a, [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 lovela, [4947] "Cujus a vertice ac nigricantibus oculis, Tale quiddam spiral ac ab aurea Venere." "From her black eyes, and from...all »a, [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 lovel«
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