without any co-rival, his love will languish, and he will not care so much for you. Hitherto (saith she) can I speak out of experience; Demophantus a rich fellow was a suitor of mine, I seemed to neglect him, and gave better entertainment to Calliades the painter before his face, principio abiit, verbis me insectatus, at first he went away all in a chafe, cursing and swearing, but at last he came submitting himself, vowing and protesting he loved me most dearly, I should have all he had, and that he would kill himself for my sake. Therefore I advise thee (dear sister Crisis) and all maids, not to use your suitors over kindly; insolentes enim sunt hoc cum sentiunt, 'twill make them proud and insolent; but now and then reject them, estrange thyself, et si me audies semel atque iterum exclude, shut him out of doors once or twice, let him dance attendance; follow my counsel, and by this means [5132]you shall make him mad, come off roundly, stand to any conditions, and do whatsoever you will have him. These are the ordinary practices; yet in the said Lucian, Melissa methinks had a trick beyond all this; for when her suitor came coldly on, to stir him up, she writ one of his co-rival's names and her own in a paper, Melissa amat Hermotimum, Hermotimus Mellissam, causing it to be stuck upon a post, for all gazers to behold, and lost it in the way where he used to walk; which when the silly novice perceived, statim ut legit credidit, instantly apprehended it was so, came raving to me, &c. [5133]"and so when I was in despair of his love, four months after I recovered him again." Eugenia drew Timocles for her valentine, and wore his name a long time after in her bosom: Camaena singled out Pamphilus to dance, at Myson's wedding (some say), for there she saw him first; Felicianus overtook Caelia by the highway side, offered his service, thence came further acquaintance, and thence came love. But who can repeat half their devices? What Aretine experienced, what conceited Lucian, or wanton Aristenaetus? They will deny and take, stiffly refuse, and yet earnestly seek the same, repel to make them come with more eagerness, fly from if you follow, but if averse, as a shadow they will follow you again, fugientem sequitur, sequentem fugit; with a regaining retreat, a gentle reluctancy, a smiling threat, a pretty pleasant peevishness they will put you off, and have a thousand such several enticements. For as he saith,

[5134] "Non est forma satis, nec quae vult bella videri, Debet vulgari more placere suis. Dicta, sales, lusus, sermones, gratia, risus, Vincunt naturae candidioris opus."

"'Tis not enough though she be fair of hue, For her to use this vulgar compliment: But pretty toys and jests, and saws and smiles, As far beyond what beauty can attempt."

[5135]For this cause belike Philostratus, in his images, makes diverse loves, "some young, some of one age, some of another, some winged, some of one sex, some of another, some with torches, some with golden apples, some with darts, gins, snares, and other engines in their hands," as Propertius hath prettily painted them out, lib. 2. et 29. and which some interpret, diverse enticements, or diverse affections of lovers, which if not alone, yet jointly may batter and overcome the strongest constitutions.

It is reported of Decius, and Valerianus, those two notorious persecutors of the church, that when they could enforce a young Christian by no means (as [5136]Hierome records) to sacrifice to their idols, by no torments or promises, they took another course to tempt him: they put him into a fair garden, and set a young courtesan to dally with him, [5137]"took him about the neck and kissed him, and that which is not to be named," manibusque attrectare, &c., and all those enticements which might be used, that whom torments could not, love might batter and beleaguer. But such was his constancy, she could not overcome, and when this last engine would take no place, they left him to his own ways. At [5138]Berkley in Gloucestershire, there was in times past a nunnery (saith Gualterus Mapes, an old historiographer, that lived 400 years since), "of which there was a noble and a fair lady abbess: Godwin, that subtile Earl of Kent, travelling that way, (seeking not her but hers) leaves a nephew of his, a proper young gallant (as if he had been sick) with her, till he came back again, and gives the young man charge so long to counterfeit, till he had deflowered the abbess, and as many besides of the nuns as he could, and leaves him withal rings, jewels, girdles, and such toys to give them still, when they came to visit him. The young man, willing to undergo such a business, played his part so well, that in short space he got up most of their bellies, and when he had done, told his lord how he had sped: [5139]his lord made instantly to the court, tells the king how such a nunnery was become a bawdy-house, procures a visitation, gets them to be turned out, and begs the lands to his own use." This story I do therefore repeat, that you may see of what force these enticements are, if they be opportunely used, and how hard it is even for the most averse and sanctified souls to resist such allurements. John Major in the life of John the monk, that lived in the days of Theodosius, commends the hermit to have been a man of singular continency, and of a most austere life; but one night by chance the devil came to his cell in the habit of a young market wench that had lost her way, and desired for God's sake some lodging with him. [5140]"The old man let her in, and after some common conference of her mishap, she began to inveigle him with lascivious talk and jests, to play with his beard, to kiss him, and do worse, till at last she overcame him. As he went to address himself to that business, she vanished on a sudden, and the devils in the air laughed him to scorn." Whether this be a true story, or a tale, I will not much contend, it serves to illustrate this which I have said.

Yet were it so, that these of which I have hitherto spoken, and such like enticing baits, be not sufficient, there be many others, which will of themselves intend this passion of burning lust, amongst which, dancing is none of the least; and it is an engine of such force, I may not omit it. Incitamentum libidinis, Petrarch calls it, the spur of lust. "A [5141] circle of which the devil himself is the centre. [5142]Many women that use it, have come dishonest home, most indifferent, none better." [5143] Another terms it "the companion of all filthy delights and enticements, and 'tis not easily told what inconveniences come by it, what scurrile talk, obscene actions," and many times such monstrous gestures, such lascivious motions, such wanton tunes, meretricious kisses, homely embracings.

[5144] ———"(ut Gaditana canoro Incipiat prurire choro, plausuque probatae Ad terram tremula descendant clune puellae, Irritamentum Veneris languentis)"———

that it will make the spectators mad. When that epitomiser of [5145]Trogus had to the full described and set out King Ptolemy's riot as a chief engine and instrument of his overthrow, he adds, tympanum et tripudium, fiddling and dancing: "the king was not a spectator only, but a principal actor himself." A thing nevertheless frequently used, and part of a gentlewoman's bringing up, to sing, dance, and play on the lute, or some such instrument, before she can say her paternoster, or ten commandments. 'Tis the next way their parents think to get them husbands, they are compelled to learn, and by that means, [5146]Incoestos amores de tenero meditantur ungue; 'tis a great allurement as it is often used, and many are undone by it. Thais, in Lucian, inveigled Lamprias in a dance, Herodias so far pleased Herod, that she made him swear to give her what she would ask, John Baptist's head in a platter. [5147]Robert, Duke of Normandy, riding by Falais, spied Arlette, a fair maid, as she danced on a green, and was so much enamoured with the object, that [5148]she must needs lie with her that night. Owen Tudor won Queen Catherine's affection in. a dance, falling by chance with his head in her lap. Who cannot parallel these stories out of his experience? Speusippas a noble gallant in [5149]that Greek Aristenaetus, seeing Panareta a fair young gentlewoman dancing by accident, was so far in love with her, that for a long time after he could think of nothing but Panareta: he came raving home full of Panareta: "Who would not admire her, who would not love her, that should but see her dance as I did? O admirable, O divine Panareta! I have seen old and new Rome, many fair cities, many proper women, but never any like to Panareta, they are dross, dowdies all to Panareta! O how she danced, how she tripped, how she turned, with what a grace! happy is that man that shall enjoy her. O most incomparable, only, Panareta!" When Xenophon, in Symposio, or Banquet, had discoursed of love, and used all the engines that might be devised, to move Socrates, amongst the rest, to stir him the more, he shuts up all with a pleasant interlude or dance of Dionysius and Ariadne. [5150]"First Ariadne dressed like a bride came in and took her place; by and by Dionysius entered, dancing to the music. The spectators did all admire the young man's carriage; and Ariadne herself was so much affected with the sight, that she could scarce sit. After a while Dionysius beholding Ariadne, and incensed with love, bowing to her knees, embraced her first, and kissed her with a grace; she embraced him again, and kissed him with like affection, &c., as the dance required; but they that stood by, and saw this, did much applaud and commend them both for it. And when Dionysius rose up, he raised her up with him, and many pretty gestures, embraces, kisses, and love compliments passed between them: which when they saw fair Bacchus and beautiful Ariadne so sweetly and so unfeignedly kissing each other, so really embracing, they swore they loved indeed, and were so inflamed with the object, that they began to rouse up themselves, as if they would have flown. At the last when they saw them still, so willingly embracing, and now ready to go to the bride-chamber, they were so ravished, with it, that they that were unmarried, swore they would forthwith marry, and those that were married called instantly for their horses, and galloped home to their wives." What greater motive can there be than this burning lust? what so violent an oppugner? Not without good cause therefore so many general councils condemn it, so many fathers abhor it, so many grave men speak against it; "Use not the company of a woman," saith Siracides, 8. 4. "that is a singer, or a dancer; neither hear, lest thou be taken in her craftiness." In circo non tam cernitur quam discitur libido. [5151]Haedus holds, lust in theatres is not seen, but learned. Gregory Nazianzen that eloquent divine, ([5152]as he relates the story himself,) when a noble friend of his solemnly invited him with other bishops, to his daughter Olympia's wedding, refused to come: [5153]"For it is absurd to see an old gouty bishop sit amongst dancers;" he held it unfit to be a spectator, much less an actor. Nemo saltat sobrius, Tully writes, he is not a sober man that danceth; for some such reason (belike) Domitian forbade the Roman senators to dance, and for that fact removed many of them from the senate. But these, you will say, are lascivious and Pagan dances, 'tis the abuse that causeth such inconvenience, and I do not well therefore to condemn, speak against, or "innocently to accuse the best and pleasantest thing (so [5154]Lucian calls it) that belongs to mortal men." You misinterpret, I condemn it not; I hold it notwithstanding an honest disport, a lawful recreation, if it be opportune, moderately and soberly used: I am of Plutarch's mind, [5155]"that which respects pleasure alone, honest recreation, or bodily exercise, ought not to be rejected and contemned:" I subscribe to [5156]Lucian, "'tis an elegant thing, which cheereth up the mind, exerciseth the body, delights the spectators, which teacheth many comely gestures, equally affecting the ears, eyes, and soul itself." Sallust discommends singing and dancing in Sempronia, not that she did sing or dance, but that she did it in excess, 'tis the abuse of it; and Gregory's refusal doth not simply condemn it, but in some folks. Many will not allow men and women to dance together, because it is a provocation to lust: they may as well, with Lycurgus and Mahomet, cut down all vines, forbid the drinking of wine, for that it makes some men drunk.

[5157] "Nihil prodest quod non laedere posset idem; Igne quid utilius?"———

I say of this as of all other honest recreations, they are like fire, good and bad, and I see no such inconvenience, but that they may so dance, if it be done at due times, and by fit persons: and conclude with Wolfungus [5158]Hider, and most of our modern divines: Si decorae, graves, verecundae, plena luce bonorum virorum et matronarum honestarum, tempestive fiant, probari possunt, et debent. "There is a time to mourn, a time to dance," Eccles. iii. 4. Let them take their pleasures then, and as [5159] he said of old, "young men and maids flourishing in their age, fair and lovely to behold, well attired, and of comely carriage, dancing a Greek galliard, and as their dance required, kept their time, now turning, now tracing, now apart now altogether, now a courtesy then a caper," &c., and it was a pleasant sight to see those pretty knots, and swimming figures. The sun and moon (some say) dance about the earth, the three upper planets about the sun as their centre, now stationary, now direct, now retrograde, now in apogee, then in perigee, now swift then slow, occidental, oriental, they turn round, jump and trace, [Symbol: Mars] and [Symbol: Mercury] about the sun with those thirty-three Maculae or Bourbonian planet, circa Solem saltantes Cytharedum, saith Fromundus. Four Medicean stars dance about Jupiter, two Austrian about Saturn, &c., and all (belike) to the music of the spheres. Our greatest counsellors, and staid senators, at some times dance, as David before the ark, 2 Sam. vi. 14. Miriam, Exod. xv. 20. Judith, xv. 13. (though the devil hence perhaps hath brought in those bawdy bacchanals), and well may they do it. The greatest soldiers, as [5160] Quintilianus, [5161]Aemilius Probus, [5162]Coelius Rhodiginus, have proved at large, still use it in Greece, Rome, and the most worthy senators, cantare, saltare. Lucian, Macrobius, Libanus, Plutarch, Julius, Pollux, Athenaeus, have written just tracts in commendation of it. In this our age it is in much request in those countries, as in all civil commonwealths, as Alexander ab Alexandro, lib. 4. cap. 10. et lib. 2. cap. 25. hath proved at large, [5163]amongst the barbarians themselves none so precious; all the world allows it.

[5164] "Divitias contemno tuas, rex Craese, tuamque Vendo Asiam, unguentis, flore, mero, choreis."

[5165]Plato, in his Commonwealth, will have dancing-schools to be maintained, "that young folks might meet, be acquainted, see one another, and be seen;" nay more, he would have them dance naked; and scoffs at them that laugh at it. But Eusebius praepar. Evangel. lib. 1. cap. 11. and Theodoret lib. 9. curat. graec. affect. worthily lash him for it; and well they might: for as one saith, [5166]"the very sight of naked parts causeth enormous, exceeding concupiscences, and stirs up both men and women to burning lust." There is a mean in all things: this is my censure in brief; dancing is a pleasant recreation of body and mind, if sober and modest (such as our Christian dances are); if tempestively used, a furious motive to burning lust; if as by Pagans heretofore, unchastely abused. But I proceed.

If these allurements do not take place, for [5167]Simierus, that great master of dalliance, shall not behave himself better, the more effectually to move others, and satisfy their lust, they will swear and lie, promise, protest, forge, counterfeit, brag, bribe, flatter and dissemble of all sides. 'Twas Lucretia's counsel in Aretine, Si vis amica frui, promitte, finge, jura, perjura, jacta, simula, mentire; and they put it well in practice, as Apollo to Daphne,

[5168] ———"mihi Delphica tellus Et Claros et Tenedos, patareaque regia servit, Jupiter est genitor"———

"Delphos, Claros, and Tenedos serve me, And Jupiter is known my sire to be."

[5169]The poorest swains will do as much, [5170]Mille pecus nivei sunt et mihi vallibus agni; "I have a thousand sheep, good store of cattle, and they are all at her command,"

[5171] ———"Tibi nos, tibi nostra supellex, Ruraque servierint"———

"house, land, goods, are at her service," as he is himself. Dinomachus, a senator's son in [5172]Lucian, in love with a wench inferior to him in birth and fortunes, the sooner to accomplish his desire, wept unto her, and swore he loved her with all his heart, and her alone, and that as soon as ever his father died (a very rich man and almost decrepit) he would make her his wife. The maid by chance made her mother acquainted with the business, who being an old fox, well experienced in such matters, told her daughter, now ready to yield to his desire, that he meant nothing less, for dost thou think he will ever care for thee, being a poor wench, [5173]that may have his choice of all the beauties in the city, one noble by birth, with so many talents, as young, better qualified, and fairer than thyself? daughter believe him not: the maid was abashed, and so the matter broke off. When Jupiter wooed Juno first (Lilius Giraldus relates it out of an old comment on Theocritus) the better to effect his suit, he turned himself into a cuckoo, and spying her one day walking alone, separated from the other goddesses, caused a tempest suddenly to arise, for fear of which she fled to shelter; Jupiter to avoid the storm likewise flew into her lap, in virginis Junonis gremium devolavit, whom Juno for pity covered in her [5174]apron. But he turned himself forthwith into his own shape, began to embrace and offer violence unto her, sed illa matris metu abnuebat, but she by no means would yield, donec pollicitus connubium obtinuit, till he vowed and swore to marry her, and then she gave consent. This fact was done at Thornax hill, which ever after was called Cuckoo hill, and in perpetual remembrance there was a temple erected to Telia Juno in the same place. So powerful are fair promises, vows, oaths and protestations. It is an ordinary thing too in this case to belie their age, which widows usually do, that mean to marry again, and bachelors too sometimes,

[5175] "Cujus octavum trepidavit aetas, cernere lustrum;"

to say they are younger than they are. Carmides in the said Lucian loved Philematium, an old maid of forty-five years; [5176]she swore to him she was but thirty-two next December. But to dissemble in this kind, is familiar of all sides, and often it takes. [5177]Fallere credentem res est operosa puellam, 'tis soon done, no such great mastery, Egregiam vero laudem, et spolia ampla,—and nothing so frequent as to belie their estates, to prefer their suits, and to advance themselves. Many men to fetch over a young woman, widows, or whom they love, will not stick to crack, forge and feign any thing comes next, bid his boy fetch his cloak, rapier, gloves, jewels, &c. in such a chest, scarlet-golden-tissue breeches, &c. when there is no such matter; or make any scruple to give out, as he did in Petronius, that he was master of a ship, kept so many servants, and to personate their part the better take upon them to be gentlemen of good houses, well descended and allied, hire apparel at brokers, some scavenger or prick-louse tailors to attend upon them for the time, swear they have great possessions, [5178]bribe, lie, cog, and foist how dearly they love, how bravely they will maintain her, like any lady, countess, duchess, or queen; they shall have gowns, tiers, jewels, coaches, and caroches, choice diet,

"The heads of parrots, tongues of nightingales, The brains of peacocks, and of ostriches, Their bath shall be the juice of gilliflowers, Spirit of roses and of violets, The milk of unicorns," &c.

as old Volpone courted Celia in the [5179]comedy, when as they are no such men, not worth a groat, but mere sharkers, to make a fortune, to get their desire, or else pretend love to spend their idle hours, to be more welcome, and for better entertainment. The conclusion is, they mean nothing less,

[5180] "Nil metuunt jurare, nihil promittere curant: Sed simul accupidae mentis satiata libido est, Dicta nihil metuere, nihil perjuria curant;"

"Oaths, vows, promises, are much protested; But when their mind and lust is satisfied, Oaths, vows, promises, are quite neglected;"

though he solemnly swear by the genius of Caesar, by Venus' shrine, Hymen's deity, by Jupiter, and all the other gods, give no credit to his words. For when lovers swear, Venus laughs, Venus haec perjuria ridet, [5181]Jupiter himself smiles, and pardons it withal, as grave [5182]Plato gives out; of all perjury, that alone for love matters is forgiven by the gods. If promises, lies, oaths, and protestations will not avail, they fall to bribes, tokens, gifts, and such like feats. [5183]Plurimus auro conciliatur amor: as Jupiter corrupted Danae with a golden shower, and Liber Ariadne with a lovely crown, (which was afterwards translated into the heavens, and there for ever shines;) they will rain chickens, florins, crowns, angels, all manner of coins and stamps in her lap. And so must he certainly do that will speed, make many feasts, banquets, invitations, send her some present or other every foot. Summo studio parentur epulae (saith [5184]Haedus) et crebrae fiant largitiones, he must be very bountiful and liberal, seek and sue, not to her only, but to all her followers, friends, familiars, fiddlers, panders, parasites, and household servants; he must insinuate himself, and surely will, to all, of all sorts, messengers, porters, carriers; no man must be unrewarded, or unrespected. I had a suitor (saith [5185]Aretine's Lucretia) that when he came to my house, flung gold and silver about, as if it had been chaff. Another suitor I had was a very choleric fellow; but I so handled him, that for all his fuming, I brought him upon his knees. If there had been an excellent bit in the market, any novelty, fish, fruit, or fowl, muscatel, or malmsey, or a cup of neat wine in all the city, it was presented presently to me; though never so dear, hard to come by, yet I had it: the poor fellow was so fond at last, that I think if I would I might have had one of his eyes out of his head. A third suitor was a merchant of Rome, and his manner of wooing was with [5186]exquisite music, costly banquets, poems, &c. I held him off till at length he protested, promised, and swore pro virginitate regno me donaturum, I should have all he had, house, goods, and lauds, pro concubitu solo; [5187]neither was there ever any conjuror, I think, to charm his spirits that used such attention, or mighty words, as he did exquisite phrases, or general of any army so many stratagems to win a city, as he did tricks and devices to get the love of me. Thus men are active and passive, and women not far behind them in this kind: Audax ad omnia foemina, quae vel amat, vel odit.