Monophylo, drawne into English by Geffray Fenton. A phi­losophicall discourse, and diuision of loue.

Mon heur viendra.

Anno. 1572.

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❧TO THE RIGHT vertuous Lady, the Lady Hob­by, Geffraie Fenton desireth en­crease of honour, accor­ding to hir worthy­nesse.

SINCE MY LAST translation to your good Ladyshippe, I haue dispo­sed some part of my leasure to reueale Monophylo, whose argument albeit is not religious, and lesse exspectation of graue things, in so vnquyet a state of his, yet he brings foorth a Phylo­sophie no lesse morall and naturall, then necessarylie tending to assure our frayltie amydde many hidden mi­series, wherwith we stande enuyroned by Gods necessary prouydence: wher­in [Page] by howe much he offereth helpe to our infirmitie, as both by aduise, whose reasons are inuincible, and priuate experience which toucheth vs in ex­ample: by so much hee merites au­thoritie (although with some) his precepts may seeme suspicious as tou­ching the subiect, and my howers im­properlye exercised, whose condition requireth (in common wisedome) to practise in matters of more benefite. For the first, the Philosophers gene­rallie are to aunswere for mee, who in their preceptes eyther of glorie, of couetousnesse, to moue contempt of the worlde, or in anye other cause ten­ding to instruct, reforme, or edifie, ob­serued in their doctrine, to decypher the secret nature of thinges, the bet­ter [Page] to prepare their Disciples to the highe knowledge of such matters as they delyuered to them but by speech, the same being the proper instrument to perfection in science, as Erbes and Symples rightlye compownde, are readye Medecynes to remooue the iniurye and disease of the Patient: And for my selfe I alleadge the cor­rupte propertye of the tyme, whose nature is intangled with such confu­sion, that in fewe men is founde con­formitie of opinion, and much lesse to yeelde affection or meritte to the honest indeuours of others, on whom (eyther by malice or ignoraunce) the most sort doe throwe manye nice errours, according to their imper­fect fancies: But as I doubt not, but [Page] Monophylo is able to bee hys owne Champion, as being armed with loy­altie (the verye vertue in loue.) So I stande not nowe to allure the popu­lar fauour (whose iudgement wan­dereth in reuolution and chaunge) seing it is to your Ladiship, to whome I offer the censure of my traueyle, and in whome is no lesse discression to dis­cerne, then deepe modestie to pardon or excuse: humblie beseeching you to receyue this seconde exercise not as a recompense worthie your last liberali­tie, but as a simple testimonie to con­tinue the reuerent duetie I owe you, vntill I bring foorth my great woorke, which I hope will more worthilie re­semble your highe vertues, and wyth lesse mourmure drawe others to the [Page] knowledge of GOD, to whome I leaue the successe, and your good Ladyshippe to hys holye feare: At London, the sixt of Aprill. 1572.

Your Ladiships readily to commaund, Geffray Fenton.

❧The first Booke of Monophylo.

NOt long after the expedition of Germa­nie, when the king, to the indifferent shame and confusion of hys enimies, raysed the siege of Metz: certain Gentlemen of no lesse conformity in nature and consanguinitie, than resembling one another in societie and neighbourhoode (séeing the warres dissolued, and the daunger for that yeare eyther preuented or proui­ded for,) drewe into a sette companie to returne to theyr houses, with expectation of newe occasions to be eftsoones employed. And after they had (some little tyme) dispensed with the honest and chaste entertainments of their wyues, disposing (withall) their housholde & familiar affayres, they determined by mutuall méetings, to restore their late wea­rie time in warre with euery honest pleasure, which either the present season coulde styrre vp, or most conueniently a­gréed with their state and condition: wherein, foreséeing the tearme of their delytes to be but short, as most assured that the warres would reuiue, they erected by common consent a lawe to visite one another mutually and generally, vnder this speciall couenaunt, that as the husbandes should not go vnaccompanyed of theyr wyues, to the ende there shoulde be a common communion of delyte and benefite in that fe­lowship, so, bicause there were many yong gentlemen hap­pely [Page] vnfurnished of wyues the lawe gaue straite charge to euery maryed man and mayster of famuly, as to whose lot should happen to receyue and feast the reast, to prouide such most honest and best spoken gentlewomen as the place and tyme could any wayes afforde, so should there be an equall sort of companie, euery one contented, and their progresse runne forth in exercise of all honestie and honour, hoping by such meanes to recouer the arrerages of that pleasaunt season, which fortune had kept from them since the begin­ning of the warres. This was their beginning and entrie into their common wealth of delytes: but, as they were not all of one conformitie, eyther by an inequalitie of yeares or maners, so euery one made choyse of his pleasure according to his complexion and nature: the elder sort for the most part, reasoning in contemplations most conuenient to their age, and the yong men contending in the vse and actiuitie of armes, togither with all other exercises best consenting to their humors.

Amongst the rest,Three chiefe men in this di­alogue. there were in this companie thrée yong Gentlemen of choyce, not onely well prooued in matters of warre, but also of déepe iudgement in learning and sci­ences, wherein the most part of theyr yong yeares had bene trayned. These thrée (of peculiar estimation aboue the reast) not to séeme exempted from the thing which most resem­bled their condition and age, protested most of all to make an estate and profession of loue, the same notwithstanding, as the opinions of men be diuers, so euery one in his owne behalfe according to his peculiar affection: the one of them was so extreemely passioned with loue, as all his thoughts and deuotions tended directly to his Mystresse, vpon whom he committed ydolatrie, as making hir the onely Idoll of his secrete contemplations: him (in a speciall respect) will I passe vnder a couert name of Monophylo: an other, not so déepely distressed as he, preferring a ciuill and curteous be­hauiour to the Ladies, séemed rather to holde an estate of a [Page 2] Courtyer, then to professe singuler loue: he shall be disgui­sed for this time vnder the name of Glaphyro: but the last and youngest of them all delighting in a liberty of affection, without any peculiar choyse or regard, I will name for one occasion Phylopolo: And these thrée, as they were diuers in iudgements, so their outwarde effectes reuealed a diffe­rence in their inwarde thoughtes and conceytes of minde: Glaphyro better stayed than the rest, enterneyd the Ladies with honest discourse and exercise, hauing as many good partes in him as any Gentleman of the troupe: Phylopolo of the contrarie disposed to mirth with varietie of delight and salace, tryfled with them with suche a liuelye libertie of speache and affection, that it coulde hardylye be iudged whether of the two were best accepted of the Ladyes, either Glaphyro in his honestye, or Phylopolo with his skoffes and pleasaunt toyes, such was the order of both the one and other accompanyed with an equall grace and argument of delight. But Monophylo séemed dyed in another complex­ion, as so setled in sorow and solitarie regardes, that by the onely heauie and deade cariage of his eye, might be discer­ned the secret passion and disposition of his hart: the same being a singuler pleasure to me, and matter of consolation to my present case, as to sée him bléeding in ye same wound, which I iudged afore to bée onelye peculyar in my selfe, al­beit as then it coulde not be easilye discerned by me: For hapning into that place by meane of a gentleman, my very friende, to gouerne hir who long before had made a stealth and possession of my heart, I had not (with Monophylo) cause of malancholy conceit, as hauing afore mine eies the onely mistresse of my felycities, who by happie aduenture, being one of that companie, made me not onely forget all my passions of hir absence, but also euen my selfe to whom it séemed, hir swéete deliuerye of speache consenting with a gracious moouing and disposition of hir eyes, had power to pearce euen millions of heartes, yea the deytie it selfe▪ [Page] if by incorporation they had vouchsafed to haue bestowed their eyes vpon my earthly Goddesse: this or such like in­firmitie did trauell the languishing minde of poore Mono­phylo, and so wrapte him in perplexities, that euen the groues and medowes wherein he was withdrawne to re­corde his desolate state, séemed to impart with his sorowe, and yeelde pittie to his cryes and scorching sighes: and as loue carieth alwayes an vnquiet condition, hating (with the nature of an Ague) all thinges that stande not in conformi­tie with his appetite, so the more he saw vs encrease in de­light and pleasure, the more did he resolue into sorowe, as dispayring (I know not by what destenie) of that where­vpon depended the substance and full of his felycitie: wher­in certainly as it is one chiefe office in our christian duty to vse compassion to thafflicted, and such most of all incident to this bonde, who néeding comfort, haue béene reléeued accor­dingly, so for my part notwithstanding I séemed translated and rapt aboue the thirde heauen ioying in the benefite of the present season and place, yet I could not but yéelde try­bute to his sorowes wyth such effect of transitorie confusion in my selfe, as if I pleasured greatly in the vewe and proofe of my present felicitie, my pittie likwise was nothyng infe­riour on the behalfe of his tragicall condition, so that by how much I trauelled in consideration of his case, euen by so much I felt my self drawne to an increase of compassion wishing it were lawfull for me to share and communicate mutually with him, as eyther to decke his garlande with some of my flowers, and sprinckle him with the deawe of my delight and contentment, or else to lay my shoulders vnder his burden, and so though I restore him not altogi­ther, yet his distresse may be qualified, and he rest satisfied of my honest meaning.

But now all the campanye abyding at the house of a Gentleman, one chiefe director of this felowship, amongst other discourses there mooued (during the first dinner) ac­cording [Page 3] to the custome of our excercises, certaine speaches fashioned to rayse and exalte the inuincible vertue of the King, togith [...]r with the deliuerie of all Iermany, without stroke of sworde, for the onely feare of him to whome the whole worlde is promised: The Auncients folowing their estate of yeares and discression entertayned graue discour­ses sometimes in matters of a common welth, & sometimes touching the course and condicion of our life, but aboue all, they decyphered the nature of this earthly fragilitie, wher­in when we accompt vs most neare the resolute successe of our businesse, it is then we are founde oftentimes by a de­uine misterie, no lesse farre from it, than afore we held vs sure of the ende. With these voluntarie speaches was also drawne into argument this Question, howe it happeneth and that by many examples of proofe, that a Capitaine, who in the first race of his lyfe carying (as it were) fortune vpon his shoulders, and happelie preuayling in many at­temptes of equall perill and pollecie, shoulde, in riper age which with long vse ought to (assure a more full and perfit experience) be in one instant, as though Fortune were wearie to fauour him any longer, ouerthrowne euen by a young man, to whose course and consent of nature, should be also a lesse lykelyhoode of proofe and experience in suche affayres: here was Alexander estéemed most happie aboue all his felicities, for that in the glory and flower of his yeres he gaue ende by one selfe meane, to his lyfe and vertues to­gither and had not as then felt the smarting whippes of fortune, who no doubt at length had philed him vpō hir bed­role and prepared asmuch for him as for others of his fa­cultie and place. This argument ranne thorowe the whole companie and founde authoritie by many and sundrie rea­sons, as some transferring the guilt of such defaultes not to fortune, but to our selues, who féeling vs raysed and puffed vp with all felicitye, doe oftentimes so far forget our selues as being blinded with so many happie chaunces, we be­come [Page] (as it were) out of breath in our selues, without fore­seeing how the wit and pollecie of other men lyeth alwaies in waite to aspire to that degrée, wherevnto, with the for­wardenesse of our youth and carefull diligence, we labored in pretence to come, which reason as some of them iusty­fied by manye examples, as in the personne and successe of Hanny ball, when he gaue himselfe ouer to the delightes of Capua: so other passing further, layd the whole occasion and cause to nature, who in all thinges of this worlde doth encrease according to our proportion by little and little euen vntill the degrée of extremitie, and then beginnes to decline and yéelde to infirmities, so as it séemes, that successiuelye we all play arsiuersie. A thing to be veryfied not only in sin­guler men, but also by most huge monarchies, wherein is founde the age of infancie, virilytie or manhoode, and so olde age which leades them to theyr ruyne and fall: so that seeing nature is their guide, it is not to be noted straunge, if men, whose busines in their season haue happi­ly succéeded, & drawing to extréeme age, though they grow strong and mightie in councell, yet become weake in the fa­uours and benefites of fortune. This was the maner and matter of discourse of these Gentlemen, who séemed co­uertly to prognosticate somwhat of the present tyme, albeit with such modesty, that without precise diligence and héede, the intent of their reasons coulde not be easilye discerned: wherein albeit they were not vnderstande of euery one, yet were they harde with singuler and setled cares, with this li­bertie, that euery one gaue his iudgement a part as best agréed with his peculiar fancie. But as they thus continued in varietie of matter, falling eftsoones into fresh occasions to entertaine their arguments all that after dinner, Phylopo­lo, (after the table vncouered) weighing (as it séemed) in an ordinarie delyte such Philisophie, disposed himselfe to talke with a Gentlewoman sitting next him, to whome he made this rouing question: Why Madame, doe not we resemble [Page 4] these good and auncient Capitaynes, who after a long proofe and practise in the affayres of their common wealthes, for­saking their estates and rule in cities, doe choose the fielden lyfe as there to entertaine the residue of their tyme to re­lieue and repose their olde bodyes and wearie mindes: For so (as I haue learned) did in olde tyme Cyncynatus, Curi­us, and at length that great Emperor Dyoclesian, to whom if the citie séemed a kinde of prison, what belongs to vs to doe, that in the middest of these fieldes (a place of pleasaunt and quiet solace) are yet stung with the prickes and mise­ryes of this worlde, as hauing passed and learned more in this little season of dinner while, then all those great perso­nages, during their most highe and waightie affayres: To whome the Gentlewoman somewhat smyling (as one no lesse modest in behauiour and maners, than of déepe insight in all other vertues vnknowne to the ordinar [...] sort of wo­men) made this aunswere. I knowe not (sir) the compasse and facultie of your iudgement, and much lesse what opini­on you haue of their speache, but sure for my part I haue heard them not without a singuler delite and pleasure: on­ly I doubt not but such discourses séeme improper ynoughe to your age, which (in my iudgement) delightes more natu­rally otherwayes, as in exercises of actiuitie & value of the bodie, then to tye your eares to these controuersies: where­vpon he desired hir that without offending their discourses, they might make their walke to some pleasaunt medowe, there to choose their pastimes, no lesse cōuenient to their hu­mors, than to here the contencions of these old Gentlemen, neither concerning their facultie, nor consenting with their fancie: What seigneur Phylopolo, aunswered Chary­elea (for so shall be hir name at this tyme) are you yet to knowe of my purpose to erect one day a schoole of Philoso­phie, wherewith both the one and other laughed, when Glaphyro, whose place was ouer agaynst hir, and iealous belyke of their common pleasure, till he was priuie to the [Page] occasion, enforced also the appoyntment as telling hir, that it belonged to hir both in reason and honour, not to denie the request of the Gentleman, specially concerning an e­quall contentment to them both: and for my part (sayth he) if eyther I were worthie for companie, or méete in other re­gard, I would it might not offend you to name me a thirde, not to holde equall place and societie with you, but onely to record, or at least lysten to such good matters as I ymagine will passe amongest you afore you depart. I see well (aun­swered Charyclea, who perhaps was no lesse wearie than they of the exercise at dinner) that it were better to make a simple consent at the first, than vsing the pollycie of long ex­cuses, to be constrayned in the ende to condiscende to your willes: and therefore both the one and other of you shall be obeyed, not as in your request, seigneur Glaphyro, to play the Register as you require, but rather to stand me in stéed of defence agaynst seigneur Phylopolo, if he offer to play his part according to his common custome: wherewith, af­ter many protestations avowed by Phylopolo, to attempt nothing contrary to hir lyking, the Ladie rose, and also the two Gentlemen, who (after an honourable reuerence to the companie) ledde hir by eyther arme into a little groue, where at the first, they encountered the poore Monophylo, languishing in heauie and doubtfull thoughtes, to whome as Glaphyro yéelded compassion in respect of the martire­dome he endured, so Phylypolo made a skoffe at his passi­on, as estéeming loue no other thing than a substaunce of follye: Notwithstanding, by the aduise of Charyclea, (who foresaw the wrong they should do him to trouble or breake his contemplacions) they agréede to visit him.

The place where he had shrowded hymselfe contayned such excellent art and industrie, togither with such family­ar respect to the disposition of that companie, that it séemed nature hir selfe prepared it of purpose to assist ye recreations of so honest personages: For there might you sée a gallery [Page 5] of conuenyent length, so well vawted and pauised aboue by naturall sleight, and assistaunce of little twigges and sprayes that neyther the heate of the sunne, nor vehemen­cie of any winde coulde molest it: And the gréene arboure or grasse vnderneath kept in séemelie proportion, & sorted with an infinite delicate and small flowers, gaue also suche delight to the eye, that euen the chirping birdes vsing their solace vpon the tender sprayes, gaue sufficient declaration in what reuerence and value they h [...]lde that shaded temple which (notwithstanding) séemed far more beautified by the sacrifice of honor which Monophylo offred in consecrating there his most secret and deuoute thoughtes, than by all the helpes which nature or art had brought: And so fin­ding this a conuenient palace for their deuises, Chariclea vndertaking the spéech of all hir company, framed hir be­hauiour to the poore passioned Monophylo and sayde vnto him: Albeit (sir) in the argument, and outwarde vewe of your distresse, I finde no lesse cause of compassion than my selfe redily inclined therevnto, yet I can not but prepare complaint against you, as seeing you wholie resol­ued into a state of sorow, and that in these fieldes of solace, who (in respect of their delightfull vewe) ought not onelye to drawe you to a disposition of ioye and pleasure, but also to consent with this honorable company in the exercise of their most honest disportes: wherein by how much you sée vs delight in this paradise of ioye & mutuall comfort, by so much we finde you to settle and giue place to your sor­rowes, the same making vs suspect, that eyther you gréeue in our common pleasure, or else languishe in some peculy­ar and secret heauinesse of minde, which if it pleased you to communicate, I beléeue there is not one of vs whose shoul­ders should not be offred to ease your burthen, wherein I presume to vndertake and protest for these two gentlemen: But if that which I iudge worthie of pittie in you, is but a pollecie of nature, your selfe may as spéedily cure the cause [Page] as you séeme cunning to dissemble the smart, wherevnto I leaue you, with this last aduise, that the readiest meane to releeue a greefe, is to will to be eased: Madam sayth Monophylo, it is an assured libertie to a frée minde to giue aduise, but very harde for a man in miserie to admit anye councell, and let death be a due iustice to hym, who vnder pollecye will dessemble torment, albeit some euilles carry this reuerent nature rather to be concealed with griefe, then reuealed in hope of remedye, and it is a common wis­dome to be as willing to be eased, as loth to suffer smart, wherein for my part (good Madam) I yelde you manye humble thankes, & no lesse to the Gentlemen, assuring you yt if there were vertue in you to giue order to my sorowes by how much lesse I haue deserued it, euen so much larger shoulde my bonde stretch to labour to be thankefull: And yet I praye you haue this opinion of my care and trauell of minde, not to distende by chaunce, but by a naturall fol­lie by which I am guiltie of mine owne euill: These bée but spéeches at pleasure (sayth Phylopolo) neyther can you make me beléeue that heretofore I haue not séene you better disposed, and therefore am ieylowse that you haue some eyle vnder the rocke, which bicause you will not discouer, bréedes you this confusion and dyuision of minde: And be it you confesse it, as the better to defende your condition, giuing it such vertue or qualitie as by con­cealing it, your gréefe woulde continue in one constaunt estate and as it is, where in discouering it, woulde (with the canker) spred further, not vnlike the nature of a gréene wounde, or a disease to whome the ayre is forbidden: yet (vnder correctiou) the resemblaunce agréeth not: for albeit the diseases of the body require the abode and felowship of the house, the sicknesses concerning the spirite (according to the opinion of the Phisitions of the soule) who be the Philosophers, desire of the contrarie, skope and ayre, as most proper for their recouerie: So that in greatest passi­ons [Page 6] of loue (from whome in my fancie discendes the origi­nall of your present greefe) albeit they haue commonly de­sired thrée thinges, to bée solytarie, secret, and carefull, yet the better to direct these passions, they haue not forbidden the societie of an other them selfe, into whose bosome they may assuredly distill the secret passions of their mindes, as by that meane the rather to giue succours to a thousande small disquiets and indispositions falling howerly into our fancies, eyther by a false suspicion, or faint feare, which some call ielowsie, without the which loue can no more bée, than a body without a soule: here Monophylo, séeing an entrie into the fielde wherin he most delighted to walk (as to speake of loue the onely moouer of his disquiet) be­gan to enter into a freshe stomake, and as one cunningly clawed, wher it pleasātly ytched, prepared himselfe to play his part, when by good aduenture, and to entertaine for an houre my inconstant thoughtes, I was also withdrawne thyther without any suspicion at all of their purpose, albe­it séeing their manner, arguing their further intent, I shrouded my selfe subtillie in a tuffe of young trées the bet­ter to impart with their discourse, vsing rather silence than offer of speache, the better to vnderstand their yssue which fell out in sort, as you may reade in the sequell of this Di­aloge: For Monophylo considering the importunitye of their requestes, and vnder what conditions they require him to discouer the cause and state of his sorowe, breake of at last his wearie silence, and began to vnfolde in what va­lue & estimation he held loue, & also that to him only belon­ged to speake of him & his lawes: But to describe him in dede in his true degre, I think there was neuer any so déep­ly pinched with the miseries of loue, nor more honored him in his common behauiour than this Monophylo, in whom was setled suche a resolute iealousie, that onely he (in his fancie) was worthie to speake of loue, whose heart langui­shed and laboured in the present motion, or at least had [Page] sometyme in his lyfe made experience of his stinges, and not that vnpolished rowte of olde Philosophers, or other of lea [...]e heauie and grosse iudgementes, who tasting onely the outwarde rynde, had neuer the facultie to decerne the true sense and vertue of loue: séeing, to such people it was alwayes forbidden to speake of loue, according as we reade of the priestes in olde tyme, who bicause they woulde not haue the mysteryes of theyr sacrosauntos prophane, would not suffer straungers to handle or vse them: by whose ex­ample, Monophylo, as a true and simple minister in loue, stryuing still to sounde and make further way to the speach of Phylopolo, sayd vnto him: such philosophers (sir) haue iudged, as blinde men descerne of colours, euen so they are to be pardoned, as men at vnwares speaking impertinent­ly. For as they professed no inclynation to loue, so, standing inexperienced in such fittes as you note in me, they must néedes be also ignoraunt eyther howe to gouerne him or guyde themselues. I know not, sayth Phylopolo, in what sort you direct your opinion, but in my fancie and common reason, it is farre more easie to such as bestowe their tyme and studie in contemplation, to iudge in these affayres, then to any who haue no further skoape than within this Deda­lus, where they labour in suche varietie and confusion of mynde, that they are not onely ignoraunt in matters ne­cessarie for their knowledge, but also we sée them deu [...]sted of all sense, braine, and spirite, yea sometymes they loose euen the remembraunce of themselues. You knowe, that to get the name of a good Phisition, is not requisite to lye long sicke, and to merite the prayse of an excellent Lawyer, is not méete to haue manye sutes in his proper and priuate name: But of the contrary, in respect of the motions and troubles traueiling diuersly the minds of men, it stands a­gainst the common order of phisick, that the Phisition cure himselfe, or minister by his owne counsayle onely: and to the Aduocate it is defended to pleade in his owne cause, as [Page 7] in regarde of a certaine imperfection of spirite vnknowne to him: and lastly experience and nature agrée, that our iudgementes are more sounde and vpright in cases of straungers, than in our owne causes. This compa­rison (sayth Monophylo) albeit at the first showe appeares not impertinent, yet, touching the case which is offered, I pray you let me aske you, seigneur Phylopolo, whether it were not superfluous to giue counsaile in loue to such, who being exempted from his lawes, seeme also voyde of neede to be eyther warned or instructed: wherein, if in such respect, such Philosophie is no lesse improper, than inprofitable, would it not become a greater scorne and mockery to any, who neuer proouing the rules and vse of Geometrie, would yet vndertake to giue precepts of that art afore Ptolomeus: Likewise, who in the profession of an Orator or eloquence, would offer to instruct Cicero, or who liuing alwayes with­out vse & iudgement in armes, and no lesse in exercysed in the guide and charge of an armie, woulde direct Hannibal in matters of warre, shoulde not he be valued with Phor­mio, that is rude and grosse, as Phormio was iudged by Hannibal, when he presumed to leade that worthie Capi­taine in the Arte wherein stoode his greatest skill and pro­fession. If these be notes of vanitie in these insolent men, what lesse imputation of folly can you lay to your worthie schoolemaysters, whome you will haue to instruct such, as being alreadie forwarde and aduaunced in loue are able to learne more in a moment of themselues, than by the bookes or perswasions of all those smatterers of Philosophie, alto­gither without experience that way. And, in the truth of your owne fancie and conscience, I aske you seigneur Phy­lopolo, to which of these two woulde you giue more fayth, eyther to an Amadis of gawle figured by our Romaynes for a patterne of true and loyal loue, or to Xenocrates, who hauing not so much as a nose to smell the true sent of loue, may rightly be compared to a stone, for that vsing compa­nie [Page] one night with a Gentlewoman singularly fayre, was not of power so much as to touch hir, notwithstanding hir delicate and intysing allurements. And yet you will erect such one to prescribe vs preceptes of gouernment in thys Art: wherein offering to passe further, Charyclea intercep­ted him, as not willinge to giue hym further libertye of speach till he had satisfied hir in one poynt. And séeing (sayth shée) our mutuall talke of one to another, séekes in this sort to succéede to matter of argument, I will leaue the motion and pursute of your disputations, grounded (as it séemes) to sift the cause of your proplexitie, and referre to your good and wise discretions the resolution of that, wherewith you séeme to torment your selues in vaine, in which seigneur Monophylo, it may be, I will make my selfe one of your side, but not in y processe which I promise to trie with you vnlesse you chaunge opinion. And therfore, the cause being no lesse graue in it selfe, than requiring precise cōsideration, let vs take breath a litle in this arbor, afore I prefer ye point wherein I meane to accuse you in the hearing and witnesse of these two Gentlemen, who are to stande as Iudges, if with wronge, I beare part agaynst you: and so entring the Arbor, they made themselues seates of swéete hearbes and flowers, wherein being set euery one at his ease, accor­ding to the fauour and consent of the place: Madame Cha­ryclea, with a countenaunce of pleasaunt anger, roaued at Monophylo, in this sort: it is you seigneur Monophylo, vpon whome I am to giue the charge, if (as they saye) you supplie not the pageaunt with an other part, because your last speache (as I thinke) tendes to a false blame of the good Philosopher Xenocrates, as not to incline readily to the will of a woman, notwithstanding she was fauoured with euery perfection in beautie: woulde you maintaine, that a man possessing suche happie place, merits sinisterly, if he depart eyther without doing sacrifice to his pleasure, or adding execution to the aduauntage of his tyme and [Page 8] place: what doe you knowe whether this Xenocrates had his heart consecrated to another Ladie, and being so, would you (as you seeme) make it a straunge and rare vertue, or woonder at his chaste gouernement, as to obserue loyaltie where he had alreadie pawnde his fayth, or that he with ho­nestie vsed abstinence, where he coulde not vse appetyte without offence: yea this triall passing naturall perill with­out staine, approoues his vertue in respect of temperaunce duly requisite in a man, and assures his affection to his for­mer maistresse, to whome he gaue neyther cause of iealous feare, nor doubt of actuall wrong: which shée pronounced with such modestie and behauiour of delight, that the whole little troupe fell into a soft murmure or secrete whispering, as of the dealings of that mortified Louer, whose austeritie was not vnknowne to any of that felowship, notwithstan­ding Phylopolo, to satisfie hir demaunde, preuented Mo­nophylo, and aunswered hir: be it Madame (sayth he) that Monophylo tooke it so, and that your sayings caried truth, would you thinke notwithstanding that opinion to be erro­nious: touching my selfe, I would iudge him of slender wit and lesse discretion (what profession of loue soeuer he publi­shed in any singular place) who standing in possession of the tyme and oportunitie, would let slip the occasion, as being without the power or pollecie of man eftsoones to be reco­uered. Libertie of speach (sayth the Ladie) discouereth truly the inconstancie of thoughtes, and wordes pronounced for pleasure, dissemble commonly the meaning of the minde, euen lyke a light feather tossed with a voluntarie wind, which rightly is verified in you, in the matter of your opini­on, which I doubt not, differs ynough from the consent and iudgement of your thoughtes. But what say you seigneur Monophylo, what fayth can you afoorde to his sayings? Oh Madame (sayth he) God defend that my mouth should deliuer such speach: yea, if I were guiltie but in thought, I woulde restore the fault with criminall penance, and laying [Page] my selfe vpon the sentence of all Ladyes, I would endure mortall punishment as a mylde iustice. Neyther ment I to reprehende Xenocrates for such dealing, if his deuotion were vowed to another saint, seeing that as his vertue ac­quites him from blame, so his constancie merites aboue the best, as hauing made a singuler bequest of his heart, he continued no lesse firme and stable, than a harde rocke be­stowed in the middest of deuouring waues: And touching the phra [...]e of seign [...]ur phylopolo, besides that I wype my handes of such iudgement, yet (in the testimonie of an vn­defiled conscience) I protest here to abhorre his opinion, notwithstanding it be grounded vppon good and auncient lawes, drawne out of the Registers of Venus Temple at Rome, whose tenor bare expresse permission to execute our actuall will on all as occasion offered: hauing also for my selfe the aucthoritie of custome setled by long distent of time into the mindes of men, to the which it were lawfull for me to haue recourse if the lawe shoulde fayle me. But I feare greatly, sayth Chariclea, that lawe neuer founde place in the Chapter house, albeit it were enrolled in the temple of Venus, nor published thorow the whole temple, but onely to such as stoode on the ridge and battlements of the Churche and not to others, who chose their residence within the heart, and they eyther may pretende the law not to be generall, or at least alledge ignoraunce to vnderstand it: And touching your recourse to custome (as you threa­ten) you are not now to know that such corruption of ma­ners, gotten by an vsurped vse, doe not merite the name of custome: for so (to shadow and couer our faultes by nature and worldly infection) might we holde by the same reason, that the vices wherevnto we are inclyned since the sinne of our first father, haue woonne the name of custume lawfull and valable: which speache so shaked phylopolo, that fore bearing to offer any further question, they founde matter ynough to treate vppon. And therefore renuing the charge [Page 9] vpon Charyclea agaynst loyaltie, I feare Madame (sayth he) that if you and I shoulde enter this combate, the issue woulde stande so harde betwéene vs, as the doubt woulde followe who shoulde glorie in the victorye, séeing indifferent errors woulde rise on both sides: And I thinke singularitie is no lesse displeasing to God, than if a manne made diuision of his hart to many women, séeing amongst the reast, it bringeth this lothsome inconuenience, that the loue of men to women béeing extréeme, and a rage a­boue all other passions, makes vs oftentimes forsake the loue of God, and ymagin our God to rest in them, as if we shoulde doe worship to Idols, whose nature is vnder vaine resemblances, to corrupt the deuocion of men: a thing so common in example, that to a sensible iudgement, a slender rehersall may suffice: onely I pray you remember many millions af great estates, whose lyfe (so long as they were gouerned with numbers of Concubines) neuer fell into actuall staine or populer obloquie, but when they layde themselues vpon the rule of one onely, they became so ra­uished in fancie and affection, that by the testimonie of the hystories, their confusion prooued not onelye hurtfull to themselues, but hatefull to their common wealth and peo­ple: as what businesse (in common experience) succéedes most commonly more vnhappily, then where the affection is parshiall, and the partie led in a singuler councell, which may be corrupted eyther in aduise or action. We sée also by naturall reason, that a thing dispersed and dissipated, is neuer so sharpe and cruell, as that which is vndeuided: And therefore Madam I thinke it not inconuenient to the humour and appetite of man, and far better for the suerty of his delight, to make a generall estimation of all Ladies, then vnder a shadowe of loyaltie, drawing after one im­perfect scent, to mooue his owne skorne to all the worlde. Here Monophylo to whome as the cause of loyaltie was more déere than to the Lady, so he chalenged afore hir the [Page] reuenge of this blasphemie in this sort: marke good Ladye I beséech you, with what rethorike this Gentleman séekes to cloake a huge vice vnder a high couer, which is God: Why did he not inferre by the same meane, that mariage is not good according to the present obseruation and testi­monie of the holy lawes, but rather (after Mahomets or­der) to giue a libertie of many wiues at one time, to thende that sparing to set our heart vpon one, we put not also in hazarde to forget our loue to God: Bée your owne iudge, seigneur Phylopolo and pronounce sentence against your owne error, which in effect, resembles the auncient Ci­nikes, who in their fonde imagination of a common welth, woulde erect a communitie of women, and that in generall vse and degree. Which opinion notwithstanding (as it well deserued) was banished from all frée states well gouerned: But why doe I stande vppon strange contemplations, sée­ing our Citie of Christendome doth warne vs sufficiently in this: For reade we not on all sides that the coniunction of one man, to one woman is onely required: yea, albeit seconde mariages are tollerated by Gods lawe and mans pollecie, yet were they neuer founde so swéete a sacrifice eyther to God or men, as the first, and that in respect of this corporall communion distributed into manye places: God gaue to Adam at his first entrie into this worlde, one wife and no more, which he drew out of his bones, as to aduer­tise vs of the indissoluble amitie which we ought to beare to our wiues, yea, he commaundes vs to forsake father and mother (to whome notwithstanding all law of nature prouides a souereigne obedience) to sticke one to a nother: And therefore me thinkes seigneur Phylopolo, with great wronge you labour to exempt vs from this extréeme amity of one to one, which God himself hath not only recommen­ded, but straightly commaunded vnto vs: It maye bée you will choake me here with a sinister construction of this text, as that it includes mention of mariage, and our spéech [Page 10] runnes in a course of simple loue, wherein I praye you let me thus far aduise you that where you pretend in your defence against my Lady Charyclea, to pauish your opini­on vnder some shadowe of vertue, there will be founde on hir side a more true and liuely ymage of diuinitie, than in all the reasons you can alledge: béeing sorie from the bottom of my hart (which here I pronounce in the sight and testimonie of God) that we m [...]st be driuen to erect a double kinde of loue, as one to consist in mariage and the other without.

At the first, when all mariages were established vnder a mutuall loue according to Gods ordinaunce, there was not this distinction amōgst men, till by corruption of times ma­ners began to decline, when also crept in this difference in loue, y same being at the first introduction of dowries when the lawyers (incensed vpon a wicked consideration) to draw men the rather to this reciprocall coniunction (wherevnto nature sufficiently inclined them) brought them into their common wealthes: and for the same respect & reason, were inforced to prouide infinite lawes for adulteries, bicause that proouing the inconueniencie wherein by indiscression they were falne, as to haue taken from mariage part of his accustomed amitie (and supplyed it with their hurtfull dowries) necessitie driue them the better to entertaine their diseased common wealth, to séeke out a newe medecine, which was by restraining such as should defile those mari­ages, notwithstanding their owne constitutions had made them alreadye corrupted: for a true testimonye whereof you shall finde it iustified in the common wealth of Sparta where the wise lawmaker Licurgus, would rayse no lawe agaynst adulterie, as not to bringe that vice into the knowledge of his Citizens: And what was it that kept it from their knowledge: not that they were not mooued with the stinges of nature, aswell as other people and nations: But rather this excellent and holye ordinaunce. By the [Page] which that graue lawgiuer and Philosopher shutting all dowries out of his common wealth, woulde not that mari­ages should procéede vpon any other pretence than by an only and har [...]ie loue: So that it is not to be marueyled, if such as enter that holy state at this day defiling their affec­tions, with couenauntes and condicions of money, finde this difference in loue to the great blemishe and often pre­iudice of their husbandes, who not being truelye and e­qually cuppled, sée their wiues for the most part delight in an other, to whome it séemes the heauens had predestinate them from the beginning: But now seigneur Phylopolo, if in mariage (which at this daye contractes not but vn­der a desire of wealth and goodes) there be required another dutie and care of loyaltie, suer we are bounde in simple loue, yea, euen on the behalfe of a maried woman, if our affection chaunce to settle or drawe that way wherein if I waded yet further, as well the matter it selfe as the inno­cencye of my meaning, are to cléere me of imputation, and to maintaine a truth, all spéech is tollerable, séeing the truth it selfe caryeth such a modest countenaunce, that though shée vse silence, yet shée satisfieth by ymagination, so that if I spare to enforce further proofe, I hope you will not turne my modestie to want of matter, no more than the hounde, that forbeares to hunt when he hath killed the chase, de­serues to be rebuked. And so perswading that the lawes ciuill are not of equall force with the instinctes of nature, it shall stande as the opinion wherein I will settle and re­solue, with this last lesson, that who in a true and indes­sembled loue, hath bequeathed his heart to any singuler Mystresse, is bound to no lesse chaste behauior to all other Ladies, in respect of hir, than sillye Zenocrates to his God­desse Phryena, from whome the occasion and authoritie of our talke did mooue. Here Phylopolo rather to stirre vp the companie, then renue the occasion and no lesse tickled with his reasons, than loth to be foiled in that presence pre­pared [Page 11] to aunswere in this sort: I sée well seigneur Mono­phylo, that in vs shall be veryfied the olde saying, that one fable drawes on another, séeing that by howe much you ad­uaunce the authoritie of your matter, by so much doe you sommon me to maintaine the defence, not onely touching the poynt of our present question, but also in others accor­ding to the varietie of your proofes, which if I woulde en­counter as I might, and the matter requyres, I feare that as well you as I should easily slip into a Quagmire, wher­of the deliuerie or issue would be harde: and yet I will not altogither aunswere you with silence, specially where the matter it self fauoureth my opinion. And albeit your places and textes of maryage which you haue here preferred to giue your mutuall loue, a déeper authoritie, concerne lit­tle or nothing our purpose, yet as farre as my facultie will stretch, and your consent incline, I will speake my fancie, and leaue you satisfied. I resemble (you say) Mahomet, who allowed many wiues at one time, or else the auncient Cinykes, amongst whome the communitie of wyues was tollerable: onely I wishe it had sufficed you to applie their authorityes, albeit they are neither proper to your purpose, nor apt to the matter, and forborne simplie their names, whose remembraunce cannot be without hate. But I pray you, how haue you learned that the maryage of one to one, is better, than that of one to manye, but of the lawe? the which notwithstanding, if by waye of argument it were lawfull for vs to exempt, (as our thoughtes are frée) thinke you, my last mariage is not armed with defence as well as your first: wherein if amongest all other creatures, nature raysed vp man onely, for the procreation, inducing vs, (the better to entertaine this humaine societie) to cope one with another, can you denie, that the coniunction of one with ma­ny is not greater, than to couple felowship with one onely woman: and yet seigneur Monophylo, I stande not reso­lute in that opinion, séeing, that besides we haue the lawe [Page] written, which in this behalfe bindes both our thoughte and wordes, yet in vpright iudgement, the knot of such ma­ryages woulde remaine imperfect, for that in this conditi­on, the man would find out an aduauntage aboue the wife: séeing, that béeing all reciprocally enclyned to the stynges and motions of nature, which one of vs could euer be able to furnishe contentment and lyking to them all: and so should this coniunction bée defectiue, but not vnfurnished of apparaunce and likelyhoode of reason. But what néede we runne so farre into maryages, with the which our confe­rence hath nothing common, sauing, that hauing no better meanes to approoue your goodly loyaltie, you were glad in the beginning to make them stande you in turne, but now, with the knowledge of your fault, you haue also confessed the error of them, as not only cutting them of in the ende of your speache, but also that you enter into termes agaynst theyr part. And touching that you lay agaynst me, for the communitie of wyues, I stande as frée from such meaning as farre from that thought, (albeit I coulde marche vnder the authoritie, not onely of the Cynickes, but of the Stoy­kes, togither with all these people and nations sometymes called Messagettes, yea euen with Platos doctrine, main­teyning styll, that in a common wealth, he is more peril­lous, & of nearer affinitie to the vaine Cynikes, who apply­eth his pretence and practise to one maryed Gentlewoman (as you estéeme) to the ende to fashion hir proper and pecu­liar to himselfe, than another, who without stay takes hys flight into all places, according to the offer and fauour of euery happie wind: a thing wherof I promise you to make declaration, hoping by the same meane, that of your selfe, you will applie to your selfe the wrong, which wrongfully you heape vpon me. To mainteyne simplie any good order, or ciuill pollicie to be in the communitie of women (as the Cynikes holde) woulde appeare to euery one but froth of speach, not much vnlyke to such, whome tyme and varietie [Page 12] of argument can not make wearie, in the question whether a confused conuersation of goodes be more conuenient to mankinde, than a deuision, in sort as we obserue it at this day: and what profite would ryse to put in controuersie a thing that could not happen in vse: and yet there be sortes of people, wherof some desire generally of goodes, and some delite in communitie of women: wherein afore we passe further, was not (I pray you) that communitie of goodes better estéemed in the auncient common wealth of the La­cedemonians, where theftes and pillage were tollerated, then in the state of Rome, where theeues and robbers were double punished: wherein as I will not enter into your fan­cie, so for my selfe, I presume euer vpright iudgement will consent with me in opinion, no lesse for the qualitie of the matter, which in it selfe is assuredly graue, then in respect of the conformitie of the reasons and proofes assisted wyth vndoubted authoritie. Let vs then discende from transitory goodes, to women in generall (which séeme to haue a cer­taine resemblaunce one of the other) & so we shall find with whether of the two common wealthes your opinion hath most conformitie: you allowe loyaltie, with tolleration also that a woman maryed giue hir selfe to hir peculiar friend, the same resembling the ordinaunce of Lycurgus who by a priuie theft would practise to himselfe a thing which not­withstanding by the law belonged to another: wherin what confusion doe you indiscretely admit, as to leaue nothing in particuler to men, but that wherevnto your nature doth drawe you, and hauing conquered the good will of a Ladie, you will haue Idolatrie committed, and that rather vnder a vaine and fonde selfe fancie, then in any true tytle of the loyaltie you speake of: wherein seigneur Monophylo, (be­sides the errour of this communitie wherein you are slipt vnaduisedly) you comprehend not rightly in my iudgement the order of euery nature. For if al things in the world haue their seasons, wherein they fall successiuely from one to an [Page] other, may it not stande with the same reason, that béeing come to the marke wherevnto we did pretende, we resigne and giue vp our place to another: if the fower seasons of the yeare should stande in this difference, as the one falling into seasonable oportunitie with vs, and his terme expyred, would not make place to another, as the Spring tyme to Sommer, the Sommer to Autumne, and lastly Autumne to Winter, woulde you not thinke the fatall ruine and re­uersement of the worlde to be at hande: euery thing is ap­poynted by heauenly influence to take his time, as we haue séene in example most mightie Monarchies by an enter­chaunge and reuolution of thinges, to be translated from one people to another, as the Assyrians to the Medes, the same to the Persians, then to the Greekes, then to the Ro­maynes, and lastly reuerted once againe to the Greekes, so that you dreame in vanitie, if that you thinke to establishe an eternitie in this world, and much lesse plant a perpetuall will so long as you abide vpon earth: neyther doth nature suffer it, who to declare to vs howe much shée delighted in this great varietie, became disguised hirselfe in an hundreth thousand sortes for our vse: and not onely in thinges con­cerning our conuersation and vse, but in infinite other mu­tations and chaunges, whereof as she reserues to hirselfe the number, so also we sée this first substaunce which God indeuored to make incorruptible in this worlde, take not­withstanding diuers formes, according to the reuolution of tymes: and yet seigneur Monophylo, you, eyther scarcely acknowledging nature, or else disdainfullye dispysing hir lore, would remaine alwayes one, as though there were no mutabilitie, eyther by destinie, or worldly casualtie.

Besides, what profession of honour make you, in em­basing so much your minde, as hauing practised onely one Gentlewoman, you dare not aduenture vpon a higher en­terprise. For my part, as I estéeme most in a man, diligence and high courage, the better to merite and winne the price [Page 13] of such a pray, so also, dwelling in the conquest of it, without stomacke eftsoones to venture in a victorie of more maiestie and state, cannot escape the note of a cowardly minde, not vnlyke the barbarous peasant, who noseled in vile and base exercises, dare not lift vp his minde to aspire to greater thinges: why then shall any man be of such negligent and low stomacke, as to bring his minde within singuler lymit, séeing the more conquestes he perfourmes, the further re­sounds his value and estimation: if Alexander had sufficed in the mightie estate of his owne kingdome, had he euer come to possesse the vniuersall Monarchie: and yet not con­tenting with the generall Empyre, he sought styll to ap­plie his victoryes to attemptes of farre more high and deepe perill if eyther by the power or pollecie of man, he coulde haue sought out more worldes: wherein as (by his example) it standes not with the nature of a valiant minde, to be con­tent with a little, so he that limittes his glorie, is vnworthie of it, and he least meritorious of commendation with whom singularitie standes in value, and will not enforce a further proofe and assay of his vertue: to encroche somewhat vpon the landes and marches of an other, but to establishe a per­petuall propertie, me thinkes should be to cut of a trafficke and mart amongst men, for a common enterteynment of this humaine societie: haue you not heard of the comparison whiche the auncient Romaine exhibyted to the people of Rome, to make them knitte and enter coniunction with the Senatours, as representing vnto them the bodie of man, which no doubt would easily dissolue and grow to end with­out the mutuall ayde & trafficke which passeth in the mem­bers one to another: in which sort were brought into all common wealthes, sales, bargaynes, purchases disposition of places, loanes, borowings, tributes, and beneuolences, vpon the which onely I pretende so to make my grounde, that in acknowledging the benefite which I receyue, the husbandes of the other side finde a thousande curtesies and [Page] friendships at my hande, which otherwayes they should in no respect p [...]rticipate with all: wherein common reason lea­des me in this thankefull humor, that if I borrowe fami­liaritie on them for a time, I can doe no lesse, then in confes­sing the benefite, to become thankefull for theyr friendship. where you Monophylo, with all others fauourers of your perswasion, disposing all your studie to be come tributarie to one mistresse only, all the pleasure you receyue is a short death or quick dispatch of a poore and innocent husband. By which may be easily deserned, what troubles rise with your reasons, as accomplishing your stelthes & amorous theftes with vnnaturall manslaughter, where, of the contrarie, as well your selfe as the present assistants are able to consider (I doubt not) what benefite distendes with mine, moouing by a greater bonde and vnitie amongst men, then the lawes by their threates and commaundements: wherewith hée ceassed his further spéeche not without cause of pleasaunt laughter to all the company, the rather for that all his dis­course runne in a vaine of such pleasaunt and franke re­garde, that it coulde be hardly iudged, whether he argued at pleasure, or spake as he thought: When Madam Cha­ryclea,, not yet forbearing to smile and laugh, tolde hym he was a noble souldiour, but perhaps sayth shée, a greater conqueror then that mightie Alexander, whome you pro­fesse to imitate, I meane in actes of valyauncie, suche as you séeke to apply your minde vnto, which notwithstanding you séeme much to deface and abuse by your comparison of marchandise, which vpon the ende of your spéeche, you séeme to matche with your braue and high enterprises, the same proouing (in my feare) no lesse dishonor to you, than to him that of a noble man becomes a Marchant: But take héede seigneur Phylopolo, and sticke not to repose credyte in my councell, that being (as you professe) a generall traficor, and borowing at a highe interest, that when you fall into the state of maryage, your debtes be not payde [Page 14] with a doubble vsurie: the same béeing the common ex­perience of the present time, that who burnes with the flame, is commonly scorched with the smoake, as euery of­fence hath his iust punishment in his due season. But for your part (seigneur Monophylo) albeit I had no intent at all to make my selfe any partie to your quarell (séeyng you stood on my side) but rather to leaue it to the censure of you two at your pleasures: yet notwithstanding I consent with you in all the rest, I feare shall hardly fauor your opi­nion, that our louer pretend and mainetaine a perfect loyal­tie towards the maried Gentlewoman: wherin, if you had prouided a behauiour of the husbande towardes his wife of no lesse integritie than that which he desires in hir, you had vsed the nature of an vpright iudge, and your iudgement had stande as an indoubted authoritie: But to agrée wyth you, that shée on whome is layde the yoke of mariage, is bounde to beare respect or reuerence to any other, than to him who though not nature, yet the ceremonie of the law hath tyed vnto hir, were to admitte a generall and hurtfull confusion no lesse than when the negligent Phisition gi­uing libertie to a corrupt humour, lettes it growe to a canker to the generall hazard of the whole bodie: And cut­ting from hir all fréedome to transgresse those lymits, who dare attempt with you, to giue hir lib [...]rtie of loyaltie to straungers, whome shée is bounde to vse but in a generall friendeshippe: For be it, we haue some lykelyhoode of rea­son to content our affection, bicause nature inclines vs to it, yet we ought to loue with moderation, both bicause it so pleaseth the lawes, and also conducible to a pollityke gouernement: otherwise we shoulde bring in a huge and confused Chaos, as not to be able to discerne (vnder the shadow of this mutuall amitie) to whome a wife is due, ey­ther to him which loueth perfitlye and is not maried, or to the husbande who onely is induced to take a wife in respect of substaunce and wealth, wherewith (for my part) I can [Page] not consent, séeing that albeit, a husbande be imperfect in manye thinges, to allure and drawe loue, yet it is a Christian duety in the wyfe to loue him onely bicause God hath made him hir husbande: and much lesse can I allowe the suttle tie of him, who hauing intised a woman to con­fesse that the Oxe, house, or feelde of hir neighbour being better than hir owne, shoulde be also more acceptable and welcome to hir, woulde therefore successiuely conclude (ymagining to holde hir in his nettes) that she should owe more loue to hir neighbour, if he séemed of better taste, than to hir husbande: his error being monstrous in it selfe, is al­so to be defaced with sundrie reasons: for the wife albeit he for whome she is prouided, is neyther riche, fayre nor fa­shioned with equall cause of delight to others, yea be it that without consent of affection she be thrust to him, yet in the former respectes, she ought to moderate in him, and so tem­per the passion of hir lot, that no vnbrideled infirmitie ap­peare: wherein let hir make familyer with hir selfe, the mo­dest aunswer of a vertuous matrone in Rome to hir hus­bande, who falling into angrye tearmes with hir, for that in the long season and time of their felowship togither, she had not tolde him the yll sauour of his breath, which in straunge company was straungely reproched against him: in good fayth husbande (sayth shée) I thought all other mens breathe caryed the lyke sauour: so that a woman ought to make the beawtie and bountie of hir husbande a looking glasse to resolue hir fancie and indgement, and not to ymagine a déeper perfection, then in his person: yea, and if shée happen by blinde concupiscence to vse ne [...]ligence in this duetie, let hir take aduise of reason, to intercept and breake that wherevnto not hir nature, but a disordered will doth inforce and thrust hir, otherwise if your opinion should be fauoured with authoritie it might be applyed to other matters of no lesse iniustice, when by a foolish motion they séeme acceptable to vs: a thing, which ought not to be suf­fered, [Page 15] and therefore for our better asistaunce, the lawes are deliuered as a bridle to our fleshely desires, which wée coulde not sometymes subdue without feare to incurre punishment, for which cause in common wealthes was a­lowed a cohercion of adulteries for such as shoulde offende against the statutes of mariage, and that onely to encoun­ter our humaine frailetie, and not for any matter in dow­ries as is imputed, who much lesse that they were impedi­mentes to maryages, (séeing of the contrarie) they gaue quicke furtheraunce and high dignitie to wedlocke: what if I prooue seigneur Monophylo, For dowryes. by inuincible reasons, that by wise & discréete aduyse, dowries haue béene thought necessarie for the intertainement of this societie of man: will you not confesse to mée, that notwithstanding for the onely consideration of dowries mariages did begin, yet for all that they must not be restrayned in anye sorte: in déede if we were in that golden time, when was erected the first institution of mariage, I confesse a certaine confor­mytie of reason to your present opinion, and that we ought to knit with our wiues for fauour sake onely without re­spect, bicause in that first time, people were not subiect to such varietie of afflictions and miseries as at this daye, sée­ing, without labour or paine, they lyued in the fauour and good pleasure of the earth, who not then drawne into cus­tome, nor yet wearie to beare fruites, refused to be tilled as since she hath required, by meanes whereof they enioy­ed all thinges in common without discorde, neyther was there any seperation or distinction of thinges, and therefore it was lawfull for them in such foyson and masse of welth, to make their pleasure pryuye to their choyse, and maye onely for affection without couenaunt or condition of golde or siluer, which as we sée at this daye happen to some great Lordes, who want neyther power nor meane to entertaine their wyues in what proporcion they like best: So tou­ching vs, whome nature and fortune haue so liberally im­parted [Page] there treasors, methinkes we stande vpon a weake vnderstanding if vnder the onelye consideration of loue, without other necessarie care, we enter this bonde of ma­riage: we must lyue with our wiues, I meane wée are bounde to continue the port of their estate, to féede them and norish our children and famuly, and so succor their dis­eases, as no inconuenience happen: of all which trauels and paines, the onely burthen restes vpon the hus [...]e, ac­cording to the prouision of the eternall and infallible wis­dome of that mightie and soueraigne iudge in Hauen. Will you then confounde your selfe, and reuerse your whole house, through a vaine and fonde suggestion stirring sinisterly in your minde: if in your common wealth of La­cedemonia (whose authoritie you haue vsed) the people had bene so disordered, as was the nation of Rome, when the wise Lawyers brought in dowries, I beléeue your Ly­curgus (so peculyarly estéemed aboue the rest) woulde haue vsed no lesse pollecie to his Lacedemonians, than the other magistrates to reduce and establish their people: for the Lawyer, to such as he woulde forme and institute, pre­scribes with the good Phisition to his pacient, whome hée suffreth sometimes to taste vnholesome brothes, to the ende to giue him a quicke appetite to better meates: but if hée shoulde restraine or tie him to one singuler obseruation of his straight preceptes, his perill might prooue mortall, and his recouerie doubtfull: euen so is it with the Lawyers, who in a generall corruption of maners applying them­selues oftentimes to the willes and humours of their sub­iectes, finde it necessarie to tollerate vice, in respect to ad­uaunce vertue and good things, the same happening in the example of dowries, which for such respect and reason haue bene founde necessarie in mariage, being no other thing than a common socyetie: And if amongest marchauntes, the better to entertaine their traficke, yet be lawfull for one to furnish the charge, in counterchaunge of another that [Page 16] affordes his diligence, what ought we to thinke in this as­sociation of man to woman, whereof (as I haue sayde,) all the brunt and matter touching this humaine practice dependes on the witte and pollicie of the man: sure (seig­neur Monophylo) I can not make of it other than verye inconuenient (albeit my opinion runne directlye against mine owne condicion and sex) that onely husbandes should be clogged with this double yoke and burthen (I meane both to afforde the paine, and contribute with the gaine) and that the wyfe should be left to hir delight and pleasure without other care than such as is voluntary vnto hir: Let then this little that I haue sayd, suffice to prooue a necessitie of dowries in the course of mariages, and yet not so neces­sary, as vnder colour of a corrupt nature, eyther man nor woman (transgressing all order of pollicie) doe pretende to violate the lawes of chastitie ordayned in mariages: Wherewith Charyclea, ended and gaue liberty of spéeche to Monophylo, who after his waspishe maner replyed in this sort. This language Madame is not inconuenient to your condicion, as beeing eyther partiall in the matter, or partie to the cause, albeit (for mine owne part) happening not long since into socyetie with Gentlemen of value, amongst whome, as their grewe question of our pre­sent argument, and maintayned by the selfe reasons of your defence, there was one amongest the rest of no lesse aptnesse in speache then déepe iudgement, who vnder­tooke to impugne both the matter and his voluble opinion, which it may like you to suffer me to recyte, séeing the occa­sion requyres it:Of Maria­ges for mo­ney. I finde (sayth he) great reason in your wordes, but better could I allow your opinion, were it not that loue is aboue all your statutes and polletykes of man: hoping you will thus farre consent with me, that where na­ture speaketh, loue must kéepe silence, specially where shée contendes agaynst him: as for example, howe can all our positiue lawes enforced to their greatest power, dissolue [Page] this proximitie of bloud and parentage which we haue one of another, so long as we rest vpon earth: it may bée you will say, that for some fault or offence, they will sometime bereaue vs of the right which seemes to belong to vs by the meane of parentage: but they cannot cut of consanguinitie by which we are knit togither from our natiuitie: Bicause nature onely, and not the lawes hath layd that foundation, and perfected the worke: euenso in a maryage contracted onely vnder a pretence of dowrie, you must not thinke that the lawe who admittes such tolleration, hath any power at all to wrest the course of our true nature: not that I would fashion a Chaos in common wealthes according to mens ymaginations: obedience and societie are due to husbands by ciuill bande: but the singuler affection to oure pe­culiar friendes, is within the compasse of a naturall dutie, wherein I beléeue that the lawes (albeit they haue made no publike determination) are notwithstanding couertly mis­contented with such reciprocall friendships: and if in times past (as also at this day) onely in respect of a naturall appe­tite inducible to pitie, haue excused the execution of venge­ance vpon any act of oppression, yea though it stretched so farre as murder, which of it selfe is punishable by all au­thoritie and pollicie: what ought we to estéeme of loue, who (being no other then a selfe nature) caryeth oftentymes a­gaynst our willes, our affections, with constraint to loue diuersly: neither doe I thinke that the paine and statute for adulterers (the onely remedie for maryages) was raysed agaynst such, as in a violent affection doe vow their hartes to one mystresse: but rather to brydle these [...]morous scof­fers (who as of a set minde to dallie and dissemble) lay siege to euery place, as they who in a priuie watche or ambushe put the reuenge of their enimyes to execution: like as I thinke you shall finde iustified in the common wealth of A­thens, wherein for a tyme, it was suffered to the women, not able to conceyue by hir husbande, to rayse generation [Page 17] with an other whome she loued, with this prouision, that the fruite springing of hir shoulde be esteemed the act of hir husband, by which (in my opinion) the common wealth was neuer the more disordered, but rather gouerned with more quiet and concorde of mynde and maners, bicause that sa­tisfying their ciuill ordinaunces, they contented withall, those which nature onely (without other meane) taught them. And yet coulde I be better contented, (the better to incercept all such occasions) if, cutting of altogither our o­pinion of dowries, we entred this yoke of maryage vnder a simple pretence and motion of affection only: for touching where they may be mainteyned & made necessarie in respect of a pollitike estate, I doe not onely disalowe it, but also of the contrary, I thinke they are the first & originall ground of the greatest part of disquietes that thunder vpon maried men. And for your estate pollitike, I praye you of what dependes this humaine felowship, which we haue named mutuall entertainment, if not of a reciprocall friendshippe which we ought to beare one to another, the same being de­faced by this wicked inuention of dowries. For if I chaunce to settle in affection with a mayde of base condition, and by a tollerable suggestion of nature, procéede with hir in holye maryage, shall I not runne into a populer obloquie, as pro­clayming in me an act and example of wilfull folly? yea my friends will contest agaynst me: my companions concurre in common imputation: and my parents eschew me and my choyse with vnnaturall grudge, as to haue myngled my discent with a matche of inferiour estate (such is the im­pression and regarde of dowryes) where they discerne not that in this I haue found my Paradise, and by the other I should haue runne hedlong into hell, for as well the one as the other, are comprehended vnder the name of maryage: But if in a gréedie desire of golde and transitorie drosse, I practise a Ladie of equall place and value to my selfe, then that blind ignoraunce commendes and congratulates with [Page] me, as estéeming that for my benefite, which in déede con­uertes to my extréeme displeasure: he may liue now (sayth this woondring people) without the paine of the worlde, as though by my portion of .xv. or .xx. thousand frankes, I were able to gouerne the earth: where others, of déeper insight into the cares of mariage, stand aloofe and lament with me, that byting (with the fishe) at a golden bayte, I shoulde vn­happily swallowe vp the hooke of continuall torment and bondage: oh tyme, oh maners to much corrupted, wherein money must vsurpe the name of mariage, and the coniunc­tion of persons must be called seruitude and bondage: All which I still maintaine to mooue originally and wholye by couetousnesse, to the which our predecessors opened the gate, when they admitted dowryes. And yet you marueyle and canuas your woonder with infinit subtill reasons, if a la­die, forestalling the ordinaunce of your lawes, encounter a seconde friend besides hir husbande, and he likewyse vse the lyke reuenge to his wyfe. For if (according to Lycurgus in his common wealth of Sparta) euery one bent his deuo­tion to hir in whome reposed his whole religion, we should cutte of all the paynes and traueyles which we sée at thys day reigne amongst worldlings, which in common reason, woulde prooue farre more conuenient, than your commo­ditie (sir) which you haue alledged in the administration of a familie: you doe nothing in preparing the way to mary­ages, if you doe not associate them vnder a mutuall friend­ship: neyther shall any citie or state be happie, vntill (with the example of our auncestors) we establishe our mariages vnder one hart, as by which meane and not otherwayes, we shall banishe not onely all the errors of such coniunctions, but also euen purge the whole common wealth, who ten­ding to a perpetuall moneaccorde and generall quiet, shall neuer enioy hir felicitie, so long as (in place of true friend­ship) she findes secret simulation betwéene man and wyfe: which if it be so, and that by this maryage copulation your [Page 18] pollecie and whole common welth be brought to the bayte, (seeing that in the beginning the worlde being deuided but into the vnitie of two persons, it multiplyed by little and little into villages and walled townes:) sure if the founda­tion of such boundes be corrupted, the whole buylding must necessarily fall to ruyne: wherein to giue you my fancie in plaine speach, I cannot otherwayes thinke, then that from this corruption of maryages (whiche succéede in no other meaning than for money, séeing in all other respectes there is no resemblaunce betwéene the partyes) doth come the cause of our ordinarie iarres and disagréements betwéene brothers and sisters, who béeing c [...]mposed of dyuers and different humors, contende as it were in contrarie quali­tyes and dispositions, which they borrow seuerally of theyr father and mother. I professe, not to pretende by this, to haue in my handes the reformation of our maners, but this me thinkes cannot be inconuenient as well for present order sake, as to banishe from vs in tyme this corruption of dowryes, that a Ladie béeing in that vnhappie sort maried, to haue a friende of reseruation with assuraunce to kéepe to him an indissoluble fayth and loyaltie, standing as a good and faythfull example to others, not to marrie them­selues to goodes, but to men according to the consent of loue and destinie: here this forlorne Gentleman, ceassed his fur­ther discourse, to the great reioysing of the assistaunts, a­mongest whome, as there was none that pretended interest with him, so, for my part, albeit I knowe not whether hée argued at voluntarie pleasure, or vsed a plaine meaning, yet weighing, with the maiestie of the matter, the nature of his reasons, I coulde not so farre consent with his sayings, as not to reserue a libertie to contende with him. And where he mainteyned so sharpely, that loue passed all ordi­naunces of man, his error was no lesse in it selfe, than hys opinion farre from the purpose of the present question. For who is so ignoraunt or leade heauie in iudgement whiche [Page] discernes not (as it were by his eye) that maryage was not ordeyned by man, but erected by the eternall deuine polle­cie, as the onely meane for conse [...]uation of mankinde: so to accomodate a thing so highe, to our humaine fra [...]tie, me thinkes is neyther order in discretion, nor consideration in dutie, which drawes me (Madame) on your side, not one­ly in regarde of the societie which you haue wisely alledged, but also for other déepe respects, as chiefly for that God com­maundes that a woman doe not make hir selfe méete for a­ny other, then him to whome the ceremonie of the Church [...]ath bounde hir: yea, albeit there were default of loue be­twéene hir husbande and hir, yet in christian dutie shée is bounde to enforce hir nature, to the ende to enioy an eter­nall peace. And yet (Madame) if this maryage happen to be one of those in whom is such resolute imperfection and con­trarietie, as loue cannot be brought in, I cannot (in a ne­cessarie care for hir worldly felicitie) but excuse hir, and ap­prooue the aduice of this Gentleman, to bequeath hirselfe to a constant friende: wherein though you note me of cor­rupt counsayle, yet I haue nature to aunswere the cause for me: and maryage it selfe (if it coulde speake) I knowe woulde not accuse me, but rather incline on my side, as to sée hir nourcechilde vnder a promise of wealth, defrauded by a husbande of hir true and pleasaunt inheritaunce, which is loue, which iustly she may exclaime to bée solde at too vile a price against all reason. And if you wil néedes thrust vpō me the defence of this cause in mine owne name without cal­ling other warraunt, doe you not sée in common wealthes well ordered (séeing you call vppon the ayde of a state well gouerned) that many things are suffered for necessitie sake, which other wayes, being estéemed euill, should be also abo­lished: referring you to consider more largely of the rest, séeing this text is ticklishe ynough, specially for the maryed sort, wherein God graunt that as eschuing this goulph and pitte of stryfe, euery one may chuse such a wyfe as nature [Page 19] and not money reserues for them: so if other wayes their lotte prooue euill, and they miscarie, let them blame them­selues as guiltie to suche destinie: With the which Gla­phyro, who had heard all their discourse wyth a modest [...] ­lence, prepares himselfe to play his part: Here doe I finde (sayth he) to be veryfied in vs, the tale of the Poet Horace, of thrée men inuited by him to a banquet, they all being di­uers in taste, straunge in appetite, and hard to be pleased, but most of all the thirde: because the first delited in swéete meates, the seconde tooke pleasure in sowre sawce, and to this were agréeable neither the one nor the other, such was the delicatie of his complexion, whome in this I may per­haps resemble, as séeking to finde a meane betweene the two extremities so thorowly debated betwéene you. For as farre as I can gather of your contention (as one matter drawes on another) from loue simplie, (as you terme it) you are discended to maryage. In loue (seigneur Monophylo) you maintaine a coniunction of one to one, without enfor­cing the dutie by which we are bounde to our mystresses. And in loue also, you (seigneur Phylopolo) defende the contrarie: to your loue seigneur Monophylo, you gyue scope to ouerrunne euen maried women, notwithstanding, by right of maryage, they concerne vs nothing: & laying all the fault vpon dowryes as deuesting vs of such friend­ship as in those actes is requisite, you would haue mariages procéede vnder the onely title of loue: wherein for my part, in as much as concernes the first poynt, I am not of opini­on with you seigneur Monophylo, and giue lesse fayth to the sayings of you seigneur Phylopolo, not for any desire I haue to impugne eyther of you, but béeing mens iudge­mentes diuers, euery man hath also a libertie to thinke at pleasure: touching the seconde tending to affection in wed­locke, whereof for the dignitie of the matter I intende to speake afore I enter into that seruitude of loue which you haue set out: it séemes seigneur Monophylo, y albeit you [Page] comprehend in part the mocions of the troubles in mary­age, yet, you builde to muche vppon your grounde of na­ture. For to abolishe altogither the benifite of dowyres (as you pretend) were no lesse straunge in respect of the maner, than preiudiciall as touching the matter, because that as we ought not in deede to settle our chiefest stay in them, but marry altogither for the conseruation of our selues in our kinde, yet we may vse them as an ay [...]e, and ornament for the tyme to come: our will in entring into this bond of mu­tuall coniunction, is to giue being to o [...]r children that are to come. But in dowryes as well our children as our selues, find both present being and future benifit in this behalfe we may consent with Madame C [...]aryclea, that to vse regarde of loyaltie to a maried women by any other then by hir hus­band, is not lawfull to any degree: for albeit those affections (as also they of loue) seeme to bée in [...]used into vs by a hea­uenly influence which willingly would vsurpe a dominion ouer vs, yet ought they to be brideled by reason, who was giuen vs in a semblance and similitude of him to whome is due the souereigne Empire ouer all the worlde: séeing that euen as this vniuersall circuit or compasse, is no other thing than a great bodie, wherein the rest séeme to holde place of passions, bicause that as the affections in vs, so also the cele­stiall passions by their courses and reuolutions, do gouerne altogither the bridle of this huge creature which we call the worlde: in respect of which proximitie the Romaynes, gy­uing as well to the stars, as to the passions, commō names called them indifferently, motions: And albeit these powers are esteemed to hold a partie gouernmēt of this round won­der, yet we sée all remaynes in the hand of him, to whom (as an vniuersal reason of this huge body) is due a general & su­préeme empire: euen thus may we resemble a man, who be­ing a little worlde, composed in his qualitie as an ymage of the whole, notwithstanding he séemed sometimes enclyned to certaine mocions of nature procéedi [...]g (as some holde) of [Page 20] the stars vnder which he is borne: yet nature hath erected (as it were) a trone in his braine, wherein reason bearing chiefe rule, he should in his litle kingdom, gouerne ouer this heauenly influence, which seemed to drawe him from any vertuous operation: in which respect, albeit your loue per­tycipat neuer so much with nature (as you saye) yet wée must néedes resolue and ende our actions in the lawe, who albeit for some singular cause that mooues you, condis­cendes not in your iudgement with reason, yet the same reason teacheth you to obey it: bycause you are so com­ma [...]nded by those that haue power to direct you: And ther­fore séeing adulteries are forbidden, not onelye in these dayes, but also in all auncient memorye, we must not suffer to fall into our thoughtes, to beare loue to hir, whome the lawe hath assigned to another: which notwithstanding, bycause you giue such a freedome to our naturall inclina­cions, there restes onelye to finde a guide to leade reason thyther, as to méete the defectes falling in mariages by occasion of these straunge loues, on which you haue ronne so long a discourse, wherein you and I shall not yet agrée, bycause that to applye a remedie, you woulde haue such coniunctions performed by that reciprocall loue, which you call instinct of nature, but the auncients in an apter phrase, tearme it passion: And of the contrarie, I thinke suche vehement affections ought not to fall in mariage, but onely a simple friendship procéeding of reason: For if being ledde in this extréeme loue which you figure and set out here, you thinke to take from maried women, those in­intemperaunces which you pretende to remedie, yt were also necessarie, that our passions varie not, and being ca­ryed in affection to one singuler person, that we remayne alwayes firme and constaunt: which as we finde notwith­standing m [...]st ordenarely to fayle, so also, neyther by paine nor pollycie, nor assistaunce of any time, shall you be able to roote out of the fancies of eyther the men or women, [Page] those defaultes which you note, and much lesse shall you be able to let, that many of frée and disposed myndes (I say not voluble and light) by continuance of tyme, doe not fasten their loue on another, aswell as they fixed it on you in the beginning: By which meane and reason, I coulde haue better alowed, if to warrant mariages, and entertaine them in this loyall friendship, you woulde haue fashioned their beginning, not by this loue, which you speake of, as being to light, but by good & graue aduise, & counsell taken at large, the better to knowe how to liue & loue, afore they enter into that indissoluble conuersation: For euen as a good man of warre preparing himselfe to an enterprise where he pretendes to make proufe of his prowesse and value, afore he buie horses, he runnes them, traynes them, and makes manye tryalles of them, refusing the vnlyke­lye and making choyse of such as he lykes, at what pryce so euer he buyeth them: euen so in this short race of lyfe which we meane to performe with our wyues in comfort, solace, and pleasure, we must not so much stande vppon contemplation of a wauering loue, which possiblye crept into vs in a dreame or at vnwares, as with déepe aduise and consideration, waigh the maners and conditions of the Ladie with whome we pretende that waye, consideringe withall hir parentage, and maner of bringing vp from hir youth, by which order of choyse, we shall easily finde meane to make hir entertaine the thing which she ought to holde in most deare estimation, which is hir honor, the same being the glorie of hir husbande, as in his honor is conteyned the estymation of his wife: The man of warre examynes his horse with great consideration, albeit he may depart with him at his pleasure: But we are negligent to cyfte and search our wyues with precise iudgement, with whome we are tyed to an eternall societie and abode vnto death: wée reade the mariages in time past, dissolued vpon verie slen­der occasions, some renounced their wyues, bicause they [Page 21] went amongst companie without their vailes or barefaced: some for that they satte at gase without the knowledge of their husbandes, and some bycause they went to the com­mon Bathes: Which kinde of people, as they had good meanes to reléeue themselues of the paines in mariage, so they ought not to stande in example with vs, who drawing at this day in another course, as restrayned of that lyber­tie both by Gods and mans lawe, are bounde to another consideration in the highe interprise of maryage, which af­terwardes is eyther to reuert to our full felicitie, or else resolue to our extréeme torment and mishappe: I haue heard often an olde perswasion of the people, that, who hath a pretence of mariage, ought to enter therein wyth hys eyes closed: But for my parte, if I had eyther so manye sightes as olde Argus, or were able to beare no fewer eyes than the skye hath starres, I shoulde holde them all insuf­ficient to direct me in my choyse, as being a matter of most high iudgement and déepe in sight: neyther can I alowe in this behalfe, the consideration of the Romaines, who gaue lybertie to their daughters at twelue yeares, and leaue to their sonnes at fortene to marrie: respecting more the abi­lytie of the body, than capacitie of the minde, as estéeming those ages most fitte for copulation to multiplye the world. At those yeares they suffered man and woman to alyenate their bodie, and yet in all other contractes, they forbad aly­enacion of lands and benefit vntill twentie and fiue yeres: They sayde maryages shoulde onely knitte by a frée con­sent of the minde: and yet they tollerated contractes in a slender knowledge and distinction of good and euill: yea, they almost suffered mariage, when there was no iudge­ment of pleasure: For a childe (specially in such age) is like a tender slippe or plant, who plyes alwayes with eue­rie winde, lyking all encounters, as his first motions leade him, to whome manye things at the first are delyghtfull, which tyme translates to a frowarde disdayne and con­tempt: Better could I agrée with the institucion of Plato, [Page] who in his common welth did not admitte man to mariage but in rype yeares, which with hym were thirtie fiue, and the woman, in respect of hir forwardnesse, excéedinge the man in readinesse and rypenesse, at eyghtene, and nintene, which rule if you account eyther to straight in the persons, or seuere in example, chuse your tyme in the man when you thinke him in his most maturitye, as of best knowe­ledge to consider his commoditie: This is the cause whye our lawyers haue wisely foreséene, that no mariage should passe wythout counsell of the pa [...]entes, who inclyning to our profite more faythfullye then our selues, stande as a reléefe to oure wanton weakenesse, as not sufferyng vs to practyse a Wyfe, whome they estéeme not for our honour and benefite: For albeit (as you perswade seigneur Monophylo) maryages be made vnder a sug­gestion of loue, which is no other thing than an inwarde passion of torment, and that for the beginning they flatter vs with shadowes of ioy and pleasure: yet when our desire shall be satisfyed, and our disordered will cloyed, we retyre forthwith into continuall penance (the only running plague and canker of the minde) which will prooue such a coresey to the best partes in vs, that our expectation of pleasure being banished as a fayre forme in a flattering looking glasse, wée shall liue plunged in a Laborinth of infelicityes, which (to our worthie confusion) of our selues, we brought to our sel­ues: In your fancie, you fashion a wife, of the molde and mettall of pleasure, with perswasion to finde in hir all the felicityes of the worlde. But beware of the storme that suc­céedes the flickering calme, and (with the wise Arthitecture) when you prepare a plot to buyld vpon, be sure to sée in your mind the toppe of your pallayce, afore you pitch your foun­dation. For if your wyfe be wanton, if she be vnchaste, if disobedient, if sharpe in wordes, and subtill in abuse, if easie to deceiue, and doubtfull to trust, if rude in bringing vp, and rough in behauiour, if froward at home, and foolish abrode, [Page 22] if vaine in lyfe, and voyde of will to be ordered, if lastly she haue no other conformitie with your conditions, then to hir owne liking, wil not these griefes come in counterchaunge of your frayle pleasure, yea alas they are poysons of them­selues, and galles whose bitternesse can neuer be taken a­waye: if you once sée hir disposed to deuide the pleasure which you chalenge peculiar to your selfe, shal you not then to late finde your selfe deceyued in your vaine thought: to whom for rewarde, is reserued a gnawing repentaunce, as due to your light and rash choyce: yea oftentymes a sweete kisse receiued of a delicate Ladie, breathes such a poyson, as there is no arte to purge it. And in a little glaunce of hir eye is harbored such power (with the nature of the Basi­like) to pearce you, that blasted with that inchauntment, you séeke to die afore your tyme. And then, if the sooner to enforce and effect your lothsome desire, you aduaunce mari­age with that pleasant enchauntresse, thinke you not on your hastie execution, there attendes a wearie and lingring repentance? and that your choyse of folly for that one day, shall not be redéemed with a price of cares so long as you liue after: It is an experience in nature and reason, that all thinges take dissolution, from whence they had their be­ginning: as our naturall beings originally framed out of earth, resolue eftsoones to the same substaunce: goodes euill gotten, succéede not well, and friendships kindled in such a light heate, doe soone dissolue to [...]um [...], as matters of no long continuance, where such as rest vpon the immoueable pillor of vertue, are neuer subiect to ruine, so long as the bodie is subiect to life: which in déede ought to be the state and ex­ample of loue in a good and loyall maryage, the rather to induce both the one and other to a constant felicitie. And as that loue which you prescribe seigneur Monophylo, by his heate and vehemencie in the beginning, hath no long aboade, so that whiche I discouer in maryage begunne by the plot and meanes I haue layde, doth hoyse more and [Page] more hir sayles, and euen in the last day (when one of vs must yéelde tribute to nature) is of no lesse force, than the first night wherein he offered his sacrifice to loue vnder the guide of the mayster of ceremonies Hymeneus: yea, and for a further disproofe of your opinion, I say, that for a man to fall in maryage into the handes of hir whom he had long pursued in loue, is the thing which aboue all other he ought most to feare: for where afore he professed the state of hir seruaunt and slaue, with a prompt readinesse to runne vn­der hir commaundements, his condicion being now chaun­ged by reason of maryage, he altereth also his authoritie, chalenging an empyre and souereigntie ouer hir, whervnto she is hardly brought considering hir experience in hir for­mer preheminence. And so where afore there was a sym­pathia and concordaunce of friendship, both the one and o­ther are now translated into lothsome spirites, stryuing ey­ther of them to maintaine and possesse their right. The man being now carelesse of his former pretence, for the which he had in so many sortes disguised himselfe, séekes to be hus­band both namely and actually: as also the wife on the o­therside lothe to leaue hir late soueraigntie, striues still to kéepe him within the state of his former seruitude: which difference of maystership, where it concurres togither, there can be no concord, and where wantes conformitie of willes, there can be no perfite friendship: Besides, as we further consider herein, we shall finde more inconueniences ryse, as where the wyfe (afore hir maryage) becommes obedient to the will of the man, what a Bées nest doth shée bréede in the heade of hir husbande, who when tyme hath mortyfied his vnbrideled heate, will not sticke to bring in memorie the pleasures he coolled of hir without other merite than a vo­luntarie and light will, wherein iealousie playing hir part, will not sticke to leade him in a suspicious minde, to make his wife as prodigall to all men, as she hath bene liberall to him: as for example in generall, it is prooued in common ex­perience, [Page 23] that things which sometime séeme good to vs, by a better aduise and consideration become of slender regard, the same happening by our blinde passions which make vs vnable to discerne the good from the euill: to a foolishman ouer ruled with a burning desire, nothing séemes impossi­ble, but to the wise man, all things are harde, till by long and graue aduise he hath made them easie: Euen so loue hath victorie ouer all things, and making his subiects able to high enterprises, he qualifies all impossibilities to aduaunce their pretence, but his great heate being resolued to a tem­perate colde, they stande to complaine their former follie, and can not cure their present euill. And notwithstanding their sundrie importunities, which (with the Camelion) they can disguise in all sortes sauing true meaning, yet they are no sooner put in possession of their desire, than as well the thing it selfe, as their affection to it, conuerts into an other qualitie, as beginning then to know the small value of the cause of his late torment, and of lesse merite in his owne re­garde, albeit of speciall respect touching hir, for that on it is grounded the dutie of hir honour: wherein also as these things lye hid from him, till by a charme of prayers and o­ther subtiltyes apt to entice the simplicitie of women, he hath brought hir within his power, as the Hawke stowpes to the Lewer at the voyce of hir kéeper: So, when mary­age reueales an vnderstanding of them, it is then he giues iudgement agaynst hir tractable obedience, as so soone to be­queath hirselfe to his mercie, without other bonde or merit, than a simple perswasion on his s [...]de, with this minde that by the same meane she may as easily prostitute hirselfe to others, as she was willing to encline to him: which wyll prooue such an indifferent torment to them both, that the felicitie which they expected in maryage, will turne to a cursse of that holy institution. In which respect, it can not but be better to establishe your mariage vnder a wise infor­mation of the maners and conditions of your wyfe (which [Page] is a contentment continuall and incorrupt) then vnder a short and passible pleasure, whose end concludes with farre greater griefe and bitternesse, than the beginning brought ioy or delight. And grounding your mariage in this sort, it will bring forth such a vertue in the man, as vsing chastly his desti [...]e, he shall also become estraunged from all other vnhonest prouocations: as also touching the woman it is likely hir parents will not chuse for hir a man of golde and wealth onely, according to the warning of Themistocles, who had rather marie his daughter to a man needing mony and able to gouerne wealth, than to golde which had néede of a man to vse it: For to speake a truth, without compari­son more commendable is the poore man getting little, than the rich man spending prodigally: So then, let not the father be slenderly aduised to prouide place for his daughter, and muche lesse applye to hir discretion, if vertue lay not the ground of hir choyse: the wanton lo [...]ed assyet in the cradle of imb [...]cilitie, inable to discerne directly, if she haue once tasted the sweete speach of some dallying Courtyer, yéeldes by and by simple fayth to his subtill meaning, and caryes away the picture of his behauiour imprinted in the dearest part of hir heart. But alas, what fruit take we of the ex­ample of Medea, who left father and mother with all hir owne estates to followe a disloyall Iason: and lykewise Oenone miserablie abused and forsaken of Parys. A man enclyned to deceyte, will not sticke, by enforced importuni­tyes to protest suche lamentable seruice and affection to a Ladie, as if mariage succéede not betweene them, he wis­sheth death to dissolue his painefull and languishing estate: and shee pitying such ghastly resemblances, makes a pre­sent bequest of hir heart with consent to the mariage, to the ende to communicate with the honest pleasures therein, but (in mine opinion) with the most yrkesome encombers that the witte of man can deuise: was there euer man, to whom at the first (notwithstanding he had a more lust to the [Page 24] wealth, than lyking to the woman) nature hath not giuen a facilitie to flatter with no lesse show of friendly behauiour, then if he ment perfite friendship in déede: for nature hath giuen to men a face to serue as a visor the better to disguise their thoughts: albeit it is good pollecie to vse an Antidot to pourge a poyson. But if euen wise men can sooner foresée, than easily eschew the malice of their euill disposed enimies.

By greater reason, how can a yong mayde discerne him that loues hir, amid so many dissimulations in the worlde. But admit, he that pretendes hir in maryage, loue hir vn­faynedly, is it méete for all that that loue fall into the minde of so weake and tender a creature: Nature created woman with hir eyes downewarde, and to man she hath giuen a li­bertie of vpright looking, aduising vs by that, that a wo­man should not be bolde to rayse the liddes of hir eyes, but holde them alwayes in a modest behauiour inclyned to the earth, to the ende she should not haue the facultie to iudge of the countenaunce of men. And if she be capable to know what loue is, by the same capacitie also many other mali­ces may enter into hir, wherewith it néedes not that shee perticipate: For, if I might fashion a Mayde entering into mariage, I would frame hir either simple not to know good from euill, or at least so tractable, as to encline altogither to the fancies of hir husbande, and not to learne or studie any thing which should not tende to the common quyet of them both: and béeing such one in hir selfe, and rightlye mat­ched by hir parentes: oh happie, and twise happie mariage: oh lyfe agréeable to God, and plawsible to the worlde: oh blessed couple of louers, enioying a temporall felycitie which will lead you to ye euerlasting paradise: this husband shall instruct his wyfe without grudge, and she applye to his will wythout compulsion: he shall commaunde and finde no resistaunce, and she obey him with all reuerence, if she intreate, he aloweth hir reasons, and wyll not denye hir request, if any thing offende him, she eyther submyts, [Page] or vseth modestie to perswade: and so lyuing both in one nature, and conformytie of maners, as this husbande wyll not search the lyfe of his wyfe inciuillye, so hir simple inno­cencie standes alwayes to defende hir from those inconue­niences in maryage, which all men feare, and most men finde, vsing rather an vnstayned loyaltie wyth an honest loue vnfayned in them both, then such a disordered will as you haue discribed: For if in any other respect, a man enter this holy estate, let him not grieue, if by succession of tyme, his wyfe chuse. A secret friende against whome I wyll not erect such harde [...]awes of restraint towardes his mystris, as you (seigneur Monophylo desire,) wherewith I fall eftsoones vpon the matter of loyaltie by you preferred: al­beit afore I enter into the fielde of that argument, bycause I wyll not couple so prophane a thing as loue, wyth the holy profession of mariage, it may please you (Madam) to vse pacience to heare, and modestie in concealing your iudgement. But heare Monophylo not content with the matter, and lesse lyking the maner of the man, as one with whome loue stoode in more deare value, then all the other felicities in the worlde: you haue seigneur Glaphyro (saith he) I knowe not by what occasion entangled our discourse wyth speach no lesse impertynent to the matter, then some­what estranged from the generall purpose of the company, bycause in my aduyse to hym that woulde marrye, I dyd not pretende in my plot of singularitie, to bring in question that poynt, vnlesse by the waye, and (as it were) at vn­wares, neyther vnder hope to stande long vpon it, nor to helpe my opinion the rather: albeit, séeing you séeme to set­tle in it, your chalenge shall not offende me: and yf you had well waighed the nature of my reasons, I thinke you would haue gyuen them a higher merite, then those which by your selfe are reuealed, the same contayning no lesse distinction in themselues, then there is common difference betwéene lyfe and death, séeing your mariage is grounded [Page 25] vpon a voluntarie or rather artyficiall consideration, and myne marcheth vnder an inclynation of nature, which we cannot restraine: wherein by how much lesse facilytie the bondes of nature are to be vnknit, then those which we sée Arte doth couple and conioyne, euen by so much more au­thoritie, do I assure and grounde my mariage aboue yours. And I praye you seigneur Glaphyro, (to auoyde wearie speche) how many diuorses, iarres, and housholde strifes, doe you sée happen daylye betwéene the honest and chaste wyfe, and hir husbande: yea, I knowe at this daye, a wyse and discréete Lady (if there be any) equally sprinckled with the fauors of nature, and lyberally endued wyth the vertues and qualyties of the minde, whose race of youth hath runne vnder an honest and obedient name with hir husbande, and possessed betwéene them a number of fayre children, yet such is his inequalitie and difference of ma­ners with hir, that notwithstanding the continuance of their loue many yeares, with ende honest and chast inde­uour requisit in the office and part of a wife, he cannot be induced to honour hir with the affection of a husbande: wherein, béeing cyfted in the cause of this disagréement, when he can not prooue prostitution or other such cryminall error in maryage, he alledgeth onely that as he neuer lo­ued hir with his heart, so, yet if another man had the law­full interest of maryage in hir, he coulde then drawe his af­fection thyther, is not this man so much the more worthie of rebuke, as eyther his wordes be hatefull, or his example hurtfull to a common wealth, but aboue all his offence is the greater, for that vertue (with the nature of the Ada­mant) drawes to hir euen people vnknowne: But for my woman, being such one as I haue figured, I will loue hir chastitie and vertue, and not hir proper person, onelye be­cause my minde cannot applie therevnto. I will honor and estéeme in my wife that wisdome which God hath breathed into hir, and not such as of it selfe will offende me: often­tymes, [Page] happening into argument of▪ maryage, amongest sundrie men and women; I heare not seldome as well the one as the other sort to marueyle of the pleasant and sweete agréement of some maryed men with their wyues: for (say they) if such a man, or such a woman, had chaunced to my lotte, we should haue agréed euen as fire and water. So that what other cause knittes this equalitie and concorde betwéene them two, who, being deuided coulde hardly a­grée with others: but a loue, a conformitie, yea a kindly na­ture betwéene them, which could not holde concorde wyth others. For if you require a precise perfection of maners in your wyfe, wherewith perhappes your selfe is not fur­nished, neuer looke to agrée with hir in conuersation and be­hauiour other then as the Lion with the Lambe, whereof the one is of humble and méeke condition, and the other in­dued with a prowde and hawtie nature. And albeit your wife discréetely assay to reforme your inciuilities▪ and by reuerent obedience séeke to leade you in an honest affection, yea thoughe with the vaile of hir modestie she couer your imperfections, thinking at last to allure you with th [...]se ho­nest traynes, yet such maryage will prooue imperfect and all hir honest traueile yéeldes but a desperate fruite, bicause you stande estraunged from hir in heart: our nature neuer chaungeth in vs, and (with the opinion of the Philosophers) who seekes to translate his nature, laboureth with the Gy­ants in tyme past) to make warre agaynst the Gods: well may we for a time dissemble ye suggestion of our thoughts, as by an artificiall hypocrasie pretending an other estate than we beare: but at length as (with Esops Apes that brake the daunce to scamble for Nuts) this nature of ours must reuart and take hir place: So when loue once im­printes in hir, much lesse that the man and wyfe shall iarre or disagrée betwéene themselues, but of the contrary they shall bring forth in their lyues and acti [...]ns▪ one con [...]nt of will, yea there shall be that richesse and communitie of ma­ners [Page 26] which you wishe▪ and the wife of such chaste and re­uerent behauiour to hir husbande, as their conuersation shal be no lesse frée from reproch, than their whole life farre from example of disobedience. In which estate, were it not better to liue in such sort and pleasure, (albeit the one be de­ceyued in his opinion) then dwelling in the condition you haue prescribed, to be alwayes plunged in paine and pas­sion▪ This loue doth so dazell and leade our spirites in a iudgement of affection and fauour, that we value all things in the best, and estéeme nothing inconuenient on the behalfe of them whome we loue: where this wisedome which you wishe: standes vpon such delicate and precise respectes, as she holds nothing acceptable, yea though in your wife were euen the very vertues of Iudith, or the rare constancie of Penelope: wherewith the Ladie noting their vehemencie, me thinkes (sayth she) you leade the companie wrongfully in a cause of doubt, albeit the nature of the matter requires it. But to leaue you mutually contented, my iudgement is that you dwell still in your singuler opinions, séeing in ey­ther of them is a cleare resemblance of a truth, like as in cō ­mon experience and practise of things, that which is proper in one place, we find oftentymes most inconuenient in an other behalfe, and that by the varietie of maners & order of such as handle them. And therfore séeing there is a diuersity of fancie betwene you, let euery one féed on his priuate opi­nion without séeking to disenherite his companion. But for your part (seigneur Monophylo) if you should be driuen to abandon and exchaunge your lot (I meane your Ladie and Mystresse) to marye the rychest woman in the worlde, I thinke it woulde disgest with you as an vnsauerie [...]yll in a sounde stomacke: And euen no lesse to you monsieur Gla­phyro, if you were to chuse a wyfe onely for wealth, or al­togither for loue, so that (as I sayde) my sentence runnes still to restrayne you of speach, and leaue you onely a liber­tie and contentment in thought recommending vnto you [Page] (seigneur Glaphyro) a newe memorie of your olde promise to procéede in the matter of loue, whereof you haue giuen vs as it were a pleasaunt taste, and séemes nowe to faint in the chalenge, when you haue kindled our desires leading our appetites in imagination, as though you would warme vs by a painted fyre: only I pray you be not wearie in well doing nor harde to encline to honest requestes, séeing there is no lesse vertue in the one, then the other conducible to merite of them by whome you are required: your request (Madame) sayth he, is no lesse iust in it selfe, then meritori­ous on your owne behalfe, and your reasons so necessarie, as if I shoulde denie them, I should be holden eyther igno­raunt or obstinate, and so leaue you vnsatisfied in my dutie, and fulfill in my selfe an example of imperfection touching the partes requisite in a Gentleman. And yet Madame, your request séemed a fléeing authoritie, séeing it preuented me in matter, but not in meaning: yea, if I had not a grounded knowledge of you, I should iudge you with those delicate creditors, who, if their day be not kept, doe salute vs sodenly with their Sergeants or officers of areast, not­withstanding you shall be satisfied as apperteyneth, vpon this charge and couenaunt that you receyue my money in payment as it is, séeing I will giue you no other then such as I cull out of mine owne coffers. And so as farre as I remember the degrées of our beginning, seigneur Mono­phylo, allowes loue mutually of one to one, and of the contrarie Phylopolo would loue in many places: where­in Madam, if I giue my fancie eyther simplie, or as I haue partly learned of you, I craue onely to be defended in my right as well as they two. To make such base marchandise of his bodye, as to bequeath it to the first (according to the desire of seigneur Phylopolo) me thinkes is neyther good nor séemely, & euen so I can lesse condiscend to hold so hard a hande of the bridle, with ymagination of such an Idoll of constancie, as you (seigneur Monophylo) require: onely I [Page 27] could better alowe a meane, as the Lawyers vse in causes of contention: I will not denie that the principall poynt in loue, and the marke whereat euery one ought to shoote, is not loyaltie towardes our mystresse, yet considering this great frayltie which nature hath grafted in vs, as to be all in all and pertaker more with mortalitie, than diuine re­spectes, séeing our mindes be wrapped in the vaile of thys fleshly drosse, if pursuing our necessarie occasions and op­portunities, we chaunce into a long absence from our My­stresse, & applying the fauor of the tyme to our desires, hap­pen to rowe in another streame, I cannot make that light scape a déepe offence, nor such exchaunge of pleasure only a­lienation of mind, & therfore no other fault then eyther may be pardoned or excused: séeing that dwelling still in one con­stant minde and will towardes hir, albeit I supplie a cer­taine suggestion and actuall appetite which nature styrres in me, yet with that disordered will, I doe not translate my heart to other then to the Ladie and Mystresse of my first thoughtes, to whome I beare a constant reuerence as well absent as present, wherein as the Sunne kéepes alwayes his clearenesse, although somtimes he enter into a clowde, euen so may it be of him who sometimes visites a straunge Mystresse, to whome he yéeldes no other affection then to serue his present turne. To be short, séeing friendshippe restes in the heart, and not in these small intemperances of nature, me thinkes loue cannot be violated by a necessitie forced of an instinct which mooues and kindles by nature. And yet will I not establish any libertie (vnder the shadow of such necessitie) to s [...]acke the brydle of our pleasures at all tymes, and vpon euery motion: for so might we runne in­to a negligent and carelesse regarde of our mystresse, albeit there be many faultes which maye be pardoned for once, but comming to an vse and custome, deserue no small re­buke: wherewith Monophylo, to cutte of the question of maryage: Let vs leaue them (sayth he) to such as pretende [Page] interest in that holy state, and returne eft soones to the mat­ter of loue where we pitched our beginning, wherin (s [...]ig­neur Glaphyro) you are nothing so prodigall of your selfe, as Phylopolo, & yet perhaps your opinion might find place amongst the common people, as holding some simple affini­tie with them, shadowed with an honest and séemely couer. But being here to dispute not according to popular fancie, but exactly vpon things, I will frankly tell you my iudge­ment, if friendly you applie libertie to my simple meaning: not onely skope of frée speache (sayth Charyclea) but all the authoritie I haue to warraunt and assure your cause, wherein (if néede be) I will become pawne and pledge for you: often haue I read (sayth Glaphyro) that women are sprinckled with many imperfections, as vnable to giue ad­uice in causes of estate, and much lesse to be receyued into iudgement in matters of this aduice: those be the lawes of men, sayth the Lady, to whose ignoraunce is giuen a cer­taine supréeme authoritie, least in indifferent reason, they were founde eyther lesse able, or more imperfect than wée, and all to establish an vsurped preregatiue ouer our vertu­ous obedience, wherewith [...]ffering to procéede further in the honest defence of their simple sexe: Monophylo, either vnder the warrant of hir consent, or at least presuming of hir condition, intercepted hir speach, and pursued his pur­pose of loyaltie in this sort: if the highest vertue in loue bée actuall constancie, the second felicitie (in mine opinion) saith he, is to haue the thought cleare from all corrupt motions, as neyther to aspire by ymagination, nor attempt by pol­licie, howe so euer the season or oportunitie doe fauour: for who maketh profession of true loue ought so to brydle hys sturring lustes to all other women, that much [...] he per­forme any desire, which you say to be natural, but also tha [...] the will or disposition of so doing doe not once fall into hys minde: séeing, who so passeth that honest [...]onde▪ and respect, and professeth a peculier consecration to one, is guiltie [...] with [Page 28] Gods enimies [...] in prophane prostitution: yea I cannot al­lowe Scipio, who in the sacke or riste of a towne refused to behold certaine maydes singulerly fayre, least agaynst rea­son and honour, he should performe some disordered will of them, by which effect he prooued that his heart was not else­where possessed: as also that mightie Alexander, who, af­ter the ouerthrowe of [...], notwithstanding the [...] and chaunce of [...], had brought vnder his commaunde­ment the wyfe, daughters and damosels of that great Mo­narke, yet he spared to lay vnhonest handes vpon them, as whose honours were in deare regarde to him: not for all this, that I will assure his mind to be intangled elsewhere, but I lay him as an example, that if he were exempt from all passion of loue, what then is his dutie, whose thoughtes are and ought to be aduowed to one onely. All of the con­trarie (sayth Phylopolo) for such as doe loue, being more [...] with such desire, thou others, and not able [...] to possesse the pleasa [...] pray of then best beloued Mistresses, are enforced to change of place and [...] to [...] passe ouer that hea [...]e which they had [...] Seeing (sayth Monophylo) I am not of my selfe able to satisfie you so well as both the case requy­re [...], and [...] for your incredulitie, I pray you [...] and perfite example of [...] familiar cōpanion of mine owne, not altogither vnknowne vnto you, who, after long and much labor to [...] the good [...] Ladie, and [...]he for hir [...] with many vanquettes of court, as dis­sembled [...], and incertaine hope [...] happened that fal­ling one day into a speciall oportunitie of tyme and place, he added newe flame to his olde fire, and requyred to visite the [...], which sauing to maryed folkes, nature would not haue knowne but by ymagination: which notwithstan­ding [...] vnto him, albeit with a gracious nay, ac­companyed with a certaine hope hereafter, I praye you [Page] iudge the estate of this poore Gentleman, who, to quiet his vnruly will, went elsewhere to be satisfied, and being vpon the place both frée from daunger, and farre from all impe­diments, he became so mortified, that as well the passion as the cause qualified of themselues: I pray you, what power of loue did he show in this experience: yea such a force and souereigntie, that albeit we be violently strayned in will and desire, yet doth he not suffer vs to passe the limittes of reason. And albeit this Gentleman, is not in some respect, without his merite of prayse, yet will I not phyle him vpon the bedroll of true louers, séeing he suffered his minde to be spotted with such a corrupt motion: what if (as we read in Authours worthie of fayth) two or thrée haue lyen by the space of sixe monethes, euen in the armes of them in whom rested their whole affection, and yet, as not to disobey the chast willes of their ladyes, suffred themselues to be gouer­ned without touche or inclination of dishonour, shall not or cannot a true louer (by the only memorie of the pleasure he encountreth in dreaming or thinking of his Ladie, in whome he lyues in true felicitie) abstaine copulation wyth an other although occasion and oportunitie consent: what numbers coulde I recken (if numbers were necessarie to establish your fancies, as well as they can prooue my opi­nion) to whome their alleageance to their Ladyes were so deare and carefull, that they haue euen cried out of nature, when she hath suggested dishonestly in them: wherein, (for some respectes) I will spare to wade further at this tyme, although I coulde make example of some of your acquain­taunce and my thorow knowledge, with whome God doth witnesse, that albeit they haue gouerned without daunger the bodies of Ladyes of no small affection, and, by the sea­son and place, might preuaile ouer them, yet would neuer gather the fruit of the garden which lay open to them, and that onely in a reuerent remembrance of their Myst [...]sses, in whome they found more felicitie by ymagination, then [Page 29] in all the actuall pleasure in the worlde: which last wordes he coulde not bring forth without some teares, (albeit hée wisely dissembled his passion) the same assuring the compa­nie that in himselfe was ment the example and partie of that pittie. But Phylopolo, according to the malice he al­wayes bare to such loues, dissembling withall not to haue vnderstand his wordes, vrged an incredulitie to his tale, as holding all his discourse for fables, not of our time (sayth he somewhat smyling) but rather of that first age called the golden season, when men (if we may beléeue Hesiodus) con­tinued in infancie the space of an hundreth yeares: where­in as such men as you describe vnto vs, might retaine lyfe two hundreth yeares, and liuing in such maner, might dwell in estimation both of beastes and children, who for want of knowledge in any thing, and inhabilitie of theyr age, stoode néede to be fedde: euen so also we may well loue such men in comparison with Tantalus, who in the middest of water, and oppressed with a vehement desire to drinke, suffered himselfe to die of thyrst: which fables albeit they allure fayth with some, yet they can perswade no credite at all to me. Neyther doe I meane to traueile with you to such purpose (sayth Monophylo) yet if by your selfe and not by me, you were well and duly instructed in the obedi­ence and seruitude which in loue we beare to our mistres­ses, for feare to offende them, it may be, though you were not fully of my opinion, yet you would not altogither with­stand it: by which want or default, there is nothing that we can preferre, which (aswell to you as to all others with­out experience and proofe) will not séeme monstrous and impossible to be done. But now for you seigneur Glaphyro (whome I thinke to haue somewhat satisfied touching the necessitie which you saye in vs by nature) tell me I praye you, what slaunders, how many iarres, what sortes of yrk­some inconueniences in loue may spring, if, as you holde, vnder pretence of (I knowe not what) disordered appetite [Page] shadowed with your long absence, you séeke to defrawde your mistresse of that which is onely due to hir, and you duly bounde to rescrue for hir: would you not the vnitie of our hearts to take other ground then of a simple and on­ly presence, as though absence could holde no loue, and men vnséene become negligent in affection, ah how farre is that from the office of a loyall minde, howe lamentable to bée heard of, howe daungerous in vse, yea an heresie most in­tollerable in a comunion or societie of faythfull friendes: for my part, by these handes and teares which are witnes­ses of my zeale I protest and prooue the contrarie, that ab­sence is such a torment in our mindes, that the more wée stande bereaued of the pleasant philosophie, flowing from the swéete breath and speache of our Ladies, the more doe we honour their vertues in contemplation, and the seldo­mer we gouerne the actuall motions of their quicke and sparckling eyes, the more doe we trauaile in desire to be­holde them, so that it cannot be that we decline in good will, séeing (with the nature of fire long kept downe with straw) absence reuiueth our affection, enforceth our desire, and re­doubleth our hope, which truly vsed, is neuer without hys true merite: Herein I haue the helpe of Philosophie, in which this is one principle, that more doe we desire those thinges which we least commaund, then such ouer whome we haue a frée gouernement, the same perhaps being the cause why many estéeme the Italians most constaunt in their loue (and yet in my iudgement not without their er­rours that way) bicause that possessing onely the fauour and vse of the eye, without other benefite of speach or secret familiaritie, they alwayes continue in loue, and increase in desire: which is also the very nature and operation of ab­sence: not for all this, that I mainteine presence to procure any default or diminishing of loue, seeing the onely presence of your Ladies, sty [...]res vp such a present contentment, that all torment, all dolor, yea euery sighe and sorowfull vision [Page 30] passed, is nothing in respect of the pleasure which hir onely societie brings, and the same (as an indifferent vertue) de­uiding it selfe into a mutuall felicitie to you both, fashions such a fift heauen in you, that you leaue hir not without a vehement desire eftsoones to sée hir, as a stomacke whose ap­petite encreaseth by a restraint of meate: This is it which Amadys de Gawle hath figured vnto vs in his .viij. Booke, when Nyquea presenting before hir eyes in a looking glasse hir Amadys de Grece, was so rapt into present conceytes of ioy, that the onely vision in the Glasse defaced all other pleasures with hir, but the forme being taken awaye, the effect also did vanishe as a shadowe on a wall which is go­uerned by the reflection of the Sunne, and all hir former ioyes turned into a mountaine of smoke by the onely losse of that dissembled cause: The like also happening to Anas­tarax, when he could enioy no more the presence of his Ny­quea: Did Penelope I pray you, for all the importunities of so many Princes, corrupt the duetie of hir wiuehoode to hir husband for his long absence of .xx. yeares: and she was not induced to this constancie by any feare of hir husband, bicause in such a distaunce of place and tyme, shée might conceale hir fault: no, the extremitie of honest and carefull loue to hir husband kept hir in that vertuous course in hys absence: And euen as good olde Seneca is woont to say, al­though he knewe is offence woulde be concealed not onely from the worlde, but euen from God himselfe, yet (sayth he) would I not sinne, for the onely hate I beare to sinne: euen so, the true louer (notwithstanding your voluble fan­cie) although he knowe his offence shall not come to the knowledge of his Ladie (a thing of verie harde assurance) yet ought he to eschew the inconuenience you spake of, in a reuerent regarde to the perfect loue he beares to his My­stresse. So that as their presence procures to vs a pleasure and most perfite contentment, so absence leades vs in an insatiable desire towardes them: the same being a suffici­ent [Page] meane to call vs backe from all other temptations: yea this onely desire and constant remembraunce of them (be­ing continuall and extréeme) will mortyfie in vs all minde and memorie of euerie other thing. Like as also such [...]or­ment procéeding of such absence will excéede (without com­parison all the delites we can ymagin euen in all the other women in the worlde, so that if my iudgement might cha­lenge authoritie) I holde that such loue in it selfe is so passi­oned, that by it we forget all other passions and fancies, & are made as halfe Gods in such sort, that in respect of our great fragilitie, we are not able to drawe our selues from these intemperaunces whereof you speake (although God commaundes vs) yet, being clothed with this kinde of loue, (notwithstanding all the pleasures of the worlde m [...]ster, and present afore our eyes, we shall not swarue or decline one iote. And nowe touching the latter part of your dis­course, that loue consistes not but in the hart, & not in these inclinations of nature, wherewith necessarily we are tou­ched, your opinion is not altogither without the societie of reason, wherein (as I thinke) you might alleage that A­pothegma sometimes attributed to Aelyus Verus Empe­rour of Rome, who, to couer his wanton and licentious factes, sayde it was not lawfull by the honestie of mariage, to execute his passions vpon his owne wife, and therefore (to preserue the honour of wedlocke) he allowed himselfe a conuersation with other publike women: euen so might you allude as not to contamynate this precious cloake of true loue, a lawe or libertie to doe as much on the behalfe of them on whom you had not fixed your heart: Albeit you make a further restraint of your selfe, as not desiring the execution in such thinges, but onely when by a naturall violence, you are forced to doe it. But I pray you tell me seigneur Glaphyro, if you had maryed a wyfe not for any setled affection towardes hir, but onely in a gréedie regarde to the greatnesse of hir wealth (as we haue sayde before that [Page 31] maryages tooke their beginning) and she glosing with you in affection, and professe a presentiall obedience to you, and secretly prostitutes hir selfe to another, would not hir dea­ling be of hard disgestion with you: yea albeit, you maye aunswere that it belonges to euery wife dutifully to con­forme hirselfe altogither to the pleasure of hir husbande, and not to séeke to delite the residue of the world, yet, would not hir abuse séeme intollerable with you: wherein then if you tooke your wife vnder pretence of gaine, without anye consideration of loue, what would you say if she, whom the heauens séeme to haue reserued for you, imparted hir bodie with another: Oh lamentable destinie, oh griefe without comparison, oh dealing might you say, whose bare remem­braunce bringes with it a horrible ymagination of death: for my part, albeit I make no carefull inquirie in suche things, yet, in nature and reason, I holde it the greatest wounde that can happen to the heart of man: so that you must not thinke seigneur Glaphyro, that reciprocation is not founde in your Ladie, who feeles no small smart of minde as often as you releeue straungers with the almes which she accomptes proper to hir selfe: where as be it that she be ignoraunt, yet ought you not to pretende worse to hir, then you would she should performe agaynst you, by­cause it is peremptorie in Gods iudgement to rewarde finne with his merite, and returne to euery one the same measure wherewith they haue serued others. And this is one poynt (sayth Phylopolo) which might giue place to the question, wherein perhappes I will one day offer you the chalenge, as finding it straunge that you will make march vnder one Methode the man and the wyfe: albeit, for the present I will reserue it to another season, onely to dis­charge my selfe now agaynst seigneur Glaphyro, who for the better authoritie of his opinion, séekes to make vs vn­derstande, that loue hath none other residence then in the heart, and nothing at all in these naturall intemperaunces [Page] which he sayth are nourished in our mindes: sure seigneur Glaphyro, me thinkes you sake to leade vs in a straunge construction touching the force and vertue of loue, seeing, ther was neuer louer, who loued not to this end which you so far estraung & banish from the park of loue: what other cause is there of our a [...]ction▪ or what else doth induce vs to loue our Ladyes, if not this last felicitie which we pre­tende to finde in them, wherein besides common experi­ence, which of it selfe ought to suffice to iudge betweene vs, how many examples haue we reade in antiquitie, amongst whome we finde no one louer, who at length hath not re­quired of his mystresse that poynt which we call the fruite of loue, the same (in mine opinion) being the motion and onely purpose of this extréeme loue: nay rather it is euen loue it selfe, which is none other thing then a desire to vse and possesse. Great surely and gracious is the effect of the eye, hande and heares, but not of such force, as that in them we may finde a full reliefe to the torments we endure: but rather with Mars when he possessed frankely his Venus, let vs directly séeke out the marke wherevnto loue leades vs. And albeit from the eyes and lookes doe flowe no small contentment, yet they are but dymme starres in respect of the other light, wherein I holde him altogither insensua [...]e, who vnder anye other consideration pretendes to professe loue to Ladies. This speach is not indecently vsed seigneur Phylopolo, sayth Monophylo, neyther improperly ap­plyed to the present matter: onely I thanke you, that in fauouring partly my opinion, you offer me simplie your ayde, without the which notwithstanding I thinke Gla­phyro vnderstanding my reasons woulde haue condiscen­ded to my saying as being of it selfe sufficiently defensible. And albeit I haue nowe to rest in quiet with him for the matter of loyaltie, yet me thinkes, (notwithstanding I ac­knowledge somewhat vnthankefully the benefite you haue presented to me) you and I shall not so easily accorde, bi­cause [Page 32] (in my iudgement) as you séeme sinisterly to com­prehende all the nature of loue, so I will not resist that the louer ought not to thurst for the thing which you holde in such estimation. But that to loue onely for that respect, is eyther true loue, or friendship of continuance, I maintaine agaynst you and all chalengers, hoping you will take it as from him whose nature cannot be disguised from the of­fice of a true louer: we see by experience many men who, pretending onely that marke and ende in loue, after they haue brought their pretence to a matter of effect (as men whose natures chaunge in a moment, they become no lesse colde in desire, than ears [...]e they laboured in vehement mea­nes to aduaunce the execution of their fléeting will: yea, they are euill acquainted with the nature of loue, who dis­pose him onely vnder a contentment to frayle, he being in himself so diuine and wonderfull, and the pray after which they hunt, so passable, and of no abode: indéede this I will confesse that nature, to multiplie this huge and rounde bo­die which you sée, doth kindle in vs by a secrete wisedome certaine motions or stinges, which with good right, some haue called brutall as béeing common to vs with other creatures, and not onely with them, but euen with trées and things not sensible, which séeme to bloome and become fruitfull for the encrease of their [...]: which naturall ve­hemencie, if it had not bene necessarie also in vs, this huge plot and workemanship of the earth had soone taken ende: This is the cause, why, intercepting our willes▪ and gui­ding our affections by these disordered appetytes which ne­cessitie puttes in vs, we beare to the communitie of wo­men, certaine sparkes of str [...]nger good will, than to men, and they likewise to vs: the same happening in ordinarie example, séeing there was neuer personage of such defor­mitie (if I may charge him vpon his fayth and conscience) who naturally receyues not (specially in a conformetie of things) more contentment in the companie of women, then [Page] in the felowship of men: For our nature doth euen reioyce in them, as séeing hirselfe (by an honest and lawfull con­iunction of one to another) immortalised: So that by this meane is founde an affection verie vehement which gene­rally wée beare to all women. But not this perticuler friendship of one to one whereof you speake, which in my iudgement consistes as a more vyolent cause then that which you alleage: wherein I will lay my selfe vpon the relation of certaine noble minded men, who albeit doe ho­nour their Ladyes with a setled affection, pretending with all pollecie to conquere the extréeme marke and felicitie in loue, yet I haue noted them to rest best satisfied with the onely vse of the sight, presence, and speach of theyr Ladyes, and that bicause they feared, that being possessed of that in­uisible paradise, their loue would conuert into some chaūge, then much lesse that they estéemed it to be the onely cause of their affection: yea it is a common perswasion among the populer sort, that hauing woonne that point vpon a gen­tlewoman, loue (which the sonne when he is at the highest) beginnes to decline, and then better is it to hunt the chase, then obtayne the pray: so that (according to the purpose of their reasons) the selfe same subiect, which (as they iudge) is the very spring and original of loue, is also the whole and onely reuersor of the same: séeing their building being pit­ched vpon a frayle foundation, the worke and matter de­solues in it selfe, the same happening oftentimes to such foo­lish louers, who rest no lesse deceyued in their enterprise, than their thought was vayne: But nowe seigneur Gla­phyro, let me aske you this rouing question, if two louers, not setting their minde vpon this contentment which you meane, and yet one of them betray his affection, as to be­come prodigall of his bodie elsewhere, doe you thinke this abuse is not a tyring griefe to his mystresse, if by chaunce she come to the knowledge of it: This I say, because that you, establishing your loue in the heart, estéemes these na­turall [Page 33] intemperaunces as you call them not to touche or hurt in any sort such as doe loue: wherein (for my part) suche is my opinion (and in it is some conformitie with yours) that loue kéepes his true and only abode in the hart, not styrring by suche intemperaunces, but by a certaine greater cause, as ymmediately I meane to prooue, and yet neyther one of our sayde two louers can impart wyth a straunger without our extreeme displeasure: bicause that as the lyfe of two louers dependes mutually one vpon an other: the man liuing altogither in the woman, and shée likewise reposing onely in him, so they could not but com­municate both in equall griefe, if others besides themsel­ues woulde presse to giue pleasure, not onely such as na­ture kindles in vs, but generally, to their Ladies, as their Lordes: And yet they spare it in themselues, as in a reci­procall regarde delyting farre rather to féede themselues with a sweete and sugred desire which by this appetite they haue, then with a cloyed fulnesse gathering the pleasaunt fruit one of another: yea we are so déepely vowed in them, and they assured in vs, that if it happen in a dreame, their ymaginations haue deceyued them, as thinking to haue communicated with vs (such is our pleasure to thinke that felicitie mooued in them by our occasion and meanes) wée tryumphe in no lesse inwarde ioy and gladnesse of minde, then if we had béene present to performe and execute our willes: For (to vse a iudgement in simple truth) the plea­sure doth not so much mooue vs in our selues, as the desire we haue to be the cause of that wherewith our Mistresses may participate, seeing as we are borne for them and not for our selues, so we liue in them and not in our selues, and die in them, to be eftsoones reuiued in them: lyke as also the benefite which we promise our selues to receyue of them, although in it selfe, it conteyne singuler greatnesse and merite, yet is it not so highly perfite, as that which we hope to procure to them: and so doubt not at all (sir) that [Page] there is any one in loue who is not extréemely gréeued, when his pretended friend or seconde himselfe, findes con­tentment with any other whatsoeuer: not that theyr loue (as I sayde and still maintaine) be grounded vpon such sub­staunce: In déede we desire and thurst after that poynt, bi­cause nature vpon great cause & consideration hath taught vs so to do: But as we desire it by nature, so loue by a more violent reason teacheth vs a modest gouernement, what is more to be sayde: Although there were no hope to enter that common hauen, and that my mystresse had made mée altogither desperate in accustomed expectation, yet I stand in the same dutie and regarde of setled loue that was rooted in me before, albeit vnder this singuler perswasion and as­suraunce in my selfe, that there was no default of friend­ship, but rather some greater reason tending to entertaine our loue which induced hir to denie me: wherein also if other occasion should leade hir, as to be more affected to an other than to me, or holding me lesse deare, than eyther I haue hoped or she professed, yet my loue should not diminish otherwayes then by a Metamorphesis or tragi [...]all coniunc­tion into pyning griefe, which (as the Aegle vpon Promo­theus) should plucke and pynch my heart by péecemeale, till, with my loue, my life were also resolued to ayre, bi­cause I onely des [...]red to be in place, to giue hir the content­ment she wished, more in contemplation and regard of hir, than of my selfe, who if my loue did not aspire but to that poynt, I woulde neuer rest till I had aduaunced the issue and conquered that happie effect: and yet in thrusting for it, I desire it not, as in desiring it, I doe not long for it, but as a voluble affection, I make it farre inferior to other re­gardes I repose in hir: You may aske me here what is this true loue, whose pleasaunt torment so throwes the worlde into passions: wherevnto the Philosophers shall aunswere for me, who in a déepe insight, thinking to attaine to the vnderstanding of nature, ymagined loue to be a most excel­lent [Page 34] forme or plot, excéeding generally the consideration of man, and therefore did figure vnto vs an Androgina, by whome they ment a man composed of the Masculine and Femenine sexe, and he standing in his state of perfection, swelled in such mortall pryde agaynst the Gods, that by that meanes he was afterwardes deuided into two.

But it is most manifest, that this vnitie of the two halfes, is not ment by a coniunction of the bodyes, but by the communion of the myndes: bicause this superficiall forme of bodie which we sée in our selues, is not the man of whome we speake, but an organe of the man which we co­uer in our selues, like as we note euen from the beginning of the worlde, that God hath formed vs to his owne lyke­nesse, as alwayes inuisible and de [...]ided from all corporall masse, vntill the tyme wherein he is to accomplishe his pro­mises: If Plato were the first that preferred this opinion of Androgina, as I am not resolute that he ment the onely coniunction of myndes, so I dare fully assure my selfe that he figured such a myracle, to represent vnto vs some hea­uenly matter in loue: wherein it may be disputed of it in such sort, as one, by whose search and traueyle in Egypt, he had commoned with the priestes of the lawe in the hysto­rie of Moyses touching his Genesis: But what néede wée acknowledge this Androgina in the Gréekes and forraine Philosophers, who onely (as it were) by certaine chinkes and creuises beholde the Sunne, séeing the true light there­of remaines amongst our selues: and whatsoeuer they de­fined of it, was eyther ignorauntly or by stealth which they haue disguised since, as not to be seene to borrow any thing of other straunge nations which they call barbarous. The true and onely Androgina is that which was presented vnto vs, not by a hystorie or ryding tale, but by a maruey­lous effect in the person of Adam, when this mightie Ar­chit [...]uctor of all thinges, of a souereigne wisdome reserued onely to himselfe, framed of one bodie, and one spirite, two [Page] bodyes and two myndes, which prooues this amitie to bée more deuine and heauenly than the common sort can pre­sume: Albeit if you will that I declare more at large (ha­uing already in short reuealed this excellent myracle vnder the which is comprehended the Image of true loue) what libertie God hath left vs since, to loue one another, and the cause why we traueyle in affection: Assure your selfe seig­neur Phylopolo, to note no lesse confusion in me, then hap­pened to him, who vndertaking to dispute vpon the nature of God, referred it alwayes from one day to another, as a thing incomprehensible to our myndes: Oh God what thing is loue: may I say it proceedes of a similitude maners: or that he takes his beginning of a constellation or influence of the selfe ascendantes vnder the which we are borne: No, no, for then, in both the one and other maner it must néedes follow by infallible consequence, that no man louing should be deceyued in his loue, but be encountred with reciprocall action, I meane, euery one that loued, should be also belo­ued: And to establish loue vpon a selfe education and mu­tuall nouriture, woulde séeme no lesse farre from reason, then frée from all conformitie to truth, séeing mutuall nou­riture, kindles a custume and certaine sparkes of priuate familiaritie: but neyther one bodie, nor one spirite, sure, seigneur Phylopolo, the more I aspire into consideration of this great diuinitie which we speake of, the more am I rapt into cōfusion, with such ghastly amase, that me thinks it were better for me to iudge that loue is not, then raysing my thoughtes aboue the reach of nature, to séeke to flie into his dwelling, to discouer the force wherewith nature hath armed him euen from the beginning of the worlde: And euen as who pretendes to comprehende the substaunce and maiestie of this vniuersall maker and creator of vs all, dis­courseth in himselfe his most infinite myracles, as thys rounde and firme plot of the earth, and the voluble course of the skies aboue, & so discending from one woonder to an [Page 35] other, fyndes at last, by the greatnesse of these effectes that the great GOD is not to be discerned by the facultie of mortall iudgement, but that he contaynes an essence exce­ding mans consideration: euen so, to whome so euer it laye in desire to vnderstande at large what loue is, it is needefull he enter into a perticuler contemplation of all his woonderfull effectes, and so, resolue and ende that it is a thing, whose knowledge can not enter into the spirite of man: So that séeing loue takes his being, neyther of a heauenly influence, nor conformitie of conditions, nor last­lye of a custome or mutuall conuersation, what other thing shall I tearme him to be, than a mocion sturring I know not how, which is farre more easie to be felt in our hartes, then vttered by spéech: yea it so knittes and vnites our mindes, that being the cause of a perpetuall death, yet it reuiues vs in an other, making vs forget our proper condicion, to remember our selues eftsoones in an other, se­conde our selues, and drawes vs besides by a deuine pow­er, with such a strong and indissoluble bonde (returning to the first Androgina of our father Adam) that he distils two spirites into one bodye, & by the same miracle brings to passe that two spirits be made one minde in two bodies, (is not this I praye you) a most soueraigne and extréeme miracle, wherein to the ende to draw you to a better vn­derstanding of my saying and not to thinke it a fable, is it not (as it were) to haue one spirite in two bodies, when a man and woman differ not in desire of thinges but appli­yng in conformitie of willes and affections, the one doth not desire but that which the other doth wish, and yet being one minde in two bodies, they become in ye ende by a singuler metamorphesis & exchaunge two spirites in one body, by­cause my mistresse standing in full possession of my hart, & I likewise ruling ouer hir affections, I can not but esteme my selfe to possesse both mine owne and hirs, and she lyke­wise to gouern them both, séeing that like as if I be named [Page] Lorde ouer hirs and hir, I may rightfully meane my selfe the onely possessor of both our heartes, so, albeit we séeme both depriued of two mindes and two hartes, yet we re­taine and possesse both the one and other in our selues: And therefore who can saye that the knowledge of loue is hable to happen into our mindes: or that wée haue the fa­cultie to discerne the true substaunce and matter of loue. This is the cause why the auncient fathers and philoso­phers, amongst the demons which they established (the on­lye searchers out as they thought of our thoughtes and actions) called loue Demon, as to aduise vs thereby that it is a thing enforced by a natural instinct, & (as it were) by an impression which we kéepe of our auncient ymage, without other consideration, a thing to be discerned by ac­tuall example: séeing that euen as, when we encounter vpon a sodaine any of our olde friends, whose long absence leades vs in a want of knowledge of him, we wauer in iudgement, and yet being assured in the ende that it is the same of whome we doubted in the beginning, we embrace him with plawsible signes of so happie a méeting: euen so reseruing some knowledge of that auncient custom, wher­in it séemes the heauens (if we may vse the phrase of the Philosophers) did consent to vs, as soone as our eye hath taken holde of hir to whome our nature doth drawe vs, we beginne as all amazed to enter into knowledge and (albeit not wel assured otherwaies than in féeling some litle spark of the auncient coniunction) fortifiyng our selues in our selues by little and little (as being then assured to haue founde againe the obiect whervnto the heauens haue vow­ed vs) we delight, we congratulate and become familiar with euery pleasure end contentment: wherein notwith­standing I doe not holde, that after such carectes engraued within vs, and that the two louers be tyed togither in one minde, by I know not what benefite, which they vnder­stand not (for so hath loue taught me to saye) we do not [Page 36] desire after a long vse & conuersation togither, a coniun­tion of the two bodyes one in another, the same being that appetite which nature hath infused generallye into vs all and that we finde it better in our Ladies, than in anye o­ther woman whatsoeuer in respect of the great sympathya and bound of friendshish which is betwéene hir and vs, the same retayning such a force in action of our loue, that if after such a valyaunt beginning, we chaunce to be called to perticipate in the pleasure, much lesse (in mine opinion) that our loue diminishe or fall into any default, but ra­ther that it will take new force and alwaies encrease more and more: Where if euen in the beginning we had not trauelled but for that poynt, the conquest had béene loth­some, and the continuaunce none, séeing when the desire had béene satisfied, our delight woulde haue vanished, as the smoke dissolues when the fire forbeares his action, and euery effect mortefieth when the cause is taken awaye: so that as I can not alowe that loue (if loue it may be called) eyther constant or of continuaunce, whose onely purpose is to possesse that poynt: so also he is weake in opinion, whose feare makes him doubt that the greatnesse of hys loue will diminishe by this meane, and therefore dare not intreat his mistresse in that respect: Loue is then a power lying betwéene the two worse extremities, not setting his originall vpon this common lust, and yet, though long hée doe reiect it, at last he doth admit it: the same being the cause (as I beléeue) why all our church lawes in the conso­mation of a true mariage (wherein ought to consist the marke and ende of true friendeship) require not but the consent of the parties: as though this true loue of mariage ought not to passe but vnder a conformitie of mindes, and not by any lust or suggestion of the fleshe: Thus ended Monophylo, not without a singuler contentment to Cha­riclea, who to witnesse how déepely she fauoured his side, wished shée might warrant his opinion with such authori­tie [Page] as she woulde, the rather (sayth shée) for that with the propertie of Archars, who aduisedlie direct and leuell their arrowes to a little white, in respect of the white, which of it selfe is a small substaunce, but in a certaine secret re­garde of honour to come néerest that little marke: euen so albeit your louer aspire mistically to that last and desired sacrifice in loue, yet it is not the principall purpose that first induced him to loue: wherein suer as your reasons holde suche conformitie with truth, that if loue himselfe should discende from his temple to dispute herein, he could not more liuely touch the very white of this businesse, so I beléeue yt in your mouth are presently reuealed ye oracles of Cupido, whereof seigneur Monophylo, according to my prerogatiue, I institute you from thinstaunt, archebishop. Euen now began Phoebus to chaunge complexion, con­uerting his rayes of warme reflexcion into a darcke dispe­ricion, inclined (as it prooued to releeue the earth with some pleasaunt dewe or swéete shower, which notwithstanding) had no power to offende in any sort these fower valyaunt champions of loue, who by his deuine prouidence had so well pauished them with trées and leaues intricatelie en­terlaced togither, that neyther the sunne had any hurtfull power ouer them, and much lesse the winde coulde vse his vyolence, by meane whereof, the Ladye, after a little pawse, fell eftsones vpon the matter of hir last speach: If (sayth she) Cupido be drawne to fauour you in respect of your argument, I stande in doubt whether the sunne hath reason to rest contented, as séeking to quenche the fire which you begunne to kindle in vs touching the deuinitie of loue: which perhappes he doth for malice, as séeing this little mightie God doth blowe vp more flame within our hartes than he that is estéemed the generall starre to giue light to the whole worlde: vnder your correction Madam, sayth Glaphyro, Monophylo hath brought the sunne eft­sones into memorie of his auncient loues, which I sée hée [Page 37] can not remember, without these swéete teares which you sée hée lettes fall, to recorde the great vnthankefulnesse he receyued of his Ladie Daphne after so many infinite merites: And so let him be excused (sayth Charyclea) only this condition I promise and make, what teares or show­ers so euer he let fall, not to depart from this place till our argument be further enlarged, and drawne to an other yssue: and alwayes will I allow your reasons seigneur Monophylo, wherein you haue not onely deuinely satis­fied the deuinitie of loue, but also erected a notable method and meane, not how the louer ought to behaue himselfe, but (without difficultie) how he may maintaine and de­fende his chalenge wherein I doubt not but these gentil­men will not onely approoue the matter, but ioyne with me in voyce, to commende your iudgement. Onely phy­lopolo, to whome these contemplacions were of carelesse regarde, as delighting rather in a libertie of minde, and generall assemblyes where he might liberallie slent with all women and put them in some waspish humour, desi­ring here to playe an other partie with the Ladye, and conuert his weapons not against Monophylo, but co­uertly to touche hir, I coulde with all my heart, Madam, sayth he, passe my consent to the opinion of Monophylo, as by that meanes to be acceptable to him for the matter, and not hatefull to you that so allowes it, but séeing you take pleasures to sounde me so déepely, I pray you let me haue fréedome of spéeche with fauour, and rather equitie in iudgement, then disdaine to heare my short opinion: I haue listened, with no small dilligence to his tedious reasons, whereof as I finde some good, other passable, and the most part impertinent and lothsome ynough: so aboue all I finde the chiefest marke wherevnto he séemed to pre­tende, was, to make vs approoue loyaltie of one man to one woman: wherein, seigneur Monophylo, albeit mo­destie hath hither vnto brydeled in me, that which desire [Page] offred to enforce, the rather when you fell vpon that poynt wherein you haue giuen such a gloase to fayth: yet séeing you are setled in this voluntarie pawse, I can doe no lesse (with the present oportunitie) than enter the fielde against you, the matter of your retoricall aunswere to seigneur Glaphyro, whome you haue established iudge in his cause as to know, if his Ladie commit heresie in loue against him, whether he coulde quietly disgest it or not: hoping by such pollecie drawing the worme from his nose, to make him confused in his saying: But séeing in a ciuill and re­spect of high curtesie you seeke to beare the state of procu­rer generall to the communitie of Ladies, I hope my mo­cion will not seeme intollerable, if vnder the like affection of nature, I sewe to be protector to maintaine in their rightes, the condicion of men: wherein I doubt not with such reasons in my selfe, and honest conformitie on your side, to make you sée and know, that albeit loyaltie is re­quisite in the woman to the man, yet that men are not loyable to such lawes, although women (for many neces­sarie respectes) stande subiect to their awe. I thanke you (sayth Glaphyro) for that of your selfe, without anye mo­cion or merite of mine, you vndertake the defence of my cause, wherein (according to your liberall offer to stande me in this pleasure) me thinkes Monophylo maye well assure himselfe, that albeit, in the charge you meane to lay vpon him, he haue the better of you, yet shall he with much difficultie mainetaine his proofe, that loue consists not but in a thing, which he cannot vnfolde, séeing suche formes as are not to be reuealed doe seldome happen in loue: Here, I gouerning (as I haue sayde) their excer­cises, and therefore concealed my selfe, as rather to vse mine eares than my tongue, séeing them passe ouer so lightly the last speaches of Monophylo, and desirous to supply their default, concluded at last to breake my first purpose of silence: and therewith roosing my selfe in my [Page 38] place, without other reuerence, than if I had assisted their company all that after dinner, presumed to tell them that in those two poyntes was cause of controuers [...]ie worthye such an assemblye, and to the which it belonged to Mono­phylo, in common houre, to prepare his aunswere, least he were noted either of insufficiency in matter, or obstina­cie in will, and so lose in one instaunt the estimation which he had so painefully gotte, and carefully kept: for my part if by you others I might be admitted into the socyetie of this quarell, I would easily incline to the part of you seig­neur Glaphyro & Phylopolo: & therfore let him if he list, whet both his wit & tongue, the better to assure his credit in the defence he hath taken in hande: here Madam Cha­riclea, amazed aboue the reast with my sodaine approche, but more troubled (as it séemed) with my boldenesse of speache, what seigneur Pasquier sayth shée howe are you dropped out of the clowdes, or by what chaunce are you so aptly light into this company: suer Madam, and by that fayth which I reserue for the God of loue (quod I,) I finde my selfe no lesse passyoned then you, and to tell you the cause and maner of my comming hither, though I vse a simple truth, yet I feare it woulde carie incredulitie with you: onelye hauing to recorde at large my vnquiet thoughtes, traueiling in contemplacion to the goddesse of my deuocion to whome you are no straunger, I knowe not by what happie wind, I was blowne into this pleasant hauē, where with no small delight, I haue made my mind a register of all your discourses, which I did not thinke to interupt, without this occasion of Monophylo, who con­trarie to the opinion of Phylopolo, goeth about to proue that loue is not a lust of corporall coniunction: which I can not consent vnto him, albeit in so doing I shall some­what transgresse your will: your will is not lawe (sayth the Ladye) and muche lesse of autorite to direct the com­panie, séeing as you haue no prerogatiue in councell, so [Page] you are not touched in example, and so, if you can not for­beare partialitie in iudgement, at least let modestie go­uerne your spéech, least either you innouate your purpose or deserue to haue the law of silence layde vpon you: for we haue alreadie passed sentence on Monophylos side as also Phylopolo, hath alowed his reasōs, to whom belongs a déeper interest in the matterthan to you: wherevppon Phylopolo (after the company had somewhat saluted my sodaine comming) protested in his owne behalfe, that it should not be long of him, that I vndertooke not for hys sake, his defence: And if (saith hée) I haue necligently past ouer any discourse of Monophylo, it was not for that I did consent with him, but onelye vpon a new occasion, that I myght charge him with innouacion of matter: therfore it may like you (good Madam) not to alledge my selfe in preiudice of mine owne condicion, and muche lesse that necligence make me to loase my case, if there be iust cause of fauour: I aunswered to be as frée from such meaning, as farre from the fact protesting rather to liue in silence all the rest of my lyfe with the contentment of Madam Cha­riclea, then to hazarde hir displeasure by anye libertie of speach, by which sute she was content to graunt me audi­ence albeit vpon this charge, that there shoulde be no ex­pectacion of reply, if perhaps any matter succede to the dis­aduauntage of seigneur Monophylo whose argumentes séemed more acceptable to hir (although they were na­ked and voyde of reason,) then all my proofes, figured in the subiect I pretended, what sence and methode so euer they conteyned: whose lawe albeit I allowed, as estée­ming hir worde, aperemptorie warraunt, yet Phylopolo (after some waspish and reciprocall iarres) denied hir to haue any suche soueraignetie ouer that little felowshippe, and gaue me an inckling to beginne, as in whome hée sée­med to repose his protection: No rather the defence of loue himselfe (sayde I) and that against him, who, vnder [Page 39] a pretence to protect him, thought by a certaine art to re­uiue him, when in déede he hath altogither mortified him wherein notwithstanding I halfe excuse him, as impar­ting the cause with loue, who albeit will make himselfe familyar with vs, choosing his seate in the verye intralles of our hearts, yet he will in no wise that we knowe hym, but couering more and more his nature, he leaues vs on­lye a iudgement according to our perticuler affections for loue being as a Camelion chaunging diuers coulours ac­cording to his sundrie obiectes, euery one hath his singu­ler opinion according to ye varietie of passions that are in him: and yet in this diuersitie, I neuer knewe louer, who eyther more or lesse aspired not to this last poynt of plea­saunt vse, according to the suggestion of the passion which he endured: For euen as in all thinges wée pretende to a certaine ende, so loue must necessarilie containe a last effect wherein our mindes rest satisfied: All men trauell to eate, and supplie the necessities of nature, the Captaine to winne honour, incurres perill of death, and the pensio­narie fouldiour runnes to the warres to haue part of the spoyle: yea there is no sort of operation how light so euer it bée (vnlesse it procéede from a mad man) wherein is not a hope of gaine and speciall pretence of a resolute ende, the which as it procéedes not but of a lust that falles in vs, so the more we are tormented in it the more doe we settle our heart vpon it: So that it is necessarye there be a cer­taine ende in loue, wherein albeit we féele our selues af­fected according to the varietie of our passions, it is néede­full there be a generall cause by which, or for which wée loue: But least we be abused by the meane of equalitye procéeding of the proximitie of causes; you shall here vn­derstande seigneur Monophylo, that all the Philosophers maintaine (as certainelye is true) that in all the thinges of the worlde there be two principall causes, efficiens, and finalis: that they name efficient or originall, wherof the [Page] thing is, and by the other is ment the cause, why and in whose fauour the thing is: which wordes albeit to some delicate stomackes maye séeme to smell somewhat of the schoole, yet they are not impertinent to the present questiō as also necessarie to who soeuer séekes to vnderstande the knowledge of the truth: oh thrise and thrise happie is hée, who vnderstanding these causes, hath the facultie to di­stinguish the one from the other, the same being the want (as I gesse) which hytherto hath kept you in this fowle errour, for to take away this impression from the people that this lust and desire of the fleshe is not the cause why we loue, you séeke to prooue it to be a thing accidentall, (which notwithstanding) procéedes assuredlie of the true & pure substance of loue: The efficient or originall cause by the which we loue a Ladye, is in déede the selfe same instinct which you say bréedes in vs as it were by the per­mission of heauen: but the ende and purpose why we loue is, to possesse whollye, pleasauntlye, and absolutely, and so euery one of vs doth loue, as one daye to possesse at our pleasure, and the cause, by which we are induced to desire this coniunction more with our mistresse, than any other, riseth of I know not what, which you say is more easie to féele, than able to be expressed, which we imprint in vs, by a certaine opinion we conceaue of it, making thereby a péecemeale or confusion of reason with passion: This is the cause wherefore our common and generall mother, sought to deuide vs from all other creatures, who with­out discretion of that which pleaseth them, but pushed for­warde by their first motion, tending to the conseruation of their kinde, séeke indifferent conuersation with their females, not knowing what it is to loue, bycause in them doth want opinion, the chiefe cause that bréedes loue, some notwithstanding will not sticke to maintaine that they haue a certayne ymagination and sparke, to whome, if they haue prooued the condicion of beastes, I leaue the [Page 40] matter to their beastlye iudgement, séeing it is not for the respect of beastes I speake, but for men which loue: wher­with Phylopolo dissembling his thought, yet haue I lear­ned alwayes (sayth he) that louers were beastes: I know not (quod I) eyther what sortes of louers you meane, or with what formes of beastes you resemble them, but well may I vaunt for my selfe, by the honour and loue which of long I haue borne, and yet with all reuerence do owe to a singuler mistresse of mine, of a simple ydyot, I am bée­come better instructed, then if I hadde runne ouer all the preceptes of the Courtyer. But not to wander in variety of matter, as I holde with you (seigneur Monophylo) that loue kindles of this naturall instinct, so there restes onelye in proofe betwéene you and me, and the same to be handled by some sufficient meanes, whether the onelye ende of loue consider the sweete vse, wherein if I might strengthen my selfe by the common opinion of the worlde you should not onely loase your chalenge, but resigne at one instaunt both the fielde and the fight: for (except your selfe) what is he in the worlde that loues not chiefelye for that ende, and yet (sir) not to assure my selfe vpon so fraile a iudgement, I praye you tell me, if the loue of a man to a woman pretended not but to the minde, why shoulde we féele the same to passion vs, sometime with a whire winde of ioye, and from thence to a storme of sorrowe, and then sodainelye become as ouerwhelmed with quailenesse of feare. And in the friendeship of man to man, we are tou­ched with no such torment, sauing that in this last wée holde our selues satisfied to be beloued of them, and the same béeing knowne vnto vs, we haue alreadie touched the poynt of our pretence: but in the last, besides the mind we accompany our desires with a hope which leades vs in a promise to bring vs one day to the porte of pleasaunt pos­session: Besides I pray you tell me, if this loue were gui­ded onely by a bonde and coniunction of mindes, ought wée [Page] not, by naturall iudgement, rather loue him whome God hath fashioned in euerie degrée like to our selues, then to folowe the woman whome it séemes he created one degrée inferiour to our selues: But we prooue the contrarie in common example and experience, seing (without compari­son) wée rather doate of the woman, than loue the man: yea we sée (by this feminine loue) that the lawe of true friendeship, which was betwene man and man, hath béene violated and corrupted, wherein I coulde commende vnto you the tragedye of Gysippus and Tytus, which Tytus, notwistanding the auncient and setled friendship betwéene him and his companion, which was such, as their séemed to remaine betwéene them a common will in all things, yet such was the violent furie of loue towardes the future spowse of his friende, that it dissolued that strong and long league betwéene them, and notwithstanding the order and helpe of his companion, he prepared his owne destruction: the same moouing, for that he proued in his minde two ex­tremities of contrarie qualitie: albeit the one more ve­hement than the other, which was loue, whose sharpe stinges so prickt him forwarde, that albeit he woulde haue refrayned in fauor of the friendshippe to his déere Gysip­pus, yet he hadde no power to applye other remedye, than by his death, wherevnto he prepared him selfe: A like example doe I finde in Iustine, of the sonne of a King, who defyling all lawes of men & nature, was so enchaunted in loue to a stepmother of his, that notwithstanding his office of obedience to his father, yet coulde he neuer be purged of that euill, but eyther by the accomplishment of his desire, or that death had applyed a playster to his raging sore: what set abroche these vesselles of frensie in these two men (for so maye I call them, as by whome was violated all right of friendship and nature) but that in the friendshippe of man to man is comprehended but a cōformitie of minds and this loue contaynes a sympathia, communicating [Page 41] both with the minde and the bodie, I meane (as touching the bodie) this fleshly copulation, the onely ende and pur­pose of our loue: for euen as in all other thinges being come to the ende we aspire to, we resolue into a content­ment and absolute quiet, euen so by this onelye meane, these two afore named attained to the execucion of their passioned desires, and not onely they but all others arriuing in that desired port of pleasaunt vse: wherein, in place and proofe of our former perplexities in these extreame desires, being in this hauen, the stormes of our violent passions, do eyther absolutely dissolue, or partelye qualefie, and loue takes in vs a newe forme and habite as our nature is dispo­sed, abyding still notwithstanding in his essence of loue: this is the cause why the Ethnicks haue figured the same Androgina by you alleaged, as when the two parts & moy­ties seperated, séeke to reioyne themselues, as an auncient poet of that time helde that the sowles were therevpon coo­pled togither, to whose opinion you coulde willinglye haue condiscended (were it not you feared to entangle your selfe) when you confessed to vs, that the Androgina, was a de­sire to vnite and knitte the two moyties being deuided: and if you will discende to that which God from the beginning of the worlde propoundes vnto vs (whereof you haue thought to make your profite albeit vpon credite) is it not prouided in the same, that we should be rather two mindes in one bodie and one fleshe, then one spirite within two bo­dies: I will not denie, that to forme thandrogina, both the one and other are requisite, but the same is to proue vnto you, that if you desire one minde onlie in two bodies, you séeke to mak this our Androgina defectiue and imperfit: And wherevpon the yssue of your discourse (to giue a grea­ter grace to your opinion you séeme to alleage the auctori­tie of your lawes, as in that they require the onelye con­sent to establish mariage: I say that consent procéeding of this coniunction of mindes not common, bréedes and engen­dreth [Page] this loue, but the communion of ye bodies consomates and makes it perfite: for so did our lawes vnderstand, who in euery respect maintained the true ende of mariage to bee the multiplying of the worlde: and yet I stande in some doubt in what sence they construed this consent you speake of: séeing we haue in example that it hath béene suffred to men and women to enter mariage euen in the age of indi­scression, wherein they séemed not so precise in knowledge, so that onelye there were habilitie of cohabitation: and therefore it séemed the lawes vnderstoode by this consent, a mutuall foreknowledge to this coniuction of the bodies: the same being proued in many lamentable treatyes of ma­riage, where if one part be founde colde or imperfect, the bale dissolues at the will of the other, which in other respect had not béene suffred neyther by the decrées of our holye Popes, nor our good Ciuilian lawyers to whome I referre this argument: onely let suffice you that mariages are for­med by the consent you speake of, but fastned by the actuall copulation of the body: and where you seeme to esteeme loue a thing farre to heauenlye to take his grounde in a matter which in your opinion pertakes so déepely with an earthlye or base substaunce: sée in what errour you fall, and euill doe you acknowledge the great felicitie which is in loue, as ten­ding onelye to so happie a ende by the which is procured an immortalitie in our mortall bodies by the propagation of our selues into our likes: in which poynt nature resembles the wise and discréete mother, who forseing the benifite, that in time to come will prooue necessarie for hir childe (where­in his slender age makes him ignoraunt) by giftes, presents swéete and pleasaunt spéeche, with other allurements apt to entise his youth, she pampreth and draweth him on (with­out that he thinkes of it) to direct and tende to the purpose which in hir selfe shée hath layde and ymagined, vntill by a long assistaunce of time and ripe confirmation of age, this childe is fashioned fitte for the purpose of his mother to both [Page 42] their great contentmentes: euen so Nature our wise and foreseeing mother, pretending in hir selfe the increase of the worlde, doth sowe in vs from our beginning, certaine little séedes of loue, which we suffer easilie to succeede in vs, till they congeale to a ripe and perfite fruite, which is not that pleasure which we holde in communitie with other creaturs but rather as I haue sayde, seigneur Monophylo to make vs immortall in our mortalitie: and as she doth hyde and co­uer this secret with the vaile of the first pleasure offred in this mutuall communion, so aspiring further, we knowe at last by a more great and iteratiue pleasure that this ende tended to a higher ende, which was to haue children: in whom (as hauing fulfilled our last purpose) naturally we delight with more pleasure, than in all the other thinges of the earth: which ende is an end interminable, and subiect to no ende, by­cause nature is neuer wearie of hauing children: And so do renewe within vs continually the lustes of pleasure, and al­so (by the same meane) desire, which then doth not suggest with such passion, bicause that after this pleasant coniunction we stande assured of spéedie remedy, which we durst not so much as promise afore, wherein as before, we flote betwéene hope and feare, so now we liue in assuraunce to commaunde that ende, wherevnto all our thoughtes tended: so that loue remaines alwayes, albeit he put on diuers qualities, bicause that if at the first he might be called desire, garnished with hope, now he may be named desire accompanied with assu­raunce, I saye then that loue (I meane that loue which tor­mentes men) is a passion conceyued of an opinion procéeding of a certaine instinct which is printed within vs tending to the corporall coniunction one of another▪ So that let loue bée an instinct according to your perswasion seigneur Mono­phylo, but yet let him not be without a desire to be reioyned, and likewyse lette your desire marche alwayes with the in­stinct, so shall we perhappes satisfie certaine men, who (by reason of this lust that encountreth here) maintaine, that loue [Page] ought not to be inuested with that name till the acte of plea­saunt vse be performed: wherein for my part, albeit I make no great profession of tearmes, (being vnderstanded of you) yet methinks such men are not without their seuerall errors: for albeit we are not as yet entred into this poynt of corporal vse, yet there is an other thing which in our selues we enioye, by which wée merite the name of louer to our Ladies, and that is a naturall and inwarde impression and opinion of their vertues, which as we couer secretly in our mindes; so for them, we loue them aboue all other women? And to speake simply, of this instinct loue doth principally depende, bicause he seldome aduaune [...]th himselfe without the societie of this naturall lust which we haue to knitte togyther: where of­tentimes we lust for this operation of nature in manye wo­men, without respect of loue, but guided (as it were) by a certaine brutalitie without any other consideration than to passe and purge our coller: But to returne to my matter, that loue is a passion, I beléeue you doubt not of it as by your owne discourse you haue halfe confessed: And touching this communion of the bodies although you are harde to bée satisfied, yet I thinke I haue sayde asmuch as is necessa­ryly requisite in the matter: But touching the instinct, albe­it it cannot well be discouered, yet I ymagin there is none of vs which knowes not, that naturally we are inclined more to some persons, then to others, wherein as our naturall iudgementes are diuerse, so also doe we perticulerlie bequeth our heartes, euery one as nature leades him: from whence I may saye, doth spring the diuersitie of opinions, so as to some it seemes the truth lyeth drowned in the bottome of the pitte, bycause euery one of vs hath a iudgement not accor­ding to truth, but as our instinct moues vs▪ So that albeit I cannot discouer from whence this instinct proceedes (vn­lesse it [...] of our owne nature, bycause we nourishe so many inclinations as we containe numbers of men) yet both [...] reason doe teache mee, that it is the onelye [Page 43] keye that openeth the doore to loue: And if (as it may be) many men fall into affection with one woman, it is bicause they haue some resemblaunce or affinitie wyth a common influence. This diffinition I haue vsed for the time, of loue, notwistanding, I am sure there is an other kinde, which séemes to holde of nature, and yet procéedes of the instinct we speake of, as we see it hapneth ordinarilye, that albeit of our selues we are not enclined to sundry personages, yet contra­rye to our forethoughtes wée feele our selues induced to beare them a certaine affection, bicause onely we sée them disposed in good will to vs: wherein our vnthankefulnesse woulde iudge agaynst vs, if we shoulde not be reciprocall in regards of friendshippe. This is a kinde of loue, but not of so liuelye condicion as the other, séeing (to giue him his proper nature) hée pertakes more with pittie, than with loue: for euen as it is familiar to euery one to gréene in the displeasure of an o­ther (yea, sometimes to haue sorrowe for our enimies when wée see them afflicted) and that not in respect of any affection, like to the friendeshippe we owe to others to whome our na­ture doth inuite vs: euen so I cannot ascribe to this last loue I speak of, other dignity than an ordinarie compassion, which wée take of suche whome we sée tormented in our fauour, without any touche at all of that diuinitie which is rightlye in the other, of whose perfection, albeit I haue not so largely spo­ken as the worthynesse of the matter requires, and that I stande doubtfull with what mynde you disgest my reasons, yet I holde my selfe sufficiently satisfied with that little wher­in it hath pleased you to heare mée: aduising you for ende, that what so euer I haue preferred, containes matter of no small contemplation, vnlesse to such as hauing lesse prooued it then I, vnderstande better his nature, séeing it is easie to bée iudged that standing (as I doe) in this state of seruitude for hir who is not vnknown to you (Madam) I can haue no liber­tie of iudgement to discerne neyther in this high matter, nor anye other of farre lesse importaunce: Here Chariclea, som­what [Page] what smyling, without consent notwithstanding to anye of my reasons, chalenged my excuse of ignoraunce, and asked me of whome or howe I had learned so muche: to whome I aunswered, that I hadde no other schoole than amongst the multitude, to whose libertie of life (Madam, quod I) is ioyned a higher capacitie in those thinges, than to suche who wandering in this darcke prison, haue not the facultie to know the thyng that hath brought them to this captiuitye: you shall haue neuer the more autoritie for all that (sayth shée) séeing euen in the beginning of your discourse, you pro­nounced sentence against your selfe, as séeking to instruct vs, that such as delt in the argument of loue, had no other method of spéeche, than according to their passions: But if they had made no proofe of him, they shoulde be lesse credible séeing they speake as Clarkes of armes: so that by your owne lawe you cannot be beléeued of vs: Wherewith Monophylo, to whome silence was a trouble, you maye in your owne re­spect Madame giue him assuraunce of no fayth nor credite, but not for these two other Gentlemen: and therefore I be­seeche you, albeit it impugne your order, let it be lawfull for the defence of mine owne cause for me to giue aunswere to seigneur Pasquier, in whose fauour I thinke and not altogi­ther for my sake, you haue erected a lawe not to replye: this lawe (sayth she) was not made without reason, and therefore not to be dispensed with all by any sute, and therefore content your selues in your seuerall condicion, he to haue had audi­ence against your will, and you to haue sayde so sufficient­ly as there néedes no further defence: good Madam (quod I) let not singuler partialitie preuaile aboue common right, leaste in inclyning to much to the cause of Monophylo, your owne credite at last be not suspicious, which words I tempe­red with such dissembled countinance, that Monophylo grew iealouse of my chalenge, thinking I had defyed hym as iud­ging him vnable to aunswere me: by which occasion, with sundrye showes of indignitie towardes mée, he made manye [Page 44] offers of reuenge which the Lady, vnder a certaine prety was­pishe anger, cutte of, willing him at last to suffice, that I was but extraordinarie in that felowshippe, and not natu­ralised amongst them: and therefore seigneur Monophylo, (sayth shée) it is not vpon him you ought to staye, séeing (in a more respect to honour) you haue to remember the alaram, which euen now these two other Gentlemen offred you, a­gainst whome it lyeth you vpon to stande vpon your garde, and not to féede the time with this newe warre, which being without feare, requires no great pollecie: I woulde Madam sayth Phylopolo, who with Glaphyro had heard with silence all our reasons, you woulde remooue the vayle of your affec­tion, and giue at last the honour where it is best deserued: well well sir (sayth shee) of all the reast you haue the least inte­rest in this chalenge, onely prepare you to performe your enterprise which you vndertooke afore the comming of Pas­quier, to the ende that seigneur Glaphyro may also succéede in the matter of this attempt: This matche Madam, sayth Monophylo, me thinkes is vnequally made, séeing vnder your offer to fauour my weakenesse, you pretende my whole destruction, as sparing me to enter the fielde against one enimie, and stirres vp at one instaunt these two valyaunt Capitaines to commit me to vtter spoyle: this feare (quod the Lady) is without néede, seeing aswell the goodnesse of the cause as the value of the partie, doth warraunt a contented successe: But now seigneur Phylopo, by whome is opened the occa­sion of this quarrell, I praye you make vs iudges whether you be as roughe in execution, as forward in enterprise, wher­in (in my fancie) you haue some necessarye reason, as to haue chosen a burthen whose waight (if you well forsee not) will ouerthrowe you, séeing you maintaine (as a singuler paradox) that loyaltie is not requisite aswell in a man as in a woman: Phylopolo aunswered that albeit he feared least vnder his pretence to fauour & helpe the opinion of Glaphyro, he should procure to himselfe a selfe wrong, yet Madam waighing with [Page] the nature of your importunities, the dutie of mine owne promisse, I will giue you my fancie in fewe wordes, and that onlye to declare to Monophylo (vnder the reuerent correcti­on of the whole felowship) that where he asked, whether wee delighted in our Ladies, vsing prostitution with others, and likewise what estimation we ought to haue of them, abando­ning our selues to straungers, this comparison in my iudge­ment hath no place: not that I meane to offer any oppression to the noble sex feminine the rather to extoll ours, but onelye to adde a certaine newe memorie to our auncient proroga­tiue, that as women are not placed in such degrée of libertie as men, so many things are made lawfull to men, which are not suffred to women: I meane not as touching gouerne­ment of common wealthes, exercise of armes, and charges ouer pollitick states from whence they haue béene repulsed as insufficient for such vses: onely the auncientes haue desired in them a certaine chastenesse, which onely vertue they haue estéemed a supplie sufficient to all other thinges, of which, as­well our lawes ciuill as naturall, had depriued them, which hath not bene required in man, as being nothing so frayl and sliding a substaunce as the woman, wherein nature, proui­ding by good and reasonable meanes, hath pronounced many thinges as improper to women, which she hath established as matters of prayse to men: touching which lawe if I were vr­ged to giue a more full reason, I coulde not otherwaies aun­swere, than that nature hath proclaymed it: neyther was I borne or preserued hethervnto, to make a base estimation of your sex, of whome the greatest part of my felicitie and lyfe doe depende (which perhaps he spake skoffinglye) onely let it suffise you, that such a thing being imprinted from the begin­ning within our hartes by a naturall inclynation, there is no néede to applye to one, that which maye be appropryed to an other: O smooth style and farre from the matter, O simple countenaunce and no such meaning, O short discourse, quoth the Lady, and yet nothing forgotten: I sée nowe your iudge­ment [Page 45] is ledde by your owne opinion, and that which earst the worlde noted as a respectiue modestie in you, I see turnes to a vomit, and you infected with a popular errour. But where is seigneur Monophylo, will he leaue vs in this plaine waye without succour: suer I must appeale to you the ra­ther, for that vnder this generalitie me thinkes is compre­hended that goddesse which you daylye worshippe, where so euer she abyde, yea though shée sitte euen in the middest of your heart: and for my part I coulde not thus long haue re­frayned from aunswere, were not that both I must not pleade in mine owne cause, and also it was latelye defended by your goodly ordinaunces: it is not Madam sayth Mono­phylo long since you preuented that, when you tolde vs that wée stoode not now vpon suche scrupulous iudgement besides, in encountring seigneur Phylopolo, you shall not be noted to defende your proper cause, but to giue charitable ayde to me and mine séeing it pleaseth you to endue mée with that honour and estimation: here the Ladye tooke some pawse, as though she eyther doubted the matter, or feared the successe, which I thinke might be rather layde to hir want of exercise in such affaires, and therfore she wisely fore­saw that hardly shée should gouerne hir affection to the cause. But Phylopolo, vsing the offer of his oportunitie, vrged hir eftsones with this seconde chalenge: I sée (sayth he) your cause is like to quaile for want of a good Champion, if your selfe vndertake not the defence of your quarell, which in it selfe is so perilous, that by good reason, Monophylo, eschewes the listes, least hée be made recreant: wherewith the Lady kindling in a soft anger, as appeared by a fresh bloode drawne into hir face, tolde him, she would rather put hir simplicitye on the iudgement of the companie, than suffer him to steale awaye the victorie from hir in a cause of no lesse equitie on hir side, than altogither vniust touching his part: wherein (sayth shée) (somewhat rising from the seate where shée sat [...]) albeit by your wisdome you thinke to reuerse the innocen­cie [Page] of my cause, yet if I fayle in force, I hope the matter will not faint in value and goodnesse, as being in it selfe hable to defende it selfe without eyther orator or aduocate: and sée­ing from the spéeche of that libertie which you laboured to attribute to men, you are distended into many other circum­stances far impertinent to ye matter of your surmised questi­on, I will not prepare to satisfie onely the motion of our pre­sent argument, but euen all the residue of your reasons, to the ende your selfe maye iudge that you haue put nothing to mée of credite, nor I vnwilling to repaye it with money no lesse curraunt than yours: Wherein if you will enter into necessarie consideration of the difference in our two causes, I doubt not (neyther is my fancie vaine) but you will finde them of no lesse inequalitie and dissemblaunce, then betwene a paineted ymage and a liuely creature: For as your rea­sons are grounded vpon transitorie opinions of men, so I haue euen nature hirselfe to enter defence with me, who to prooue she hath not altogither exempted vs from actes of ver­tue and worthynesse: I praye you looke into the liues of Se­myramys and Tomyrys for the direction of a pollicie or com­mon wealth with infinite others, by whose womanly wise­dome not onelye their Monarchies and states haue bene well established, but also had such a valyaunt dexteritie in armes, that by them their posteritie is made noble so long as the worlde remaines a worlde: we reade also of Panthasile, and the Amazones of high renowne for actiuitie in warrre: for the gift of Poesie, we haue Sapho, and in our owne time a Ladie of high memorie Margeret de valoys, besides the learned rowte in Italie, whose works remaine as lanternes to guide the studies of learned wittes: if you séeke for exam­ples of eloquence (the verie pillour of euerie common welth well guided) beholde what maiestie the Romaynes haue gi­uen to Cornelia, and fame to Hortensia, to the ayde of whose naturall wittes, was ioyned such facilitie in eloquence that they were valued with the best Orators in Rome, yea what [Page 46] numbers might also be founde in these dayes of equall me­rite that way, were not for the malicious lawes of men, who knowing the great mindes of women, weake notwithstan­ding in bodilie force (euen with the example of the sillie fishes who are deuoured by the great) forbidde vs all charge ouer polliticke states, making vs of so frayle iudgement that we are bereaued from all libertie of grauntes and alienati­ons of our goodes, without the expresse consent of our hus­bandes: And yet oh howe common is the experience, that great and mightie howses decline by the wilfull prodigalitie of men, which are eftsones restored and entertayned by the wise foresight and behauioer of the women, the same being a probable inducement, that if it were lawfull to vs to applye our wittes with your exercises (if the direction of a publike state, may resemble the order of a priuate or familiar family) our capacitie may stretch aswell to the greater, as we are thought sufficient to gouerne that of common moment: But to leaue the examples of the Ethnikes, what state of more maiestie haue you, than the supremasie and throne of Rome: wherein notwithstanding we haue read that a woman vn­der the attire of a man, hath discharged a gouernement e­quall with any that succéeded hir: yea it was necessarie both to hir and Semyramys aswell to content the worlde, as to intercept the popular opinion, to disguise themselues in the proportion of a man, which state so long as they exercised, nothing was euill done, all their attemptes were vertuous, and helde for true examples of high magnanimitie: But as sone as they fell into the discouery of men, and that they were knowne for women, their auncient praise of vertue, prowesse and holinesse, began to take contrarie qualities, and bée­came no lesse loathsome, than the parties hatefull, by whom they were performed: suche is the setled malice of men to­wardes vs, that fearing, least by our vertue and wisedeme, they might perhappes fall into some decaye of credite wyth the worlde (with the maner of tyrauntes, who destroye all [Page] such as they feare) haue taken from vs the possession where­in we had as large an interest as they: it may bée, you will encounter me heare with the herisies of these two women by me alleaged, as the one pretending an vnseemelye luste in the person of hir sonne, and the other in the ende stained with manye grose follyes, for such is the common saying of men as thinking by this onely reason to triumph ouer our weake­nesse: But Oh holy argument, Oh well disposed people, Oh subtitye worthie your sex: as if euen those of whome you holde most, eyther for valyauntnesse or wisedome, haue not more fallen into these vices: as first, your worthie Hercules by whose meane you might well haue vaunted to haue killed all the monsters in the worlde, if he had killed himselfe, when in place to weilde his heauie mase, he was commaunded to vse the spindle. What say you then to your ydolatrous Salo­mon, to whome albeit was giuen a singuler wisedome, yet the histories chalenge his life in manye other loathsome re­spectes: wherein how farre I coulde further enlarge with examples of like resemblaunce, I make your selfe iudge, though (in a worldely custome) you had rather defende your proper errors, than confesse a simple truth: But let vs cutte off these fonde opinions no lesse inconuenient to you than hurtfull to vs, yea, if you weigh them in a precise conside­ration most preiudiciall to you, as being induced by God, (according to your generall opinion) with a more sounde and stable witte than wée: and falling eftsoones vppon my spéeche of opinion and nature, will you haue a more wise Philosopher than Socrates, who coulde not winke at the wrong which was offred vs, but holdes vs no lesse capable of euery vertue and science, than euen the best of you: Lycur­gus also by his lawes accustomed women to déedes of armes with all other exercises wherein you men chalenge a singu­ler peculiaritie: and now in these dayes we are left onely to our rockes: if I shewe you that in Lycya in olde time those actes which now you make proper onely to vs women, were [Page 47] the common exercises of men, shall it be a sufficient example to prooue that such thinges consisted not but in mortall opini­on: so that seigneur Phylopolo, where onely your tyranny hath taken from vs the lawfull vse of such actes and vertues you must not wronfully blame nature from whome we haue no lesse capacitie in all sciences than you: in déede Lady sayth Phylopolo, you halfe perswade mée to beléeue it, although it is contrarie to my will, so that what by the naturall resemblaunce of your examples, and force of your re­sons, which I coulde hardely haue thought coulde haue fal­len into the braine of a woman, I am almost alured to holde with you, protesting vnto you in mine owne hehalfe (which he vttered vnder an honest and reuerent grace) that in my common wealth you shall be one day enstalled as president not in causes concerning the actes of women (as Heliogoba­lus a Romaine Emperour did to his mother) but to gouerne in affayres most harde and necessarie to entertaine my estate: when your common wealth standes in necessitie of such go­uernours (sayth shée) I doubt not of sufficient numbers be­sides my selfe to be your ministers, and albeit I doubt not (if you resort to the opinion of the common sort) that this ly­tle discourse will not séeme straunge to you, yet (notwithstan­ding by you men, we are restrayned of all libertie to reade good authors and also to conferre with clearkes of learning and sience) I haue spent some part of my voluble youth in suche contemplacions: I thinke Madam sayth Monophylo you haue the voyce of the whole companye, both to allowe your reasons, & commend your order, & for my part, I think your selfe of sufficient authoritie, without forraine examples, to deface the opinion of such with whome your sex standes in a necligent or carelesse regarde, wishing you onely might stande in place of a worthie Achylles, to aunswere all sinister chalengers: such is also my consent to your opinion, as I am fully perswaded (according to the matter of your dis­course) that the same hath bene the cause why the auncients [Page] Poetes induyng euery thing of the worlde with his peculiar God, woulde not also leaue them without their goddesses, as for the matter of warre they erected Bellona, aswell as the God Mars, ouer science and wisedome, they established Pallas aswell as Mercurius, the disposition of richesse they gaue aswell to Iuno as to Plutus, in loue Venus had as high prorogatiue as Cupido, and touching Poesie, the nine Mu­ses were as famous as Phoebus, signifying to all the worlde vnder the cloake or meane of Poesie, that aswell women as men did aspire in déepe capacitie of the artes and siences and all other thinges which are comprehensible with men: yea a little further, bycause nature deuesting them of bodily force, séemed of right to supplye them with the abundaunce of the minde, as béeing not coyffed or ouercharged with so heauie a burthen of the earth as wée, but drawne forth of a matter more purified, as taking their beginning of vs, and wée grosely raysed of the corrupt earth without anye forme: which surely is a misterie which ought to figure vnto vs the maiestie of that worke of nature, when shée fashioned the wo­man: for euen as wée sée in Limbeckes, from grose matters are drawne and distelled swéete and delicate waters, albeit not in so great quantitie, euen so women, being as it were distylled from the massiue body of man, drawes with hir euen the best, and leauing no other remaine, than the originall matter of earth (which is his strength as to all other crea­tures) puttes on the facultie of his magnanimitie in all ver­tuous thinges: this opinion (sayth Phylopolo, hath a very néere affinity with truth, séeing God drawing the woman from the parts where lye our affections, thought to disfurnish man of them, to the ende to fashion the woman of that sub­staunce, and therefore enduyng hir with a sharpe and vehe­ment anger, with infinite passions, it was necessarie to take from hir all force, least in hir had béene founde a creature more violent and furious (which he pronounced smilinglye) than who within himselfe gnawes and [...]éedes of a continuall [Page 48] fiercenesse: no rather (aunswereth Monophylo) nature: (not to fayle in any thing to perfite the woman) hauing graf­fed in hir so high and excellent a corage, woulde not by the same effect arme hir with such waspishe heates as rage in vs, the rather to leade hir in a temperate discression, the better to gouerne hir hautie courage: as we sée in younge men more rashe and enflamed humours, than in others, yea al­most thrust into furie and madnesse by abundaunce of blood and heate which beare rule in them, where of the contrarie, olde men séeme more grauely stayed by reason the fountaine of passions, which partlye drawes hir norriture from the ly­uer, beginnes to diminish and growe weake: euen so, God delighting to discouer his inestimable power in the person of the woman, makes hir in common experience (by this de­fault of ho [...]e humours) aswell aduised in hir youth, as the oldest and best stayed man of vs all: onely, in respect she is sprinckeled with a pure and subtill bloode, she kéepes with hir alwayes, not a rashe and vnbrideled courage of our blinde youth, but a minde altogither guided by a certaine constaunt wisedome: So that if we settle with them in right considera­tion, we shall finde the most principall stateliest monarchies that euer were, to haue bene directed and preserued, by the wisedome and magnanimitye of women, or at the least by their meanes as by a heauenly influence: and of the contra­rie small common wealthes running vnder the rule of men▪ haue eyther necligently dissolued, or at least, euen in their first entrie béene [...]allowed with the name of tyrannie (al­though I am not ignoraunt that there is no rule so generall, which hath not his exception.) And Madam to renewe eft­soones the vertues of your Semyramys, did not shée I praye you open the first way to make hir successors monarches, euen vntill Sardanapalus by whose monstrous and filthie lustes, the gate was eftsoones closed vppon his subiectes, as giuing occasion to the Meade [...] to inuade the empire vp­pon them: of which seconde monarchie notwithstanding I [Page] meane not to speake, for the small estimation which the hi­storians make of it: But if we distende to the Persians, what was their meane in the beginning to rule ouer so ma­ny nations, but onelye the vertue and valyaunt mindes of women, when all that people (vnder the conduct of Cyrus) séeking to warraunt themselues by flight against the furie of Astiages king of the Meades, the women ashamed of the in­famie of their husbandes, yssued out of the towne wherein they had pretended their safetie, and running against them, with their secret partes all bare, asked them if they would en­ter againe into the place from whence they tooke their birth, the same kindling such confusiō in their husbands, y turning faces vpon their enimies with new harts, they charged them so hoatlye, that they put them to flight, and kéeping from that time forwarde the better of them, they became also (as by that fortune and meane) peaseable possessors of the grea­test part of the worlde: in memorie of these, and as it were in an euerlasting monument, it was ordained that euery king, afore his entrie into that towne, out of the which the women made such valiaunt yssue, shoulde giue to euerie woman Citizen of that place, a certaine summe of siluer according to the rate and measure of the law: And albeit this monarkye by Alexanders meanes, was translated to the Macedonians, yet consult with the cronicles, and sée what continuance it had, as taking his beginning in him, and also ending with him, and all bicause against the office of mortalitie, he as a man had conspired to subdue the whole worlde: and so in one instaunt, that empire was deuided by scantlinges, which e­uen hée in whome the worlde reposed most for valyauntcie, with such wearie trauell had conquered. But nowe to an o­ther, what common wealth hath bene euer more noble than the Romaine state, who being raysed aboue all others, may vaunt to haue proou [...] all maner of pollitick gouernementes and from whence did shée drawe hir originall béeing but from the good ma [...]r [...]nes of Troye: who ariuing vpon a coaste of [Page 49] Italie when their husbandes were gon of forraging for vitu­als, entred into common accorde, aswell touching their com­mon reast and quiet, as professing a present benifit, with con­tinuaunce of honour to their posteritie, and determined at one instaunt to burne all their vesselles and shippes: which being put to execution by the councell of one of them named Roma (in memorie of which fact the towne of Rome, tooke and hath continued hir name) they gaue occasion to the Troyans to establishe there, their abode and dwelling: So they began to erect kinges, who adding diuerse names and qualities, as albania, and then Rome, became by successe of tyme, to be abused, and yet (such was the suffraunce of desti­nye, who hatched in it selfe a newe forme of common wealth, by the meane of Lucretia defiled by Tarquin, this monarchy chaunged into a populer estate, such as was after obserued by the space of fiue hundreth yeares: here you may saye, that kinde of common wealth was not iutroduced by the wisedom or councell of women, euen so it maye be aunswered that vpon them fell the lotte and meane to direct that Cittie in an other forme, more profitable for the common sort: But as there is no eternitie in mortall doinges, so this common wealth declining into corruption by the licentious ambition of potentates, to whose peruersitie of maners was required a newe pollecye, there rose vp a Iulius Cesar, who in a haw­tie stoutnesse, inuerting all auncient lawes translated eftsons the order of this cittie into a monarchie: but what monarchy maye we name it: if not an empire of perpetuall tyrannie disguised sometimes by the goodnesse of a fewe, who against their willes were called and chosen to that dignitie of an em­perour: and yet it was not for the regarde of men, that the Gods prepared such reformations: But now to a last exam­ple of familiaritie, it is not yet sixe score yeares past, that in one of the greatest monarchies euen in the heart of christen­dome, a simple mayde (sent by gods prouidence) was suffi­cient, to deliuer the whole country from a general seruitude, [Page] wherein they had long liued, so that it séemes God hath reser­ued to women the best part of honorable victories as not lea­uing to vs to possesse but their small remainder, and therefore with wrong our auncestors sought to oppresse this sex, as thinking to rayse our owne, which (not to disguise the truth) comes not néere their excellencie by a million of paces: For this haue I to giue you thankes (sayth the Ladie Chariclea) although thankes be no sufficient rewarde to so great a me­rite, and by thys is worthyly prooued your noble condicion, which I promise you shall remaine with me in no small esti­mation: onelye I am now sorie I vsed my authoritie hereto­fore so preciselie ouer your silence, séeing by howe much I re­strayned you to speake, by so much was I a secret enimie to my selfe, which open wrong to your déepe iudgement tempe­red with a modestie of spéeche not ordinarie to the most sort of Gentlemen: But hauing yet to ende mine owne Caruer, touching the iealouse language of Phylopolo, which tended to prooue that chastitie was more requisite in women than in men, I praye you lette me aske him by what law men haue that priuilege aboue women, if it by the lawe of God, eyther you vnderstande it not rightlye, or alleadge the text necli­gently, séeing the scripture abhorres the same against chasti­tie, aswell in the man as in the woman: And if you chalenge it by the statutes of man, you can not alleadge them to my preiudice, vnlesse in this cause you will hold an estate both of iudge and partie: But be it eyther sort, I will not muche impugne your saying: not that I will confesse such an ad­uantage (for so may I call it) to procéede by bonde or naturall lawe, as you maintayne, but by a certaine honestie, by which we women plasing it before our eyes, are alwayes more in studie to garde our chast honour than men, to whome it is a custome to bequeath their heartes vpon credite vpon the least suggestion that mooues, wherein if by our wisedome we haue learned to bridle our naturall lustes, and you men (as in a possession and custome without memorie) doe slacke, [Page 50] the raines to your loathsome desires, to the first that offreth, I sée no reason to allowe you (in the matter of loue) any pro­rogatiue aboue vs, séeing also (if I may waigh my reasons with the opinions of the worlde) that as by common voyce the woman is estéemed aboue him who offereth court to hir (as shée being called mistresse, and he seruaunt) so it standes him more in duetie not to offende his Ladie, to whome he is bounde then she to feare him, whome shée maye commaunde lyke as in common reason there is alwayes more libertie alowed in generall respectes to the mayster, than a simple li­cence to him that professeth the state of a seruaunt, and yet for my part, bicause I will be no partie to that fonde opinion I neyther can nor will perswade, that in loue there is or ought to be prorogatiue of power: For where the woman is not equallie plunged with the man, nor he likewise as déepe­ly touched with affection as the woman (how so euer they embrace one another) yet such colde banquets can no waye merit the name of loue, but rather méere dissimulation, stur­ring I know not by what motion, whose continuaunce is not long: I can make no reckening of that woman, who sée­ing hir poore friende endure extréeme passions of loue for hir sake, will sometimes embrace him, to drawe him the rather within hir nettes, and then vpon the sodayne will turne the cart against the horse, and not vouchsafe one looke of fauour vpon him: For my part much lesse yt I can commend this or­der séeing, if I were alowed president in that cause (as Phy­lopolo woulde haue earst established me) hir crueltie should be punished with a continuaunce of banishment from the so­cietie of all honest Ladies: I cannot denie for all this, that sometimes we shall not be constrayned to receyue such trou­bles in loue, as it is possible then to entertaine our Ladies or friendes as wée were woont, but in that we ought to be igno­raunt, and much losse procéede by any artificiall pollicie, the soner to giue them a Bée to buze withall) but rather by a certaine naturall instinct sturred vp of an extréeme loue vn­der [Page] the which are comprehended feare and sorrowe: Thus much I holde (Gentlemen) against the opinion of suche, as rashly pretende inequalitie in loue, which I can neuer admit and much lesse alowe that the woman be called mystresse of the man, vnlesse in like sort, he bee in déede the peaceable pos­sessor and Lorde of the hart of his Ladie: maintaining also by the same (contrarie to Phylopolo) that it is no more law­full to the man than to the woman, vnder couler of my fonde opinion, conceyued amongst men to communicate themselues in manye places: Indéede (Madam quod I) you may well call it opinion, but not nature how soeuer the common sort estéeme of it, wherein (for a better declaration) I wish Phylopolo, to looke vpon Solon a true folower of na­ture, who by his law [...]s (as one in this companie did earst af­firme) made lawfull to the wife, not hauing meane to con­ceaue by hir husbande, to procure hir generation by other helpes, and yet you say it is a natural thing, that the woman participate not but with one onelie: if I should aleage vnto you the cuntrie of Cipres, wherein maydes win their dow­ries by the sweate of their bodyes, woulde you holde our custome to be more founded vpon nature than that: yea if I shoulde bring forth Plato, in whose common wealth was suffred a communitie of women, woulde you not assure your saying vpon worldelye opinion, séeing that great Philosopher thought he ruled himselfe altogither by the reasons of nature I lyke not of that lawe sayth the Lady (by reason of the con­fusion of children (as being not able to be discerned in this qualitie) no more than the request of the good matrones of Rome in the time of Papyrius, pretending to haue two hus­bandes, for such sought to muche to satisfie their disordinat lustes: yet you sawe (sayth Phylopolo) with what oportu­nities these good dames enforced their sute to the Senate, and I doubt they woulde not haue béene contented with two husbandes, but abusing that libertie woulde at length haue fallen into the vice of all those women which passed through [Page 51] the handes of those two erraunt Knightes Astolphe, and Ioconde represented within that excellent Italyan Homer Arioste: herein you are disceyued (sayth Chariclea) for if all those Ladies had béene stricken with suche loue as wée speake of, they had neuer fallen, and in mine opinion, we finde more felicitie in one frinde simplie and truly affected, than in a number others, whose loues be eyther ordinarye, or for necessitie, wherein what better example can I aleage that out of the place you speake of, for the same Astolphe & Ioconde chose in the ende one Ladie to content them both, and yet a little quidam, who afore had gaged the vessell of loue to them both, notwithstanding their precise héede, did cutte the grasse from vnder their féete, the same bicause loue by this former ambushe, had giuen him a first conquest there: But as these examples doe not touche me in care, so are they also out of the course of my first argument, which tenden onelie to this ende, that as I woulde not alowe to a woman libertie of communion with euerye one, so that I woulde not also haue you to thinke that the same is caused more by a naturall reason (wherein you may establish some aduauntage to our preiudice) than by a bountie and sinceri­tie of hart, which guiding vs therevnto, in time doth so settle in the heartes of most men, that if we offer to withstande it, they make it a matter of sinister ymputation to vs: albeit in déede the act it selfe there is neyther cause of discredite nor reason of such disaduauntage as you pretende, but rather it includes matter of honor and commoditie to our honest mea­nings: in déede Madame sayth Glaphyro, it can not but giue you a singuler value of honor. But for my part, I beléeue that lawe was neuer erected, but to our great confusion, ney­ther doe I sée anye other cause why a woman should be em­brased or counted by so manye honest personages, and not at­taine to the swéete vse of their pleasaunt attemptes, but the tyrannie of this wicked lawe, raysed (as it séemes) in despite both of man and woman: bicause the woman fearing the [Page] note of dishonour, by the worlde, dares not performe the last acte of the league: but by woonderfull pollicie: heare Phylo­polo stoode still vpon the iustructions of nature, and that we were not directed by mans ordynaunce, wherein he layde the examples of beastes, amongst whome, notwithstanding the long pursute of the male to hys mate, yet is shée hardlye brought to obey his will: by whome (sayth he) we maye be taught, that the woman ought not to be so familiar that way as the man: This is but a voluble fancie (sayth Charyclea) and rather an error by ignorance, then a true iudgement of the propertie of beastes, of whom the example of the turtle is against you, in whom (be he male, or be shée female) is suffred no singuler prorogatiue one aboue an other: wherewith the Ladye retyred to silence, not as wearie with any long spéech, but (as it séemed) bicause Phylopolo in an inreuerent light­nesse, intercepted hir further discourse, a thing no lesse dis­pleasaunt to the whole felowship, then singulerly grieuous to me, who, wondering at the readie shift of learning in this Lady, could not but say in my selfe, oh singuler wit, not com­mon to women, oh déepe iudgement aspyring supernaturally, oh modestie worthye of the subiect wherein thou abydest▪ oh woman no way imperfect, by this doest thou make knowne (notwithstanding the malicious murmure of the worlde) the nobylitie of thy minde, by which thou doest not onely enoble all thy sex, but also defacest that little worthynesse, which re­mayned to vs: And albeit, during this whole discourse, I ment not to play other part, then to discharge the office of a faithfull Secretorie to so honorable a company, yet according to my desire to doe good to my power, (in this oportunitie of matter and place) but call all you deare damosels standing in the profession of honor and vertue, to beholde as in a glasse the conuersation of my Charyclea, whose example I wishe might leade you in no lesse modestie of behauiour, then by hir discourses, I wishe you drawne to a desire of equall knowledge: And yet, I doubt not but some will be estéemed [Page 52] euill employed (as in respect of the maiestie of hir presence and chaste honor to hir sex) to be the first raysers of the spéech and talke vttered in the fauor of loue: to whome I aunswere for hir, that it is no lesse commendable to séeke out the true propertie of loue, wherein nature, euen from the begynning of our age, hath hid within vs a secret instruction: then by a dissembled arte, to be guyded and taught by an Orator or Phisition, who in tymes past haue bene dryuen out of com­mon wealthes, the one for corrupting the bodyes, the other for infecting the mindes and manners of men: where loue being imprinted in vs, by so excellent a mistresse and worke­woman, hath had alwayes an Empire ouer vs: by him the worlde had his being, and in him it hath multiplyed: and by him euen trées and other insensible things séeme to take their encrease one of an other: so that right necessarie and noble is the desire of my Charyclea, to séeke out his condition and nature: And for myne owne part, hauing thus enregis­tred their reasons, I hope that no one man will turne that to a singuler vice in me, by which all men receyue a common profite, or at least an honest pleasure, but me thinkes, I heare such as know me not, chalenge thys exercise as inconuenient to the state of my profession, to whome (if they will not sa­tisfie with the honestie of my meaning) I aunswere, that al­beit, it be indecent to my facultie, yet not impertynent to my yeares, who, afore their tyme are loath to participate wyth olde age: And heare, I put my selfe of the beadroll of the happiest crewe in the worlde, seing it is the pleasure of the mightie God of loue, to chose me for one of his, to the ende to instruct and acquaint me with his armes, which hereafter wyll be more intollerable to me, than if he had called me to his trayne, when eyther by age or other néedefull occasions, I should be lesse apt to attende him: And herein (good La­dies) you may beleeue me, (as one to whom vntrue reportes are hatefull) that such is the straunge and haggarde nature of loue, that if we defie him in our tender yeres, he will pu­nishe [Page] our olde age with such sharpe passions and plagues of his power, that (in the common gase and skoffe of the world) he will bring vs at last to marche vnder his banner: being on the other side of such compassion and iust consideration, that if he haue entertayned and nousseled from his youth a good and loyall seruaunt, and knowing him to be setled in some state of persite rypenesse (according to the maner of olde soul­dyours, whome their common wealth after many good ser­uices, doth make frée from all charges of warre) he gyues vs some release and consolation, as not to match his tyranny with the iudgement of the people, who if they had not proo­ued him, may one daye runne vnder a smarting experience: wherein lastly, I beséech that God by whome I was first mooued to employe my Pen in these exercises, that if anye crabbed Saturnus, chaunce to steale a pyll of hys confection, that he may finde it of hard digestion, and so to my Champi­ons, whose most spéeche (if I be not deceyued) gathered al­wayes to this point of loyaltie, which Phylopolo would not should be so requisite in the man as in the woman: by which occasion Charylea in waspishe termes wished him one daye to fall vppon a wyfe in whome in steade of mercy, he should finde a minde equall to this merite: I hope (Madame) sayth Phylopolo, your wordes are without meaning of cursse, or at least your curse not to carie such enchauntment as you wishe me, but in his am I best contented, that being at liber­tie, I meane neuer to come in bondes: bycause I haue al­waies dwelt in this opinion, that as it is a thing impossible to make of a common, a perticular, so if a woman once corrupt hir bondes of honor with prostitution of hir bodye to one, she maye vse the like libertie of fauour to another, then to a thirde, and so become generall: ah sayth Monophylo (to whome this iudgement was most hatefull) God forbid that in my presence I suffer you so inaduisedly to blaspheme a­gainst the truth: howe meane you (seigneur Phylopolo) to make of a common, a peculiar, the same being the common [Page 53] error of the people, who thinke to sacrifice loue by that onely reason: as though it were impossible that loyalty could abide in the braine of a woman, in which who woulde alledge to you infinite honest Ladyes (wherewith the hystories doe in­finitely swarme) that haue consecrated their honor to one saint, I thinke you would eyther holde the authorities false or such women for monstruous: yea, you woulde estéeme them rare monsters, as neuer proouing the vertue of wo­men otherwayes then by the report of the worlde, which for the most part is malicious: But for suche in whome expe­rience hath planted an vpright iudgement, they will rather repose a resolute loyalty in their Ladies, than once presume of suspicion of treason: And yet your argument is to weake to reuerse true loue, séeing yf my hart be alreadie setled in one place, there followes not by that reason any duetie of diuision into diuers places: But of the contrarie, bicause naturally it inclines to one, me thinkes the same shoulde be a sufficient bar against all other, as hauing imprinted with­in it this true loue, whereof we spake euen nowe: yea, this degrée of pryoritie (as I thinke) is the onely cause, why we sée at this daye so many poore suffring louers not to atchiue, the happie plot of theyr intentes bycause indiscréetelye they dressed their vowes and offeringes to Ladies, who afore were consecrated to other saintes: To auoyde this daunger (sayth Phylopolo) I saye as before, a pleasaunt libertie, is a precious price, and by so much the dearer to me, by how much my nature is impacient, beyng denied what I de­maunde, and therefore if I be enforced to make loue, I will eyther angle with an enchaunted hooke, or at least fishe in that streame which wil giue me no cause of complaint: This is your libertie of spéech (aunswereth Monophylo) by which you reueale your naturall ignoraunce in loue, as the fonde man, in his owne braine ymagines he maye dispose all the worlde: you will not loue, you say, otherwayes than in an imperiall respect to choose and commaunde: I would to God [Page] the choyse were in our powers, or our discressiō hable to mo­derate our authoritie: defie not that, seigneur Phylopolo, wherevnto we are drawne by nature and destinie, seeing when you accompt you most frée from the motions of loue, you shall finde your selfe most forced with his violence, and so sharpely persecuted, that (in dispite of your wanton re­sistaunce) you shall be enioyned to doe smarting penaunce for the blasphemie, which now (without aduise) you main­taine, as eyther to like loathsomely, to loue desperatelye, to choose vnaduisedly, to possesse Ielously, to liue poorely, or to hate extréemelye: of all these sayth Phylopolo, the grea­test plague is to loue and not be encountred, séeing in our lyking, we haue reason and iudgement, afore wée choose, wée eyther knowe or enquire: in our loue we haue tempe­raunce to auoyde iealowsye, touching our state, we stande vpon Gods prouidence: and to hate is improper to a man of reason, without great cause: so that next to desperation, in loue, a loathsome mate is the seconde infelicitie, which I doubt not to auoyde by the helpe of nature who drawes vs all to desire the fayre and leaue the foule: But take héede sayth Monophylo, least séeking to enter into the rules of Philosophie, you stumble not vpon Thequiuox for I neuer as yet hearde of louer, who estéemed not his Ladie fayre, wherein notwithstanding there is a singularitie in fayre­nesse, and some ladyes of greater beawtie than others, yet, we see the sillie heardeman or poore Peasaunt, woulde not leaue his preatie Katie for the fayrest Lady in the realme: and why? bicause in hir hée hath layde vp his heart, and shée (in his rurall fancie) appeares more contenting fayre, than all the dainetie dames of the traine. And yet perhaps he is no lesse studious in beawtie than you, but his minde being fixed in one place by an opinion which he hath concei­ued of the partie (as of late seigneur Pasquier well approo­ued) albeit in hir doe rest all the inciuilitie and rudenesse of the worlde, yet he consters hir and hir qualitie to a singuler [Page 54] wise and séemely behauiour: wherein what better example can I prefer then out of Angeliqua figured within Arioste in his booke of Furius: shée, who had béene beloued courted, and pursued by numbers of the best knightes of the world, without vsing any mercie vpon them, in the ende when she thought hir selfe most frée from passion, it was then she felt hir selfe so déepely enclined in affection to a meane souldiour (not comparable to the least of the other) that euen in hir was forced the office and indeuour of the man, which is to require and demaunde: here Phylopolo, desired him to passe no further in that example, least (sayth hée) you blinde vs all with that which earst you doubted in mée, which is Thequiuox. For by the nature of your present example, the author of Furius sekes to teache vs no other thing then that the naturall inclination of a woman, is not (with the man to chuse the better, but (as children) addresse them­selues alwayes to the worsse as wée sée the shée Woolfe, who amongst the whole troupe of Woolues, doth commonlye make hir singuler choyse, of him in whome appeares least likeyhoode of habilitie to satisfie hir appetite: euen so the experience is common in many women, who rather then they will yelde to the honest friendeshippe of some worthie man, will dissimule to be a Penelope, but hauing the place and oportunitie frée from daunger, they will not sticke to enter foule conuersation with a foule grome of the stable or some loathsome Skullion of the kitchin, so that if (as tou­ching the onely regarde of women) you iudge with mée in this sorte of this inclination and opinion, wherof you speake so muche, I am of your side, but otherwise not: you shall pardon mée (sir) sayth Monophylo, if at so deare a prise you holde your societie in iudgement, séeing of an infected [...]ier, cannot come but a corrupt gaine, and where the con­sent is bought, the matter cannot escape dishonest incredu­litie: but touching your comparison of the Woolfe with the woman, you are eyther a sworne enimie to women, [...]r else [Page] ignoraunt in the secret nature of the Woolfe, in whome (vn­der correction) aboue all other creatures, is directlye discer­ned a most full and familier instruction to loue, and to whose example we ought chiefely to apply the maner and measure of our affection (if the same were in our power) for suche is the condicion of the she Woolfe, that being pursued by many dogge Woolues, chooseth out of infinite numbers the most leane and euill fauoured amongst them, euen he which first began to follow hir when she entred into hir heate, and who by a weary pursute and infinite labours is so mortified for hir, that to recompence his deformity procéeding for hir sake, shée séemes to receyue him afore all the reast, as hauing a­boue the reast, best deserued: whose maner I wishe might stand in example to certaine Dames, to whome the martir­dome of a poore afflicted louer is a singuler felicitie: a thing (in my iudgement) so abhominable to God and men, as I thinke the heauens close their gates, & the earth vomits cur­ses against such vnnaturall in iniquitie. And yet (Madam) I may wrongfully lay this fault vpō them, seeing they haue to alleage the supremacie of Cupido, who onely lyes in am­bushe to steale our heartes, to the ende that leading them in his authoritie, he may dispose them at his pleasure: For so doth this little Godde entangle himselfe with our doings, by whome all Ladies falling into such inconuenience, are dis­pensed withall, and the whole guilt layd vpon him, who (vn­wares to vs wretches) infectes the best and soundest partes in vs, without any libertie of health but such and in whome it pleaseth him to graunt it: This is the cause why the aun­cientes made him an archer without eyes, as hauing no respect to the qualities of persons, doth oftentimes dazell our sight, and blinde our sences, that without any considerati­on, we translate our heartes to such as the common people (murmuring at our destinie) holdes vnworthie of vs, who as blinde iudges, laye the fault to our owne mocion and cléere this little inuisible théefe, by whose traines our heartes are [Page 55] betrayed: and yet seigneur Phylopolo, if some fewe mistre­ses chaunce to fall into that inconuenience, God defende that eyther in their example or iudgement shoulde be com­prehended a generalitie of women, as you séeme to main­taine, which if it shoulde be so, into this common errour shoulde wee fall, to thinke that neuer manne of honour and value was beloued of a woman, but suche onelye as de­serued the names of villaines, then many hundred thousand gentlemē were neuer beloued, then men of noble & high at­tempts were neuer estéemed, yea then any sort of people in whome nature had planted a value of minde, haue bene dis­sembled withall which is not onelye vnlikelye in common reason, but altogither vntrue in familiar & common proofe. And yet I will not denie that manye valiaunt and noble knightes, yea euen the verie Peragons of a kingdome, may not sometimes and in some places bestowe their loue in vaine, and euen so againe without longe or manye matches receyue a pleasaunt rewarde of their painefull me­rites: the same lot or destinie being altogither gouerned by that little god Cupid, who in his quiuer doth cary two sortes of arrowes whereof the one is tipped with golde to molyfie and allure the heartes of his subiectes, and the other dipped in leade, to harden the heartes of such to whome we pretend most affection: by which fiction I finde no other significati­on, then that the one féeleth himselfe in a mocion stricken with desire of a thing which he séeth in the other: the same by a certaine secret instinct drawing him vnto him, and in the other I can discerne nothing by which he may cleaue to his loue: Here you haue preuented mée, sayth Glaphyro, for that (according to my promisse) I had prepared freshe charge for you as to reuerse your opinion, that loue is not kindled but by a certayne thing, which you coulde not well expresse, wherein I hadde thought to haue contended with you bythe authoritie of certaine olde Philosophers, who holde that loue dependes not but vppon a certaine [Page] desire of beautie: wherewith he directed his spéech and coun­tenaunce to me, as to whome (as he sayde) this cause did most duely appertaine: séeing as in my difinicion of loue, he charged me to haue giuen that nature: so hauing set forth a large and generall purtraict of him, it belonged to me also to dissipher at full his seuerall qualities: But I tolde hym this season of after dinner was due onely to him wishing him to remember the felicitie that fortune had purchased for him as to haue conquered the fauour of hir, who standes as iudge ouer our exercises: in whome (happie Monophylo quod I) you néede doubt no fauour to heare, nor delaye in iudgement, séeing I feare she will entangle his estate of a iudge, with the office of an aduocate to defende you: God forgiue you seigneur Pasquire sayth Charyclea, the good­nesse of any cause is a iudgement in it selfe, so that you nede not bée ielouse of my inclination to Monophylo, whome I take to be of that merite, as I can not thinke my selfe de­ceyued if I beare him fauour: ah good Madam aunswereth Monophylo, that the effect of this friendeshippe which you pretende to beare mée, might be reserued for mine absence, séeing I doubt not so to moderate the present season and o­oportunitie, as if you finde want of dutie in action, you shall not fayle of readie good will, which onelie is in my power to performe, which if it bée not so much as I ought, and you looke for, at least I hope you wil satisfie in my good meaning But to drawe Glaphyro out of suspence, séeing seigneur Pasquire séemes to feare the touche, I am content to aun­swere him in the poynt of beautie whereof he thinkes loue to take his beginning, and not that instinct which you haue preferred: albeit, afore wée wade further, I praye you let vs haue your fancie howe and in what sort you vnder­stande this beautie: I am consent sayth Glaphyro, and to leade you to a more subtill and true sense of it, you haue to note that beautie lyeth not altogither in the bodie, but hath also hir residence in the partes of the minde: the one is [Page 56] called beautie simplie, and the other good behauiour, which consistes not onely in good maners and outward fashions of conuersation, but also hath a speciall perticipation wyth vertue, euen as the beautie of the bodie restes not altogither in the lineamentes and feature of the face, but also in a good composition and vniuersall proporcion of all the other parts of the bodie: And thus beautie being vnderstanded as it is by this short and true signification, my opinion is that the verie first daye wherein we are betrayed by loue we féele a certaine sparke of this beautye which is in our Ladies, a thing which afterwardes by succession of time setles so in vs that with our ignoraunt confusion to all other respectes we come euen to loase the knowledge of our selues: wherin as there is diuersitie of beauties, so also euerie one enclining according to his perticuler fancie, some delightes in the pro­perties of the minde, other takes pleasure in the personage, to some the state and maiestie of the countinaunce are a sin­guler felicitie, and to other, the facilitie and promptnesse of spéeche, is the onely cause to kindle affection, but aboue all, the eye hath a supreme power, about the which the little Cupid flies and fléetes in ten thousande sortes and shapes: By this I perswade we delight not in foule things, neither can any be allured to loue hir, in whome is a want of all, these qualities, so that as an imperfect and counterfeit wo­man cannot set hir selfe forth with cause to be beloued, so I thinke she is exempted from all fortune and fauour of any to honour hir as a mistresse in loue: this is the poynt in which I taried for you (saith Monophylo) séeing by your talke you séeme to establishe certaine kindes of beautie, a thing notwithstanding, not to bée done in déede, I can­not but consent with you, that euerie one pretendes to the fayrest, but in case of loue, to holde that one thing ought to be fairer then an other, is a manifest errour: sée­ing euery woman ingenerall, findes a friend to endure losse passiōs for hir sake, than may happen to any special louer on [Page] the behalfe of some singuler Ladie more fayre and perfit than shée, and if your opinion should chalenge place of a law, we might say that onely shée is honoured with seruauntes in loue, to whome is alotted by nature a singularitie in one of these proportions you speake of, and the more she is indu­ed with them, the more doth shée make hir selfe to merite in the fancie of men, although we se the contrary in euery suc­cesse of time: wherin let vs make an example by two Gen­tlewomen, whereof the one by cōmon iudgement is thought to be singularly fayre, & to the other is giuen a comendation of meane or indifferent beauty: if wée be inticed (as you say) by this beawtie, it is likely we shoulde rather encline to the singuler beauty, than to ye other: albeit we prooue often times the contrarie, séeing loue (to make knowne vnto men his in­uincible authoritie) will as often pitche his aboade in hir of meane and indifferent beautie, as in the other to whome nature séemes to haue giuen a singuler perfection: But for a more familyar example, I praye you seigneur Glaphyro looke into the choyse of one of your olde companions, and my auncient friende, and tell me, what varietie or shift of witte, what shape of personage, what notable enamell of complexion or fauour, what swéete deliuerie of spéeche, yea, what fauour of nature aboue hir common regarde to all or­dinarie women, hath shée for whom as you know our friend labours in no small torment of bodye and minde: some­times (in an ydolatrous regarde to hyr) he blasphemes open­ly all other women, as not to holde value and comparison with hir, in whome (if loue be to be measured by that beau­tie you speake of) there is no one sparke or part of suche per­fection: sometimes againe he sets hir in his minde as an ora­cle or Goddesse of contemplacion, raysing hir euen vnto the highest heauens, with hymnes & prayses, drawing hir excel­lencies into partes, & (as it were with a pensell) leauing no part vntouched with high reuerence & deuocion: But if ey­ther you or I should be called to iudge of this Goddesse, & hir [Page 57] excellencie, I feare we would note more folly in hir friend, than worthinesse in hir to deserue his affection: So that what other thing causeth this fairenesse in hir, if not the instinct wée speake of, which hath drawne this oure friende to such an extremitie in conceyt, that he estéemes his mistresse to be euen beautie hir selfe: And so feigneur Glaphyro you sée how we aspire to this fayrenesse, and beautie, also being no other thing then as we are guided by our naturall inclinations, such inclinations, by infallible consequence must néedes be the verye motions and causers of loue: For to holde (as many pretende) that the excellency of the eye consistes eyther in gréene or blacke, or the talle or meane personage: to be estéemed one aboue an other, bée notable abuses moouing of the affections which we beare more to one than to an other, whome bycause we estéeme so we woulde that euerie one woulde consent with vs in wyll and fancie: wherein to giue you my plaine iudgement af­ter long and much confusion in my selfe, with no lesse per­plexitie to iudge and discerne this difference, I swere vnto you, I stande in indifferent doubt whether beautie be the moouer of loue, or our affections kindle by that which séemes fayre vnto vs: But bicause onelye that thing that is fayre doth best please and agrée with vs, I must néedes saye, that the perfection in loue, is the onely meane that makes some thinges appéere more fayre to vs then others: as for exam­ple, there was neuer father, who in his owne fancie founde not his owne children fayrest, albeit in common iudgement nature had made them imperfect: what other thing drawes him to this perswasion of beautie in his children, but loue, yea that loue wherevnto only nature without other cause, doth leade and induce him: the like may we consider in our Ladies, obseruing alwayes the suggestion of our instinct, by the which we both loue our Mystresses, and holde them in a value of beautie aboue all others, yea, farre otherwayes then the father doth by his childe, for that when by a long [Page] absence, not acknowledging himselfe as sonne, the affection of the father will decaye and conuert into a common esti­mation, where euen at the first, and as often as wée settle our eyes vpon our Ladies, wée féele such a translation of affection, that it is without our power to resolue what mooues vs to loue them: yea though they had in them all degrées of deformitie, yet by this instinct, their carectes and ymages would settle so suerlye in vs, that in despite of vs, we should both loue them and estéeme them the perfi­test creatures in the worlde: heare you séeme (sayth Phy­lopolo) to figure vnto vs a loue, resting rather in ymagi­nation, then in truth? yet methinkes it standes with con­gruent necessitie, that there shoulde be something which shoulde be called fayre, and the same to consist in the pure truth, and not in the opinion of men, as you séeme to main­taine: I haue in déede maintayned it, and still will defende it (aunswereth Monophylo) so long as I liue: Not that I meane to denie you that there is not something which in it selfe ought to be called fayre, but if there bée, I say it is the onely creator which hath knowledge of it: who albeit by his déere grace, doe make distribution of some sparkes of it to men, yet thinke not (seigneur Phylopolo) that it is in vs to knowe it: we can not but confesse with one voyce that in all thinges there is one truth, but what is hée who durst assure himselfe at any time to haue founde it, but one­ly God, who séemes to reserue it in himselfe, as meaning that, that title & name should onely remayne to him and to none other: and suche hath béene our punishment, since the offence of the first man, that from thence hithervnto, it hath continued as a matter of continuall succession from the father to the sonne: For where our nature afore was perfit and not corrupt, nor blasted with such whirlewindes as we are now driuen to féele, yea, being bountie it selfe and standing (as it were) in a state of most pure innocencye: since declining by this delight to corruption, kéeping not­withstanding [Page 58] some sparckeling memorie of hir former fe­licitie, there remaines onely an appetite to enter into it a­gaine, that is to séeke to aspire and pearce into this bounty and beautie (which haue a societie togither) and yet of our selues we are neuer hable to attaine therevnto: the same perhappes being the cause why certaine notable per­sonages, sought in olde time to vsurpe the state of Philo­sophers, and not to beare the name of wisemen, professing onely to be zealors and seachers of wisdome which they coulde neuer finde (notwithstanding) by all their subtill Sillogismoes, but speaking generally of that high benifit (wherevnto we all pretende) they disputed seuerally euery one according to his perticuler fancie. So that if you aske me who hath euer possessed it, I must aunswere with the deuine, that onely he hath pearced into it, who (acknowled­ging the incomprehensible estate of God) confesseth by an extréeme faith not to be able to reach the knowledge of this high science, which lies onelie in the handes of the soueraine eternall: For albeit nature hath made vs pertakers of a soule reasonable in it selfe, to studie to knowe the truth, yet shée hath sprinkled hir with passions which greatly hin­der hir heauenly exercises: The auncient Platonistes were of opinion that our soule occupied in vs two seates or pla­ces, whereof the one they bestowed in the braine, which is reason, and the other they say possesseth the inferior partes, which they name lust or desire: wherein albeit that which occupieth the partes more noble, ought to assist the other, as being most wise and forséeing, yet (such is our share and part with this massie earth) being tickled by their flatte­ring and deceitfull passions, communicating with them hir secrets and (as it were) conspiring secretly against hir, submittes hir selfe oftentimes to their mercie to hir great confusion: For example, who ought to haue bene more deuested of all humaine passion than our originall father Adam, being in his innocencie, séeing our mortall nature [Page] was as then in his most great perfection: and yet was not he rather ouer ruled by concupiscence then guided by rea­son, when in an ambicious humour, he rebelled against the will of God: But if we distende more familiarly: by what other effect I praye you are we deuided from beastes, but by this reason onelie, which (notwithstanding) we sée so abused in thousandes of men, that they séeme to pertake more with beasts than with humanity, wherin what better testimonie can we produce than the doinges of wisemen, and such as are inraged & replenished with furie in whome notwithstanding that lust or desire neuer fayled, which kepes residence in vs all, which makes me think that when this mightie & generall architector began to fashion man, he framed him deuided, as it were halfe diuine & halfe bru­tish, so that, as he would not make him altogither ignorant in things passed, nor directly to foresée chaunces to come, so he intercepted him to flie with the winges of his minde to ye consideration concerning only himselfe, which is the know­ledge of the truth, but séemes contented only with our faith and credulitie: And so in the matter of beautie, wée néede not much to meruaile if our iudgement wauer, séeing it hapneth in all other humaine actions, which I thinke pro­céedes by the great prouidence of God (yea euen in the mat­ter of our present question) bycause such women as of cer­tayne are estéemed fowle, séeme sufficiently fayre to others, as not to be wholy abandoned being as necessarie for the encrease of the worlde, as those that stande in a greater estimation of beautie: And yet we must thinke that al­though in this opinion loue makes himselfe common with all other thinges of the worlde, yet he containes a certaine nature in himselfe, by which he is made altogither heauen­ly: For except this generall league of pollicie, which pro­céedes of the vnitie of our heartes (whereof I will not now speake) I haue alwaies learned of suche as imagined the heauenlie felicitie, that the contentment that most wée [Page 59] founde in this supernall region, is a perpetuall contempla­tion of this deuine essence, which makes vs forget our selues: wherein albeit I ought not to applie so high a simi­litude to the subiect we speake of, yet if we be suffred to im­print in our heartes an ymage of that diuinitie, I may well say, that the impression we haue of the formes and figures of our Ladies, doth so rauishe vs in them, that by them we doe not onely holde all the ioyes of the worlde as tran­sitorie, but also they take from vs the knowledge of the very cause why we loue, as being rapt in woonder in them, euen as by a dilligent beholding the sunne, we loase the na­turall light of our owne eyes: I consent to all you saye (sayth Glaphyro) confessing withall, that as by the imbe­cilitie of our sences, it is not lawfull for vs to flie or aspire to this truth, so I beléeue also that it is the onelye cause of the diuersitie of lawes altogither contrarie in diuers pla­ces. And yet you cannot denie to me, that in the question of beautie, there be not thinges, which by common consent of the worlde, are not allowed most fayre: as who in a selfe obstinate fancie will giue vnto the crooked and wrinckled a more singularity in beautie, then those whome nature hath created vpright and perfite hath (in mine opinion) no lesse mayme in his sight, then imperfection of reason and iudge­ment. I speake not of monsters (sayth Monophylo) but of thinges common and indifferent: for séeing nature hath created vs all vpright, I will not entangle our question with suche sort of people as you speake of, affirming that in what proportion so euer we are framed, if we procure to our selues no other defect of members then according to Gods generall distribution, we are a substaunce sufficient ynough to be beloued: Bicause all other accidents happe­ning, appeare not to vs, eyther fayre or foule, but according to the diuersitie of our humours which leade vs to that opi­nion: yea, we perswade often times a thing to séeme fayre in some season which in an other appeares foule and loath­some: [Page] So that seigneur Glaphyro, if this generalitie vary according to the diuersitie of tymes, let vs not thinke straunge if our mindes (in the same respect) differ perticu­lerly: wherin touching women on whome your late spéech did runne, I can hardelye beléeue, that in this varietie of opinions, they finde not some friende in affection, albeit not so commonly as others, bicause they are further estraun­ged from our common nature: herein you are both decey­ued (sayth Phylopolo) for nature neuer created thing so rare, but for admiration: And albeit (in regarde of their bodies, suche women are not so generally delitefull to vs, yet they haue alwayes a helpe of the minde to satisfie that default: for God was neuer so niggardly bent to any, but if he raysed an imperfite bodye, he supplied it with some in­warde excellencie of minde: as in the nature of insensible thinges, we haue an example of the Vine, who albeit seemes most crooked and counterfeyt of all other sortes of woode, yet he contaynes euen in his succéeding effectes the spirite and minde of vs men: This is somewhat to pur­pose for you (sayth the Ladie) and albeit you had vsed no other spéeche at all, yet by these last wordes you shoulde haue bene dispensed with all, touching all your blasphe­mies, wherein all this afternoone you haue taken your vo­luntarie pleasure: beséehing you all my Gentlemen and déere friendes, to suffer this last spéeche of Phylopolo to cloase vp our long question of loue, wherein Monophylo séemes to chalenge a singuler triumph: who least he should ouer wéene in himselfe, I thinke it is not impertinent so to moderate the state of his prosperitie, as by our meane, hée hoyse not sayle aboue our power, to embase it by discre­sion: wherein I holde opinion with an auncient Capitaine of Athens, who being asked, if he tooke not pleasure to learne the art of memorie: no rather (sayth he) I delight in the art of forgetfulnesse, bicause (in his iudgement) hée preserued well all thinges in his minde, which (being lear­ned) [Page 60] he forgat not: But aboue all, if a thing once engra­ued in vs, cannot be defaced without great paine, loue only once rooted in our heartes, is most hardly, yea impossible, drawne from vs by any humaine art or pollysie: and there­fore I holde it no lesse necessarie to learne the meanes to eschewe such a place, then profitable to knowe the causes for the which we enter into it: A small perswation (Madam sayth Glaphyro) woulde drawe me to your opinion, but let vs take héede least offering to make a roade or inuasion vpon loue, the night charge vs not behinde, whose darcke ministers may doe vs more harme, than any way we can gréeue him, vpon whome we haue made this warre, and therefore (Madam) as the present season requireth, it were better to make a safe retraict, than a perilous follye, vnder this charge notwithstanding, if the companie so like, to renewe this warre the next morning, when I doubt not the pleasaunt dewe, as the teares of Iupiter distilled will no lesse delight vs, than the Sunne hath specially fauoured our exercise this afternoone: And so this little band of amo­rous souldiours fearing the swift approche of the night, and finding withall a necessarie appetite to reléeue theyr bodies, aswell as their mindes were delighted with pleasaunt discourse, approoued the counsayle of Glaphyro and also his condicion of re­turne the next morning, which they performed as you may heare.

❧The second Booke of Monophylo.

THat was (truelie) a lawdable custome and most familiar with the Fathers of olde time, who, by how much they reposed a dignitie in their workes, by so much were they curious to choose patrons of high condicion, vnder whose authoritie their indeuours might spreade abroade. For which cause they consecrated both their names and bookes to the Goddes onely and the Muses, as assuring the world therby, that the ende whervn­to they aspired rested not in any mortall pretence. But in your opinion (Madame) if the worlde might become a Metamorphosis, and all those great personages eftsoones returne to lyfe, woulde you not thinke that as the complex­cions of men be chaunged, so also generallye they woulde alter custome, as leauing their Goddes and Goddesses, to searche out newe prot [...]ctors: and yet if we waigh with the condicion of their age past, the nature of the present season wherein we liue, we shall finde their time more generally enclined to assist that custome of theirs, then any conside­ration at all to follow our exercises, what vertue or varietie of wit so euer they containe: For as in their dayes (when golde and siluer stoode not in suche authoritie as nowe) hée only was estéemed aboue the rest, whose vertue and science gaue best shew of a singuler wel qualified minde. So being since fallen into more extréeme seasons, which fauour not the facultie of good and excellent wittes vnlesse they haue a societie with welth and riches, it is not also to bée mer­ueyled if such as haue succéeded them in writing (aspiring euen with them to the selfe same poynt of ymortalitie) séeke to reclaime Princes, to whome (as to the high executors of Gods benefites) they make offer of the fruites or best of [Page 1] their facultie, as (by suche meane) to pertake with their high liberallities and bounties: By whose example we not onely direct to Princes and great men the greatest part of our workes, but also euen repose and depende the value of our wittes, vpon their willes, as vpon the onely poynt and ceinter, vpon which all our thoughtes do rest and hang: wée finde by fayth of Autentike writers what happie num­bers of learned men florished in Rome, in the life o [...] the Emperour Augustus the onely macaenas for science in his time, and of the contrarie, how naked that profession grew when the Gothes (enimies to all Arte and humanitie) raigned ouer Italie: wherein Madam, enter not into fur­ther woonder then the reason of the cause requireth, séeing as euery season hath hir reuolutions, so no estate is exempt from the power of voluble time, and naturallye wée are all drawne to doe good vnder a hope of honour, which be­ing not estéemed vnlesse it be pricked full of the fethers of transitorie riches, euery one (wée sée) applieth himselfe to the good pleasure and seruice of him, from whome he plucks profit and commodity: And yet I say, he cannot be to high­ly recompensed, whose witte and penne as the painefull handemaydes of truth trauell to set foorth the accidentes of tyme: séeing all the valiaunt actes which wée sée stande vp­on the heades of great men cannot be raysed into a higher degrée of fame, than by the meane of a penne well disposed to whome all prescription of times hath giuen this priui­ledge, to embase the prowes of great men, and rayse the doinges of the meaner sort at his pleasure, which was not vnknowne to the great conquerour Alexander, when hée lamented to be disfurnished of suche a trompet as fortune had stirred vp for Achylles in the person of Homer: By what other occasion (I pronounce it with reuerence and priuate gréefe) are our histories become seasoned with such small value and estimation, if not by the slender care of our great Lordes, who flattering their time with other pro­fessions [Page] in their necligent regarde to learning, take awaye also all example or courage from all men that exercise their wittes that way: Kinges giue life vnto wittes, and the learned in counterchaunge crowne princes with ymortali­tie: the trauell of writers is a monument of perpetuitie, and the indeuour of the penne preserues memorie aboue time: learning (as sayth the Psalmes) comfortes the af­flicted soule, and giues ayde to the frayle infirmities of the fleshe: it rules betwéene Prince and Prince, and directes priuate causes of meane men: it is a testimonie to the matter, and a iudge to the controuersie which cannot bée corrupted: yea, by learning we haue conuersation euen with God, & in writing he hath left amongest vs the wordes of his infallible will, which being well obserued, leades vs (as the Prophet sayth) aboue the heauens: But Oh miserable condicion of our great men, who in place to preferre learning, plucke away the meanes to preserue it, as in not assisting the painefull indeuours of writers, are vnthankefull euen to the benefites of God, whose proui­dence they vse vnworthylie, and are guiltie in the spoyle of their owne monumentes and eternitie: For by how much God blesseth our age with men of qualitie and science (a constaunt signe of his care ouer vs) by so much it lyeth you in charge (you noble men and states of welth) so to go­uerne this singuler blessing, as neyther the soyle in the séede, nor the séede in the fruite, be vnthankefully vsed, least (with the plague of other tymes) your monumentes be defaced and your names and actions runne in a darcke memorie, as the eclipse of the Moone when shée is barred from hir naturall light: But Madam, amongst so manye eloquent wittes, albeit I iustlye estéeme my selfe inferior euen to the woorst, as standing also lesse in the fauour of nature then they, yet, (with the Bée that yeldes honnie for his house rent) I must confesse, that if euer anye fruite went out of this little gardaine of myne, you onelye [Page 2] haue planted it: and as others aspire to Kinges and Princes, for whose delight they sette aworke their wittes, so I beséeche you lette it bée lawefull for mée to name you the starre by whose aspect I am ledde to euerie well doing: protesting (for my part) to holde suche a guide in no lesse value and honour, then in times past the Muses vpon whome the Poetes bestowed suche solemne and de­uoute inuocacions: you onely (Madam) are the Goddesse whome I inuocate, yea, the element wherein I liue, and the oracle of all my plottes and purposes, wherein I dare pretende no other benifite of you, then that which euen your selfe is able to promise in me: wherein albeit, all my workes and trauelles are directlye disposed to you, yet I dare not presume to present you at this time with the ex­ercise of this morning, nor yet the discourses chiefly raysed to our confusion: neyther had I aduentured to spread them abroade were it not, that as the daye before was employed in such felicitie of minde as I desired, so also I imagined such successe and sequelle to our present procéedings, that albeit, it import some sinister aduauntage to vs, yet it maye bring such fruite to some other the assistantes and parties, that if they grudged in the matter of the former exercises, this may be applied as a recompence and supplye of their supposed iniurie, if an iniurie it may be called: A thing so iust and true, as was the discourse of our Monophylo, alto­gither in the fauour of loue: and therefore in this treatise there is reserued for them some satisfaction, but no content­ment at all to mée, who standes not onely to disalowe Cha­riclea, for whose respect these spéeches were first procured, and also Glaphyro by whome they are pronounced, but al­so I mourmour euen against my selfe, as to haue vsed my pen in a subiect, so hatefull to all equitie and reason: wher­in in common truth I confesse my selfe more imputable then all the rest, séeing that as to Chariclea is iust cause of pardon, as séeking (by a naturall zeale to knowledge (com­mon [Page] to all your other Ladies) to comprehende all thinges from good to better: so Glaphyro, is tollerable bycause hée argued according to the suggestion of his thought: But for mine owne part I protest, if any thing be handled against the maiestie of that little God whose slaue I am, it is alto­gither contrarie to my opinion of him, as being for this time setled in a certaine hypocrisie, the better to fulfill the plot of my determination: wherein as I maye resemble those good and auncient instructors, who leading vs by their diuine exhortacions to the contempt of honour, prepare to themselues a readie pathwaye to an immortall glorie. So seeking to mortifie in others by the speache and discourse of our foure Champions, the true rootes of loue, I shall kin­dle the sparkes more and more in my selfe, and with the Salymander bathe my limmes in the flames of hote affec­tion: aduertising you notwithstanding (Madam) that al­beit they conspired not onely the ouerthrow of loue, but also to reuerse me altogither, yet (suche is Gods ordinaunce) that there is infirmitie in their pretence, and their wicked will without force, as professing if you looke into their doo­inges) rather wordes of threates, than matter of effect: so that I dare promise in my selfe that loue hath the least cause to be offended: Assuring you for ende, that according to my delight in the discourses of Monophylo, I dare eft­sones giue him the honour of this dayes exercise with this last request (to you Madam) to set downe in memorie his reasons with some of mine, as a rose amongst a number of thornes. And so without further report of their seuerall circumstaunces, let vs leaue them readie to pursue the poynt of their purpose, which was to fall into a seconde societie the next morning in the place which earst had yéel­ded them such conuenient fauour: where according to the houre of appoyntment, the whole felowship béeing assem­bled, Phylopolo vsed his accustomed libertie, and began to make court to the Ladie Chariclea, not with spéeches of [Page 3] cyuill and honest regarde, as is the vse of all men professing the state of honour, but offred to touche hir indecentlye, yea, euen to laye his hande vpon the place which standes in curious charge to al women of careful behauiour, when the Ladie more misliking his rashnesse, then fearing hir owne weakenesse, gaue him this modest cheke, if seigneur Phylopolo you aduenture to offer mée this wrong in re­spect of my familier conuersation in this solitarie place vn­der the handes of you foure young Gentlemen, I hope to finde defence in the vertue of your fayth, and assuraunce in the promise of seigneur Glaphyro, vnder whose protecti­on I begā this enterprise yesterday, which if I eftsoons put in practise this morning, methinkes I merite not imputa­tion, but rather that my disposition bée more fauoured, and my honestie better assured by you, vpon whose safeconduct I repose euen the estate of mine honour: Here ought to be no cause of doubt (Madam sayth Glaphyro) where is no pretence of euill dealing, and the fayth of a Gentleman is the best warraunt hée can giue to assure his behauiour, wherein as we protest innocencye in thought and act, so our hope is, you will not defile your discression with anye corrupt iudgement, as to note vs inciuill in that, wherein if wée séemed insufficient in duetie, yet not vnreadie in good will as farre as belongs to the office of Gentlemen: only your opinion to enter societie with vs shall not lose hir ex­pectation, which I beséech you let leade you in suche iudge­ment of our behauiour, as (notwithstanding the wanton libertie of Phylopolo) you maye vse vs in our meaning of honour towardes you, wherein it maye please you eftsoons to settle vnder the fayth and promise of those to whome no­thing is more déere then to doe you duetie and seruice: I accept your condicions (sayth the Ladie) and beléeue your promise, albeit I coulde not otherwaies saye of Phylopolo then I both finde and proue, which I entreated him to for­beare, least he kindled occasion of complaint, and to holde [Page] him lesse welcome to all honest companie, ah Madam saith Phylopolo, how you chalenge my libertie in spéeche, wher­vnto custome hath giuen a grace and name of modestie to others, though you make me guiltie in rude behauiour: And if the exercise of yesterdaye was wholye consecrated to the commemoration of loue, what newe offence can be enforced if you & I dresse a sacrifice to him by a reciprocall pleasure one of an other by which shoulde be made perfect the dedication of this place: which last wordes he pronoun­ced with suche lyfe in countenaunce, as they séemed plaw­sible to the whole companie, except the Ladye, who dissem­bling hir opinion of his meaning, tolde him shée had no o­ther sacrifice to make with him, then that as the daye be­fore they studied to erect, and set vp the tabernacle of loue, so now they woulde labour to commit him to formentes and vtter ruine: For so (sayth shée) shall wée offer a goodlye and acceptable sacrifice and of farre more merite, then the supersticious oblations of the olde ydol [...]tours for penance and satisfaction of their sinnes: wherein I coulde wishe the societie of Aryadne by whose pollicie the poore desperate Theseus founde meanes to winde out such a Dedalus as Monophylo hath figured vnto vs: ah Madam quod I, how religious you are in opinion, from which much lesse that the night, your absence, or chaunge of place, haue taken any authoritie, but rather haue added (as it séemes) an inuincible force the better to establishe your fancie in the matters of our conuersation yesterdaye: yea who woulde haue thought, that by your meanes and counsayle, our lo­uer woulde haue enforced the gates of so honest a prison, to hope to settle himselfe eftsoones in libertie: Oh seigneur Pasquier sayth Phylopolo, are you yet to knowe that tor­mentes can make men tell truth, and a pinching sore can­not abide a smarting playster: euen so oftentimes the rude and harde handeling which we finde of our friendes or La­dyes, bringes occasion to eschewe their societie, or at least [Page 4] to labour to auoyde it: and yet I dare not bring, Madam Chariclea, within the compasse of that condicion: whether shée be or not (sayth the Ladie) I accompt you without commission to enquire, and my selfe without reason to yeld your reckoning: And yet I hope you wil not note it strange in mée, if (according to the care I haue ouer the state of poore louers, the same concurring with the nature of our present exercise) I vse the compassion of my sexe and cal­ling, to wishe them rather a plawsible libertie, then this darcke and hydeous prison, wherin I sée them so martired: not that I chalenge any propertie in these spéeches or that such matters resemble me aboue the reast (as you thinke) But because I haue dwelt alwayes in this minde, that notwithstanding the pleasures distending with loue, is great in the highest degrée, in respect of other felicities, yea & without comparison: yet, in cōmon experience it comes not néere the least part of the sorrowes & tormentes, which of it are nouzled and trayned, as a thousand suspicions, ten thousand ielowsies, with infinite distempered feares (the proper substitutes of loue) with whome (as raine in a migh­tie wind) is brought such passions & panges, that to a man of sounde iudgement there séemes no difference betwéene the laborinth of this endelesse traueyle, and the infernall gulphe which continually castes vp nothing but loathsome vapors and flames of sulphur. For my part, I neuer knew louer fauored with anye hower or moment of happye time which he bought not both before and after the act, at an vn­lawfull price and vsurie. For before he trauelles in a con­fusion with incertaintie of successe, as being not yet come to the assurance of his vnbrideled affections: and after hauing got with charge, that which he kéepes with care, he lyues in feare to loase what he hardelye holdeth: in déede the perfite louer, who standes assured in his felicity, liues without the compasse of those doubtes: But whome maye we tearme this assured louer, yea, who can giue [Page] vnto himselfe, such certaine warraunt of the will of his Ladie, as of his owne fayth and constancie: I spare here to aleage vnto you the speeche of the people, which (for the single honour of his mistresse) h [...]e ought to satisfie: For if such be the malice of the worlde now a dayes, as a simple conuersation of a young man and a woman, doth drawe people into opinion and suspicion, what trauell of minde, and inconuenience of pollicie is he tyed vnto, who being vowed to a mystresse, must both supplye hir will, and sa­tisfie the popular spéeches, séeing the nature of loue making men properly silent and sorrowfull, serues here as a proper trumpet to discouer their passions: What make you heare also of a sharpe repulse, after a long sute, yea, how disgest you a false reporte, whether of spite touching your selfe to your mystresse, or of disdaine of hir to your selfe: Suer those pilles and ague fittes are of more bitter qualities, then all the pleasures that can be ymagined in loue, con­taine felicitie, and albeit the ioyes be great in number, and pleasaunt in condicion, yet are they not without their continuall propertie of fretting melancholie. I coulde here enlarge further in the ordinarie accidentes in loue (whose number is no lesse infinite, then their qualitie intollerable) and theyr actions most true in example, were not I shoulde doe wrong to the experience of your other Gentlemen, whose practise proues you in those affaires déepe iudgement onely in my knowledge I neuer sawe or knewe any one truely transfigured into the state of a perfite louer, on whome (notwithstanding he had possessed the actuall felici­tie in loue) did not attende inwarde perplexities, and out­warde disquietnesse, confused counsayles and carelesse ex­ecution, broken spéeche and vnsounde iudgements, yea, suche a generall necligence in all his actes and conuersati­on of lyfe, that in a due consideration of the effectes of loue in his example, it may be easily discerned that there is more gall than honye, lesse pleasure then payne, farre more care [Page 5] care than commoditie, and more want of courage, than any true commendation of a noble minde. You are not far from the truth sayth Glaphyro, and for that selfe cause certaine auncient Philosophers fayned loue to be borne of Porus and Penius, as making him the sonne of aboundance and penurie, to figure vnto vs, that louers, in their grea­test contentment, are notwithstanding miserable, by a cer­taine insatiable lust: yea euen he that possesseth, is neuer absolutely contented, and that was the cause aunswered the Ladie, why I woulde wishe this louer to finde some issue in loue, if it were to be founde. Here Monophylo the onelye protector of this little murderer, by whome moo­ued all his gréefe, I knowe not (Madam) sayth hée, by what occasion you happen into these tearmes: yea, I meruell so much the more, as I knowe your wisedome and high dis­cression to cary no smal praise amongst men of iudgement, and yet by the manner and phrase of your spéeche you séeme to resemble him, who for a small transitorie delight which he promised himselfe by the vewe of his mistresse, dispised an imortalitie prepared for him by the Goddes: this I saye as séeing you wish a louer to leaue his profession for cer­taine light disquiets of minde, which being banished from him, you estéeme him more then happie: But (good Ma­dam) what is hée in whome this disease hath not béene in­curable, or who hath euer béene vnfurnished of those passi­ons, yea generallie I aske, what state of mortalitie hath bene euer so absolutely happie, on whome (in the greatest delight of the worlde) hath not attended some discontent­ment: I meruell that by the same meane you desire not that children shoulde not be borne, séeing the more wée loue and estéeme them aboue others, so much the more doe they bring vnto vs care and gréefe: doe we not feare, desier, hope, and trauell our bodies and mindes for their sakes: wée desire to sée them great, as then to become the staye and comfort of our old age, wherein wee employe no [Page] small diligence: wée feare their venterous youth, as not to fall into daunger of body or infection of minde by lewde conuersation, and for that cause we prouide tutors to mo­derate their rashnesse: suche is our torment and care of minde for them, that wée euen féele the displeasures they suffer, and endure a share in their woes and miseries: yea if wée waighe in euen ballaunce the gréeues distending with such as we bring into this worlde, with the pleasures wée receyue by them, we shall hardelie iudge the difference and yet such is the vehement nature of our affection, as it makes vs forget the sorrow and trouble whereof they are the cause: it is impossible that in matters by which wée re­ceyue extreame contentment, that sometimes also they turne vs not to heauie gréeues and annoyes: what one thing in the worlde doth more necessarilye delight vs then the fier, and yet by it wée sée stately cities and pallaces re­uersed and consumed: who denies water to be most conue­nient for the necessitye of man, and yet it is the element in which much people perish, and great treasure is deuoured. So that notwithstanding the perillous accidentes happe­ning by these two elementes, yet to hinder or take awaye their vse, were to driue nature from hir course, and confuse the thinges of the worlde: euen so is it of loue, whose pro­fession you wish vs to leaue for certaine light inconuenien­ces accompanying him by circumstaunce, and nothing con­sidering the soueraigne benifits which secretly lie shrowded and hidde within him, wherein to offer you familiaritie of experience, why wishe you not in like sort, that wée were not borne at all, séeing that as béeing once entred into this worlde, our conuersation runnes vnder infinite and intol­lerable miseries: euen so our destinie caries this condicion that the higher we are raysed into degrées of felicitie, the redilier we encline to reuolution, and féele with more gréefe the pinching stinges of displeasure: which (Madame) me thinkes might drawe you to a fauourable consideration [Page 6] of loue, by whome if sometimes wée are lifted into actes of high and perfit pleasure, it is not out of reason if at other seasons he leade vs in effectes of more harde and straunge nature séeing that if at one time the pleasure should be litle euen so at an other season, the displeasure coulde not but be lesse, for so hath God vnited and paysed the one with the other, as to bridle our presumption in vaunting to be happy on all sides, and therefore he doth drawe ouer our calme of pleasure and felicitie, a darcke clowde of gréefe & calamitie: and yet our voluble pleasure is farre more great without comparison (in the respect of our present controuersie) then the inwarde gréeues which wée féele: for where the lamen­table teares, the strayned sighes, the broken sorowes, which oftentimes wée poure out in loue, are not enforced by other occasion or meane, then as perticipating of our mortali­tie, subiect to all infirmitie and miserie: the pleasures, on the other side which like swéete honye distilles by his suggesti­on, laye vs in resemblaunce with Aungelles, as though in that contemplacion, we imparted with the heauen­ly powers, and to vse a direct truth, loue would establish vs (as it were) in a perfite felicitie vpō earth, were not that his pleasaunt mocions be sometimes mingled with certaine light disquietes: Wherein maye be discouered a great pro­uidence of God, who (to laye afore vs our humanitie) hath tempered our delightes with pilles of sorowe, and prouided our riuer of transitorie ioye to runne in a streame of an­guishe and gréefe: not that those small accurrauntes should challenge such authoritie and force as, for them, it shoulde bée néedefull to deuest our selues of so great beatitude: But it behooues, amid such distresses, to prooue the heart of a true and loyall louer, euen as golde is tryed in the fur­nace, séeing that to whome so euer liuing continually nou­rished in pleasures, suche as eyther he woulde haue or can wish for, without proofe of displeasure or gréefe, it is a hard experience to haue a true taste of the swéete fruite which [Page] the gardaine of such delightes doth yéelde: yea it standes not with incongruent necessitie (to make his taste and iudgement more perfite) to entangle his pleasures with some easie and light annoyes, like as to giue a good season to meate, is required not onely sugar and swéete thinges, but also some sharpe spices (of qualitie, to be hardelye dis­gested) which applyed and tempered with other drugges, doe giue a good and perfite taste to that which otherwayes woulde carrie no season at all: Ah seigneur Monophylo, sayth the Ladie, suche is your force in spéeche and reasons to perswade, that I could euen settle in your opinion, were it not that for you alone ouer whome a voluntarie force holdes the heauie yoake of loue, there may be founde thou­sandes and ten thousandes, who bitterlye doe washe their mouthes in curses and complaintes, against the daye and hower wherein they tooke first footing in that miserable pryson: yea, such is eyther theyr naturall blindenesse, or prouidence of destinie, that albeit they beholde their owne spoyle and ruine, yet the missery of their thrall estate holdes so strayght a hande vpon them, that neyther force nor pol­licie can delyuer them, euen like vnto the Déere entangled in nettes, who the more he striues, the faster contendes he against his deliuerie: Why hath nature then, sayth Phy­lopolo (who valued louers with brute beastes) indued man with a soule of reason, as to deuide him from beastlye creatures, if he loasing the custome of reason, enter wil­lingly into a place, which afterwardes (without hys great confusion) he cannot eschewe: the same resembling the condicion of the sillie birde (albeit more excusable) to whom onelie belonges to complaine of nature as taking from hir all knowledge to resist the swéete charme of the fowler, by whome if shée escape death, shée is suer at least of captiuity: where man drawing to himselfe, hys selfe destruction, without other power of remedy then to late a repentaunce wherein I praye you, is he to be deuided from other crea­tures, [Page 7] but only in the outward eface vnder the which hée couereth his great beastelinesse: What syr aunswereth Charyclea, who here though good to cut of his ielouse spéech wished him not to presume so far of his owne felicitie, sée­ing he had neyther pollicie nor speciall prerogatiue aboue others to auoyde the misterie if the mischiefe fell vpon him: For sayth shée, euen as the experience is common that ma­ny Marinors vndertaking a long voyage, commit them­selues to the sea vnder a showe of fayre weather, smiling at the first vpon them, albeit their hope being turned to heauinesse, they stande at last so déepe in the daunger of the tempest, that (notwithstanding their indeuours) they are enforced to abandon their shippe to the mercie of the waues, without meane of remedie: euen so standes it with our louer, who oftentimes indiscréetlye, yea, when hée thinkes to sléepe in most safetie, slippes into the charme of the intising eyes of some Ladie, who leades him with great delyght into this huge sea of loue, where in the ende hée takes a miserable comfort in to late a repentaunce: oh hap­pie mariner so long as he sayled vnder a fauorable clymat, oh thrise happie louer, vntill his sonne disguised his light: But oh wretched condicion of both the one and other when a contrarie winde and common destinie castes them vpon the sandes of Charibde and Sylla, monstrus women (with the Poetes) whose custome is to chaunge into forme of beastes, all suche as vnhappily rub vpon their shoare, when the poore louer finds his pleasure translated into a qualitie of bitternesse, and his hope so turned into dispayre, that he hath no other refuge then in death, and yet in him he harde­ly findes medicine, what thinke you then of the authoritie of loue whose swéete baytes as they are swallowed vp euen by the most wise and subtill that bée: so he hath also a second power, that hauing once made himselfe Lorde ouer vs, hée takes from vs all knowledge both of himselfe and his na­ture, bathing vs (as it were) in a consuming flame, farre [Page] lesse quencheable than the continuall fire of the hill of Cy­cylie, yea, such is the vertue of this indissoluble knot of perfect loue, that it is without power or meane to vs morti­fied: and that which worse is, it hapneth in often experience, that some man labouring long in an amorous traine with a Ladie, and shée perhappes no lesse touched with the moci­ons and passions of loue than hée, yet in a necessarie re­garde to hir honour, shée is driuen to aunswere his desire with modestie, and dare not aduenture to bée thankfull to his demaunde: I praye you iudge by your selfe (if his pur­pose pretende altogither to possesse:) the condicion of this louer and the languishing panges that long sute sturres vp: yea, what medicine woulde you applye to his disease? I would not that for my repulse he shoulde alter the nature of his affection to his Ladye, and much lesse be necligent in his meanes of obedience and humilitie: But let vs finde out some happie operation or droage, by which wée maye helpe to qualifie his passions, and yet not discontinue his loue: for so shal we make liuely in him the pleasures which by ymagination he shall conceyue of his mistresse, and vt­terly choake vp those sorrowes which else woulde deuoure him with infinite deathes. Your discourse (quod I) con­taines matter of to high condicion, as to demaunde a thing that is not to be done, which is to loue without passion: and it is as easie to drawe out of the foure elementes that Quintessence, from whence the Philosophers deriue the originall of our soules, as to hope to satisfie in anye one re­spect your present desire, which albeit I cannot but estéeme of high merite, as procéeding from a minde so well affected to the miserable estate of louers: yet in all reason and expe­rience I cannot holde it lesse impossible that loue shoulde be without passion, then a man without a soule, the Sunne without light, fire without heate, and water without moy­sture: which thinges as they are so naturall and proper, as without them neyther man, Sunne, fire, or water, [Page 8] can be in their perticuler: euen so if you leade loue in hys true degrée, you shall neuer sée him marche without passi­ons as his familiar substitutes and companions: In which respect me thinkes it were matter much impertinent to dis­pute vpon a forme in our mindes, which neyther hath bene nor can be: onlye let vs applie our spéeche to things not im­possible, least with the losse of time, our exercise also bring forth nothing but vanitie: And touching your opinion that a woman making an estate to loue, and yet will maintaine hir honoure (or at least that which shée estéemes hir honour) although in such a case it woulde bée harde that loue should euer bring forth his full and absolute effect: yet in suche proofe I wish the example of the amorous Poet might bée remembred, that for two, thrée, or manye repulses, hée must not thinke himselfe denied, but turning modestie into importunitie, solicite his Ladie with encrease of dilligence and meanes: who albeit at the first (vnder a light feare to make a wounde in hir honour) standes doubtfull to bequeth hir selfe to our mercie: yet doubt you not but shée trauelleth inwardely in a singuler felicitie and ioye of minde, to sée hir selfe sued and required of him whome shée honoureth most, and specially in a thing which shée woulde chiefelie desire, were it not for that strong bulwarke and rampire of shamefestnesse, which notwithstanding is not so defen­cible, but béeing battered it may at the last become vincible by vehemencie of loue to whose power all worldlye forces are but weake: herein also, reason standes most peremp­torie (speciallye in the present case that mooueth) bicause this honour consistes not but in the opinion of men, & loue is drawne altogither out of ye registers of nature, by whom we are induced to it: wherein bicause you shall not iudge straungely of my opinion, I make you this resemblaunce: if our enimies become affable by our humilitie, yea if brute beastes voyde of resonable consideration, be drawne to a fa­miliar tamenesse, by our softe strokings and alluerments, [Page] I praye you what belonges to him in duetie, which holdes vs in déere regard, which cherisheth vs, & who loues vs no lesse then himselfe: doe you thinke a woman is not sub­iect to loue asmuch or more than a man? yea, euen to ad­uenture vpon thinges which are expreslye forbidden hir: did not Byblys loue hir brother, Mirrha hir father, and poore Pasiphae was shée not rauished in lust with a Bull? And yet I thinke it was neuer harde that a woman (what passion of loue so euer possessed hir) aduentured to solicite or require, but being gouerned with a certaine shamefast­nesse, woulde not so muche as be required, and yet being required woulde make no doubt to consent: and therefore I haue hearde it often spoken of people well experienced in those exercises, that the best is to bée sparing in requiring, but in requiring, to vse such an honest boldnesse to s [...]ack the bridle of their passions that with impudencie they be not possest of the thing which without shamefastnesse they ought not to desire: whereof I make iudges my maysters of the spiritualtie, and lawyers specially in these affayres wherein the spéeche, how couertly so euer it runne, is farre more shamefaste and harde to disgest then the effect: the same in my opinion being the onelye meane to come to the full of their purpose, which being well practised, is sel­dome without his desired fruite: séeing (with reuerence I speake it) the number is verie small (and they borne vnder an vnhappie starre) whose loue in the ende hath not happe­lye succéeded. Here Phylopolo obseruing his oportunitye to molest women, allowing his reasons, began in spéeche to iustifie them further: for (sayth hée) if women were as haggardlike as they séeme, and as manye poore fondelinges in loue, full simplie doe beléeue, their pompe and vanitie woulde be lesse in attire, and themselues not so Popingaye like in conuersation, as now a dayes we sée them: For who (I pray you) hath first brought in this caull or coronet of gold, more curious than comely, more precious than ne­cessarie, [Page 9] for the modest attyre of the heade: vnlesse (with the olde superstition) you would decke an artificial ydoll to draw the world to vaine worshipping: who deuised this cur­ling of hayr [...], so deuided and layd into lockes that it séemes to cary precepts and proportion of Arte: who first inuented this hooue, such a maske or vaile for the face, that it leades men in ymagination of a greater beawtie then is in déede, euen as in times past the papistes, although (to inforce a more religion to their pilgrimes) they were curious to re­ueale their saint, yet, when the doores of his shrine were disclosed, there apeared nothing but a counterfeyte ymage: for what cause haue they drawne to them of late suborned bodies eyther of horne or wood according to the minde of the Carpenter: yea what other purpose is in their huge vertingale, with infinite other vanities in their common attire, but onely to please men, and pleasing them, to bée desired of them: yea what other misterie is contayned in these curiosities, then that they are inuented as helpes and instrumentes to supplye the tongue, who eyther fear [...]g, or shamefast to exercise his office to require is for the [...]ost part reuealed by these aluring ministers most famyli [...] in these times with most women. Be that as it maye bee (quod I) and yet perhappes seigneur Phylopolo, you are eyther not well informed in this matter, or to forwarde in iudgement, séeing this curiositie (as you tearme it) is al­lowed to women with more authoritie then you thinke. For being created only for the ayde and pleasure of man, it is lyke that God sturs that opinion in hir, to rayse hir into indeuour not to please hir selfe, but to giue contentment to the eyes of him, for whose sake shée was brought into the worlde: as for example, is it not a tollerable behauiour in a mayde, to prepare hir beautie, the better to please those that pretende mariage to hir: the same being allowed by Licurgus in his common wealth, that maydes shoulde go bare faced to the ende they might bée s [...]ene and desired: and [Page] [...] [Page 9] [...] [Page] by the same meane the maried wyfe laboreth to please not the populer sort, but hir husbande to whome shée is prede­stinate, it is written that the good Emperour Augustus, seeing his daughter attired one daye aboue hir custome of modestie, wherein albeit hée toke no delight, yet for the present, he gouerned his iudgement by silence, as atten­ding a more fitte season to warne hir, whome when hée founde an other time in habit more simple and conuenient (as he thought) for the condicion of women: oh (sayth hée) how far more seemelye is this attire for the daughter of Augustus, then that which shée ware the other daye to the disguising of nature, and deface of both our estates: to whome shée aunswered, and that with reuerence rather to beléeue hir reasons, then enter into woonder, séeing (syr sayth shée) I vsed my time to please the desire of my hus­bande, and now I stande to satysfie my duetie to you: such was in effect the example of the good Ladye Esther, when shée protested before God, that the sumptuous atires which sometimes shée vsed, caried no other purpose then to féede the liking of that great king Assuerus, who had chosen hir for his owne: All this I bringe in (albeit as matter imper­tinent to our present purpose, yet occasioned by you) to shew howe wrongfully women are charged with theyr sumptuous attire, when both their estate requires it, and their husbandes consent to it: For to that, ought they to apply their fancie, & not to delight the eies of straungers, to whome as they owe but common regarde so if they should fall from the fancie of their husbandes, to follow the willes of others, their fault rather deserues punishment then re­buke: indéede I must holde a difference betwéene the order of the wyddowe, and maner of the maryed woman and mayde, seing as she ought not to pretende further obiect of contentment, so, albeit she féele sturre in hir a vehement de­syre and wyll to enter maryage agayne, yet is she more acceptable both to God and the worlde, in hir séemely and [Page 10] modest simplicitie: yea the teares of hyr wydowhead con­tinuing a carefull memorie of hyr deade husbande, ought to serue hir as an honest brydle to drawe hir from pompe or vanitie, whose example also I wishe might direct the behauyour of the maryed wyfe in the absence of hir hus­bande, seing that lyuing wythout him, she ought also to lay a part all occasions to delight others. And why (sayth Phylopolo) should not maydes be as commendable in their modestie as wydowes. Let vs not I pray you disguyse or cloake their thought, seing we lyue not at this present in that common welth of Sparta, but are exercised in a tyme of other maners and condicions of lyfe: And yet howso­euer you wrest the lawes of Lycurgus, you neuer founde them to giue libertie to maydes (although they went with­out vailes) to vse this visor and maske of garments which now a dayes we sée in common custome: And to vse a sim­ple truth, if in such consideration of mariage, such disguised garmentes should be practised as you (seigneur pasquior) presume, were it not as hurtefull in example, as hatefull in sufferaunce, and most of all to be scoffed at in the par­ties themselues: seing that to a mayde pretending to get a husbande these confused attyres are but as Popingay fea­thers prickt on a black Crowe, which notwithstanding, when she flyeth, doe fall awaye with the winde: For as wisedome and honestie ought to be the proper vertues in a mayde, to allure the affection of a husbande, so if by arte shée séeke rather to flatter the worlde, then follow the ver­tues in nature, she shall hardly wynne preferment, and not easilye shake of the spéeche of people, who as they note hir garments indecent, will iudge hir also dissolute in condicion, as being a common experience in our conuer­sation to set our iudgementes vpon that which we sée with our eye: an example well obserued by that good Captaine Lysander, to whome a certayne tyrant of Cycylie hauing sent many precious garmentes to aduaunce the bewtie of [Page] hys daughters, he refused them with this wise and com­mendable aunswere, that those attyres did rather conteyne dyshonor then ornament: whether doth he better resemble the state and name of a gray Fryer, or a Iacobyn, who in swashe apparell wandreth like a Vacabond in the world, or he who kéeping alwayes his cloysture, doth fashion his life according to the forme of his order: euen so, in the iudgement of the world, a mayde shall not be holden chast in such great superfluitie of garments, and lesse likelye (by the same reason) to wynne a contented husbande: seing that so precious a vertue is chastitie, eyther in mayde or maryed wife, that it is as easily defyled in garmentes, thought, and the eyes, as in the act: For if she reapose in hir attire such a speciall bayte to allure a husbande, she may on the otherside accompt hir selfe so much lesse lykely or worthye, as he séeth hir vanitie and voyde of true argu­mentes of chastitie: what néede we anye more disguise or suspende our purpose, seing such spiced follies were neuer inuented, but to aduaunce the last act in loue: For, to God hath bene alwaies more acceptable a woman in hir simple modestie, or modest simplicitie, then being imboast with such curious insolencie, which we reade hath bene paine­ally forbidden to the wise matrones in Rome, as the onely encomber of their common welth, as fell out in example when by little and little it gat footing amongst them: great is the follie of that husbande (if we may touch the maried estate) who not content with that bewtie which nature hath giuen his wyfe, will set a newe forme vppon hir to a­buse himselfe, and make hir desired of others: if she be fayre, may not hir naturall bewtie content him: if she be fowle or deformed, forbeare to resist the will of God, in séeking to suborne in hir an other forme then according to hir first creation, least in gyuing an edge to the tongues of the multitude, he be also subiect to the common destinie of the maried sort: by this he helpes forward the rumours of [Page 11] the people, to whome euerie light occasion is matter suffi­cient to set abroche their vessels of infamous spéeche: yea, by this, the euill sort will take ready cause to make court to his wyfe, in whome pyed attyre is like a marke in the fielde that leades the eyes of the Archer: Ah manye be the examples of olde time, and ten times so many are the mi­series of the present season, and ten times ten so manye infelicities will thunder vpon vs, if there be not discipline to reforme this generall abuse: what other cause rooted out the auncient kings of Rome, if not the follye of the hus­bande of Lucrece, who washed his fond mouth with such a flattering praise of his wyfe in the presence of Tarquyn, that it wrought like a violent Medicine in the heart of the ra [...]isher: wherein what necessary occasion could draw him to such spéeche, speciallye in a thing, which touching him­selfe in peculiar, ought not to concerne others in common talke, the rather if to him onely belong the vse and benefite of the bewtie of his wife (how excellent or imperfect soeuer it be) what néede he to blase it, and so bring it into the de­syre of the worlde, whose nature is daungerous to allure: such lipsubtill people I maye laye in comparison with that auncient Candaules, who lesse prouident then was neces­sarie, and more arrogant in the bewtie of his wife, then able to vse it worthylie, discouered hir immodestly to one Giges his supposed friende, who to returne his deare fa­miliaritie, setled so déepely in loue with hir, that to enter mariage with hir, he prepared death for hir husbande: But what, such people are not perhappes to be resembled with that Candaules on whom fell such hyer for his desert, seing of the contrarie, those that I speake of, more happie then wise, receyue vpon credite a thousand fauors for their sakes, to whome manye honest people make loue, and so are they cherished of euery one for their wyues, whome they besmeare with all painted brauerie: A thing so hate­full to God, and abhominable in reason, that who suffreth [Page] it merites euen with beastes: But whye stande I so long vppon this matter, which is so conuenient for vs, and pre­iudiciall to husbandes: let them féede and flatter them­selues with so fonde suffraunce, and we in the meane while as errant knightes, will trauayle in the conquests of their wyues: For to beléeue that in the fauour of them, these sumptuous pompes were fyrst drawne into vse, were a faith without a reason: But to holde them inuented onely as a visor to couer their wantonnesse, is no lesse lykely in iudgement, then most true in proofe, as is directly mani­fest in the aunswere which Augustus daughter practised with hir father: yea I saye (and by this I leaue you to sée how farre I differ from you) that lesse is the wydowe to be accused in this habite of immodestie, then eyther the maide or maryed wyfe, bicause that as she is a better warrant to make loue with more suretye, so, wyth lesse daunger shée may disguise hir selfe with these artificiall vanities, then ey­ther of the other two, whereof the one is commonly disco­uered by hir waspishe parentes, and the other daungerously suspected by a shaded husbande, yea, and the wyddowe (quoth I) lyeth open to the whole popular sorte, whose eyes are so much the more exercised vpon hir, as hir vaile and visor is taken away, which was hir husband, whose af­fection blynded him in manye respectes to hys wyfe, which lye naked to the worlde, whose propertie is to vse the eyes of Argus in the discouerie of other mens dealings: But you must consider aunswereth Phylopolo, that the oportu­nitie eyther to speake, or execute, fauour not so familiarly the maried women, as the wydowes, who depend not but of themselues? and therefore hauing a more due propertie to loue (as well for the oportunitie, as in a naturall heate and forwardnesse, to that businesse, whereof the mayde hath made no proofe, and the maried wyfe fyndes some sa­tisfaction with hir husbande) it is also more conuenient for them to vse garmentes necessary for loue, then the other [Page 12] two: Here the Ladie suffring with a modest impacience this chalenge of their prerogatiue in attyre, tolde him that his reasons might fynde place in such as woulde agree that this curiositie of attire was inuented as an instru­ment or occasion to loue, the same beyng neyther indiffe­rent in truth, nor likely in resemblance, as being a weake grounde in iudgement to resolue vpon an inwarde effect by an outwarde apparaunce of cause, seing (with the olde prouerbe) as the feather makes not the byrde, so our re­nowne ought not to be assured but vpon vertue: For as the Frocke makes the Fryer neuer the more deuoute, but is rather a signe of religion, then a proofe of hys holynesse: so in the attyre of a woman lyeth no true argument of in­continencie, and much lesse ought hir garmentes to bréede any opinion of lewde lyfe: And albeit they are matters apt to wher the suspicions of the worlde, yet our conscience be­ing cléere, what other reckning haue we to make of wicked spéeches, then that they are rather of custome then of cre­dite: Besides (such is the bable of the enimyes to our be­hauiour) if a Ladie should attyre hir selfe contrarie to the order and vse of others, she should be noted eyther disdain­full of the present fashion, or at least an hypocrite in hir conuersation: and no lesse blame shoulde she haue of the multitude who amid so many pompes, would disclaime the vse, then an other entangled with innouation) would play the Courtier among a companie of seuere Noones: by­cause, if all such newfangled deuises carie a propertie of hate in their beginning: yet time and practise gettes them such authoritie, that they are as easilie disgested as the o­ther fashions: And as those light challenges consist not but in the opinion of men, so seigneur Phylopolo, seing such fashions make their owne authoritie, and by little and lit­tle become both tollerable in vse, and séemely in conuersa­tion, I pray your (with the propertie of an vpright iudge­ment) mis [...]yke not if we practise them by generall and com­mon [Page] accorde, some vppon a lewde will, and others without euill thinking, but most part for that vse and custome so re­quire: you knowe also how commonly it happeneth in our worldly experience, that any thing howe good so euer it be, yet if it be wrested to euill, may be as easily fashioned ther­vnto as to good, whereof the example is more then lamen­table euen in the gospell, the which (with griefe I speake it) we wrest and apply according to our wauering affecti­ons: And so seigneur pasquyor, to cut of this waspishe and wearie discourse, I praye you worke vs out of thys, encombred laborinth, with a freshe onset of your fyrst be­ginning, least with wandering in vnknowne wayes, we lose the lynes that should leade vs to our fyrst entry: Then Madame (quoth I) my opinion holdes it impossible, that a woman throughly touched with loue (notwithstanding all resistaunce at fyrst) be not brought at last to reason, and made tractable to the will of hir friend, wherein notwith­standing I wishe you to holde my iudgement imperfite, if the loue be not reciprocall betwéene the two parties, as we presume: for if it shoulde want on eyther side, (a thing likely to happen, eyther by a preuention of some other, or by a disconformitie in the persons) there is no lesse impos­sibilitie to plant affection there, then to kyndle a flame where is no fyre: a sentence notwithstanding which I will not iustifie to the death, seing I haue séene ere now most strong Castels (inuincible by imagination) brought to sub­mission by time and pollicy: such Ladies (sayth Phylopolo) would I practise with the Engine of Phylip king of Ma­cedonia, whose common saying was, when he came afore any towne inassaultable by force, that if an Asse loaden with Golde could enter, he and his armie woulde not be kept out, as aduising vs thereby that what friendship or force coulde not mollefie, might be made soft by money, who gouerning the thinges of the worlde, doth also com­maunde oure men: euen so I beléeue there are fewe wo­men, [Page 13] whose vertue are not vanquished by this meane, and in whome although loue can worke no power, yet money (bearing the nature of the Adamant) is an instrument to drawe them to the pleasures of men: ah seigneur Phylo­polo aunswered I, how vnnaturall is such pleasure, whose price and value being vyle in it selfe, the loue also is most abhominable that runnes vnder such hope, yea they are to be condemned with the damnable pollicies of such, who by magicall brothes and drinkes, séeke to force the nature of women, as a meane to induce them to loue: For loue, resting not but in the heart, of small value is the vse of the body, where wantes the consent of the minde: and as what Ladye so euer bequeathes hir bodye to vse vnder a price and pretence of money, cannot merite better than with a common strumpet: So, of the contrarie, the honor were greater in hir, not onely to withdrawe all affection from such a friende, but also to settle in hate agaynst him, as to holde hir in such vile estimation, that rather money then other merite had power to leade hir affection: yea, this ought to stande in such high consideration with Ladies as not once to fall into the thought of any noble mynde: the same being the cause whye some making a question, whether it were better to offer loue to a gentlewoman or a Marchaunts wife, maintaine that to the gentlewoman belongs a more propertie to loue, as whose fancie is not defiled with vile respect of money, nor hir pleasure subiect to other tribute then loue for loue: and yet I will not ex­cuse those people of their errors, seing that as we sée com­monly, good & high flying Hawkes of all sortes of plumes, so I haue heard that the effect of money is no lesse hatefull to many marchauntes wiues, then to most gentlewomen, on whom in this case may be throwne a more suspition, bi­cause their estate being great and of nature like to birdes desiring costly feathers, requires a highe proportion, and continuall supply of money, where the condition of the [Page] other being lesse chargeable, hath also lesse néede of reliefe, and yet both liues and loues in no lesse felicitie then the gentlewoman: and yet for my part, I can not iudge ey­ther sort of those women (hauing their affections setled in places worthie of them) to owe more delight to welth, then desyre to the persons: And therfore to a man not being be­loued, and yet continuing in his purpose to possesse hir whome he pursueth, a most proper and fitte waye were, (in my experience) to stande vpon encrease of merites, and by his readie seruices, to declare the vehement nature of his loue to his mistresse, seing that nature teacheth vs, to holde reckning of such as be our well willers, as also to be desirous of reuenge against those who prepare violence against vs: yea, euen as God (fashioning man of matter more massye) indued him with a force, which the woman doth want, so hauing framed the woman with a nature more tender and subtill, hath made hir most familiar with mercy and pittie: ah sayth Phylopolo, how eyther you a­buse your experience, or are ignoraunt in the condition of women, to whome in all other respectes, mercie and pit­tie are most familier, but in this their tirannie excéedes the naturall crueltie of beastes: yea, such is the violence of their spite, that with the Salymander, they séeme to haue a felicitie in the torment of their seruauntes, whose presence they féede with a flattering hope, and in their ab­sence make a skoffe at their honest affection. This I speake not without cause, as being warranted by the maner of many Ladies, who albeit haue their hartes setled in anye one place, yet being courted by diuers honest gentlemen, and desirous (in a common humour) to be séene to haue many seruaunts sue to them (the same being in their fan­cie the chiefe testimonie of their bewtie) they will not stick to imbrace euerye one with a perticuler affection, and that with such cunning, as the wisest shall be ledde in a blinde hope of their good willes: yea such is the violence of this [Page 14] coossenage in loue, that their louers falling from one hope to an other, into infinite fancies, happen at last into mise­rable passions, eyther incurable in déede, or at least of pain­full remedie, and yet seigneur pasquyer, if you thinke that for all these extremities, such women are drawne to anye pittie, you are deceyued in their propertie, and the truth not knowne to you, seing (with the Vipor) the more they sée you tormented for them, the heauyer martyrdome will they heape vpon you, and yet neuer dismisse you, but with hope to returne: so that where destenie (or rather our na­turall folly) brings vpon vs this miserie, let counsell bée applyed afore such passions take déepe continuaunce, seing loue (with the propertie of the Mariegolde), who being growne by the sunne, discloseth as the sunne ascendes into degrées of heate: so our thoughts and cares doe more and more increase, if at the fyrst we resist not loue, the originall mouer of our disquiet. And euen as a materiall fyre, if it be not quenched in the beginning, vseth his propertie to encrease in such daungerous flames, that euen riuers of waters can not commaunde it, notwithstanding in the be­ginning it might be put out without difficultie: euen so if this naturall motion be not restrained in the beginning, our suffraunce will turne to our smarte, and our selues rest miserably subiect to his authoritie: And albeit by small coldes and slender frostes we hope to deface him, as by ieolousies and other inconueniences in his behauiour, yet in the ende we shall prooue (alas to late) those flattering de­fences to bréede (with water sprinckled vpon hote coales) but a renuing of the fyre and flame of our loue. And by­cause you shall not thinke my counsell to concerne onely such as finde not a reciprocall loue in their Ladyes, I wish my aduise might warne all other in whome is pretence to enter vnder the yoke of loue: bicause that if once they swa­low downe his trayterous baytes, it shall be alway impos­sible to discerne truely the loyall mistris from hir that hath [Page] no fayth, and that as well by a blindenesse in their owne passions, as that they shall sée most women disguise them­selues in so manye sortes, that they shall finde it harde to discerne euen their colours: So that I holde & mainteyne him to be most wise, who, notwithstanding he thinke to re­ceyue some rewarde and hyer of his Ladye, estraungeth himselfe euen in the beginning, and not suffer his minde to enter into captiuitie: wherein albeit this pleasaunt vse of hir bodye be of such swéete sauor, as it may take from you all tast of my councell yet (besides the many lamentable passions in loue wisely reuealed by the Ladye Chariclea) make you no reckoning of a vaine losse of your time, a contynuall traueyle of your body, an infinit care of minde a deuouring charge and consuming of your substaunce, and lastely, that to followe altogither the allurementes of loue you must fall from all other exercises of vertue and honest facultie: I accompt him happie, who possesseth in loue. I holde him wise that moderates that vaine felicitie: But I estéeme him most happie and wise, in whom though loue bréede a fancie, yet he forsake him afore he enter into his furie: And as certaine auncient Philosophers helde him most happie that neuer was borne, giuing a seconde felicity to him that was formed impotent or deformed, so I laye him amongst the number of the happiest who eschewing al occasions forbeareth also the practise of loue, and I will ymitate the other, who although he haue dipped his finger in that vnsauory broth, yet, fearing to be altogither scal­ded, draweth backe to his honour and profitte: And yet, he that dare aduenture vnder the vayle of such hope as lo­uers pretende, I could better allow the gentleman to prac­tise that trade, then such who professe the modest attire of the longe gowne: not that I will derogate more the one than the other, estéeming them both of one degrée, euerye one in his qualitie: onlye me thinke the estate of the Gen­tleman (which is to follow armes) is more tollerable in [Page 15] loue, then our frockemen, whose profession lyeth chiefelye in studie, altogither vnfitte for loue: neyther can the gen­tlemen so farre transgresse from any worthye enterprise, as the other, séeing in him loue is oftentimes one speciall cause of courage, to attempt great thinges for the onelye seruice and remembraunce of his Ladye, in whose respect he laboreth in many worthy exercises altogither concer­ning armes, who séeme to take their originall mocion (or at least their greatest encrease) in the opinion of our La­dyes, in whose fauour we arme our selues for the iustes, torneyes, and other actes of high actiuitie: so that it séemes almost necessarie that suche sortes of youth be sprinckled with the dew of loue, the better to prepare them to armes: the same (in mine opinion) being the cause why the Poetes aunciently painted out Mars and Venus vsing their plea­sures togither, which hath bene eft represented vnto vs by all the Romants eyther spanish or french: to such kinde of people then I will not much defende the practise of loue if they list: but touching the others I hold it as inconuenient for their trade, for the Merchaunt to confuse his traffike of forrayne wares with the studye of Phisicke: All of the contrarie sayth Phylopolo: For from what other cause procéede the effectes of so many excellent wittes both of auncient memorie, and present experience, yea, shyning amongst the other monumentes of the worlde, as the Moone amid the starres, but that they were kindled and set on fire by this brande of loue whose drawing violence as an adamant or loadestone, first entised the pen of Petrar­che, Sauazar and Beuibo, and in our tyme and countrie, was ye original bellowes which gaue the first wind to the a­morous exercises of Consart, Bellay & Thart, whose singu­ler perfection in their seueral phrase & methode of stile, hath drawne vnto them a name of ymortalitie, & translated as it were the gift and disposition of poestye from ytaly (the late mother nurse of that facultie) to our countrey of fraunce a [Page] chiefe mainteyner now of that auncient and commenda­ble exercise. And amongst all this socyetie of most excel­lent wittes, what other meane hath raysed them to the tip or hygh ripenesse of perfection, but onely loue, who with­out them albeit may séeme to haue bene nothing, so by these prooues, the candle of their estimation had quenched, if loue had not ministred matter and gyuen them value. So that I must [...]aye to your charge, eyther malice or parcia­litie, if you take from men of studie the practise of loue: it were a doubtfull opinion, sayth Monophylo to holde that those kinde of men had sypped on the cup of loue, seing, if we may measure the dispositions of others, by our pro­per fancyes, I thinke it woulde proue harde that a man entangled in his snares, coulde at pleasure discouer the state of so high a conceyte as the writinges of the Poetes séeme to disclose by figure: for as it is a true experience that they onely commaunde their sences most, whose af­fections bée fréeest, so there are none in whome libertie of spéeche hath lesse power, or the wittes furthest enstranged from their due office & function, then where loue hath a sole soueraignetie and gouernement, the same being an argu­ment of opinion to me, that the better to aduaunce their glorious excellencie in a subiect excéeding all consideration of manne, euerye one of those voluble writers did fashion and choose a woman friende, as in whose prayse and me­morie, they raysed so many excellent monumentes in wri­ting: if in such respect onely (sayth Phylopolo) as you pre­sume these writers heaped suche famous exercises, mée­thinkes their wrong was no lesse to the dignitie of their learning, then their actions most intollerable in example, séeing they might haue chosen many matters of much more worthynesse, than to become vaine worshippers of tran­sitorie ydols, as though their iudgementes were so base, and their wittes so vilely inclined, as without the subiect of women, they coulde bring foorth no substaunce of learning: [Page 16] ah quod I, beware of hastie iudgements, séeing wée maye easelier slaunder their doings, than knowe their pretence. For as wée haue reason to thinke that all these great loues which in their young and gréene yeares they disguised in themselues vnder the shadowe of poeie, doe promise more waightye exercises as they rise into more ripenesse of age, so considering how all thinges haue their time, and euery time his proper season, it néede not séeme straunge, if fashi­oning their rhymes according to the subiect resembling their present youth, they suborned certayne passions and pangues, and sawced their volumes with varieties of Ve­nus miseries, the better to serue as a looking glasse for all the worlde, as for such as professe loue to finde necessarie rules for their instruction, & to such as hate him, to abhorre hym more by their example, the same being so much the more conuenient in them (as whose age is not prepared for other studies (as their indeuour brought foorth a fruite of common commoditie. This spéech sayth Glaphyro, is impertinent to our present purpose, and yet, to whosoeuer woulde demaunde a reason of their writinges, I thinke the Poetes would aunswere, that it was the most highe and excellent theame that coulde be deuised, bicause loue hath alwayes caried such soueraine power, that the highest elementes that euer were, yea euen the auncient Gods themselues haue vouchsafed to be led in triumph vnder his banner: And for my part, if they trauelled in those exerci­ses, as men in experienced in his authoritie, and but indu­ced only to reueale the passions which he hiteth in himselfe, I estéeme them so muche the more worthy, as the matter was haughty and harde (I meane to speake so properlye of loue hauing made no proofe of his nature) but if they haue béene lymed with the fethers of his winges, & prooued the burthen of his power, it were not amisse, no lesse for the furtheraunce of their study, then to fauour their health and quiet, that they resigne their pretence, séeing it brings [Page] such daunger in practises wherein they haue this assured and infallyble meane, if afore they loase the vse of their senses, they perswade no possibilitie to attaine to the end: yea, albeit there be power to possesse, yet let them fixe vp­pon this as vpon the north starre, that the pleasaunt vse (being the ende and marke of all their pretence) is no other thing then an opinion of pleasure raysed of an affection which is borne more to one woman than an other: and lastelye that all women haue affinitie with the humors of their first mother Eue, who was not without hir frayle and slyding infirmities. I confesse that in this meane or medicine is neyther such facilitye nor constancie as maye be deuised, bicause who hath once imprinted an opinion of a woman in his conceyte, may aunswere that he makes no value or estimation to vse or possesse, but onely bycause of an affection which is extreme towards his mistresse: yea, if causes be indifferently measured, you shall finde no com­parison betwéene the pleasure we receyue of a publike woman to whome we beare but a vile and squirilous affec­tion, in respect of the delight we féele in our peculiar friend: so that the best aduise I can giue to hym that woulde be­guile loue, is to fashion at the first a desperate impossibility to possesse, séeing that to warraunt vs from the passions, amongst which loue raignes, we haue a double medicine, the one, if in beléeuing the suggestions of reason purelye and simply wée doe supplant all affections leauing neyther roote nor rynde in vs, the other, if when passions kindle and preuaile ouer vs, we fight against our proper willes, main­tayning a ciuill warre in our selues, vnder the leading of reason, accompanied notwithstanding with some contrary passion: the first was familiar with Socrares, who (by a deepe and heauenly Philosophie) being armed with a con­tinuall contempt of all thinges, obserued such constancy that neyther prosperitie coulde make him swell, nor aduer­sitye cause him to stoupe: This remedie séemes so muche [Page 17] the straunger as our soule being composed of reason and passion, our passions oftentimes doe carye awaye our rea­son: And therefore we must with diligence resort to the seconde medicine: when reason (enuironed with passions, and not able of hyr selfe to shifte them of, takes ayde of a contrarye passion, which albeit of it selfe be not good, yet enclyning in this hehalfe to reason, wyth seruiceable duetie as to hir soueraigne mystrisse, can not be called e­uill, bycause affections be not euill, but when against the order of nature, they séeke to beare rule ouer reason: This was the medicine which the Phylosopher Carneadus ap­plyed to our instructions, as aduising vs that amydde the froth of our mortall delightes, we shoulde remember the myseries of the worlde, to the ende that brydeling by that meane our vnbrydeled pleasure, we maye temper the one with the other: This was the wishe of Phylip of Mace­donia, who receyuing in one daye newes of the birth of his mightie sonne, and report of two victories obteyned to his vse, craued that Fortune would mixe his great felicity with some sharpe accident, least his fleshe vsed hir proper­tie: the wise Anaxagoras, notwithstanding nature stir­red him to delight singulerly in the lyfe of his childe, yet his extreme ioy was so moderated with a continuall feare of our common frayltie, that his death was not grieuous when he remembred he had begot him in the state of mor­talitie.

These two wayes in déede are no lesse commendable for their excellencie, then most conuenient to defende men from such sortes of furies: And yet touching the first, al­though in other affections it may preuaile by a continuall vse and meditation, yet I stande in doubt to assure it anye place in loue, for that he is a passion so subtill, that we sée him no sooner enter into vs, then we haue aduertisement of him: yea euen Pallas the Goddesse of wisedome fell one day vpon a sodaine into the nettes of Venus & Cupide [Page] choyce of place, we shall reliefe our griefe and release the bondes of our first sorrowes: it may be this pollicie is no­thing pleasaunt to Monophylo, whose reasons yesterdaye conteyned matter of ymputation against such as were defyled in thought onely against their Ladies, but for my part, much lesse that I fynde cause of offence therin, seing of the contrarie, (and yet I am not farre estraunged from your opinion) I holde it the onely and readie meane to loue well and perfitely: For if this loue as you say de­riue from a heauenly power, can you haue a better meane to knowe hir, whome destenie and prouidence haue prouided for you, then chaunging from one to another, to fall at last vppon hir in whome your senses doe settle and your affections rest satisfied: Thys is a perswasion amongst the Genetliake Phylosophers, that to knowe the estate of our prouidence and followe our influence, is required chaunge of habites, names, and diuers countries: and their to pitche our staye where we encounter our best contentment, and not to be obstinately bent to one place, wherein if we looke to thriue we must reuerse the reuoluti­on of the heauens, who séeme to encline vs an other way: And therefore seigneur Monophylo, it were an error in all men of highe courage, so to encomber his minde with peculier subiection, that he had rather moue hys owne spoyle in the daylie pursute of a woman not predestinate to him, then to searche his choyce seuerallye elsewhere, whose fauours he shal obteyne at the first, bicause both lot and destenie will incline to his affection: This discourse of Phylopolo enuironed with miseries as to couer ye opinion which he vnderstood better by effect then by spéech, setting al the company on a pleasant laughter, was sodainely answe­red by the Lady, who vnder a smooth anger told him he née­ded not adde an othe to make hir beléeue him, & muche lesse that himselfe was without experience of his owne remedie in whome shée doubted not there was fulfilled a more per­fite [Page 19] warraunt and witnesse than in any of the companie: which he denied, assuring hir that he neuer embased hym­selfe so much as to become the seruaunt of one mystresse onely, estéeming it an act of great vnthankefulnesse to all the rest of that sex, for the respect of one onelye, to abandon the loue of infinite others to whome perhappes is more de­sert and dutie of obedience, then to hir in whose regarde wée entangle our credit and consume our goods and tyme: all of the contrarie (aunswered I) for singuler loue or af­fection simply and pefectly settle to one onely, bréedes in vs a readie behauiour of generall curtesie to the rest, where otherwayes in séeking to content all, wée hazarde the dis­pleasure of all, for there is no other motion or originall cause of curtesie, but of loue according to the testimonie of all the Romants and histories treating of suche affayres, where you shall finde the most perfect and loyall louers to bée they that most exercise curtesie towardes all others in­duced onely by a reuerent respect to their onely mystresse, howe many men doe we sée impotent in forme, of mettall leade heauy, of mind sluggishly inclined, & of maners loath­somely disposed, in whome neyther learning, si [...]nce, vse custome nor example of wise conuersation, can worke any honest alurement to honour, yet loue, whose entisements are proper spurres to ciuilitie, hath so transnatured him as if hée were cast in a newe forme, by which meane he be­comes no lesse ciuill in life and maners, then before he excelled in dumpish and lyther disposition, the same agrée­ing with the common spéech and perswacion of the people, that to fashion a yong man is necessarie to shrowde hym vnder the winges of some Lady, of whome he is amorous as a sufficient meane to drawe him to honour and ciuilitie: for suche is our common fault that being cladde with the mistie coulours of Philastie and selfe loue to our selues, wée cannot enter into our owne errours, whereof as our Ladies do giue vs often knowledge, so their warninges be­come [Page] come commonly speciall instruments of our spéedie chaūge making their sleight corrections of farre more authoritye with vs than if wée had bene warned by any seuere prea­cher in a pulpet: And albeit (loue being once as déepe­ly setled in the woman as in the man) it is not vnlikelye that shée maye be no lesse blinded in the manners of hir friende, then himselfe, and that (with the follye of parents towards their children) for friendship sake she passe ouer necligentlye his imperfections, yet the desire we haue to please the eye and iudgement of our Ladies, is alwayes a quicke and cleare lantorne to leade vs to that behauiour of honor which we ymagine woulde satisfie them: And euen as a good Captaine prepared to assault a towne, reaposeth not altogither in his people (who notwithstanding are his chiefest staye and strength) but necessarilye applieth the cannon & other engines of warre, euen so runneth the con­dicion of the true louer, who pretending to batter the heart of his Ladie, doth not onely prepare loue to vanquish and possesse hir (which is the principall of all) but leades hir in many exercises of ciuilitie and honour, as worthie pol­lecies to prefere his enterbose the same being the perswa­tion of that auncient Poet in his art of loue, who instruc­ting him whome he would haue to faine loue, giues also straight charge to him that loues indéede to vse his aduise without other art but such as he learneth of loue onely, who may serue vs sufficiently as a Maske or Visor to play such a part: These matters (sayth Phylopolo) are no lesse straunge to me in spéeche, then their sence of harde vn­derstanding, wherein if I shoulde wade déeper, I should but heape confusion and rather speake by heart then by the booke, as being altogither inexperienced that waye: But bycause I gouerne not my selfe in these matters so much by the booke, as by mine owne contemplation (and my fancie is not without singuler pleasure) I praye you tell me what other signe or marke of curtesie can you discerne [Page 20] in these madde louers then a most solitarie and continuall care, a distraughting of the witte, a distemper of the body, and lastly a generall contempt of all other thinges except hir to whome his thoughtes are addressed according to the late instruction of Monophylo: So that seigneur pasquier, you can hardly establishe honestie in your louer, who you sée holdes the worlde in contempt, and all thinges therein in hate, yea they are eyther so rauished in passion, or restrayned from reason, that with the contempt of the worlde, I haue séene them beare suche hate euen to them­selues, that their Ladies haue loathed their condicion and béene ashamed of their follye: and being sometimes rebu­ked by them for such franticke behauiour, what was the excuse of these poore fooles, but yt hauing no power of them­selues, their onely felicitie depended vpon the presence of their Ladies: Suerly such haggard Pigions woulde hard­lye be made tame, and much lesse that their capacities stretched to learne any honest or ciuill behauiour, but ra­ther as beastes voyde of naturall iudgement, they lyue without courage or countenaunce: for if in the presence of their Ladie, any other hindred their accesse, or were im­pediments to haue spéeche with them, oh howe wylde are they in countenaunce, howe vnquiet in minde, yea, their whole estate so restlesse, as if they were tormented with some hurtfull spirite: and if they fall into the absence of their mistris, you shall neuer sée them settle in any com­panie or place of what value or worthinesse soeuer it be, but as vacabondes without warrant, or people fearing the fall of the firmament, they ru [...]ne here and there, as though they had no other place to hide them in, but in the eyes of their Ladies: But if eyther the power of loue, (to whome they durst offer no disobedience) or the autho­ritie of their Ladies (in whome they lyued) drewe them to a certainetie of ab [...]ade with what other exercise did they furnishe the place and time, then eyther to beholde the [Page] Moone, prune their stomack with fretting & iealous sighes, or at least sitte like saint Leonarde, resolued into wearie silence, and so mouing their owne scorne, they blased themselues in their proper coulours: wherein seing I am slipt thus farre into the discourse and state of this matter, I can not but commende the short counsell of seigneur Pasquier, that to conforme yong men to honest ciuilitie, is necessarie they make loue, neyther am I against Gla­phyro, aduising men of armes to doe the lyke to prepare them the better to actions of vertue and honor: And for myne owne part, I sée no reason to restraine any degrée, whether he be a rounde cap or a long gowne, seing that albeit studie is their principall profession, yet the exercise of curtesie can not be inconuenient to them, if neyther they turne their swéete time into spoyle, nor their senses into subiection of the rage and follie of that imperious aungell Cupide: by these obseruations they maye easily attaine to the ciuilitie requisite in all Gentlemen, and by this meane are they apte to bée acceptable not onelie to Ladies, but al­so to all other people of any qualyty: and to exchaunge di­scretion for fancye, or to runne so headlong in the humour of their will, that they loase not onely the due knowledge of others, but euen be blinde in themselues, as we reade of Salomon, Hercules, with many others of excellent wittes so long as they stoode frée from this passion, but being once embrued with it, their state declyned, their condicion chaunged, their fortune reuersed, and lastely themselues so generallye transformed, that (except the shape) they retai­ned no resemblance of men if these had bene men acording to their name, or their wisedome exercised in due & worthy sorte, they had rather gouerned loue, then become thralles to his power, they might better haue dissembled with him, then so vilely incline to him, & so might they haue eschued the populer obloquie raysed to their confusion. But what such accidents are the true fruits of loue, & to who so euer [Page 21] treades that desperate laborinth, it is an ordinary destinye of a wise man to take the habite of a foole, of a carefull manne, to become negligent, of a valyaunt manne to be so weake, as to stande in awe of a worde of his my­stresse, of a prouident man, to loase all pollecye, of a yonge man, to become withered, of a well spoken to stutte, from a good shape, to be cladde with deformities, of a frée man, to bée miserablye bounde, of a pacient man to become a murmurer or else to beare the burthen of an Asse, of a re­ligious man, to be an ydolater, of a riche man honoured, to be made poore and skorned, of a liberall man inclyned to charitie, a disdainer of the honest necessitye of others, of a quiet man according to christianitie, a minister of re­uenge in the filthye cause of his minion, and lastely euen to loase the knowledge of hymselfe, God and the worlde: whereof the contrarie, hée who by wisedome can auoyde the rage of passion, and applye himselfe to the honest mea­nes requisite to allure the heartes of Ladies, shall haue a thousande aduauntages aboue the other ouerwhelmed with the burthen of loue: as first by his wisedome he shall not suffer himselfe to be ouer ruled with passions: his care shall not be turned into necligence, his courage into cow­ardnesse, his youth into age, his swéete spéech into stamme­ring, his libertie into thraldome, his pacience into mur­mour, his fayth into hypocrisie, his wealth into want, his deuotiō into deuillishnesse, his sufferance into reuenge, nor lastely, he shall be neyther blinde in himselfe, ignorant of God, nor vnthankefull to the worlde: he shall bring no staine to his sex, as being a man to suffer himselfe to be conquered by the fragilitie of a woman, whome God hath not created, but as an inferior companion to the man, and much lesse shall runne into the babble of people, eyther for himselfe or his mistris, which the louer perplexed or enuy­roned with passions, can not eschewe, although he thinke he walketh in the clowdes: as for example, so soone as he [Page] entreth into spéeche of his mystris, howe easily maye we sée the coales of affection kindle in his face, as both by chaunge of coulour, and also partialitie of spéeche stry­uing alwaies to raise hir worthynesse, the same beyng one cause (I suppose) why the Poets figured loue all naked, bicause he doth so easely discouer himselfe to all: where of the contrarie, he that vnder an artificiall pollecie, wyth in­different & familiar behauior, can rather pretend then make loue, speakes not wythout modesty of hir whom aboue the rest he meaneth to court, yea if necessity so require, he is so curious ouer all causes of suspition, that Argus him­selfe can not descrie in what respect he traueyleth: And who doubtes that a woman to whome hir honor ought to be more deare then all the values of the worlde, estéemeth not better of such one, then eyther of a blabbe, to whose tongue silence is a paine, or a fantasite fléeter, who, with himselfe, forgettes also the estimation of hys mystris: wherein if these reasons suffice you not to prooue the pas­sioned louer to be lesse acceptable to his Ladye, then he that but dallyeth or dissembleth in loue, let vs I pray you consider the proper nature of a woman (I speake not ge­nerally) whether shée applyeth more frankely to the will of him with whome shée standes in secret and deare value, or to him of whome shée is most made of: for my part I holde with common experience, that he is best welcome, that best can gouerne hir with swéete and pleasant deuise, in whome is most showe of thankfulnesse, who best can make court to hir, who soonest can finde hir humour and wisely féede it, in whome lastly is a most readye facilitie of tryfling flatteries, with such other outwarde varieties of delight: for touching the inwarde respect, women (for the most part) holde little or no care of it, albeit they may pre­tende a desire of loyaltie, which notwithstanding they es­téeme but as a superficiall ceremonie: No, the more shée [Page 22] séeth you plunged in passions for hir, the lesse carefull is shée of your contentment, where if shée finde you growe colde in loue, it is then that shée entereth into the heate of hir affection, being of nature like to a disease, whose cure comes by a contrary medicine: So that seing women (euen by their owne confession) stande in condicion contrarie to our willes, and that by custome they take pleasure to en­tertaine the true louer with blaunched signes, were it not farre better with the losse of libertie, to eschewe also the scorne: And truely I can not (althoughe to our proper shame) but accuse here the common weakenesse of men, as to encline so easely to the will of women, whose custome of dissembling dealing, deserueth a counterchange of lyke qualitie: And herein I wishe my example might induce o­thers to vse the friears hypocrisie, and (with the women themselues) to preferre manye sortes of curte [...]ies, which being applyed in their apt season and accompanied wyth such showe of loyaltie, that they thinke all is done in their fauour, may happily encline them as we best wishe them: it is harde for a woman to restraine hir affection from him, who is ciuill in behauiour, secret in fact, modest in spéech, wise in all chaunces, and professing to loue that which his Ladye liketh, with a disposition to conceale not onely all thinges of generall importance, but also to be circumspect euen in the small fauors which he receiues of his mystris: These thinges are easie to be done of him whome I haue figured vnto you, and of harde compasse to the other, by whose proper beastlinesse he moues his owne scorne in the worlde, as to hunt after the fancie of a woman, whose fe­licitie is his griefe, for that he séekes so much to please hir, yea (seing him alreadie bleared) shée enforceth hir pollecie to make him more blinde, choaking him with su­gred wordes, with the subtiltie of Silla or Circes: which I beséeche you (Madame) note not as euill in me, seing [Page] custome hath made my opinion more then naturall: and if in vttering my fancie, I bring offence to your presence and maiestie of this place, I lay my selfe vppon your au­thoritie, whose propertie is eyther to excuse or pardon: This discourse séemed waspishe to one of the companye, who feeling a newe playster applied to his olde wounde, coulde not but clawe, though he rather smarted then yt­ched, assuring him that spake it, that were not the friend­ship he bare him, and reuerence he reserued to the compa­nie, he would tell him, that eyther he had long disguised his nature, or for the present was become a corrupter of the common welth, as to bring in such magicall hypocrisie, that no woman was so honest as to defende hir selfe from his pepered pollecies: But I pray you (Sir) sayth he, take héede you fall not into the fortune of him who lost the ly­bertie of his countrie, for that he fashioned such a subtill louer as you séeme to desire: Admitte that shoulde happen (sayth Charyclea) yet woulde I make my selfe partie to his cause, not that I allowe his opinion in the generalitie of women, although I can suffer his counsell to be exer­cised against such, who haue a malicious glorie to bob those poore soules, whose follie is rather to be punished, then their condition pittied: And in déede the world so swarmes with numbers of that sort of women, that I am halfe perswa­ded to beléeue his report, although it tende to our great disaduauntage, for nowe we haue (besides our apron La­dies of the Citie) many popingay pratlers elsewhere, who as they take it for a marueilous vaunt and bragge of their bewtie to haue many sutors, so their propertie is (with the Iuggeler, that hath for euery company chaunge of Leger­demeane) sometime to interteyne one with spéeche, to court an other with lookes, to be familiar with the thirde by signes, to lure the fourth by a false traine of cloaked honestie, féeding them all with one vnsauerie hope, and [Page 23] him shée makes hir Asse, that beares hir most affection: So that I stande not nowe to marueyle, if many (made wise with your counsell seigneur Phylopolo) séeke to disguise with women, seing in themselues is bredde the example, neyther is the reuenge vniust, if with the precedent of their owne deceites, they encounter the like pollecies, and hauing satisfied the subtill desires of men, they slip forth­with into the slaunder of the worlde: yea Madame aun­swereth Monophylo (the onely protector of women) and many there be who wrongfully backbite women, boasting oftentimes to haue the possession of their whole bodye, which they had neuer so much credite as to touche with their little finger, and that for a reuenge of an honest and chaste repulse: an other sort there are also, who, to winne the name of iolie Gentlemen, will not sticke to say, they haue and doe gouerne hir, of whome they neuer receyued worde of light qualitie: And therefore I wishe all women of this straight regarde, that afore they depart with the thing which they can not call againe, they consider with two mindes, and beholde with thrée or foure eyes. For the first woman being seduced by hastie credulitie, was the cause why our auncient father was deceyued: and at this day, men are not without their reuenge, and much lesse vnfurnished of meanes to exercise it, as turning it to their great glorie to disguise their behauiour, and all to deceyue a simple and innocent woman with present imagination, that as soone as they haue fashioned a woman in their minde, she is due to them as it were by obligation, and therefore they take small aduise to commit their fancie to execution: But if shée, for the more suretie of hir honor, will not condiscend to their importunities, then they eyther giue hir the name of fine mistris dainty, or else to be so sub­tellie simple, that she had rather chuse a little quidam of meane value, then admit into fauour a gentleman of so [Page] lustie estate as he wéeneth in himselfe: Oh seigneur Phy­lopolo, what heresie is in these opinions, what blasphemie in their doings, seing that as to the man is alowed a simple power to assaile, so the lawe hath left to the woman an ho­nest libertie to defende, and as the man hath onely a tong to require, so nature hath lent the woman two eares to heare, to the ende that if he make it lawfull to sue, shée hath no authoritie to denie: But if you will haue it so, that the woman (with the trée that inclines to euerie winde) abandon hir selfe to euerie request, what prerogatiue (I pray you) allowe you to such as are the first in date: what preheminence deserue they, who by a perfection in loue, and long and loyall pursute, haue wonne the possession both of the bodye and minde of their mistris: coulde it stande eyther with reason or honestie to dispossesse them of the thing so well deserued: here Charyclea vsing hir authority tolde Glaphyro that if he intercepted not the quarrell, Monophylo was like to giue the Canuesado to Phylopo­lo, and therefore as well to cut of their grudge, as satisfie the rest of the societie, she wylled him to renue his late dis­course touching the remedie of a louer: wherevpon Gla­phyro, whose quiet hearing of their controuersies, had brought him to a setled iudgement of their argumentes, although he made it harde to iudge in so doubtfull a cause, yet he tolde them generally that it were best not to loue at all, but to giue spéedie remedie to hym that were alreadie entangled, was in the hande of God, of whome onely coun­sell is to be taken. But seing (sayth he) you will néedes haue my medicine applyed to your louer, I say (as before) let him retire with spéede, least his miserie be incurable: For encountring the cause in the beginning, he easely may gouerne the effect, neyther néede he any medicine to restore him againe to his nature: But if he be so farre spent with passion, that his forces are to weake to helpe his desire [Page 24] out of that perill, then let him resort to a good and long dyot, I meane an absence long and farre from the place of his infection, and with (the pollecie of Gallen to eschue the place) let him flée farre, tarie long, and not returne, till eyther chaunge of ayre haue purged his minde, or suf­fraunce of time seasoned his disease: This medicine albeit in the beginning may carie a little tast, yet his effect is not least pleasaunt and most soueraigne of all other against the state of this daunger: for if the presence of our Ladyes kindle and féede the flame of our torment, it can not be but absence (as an antidot to purge a poyson) brings health, or at least mortifieth our passion: And albeit to some, ab­sence is rather a bellowes to renewe the coales of affection, then a sufficient lyquor to quenche them, and that absence stayeth the course of all other sorrowes, sauing onely the miserie of manye consumed louers, whose reprobate state prooues it without force against their condition: yea it may be that generally our first dayes griefe of absence, maye séeme more intollerable then a whole yeare: yet singuler experience makes no generall authoritie, nor the miserie of one prooues no communitie of destenie: and by reason we finde that there is no loue so violent, nor sorrowe so vehement, which giue not place to time, who estraungeth all things from their present nature, onely in this remedie must be obserued a constant and continuall pacience: For if for one, two, thrée or foure Monethes you absent your selfe, and then fall into the presence of your Ladye, it is as if you should cast séede into a grounde, and not giue it conuenient time to rype, to the ende you might reape per­fite fruite: seing in this newe presence are renewed such sparkes of your olde miserie, that you are not onely neg­ligent in your late preseruatiue of health. But (with the nature of hote ymbers sprinckled with droppes of waters) you fall into a more violent heate then before: All Phisiti­ons [Page] feare much the seconde returne of a sickenesse: And euen as a sicke man to whom the ayre is forbidden, aduen­turing afore his time, falles into a more daungerous feuer, so if your diseased louer be not well confirmed when he en­countreth, a second presence of his mistris, his pollecy of ab­sence wil profite him nothing, where if he be well purged and cleared of all passions (which time and discresion will bring to passe) then with no paine and lesse feare, he maye safely encounter hir, and yet not indure to much felowship with hir, seing to a delicate stomack, a surfet comes as soone with to much of a good meate, as to eate a very litle, of that which is euil: So that euen as a little sight is much daunge­rous, if he be not altogither cured of loue, so notwithstan­ding he be thorowly healed, yet to much familiar societie can not but bring him great disquiet: seing the eyes of our Ladies (I knowe not by what arte) are farre more hurtfull to vs then the mortal sight of the basilic (que), by whom we die but of one death onely, but with the eyes of our mistris, we are striken ten thousande times a daye without power, notwithstanding to dye, considering that euen the best partes in them, are to vs more venemous then the bytings of a poysoned Serpent, and where they serue to them for a bewtie and necessarie sence, it séemes (of the contrarie) that nature hath not placed them there, but as instru­mentes of our common destruction: I may resemble the mischiefe in them with the miserie of Promotheus, whose lyuer did daylie increase, notwithstanding Iupiters Egle prayed daylie vppon it: yea it is woorse then Sysiphus, whose penaunce is without ceassing, to turne and role a stone: and more horrible then the monster Hydra: So that let him be wise, who standeth of himselfe to vanquishe these passions, seing his trouble will be no lesse (if they be once rooted in him) to subdue them, then to that valyaunt Hercules, against the forces of the monster: And therfore [Page 25] let him stande specially vpon his garde, that if he haue dis­contynued the presence of his mystris some long time, he renewe not eftsoones hir company, but with precise distres­sion, least eyther the charme in hir eyes, or enchauntment of hir tongue, set a newe edge of those sorowes, which time had made dull.

It maye be seigneur pasquier, that my aduise caryeth small credite with you, and lesse authoritie with Mono­phylo, as both the one and the other being without proofe of such a medicine: But as all other things stande in awe of time, so doubt not but time also makes loue waxe olde, according to the example of a fertill soyle, which for want of due tyllage, falles at last into sterrilitie: euen so, loue being not enterteyned of his sinewes, nor fedde w [...]th that which should mainteyne him in his iolytie, becomes no lesse colde in his heate, then the grounde withrede in fruite: Al things haue their time, which time is the proper trompe to sounde euery secret, and therefore a Ladye cannot take sufficient counsell against the daunger she entreth into, when she bequeathes hir bodye to the mercie of a man, se­ing (as the worlde sayth) the value of a woman consistes in the innocencie of hir honor, and hir worthynesse of no longer date then that treasure is kept vndefiled: And not onely (as you sayde earst seigneur Monophylo) for the disguisings of men, which is a right good consideration, but also in respect of others pretending for a time a better affection to them: for that as men, like men be fraile and weake in their counsels, so their willes are full of variety, and the most wisest nowe a dayes not least infected with reuolution or chaunge: And seing (Madame) your chiefe request runnes that we procéede to mortifie loue altogi­ther, I coulde not auoyde the name of vnthankfull, if I should spare my counsell, to such who (perhappes) haue nothing to doe with him, I meane all honest Ladies, whom [Page] I warne eftsoones (albeit to my great disaduauntage) that the thing which they ought most to feare, eyther towardes their best beloued, or on the behalfe of straungers, is not to lose the authoritie which they haue wonne of them: For a woman (to resemble hir properly) is as a tender glasse, which in his fragilitie is pure, neate, and cleane, and de­lightfull to euery one, so long as he standes in his integre­tie: But if it be once cracked or broken, it falles into the contempt of euery one: euen so a woman being corrupte in that, which shée ought to kéepe as a precious treasure loaseth (with the same) the estimation of hir selfe, whose glorie afore stoode not in such highe value, as nowe (to hir griefe) hir flower withereth, and hir plumes fall euen into contempt with such, who earst being euen slaues to hir will, stande now in a state of souereintie ouer hir and hirs: The hystories discouer at large the auncient diuision of man, who from his originall, being formed with foure féete, as manye handes and two heades, was deuyded by the Goddes, whereof the one part was made the male, and in the other moytie the female founde hir name. And (I haue redde in many authors worthie of faith, that the great God Iupiter hauing applyed to euery of them their proper and perticular qualities, amongst other memories worthy to be marked, he gaue the charge of virginitie to the mayde, and the garde of chastitie to the wyfe to serue them for assured pauises against the assaultes of the worlde: Then what paine I praye you is due to hir, who is negli­gent in a charge of such high importaunce: it may be you note this phrase inconuenient in me, as though I séeme to shake the estate of our common commoditie: but howe so euer you attyrs your opinion, my indifferencie appeares in this, that I warne as well the man as the woman, al­though my spéech brings preiudice to our sex: And there­fore I wishe you Ladies to season your stomackes wyth [Page 26] other dyet, then with the peppered allurementes of loue, in whome if there be daunger to the man in respect of his passions peculiar and proper to himselfe, he is double peril­lous to you, whose weake nature suffereth their sorrowes as well as your owne smart, besides the blemishe of your renowme, which as you ought to waighe euen in the bal­lance of your lyfe, so if you lose it, you stop the riuer that féedes the fountaine of your estimation: if these feares be insufficient to restraine you, eschewe in time all intising occasions, as both the dissembling lookes, and deceytfull eares of such as you ought so necessarilie to feare. The ho­nest shamefastnesse of women requireth to embase their eyes and beare their sight lowe, as not to desire any thing: And if vpon a vaine presumption, she raise hir selfe into a selfe hope and promise to conquer loue, she shall no lesse so­dainely slippe into his snares, then lightly she suffered hir selfe to be possessed with that ouerwening opinion: The Monkes enclose themselues in their cloysters, to conquer the fleshe, and the Hermittes leade a solitarie lyfe in For­restes and groaues: howe then can a woman lyue in pre­sumption to brydle hir frailtie standing euen in the middest of worldly delightes: she laughes, she speakes, she hath conuersation with yong men, she thinks she is not sought, bicause hir selfe doth not desire, and yet shée séeth not how she hatcheth vnder the wing of those familiarities hir own destruction: farre better were it for hir, and more for hir honest profite to eschewe such societie who séeke but to ran­sake the castle wherein is kept the assuraunce of hir ho­nor: and aboue all, let hir close hir eares from him, who by corrupt giftes, settes a stale to intangle hir, as the fow­ler enchauntes the byrde, or the Fisher by his worme, be­trayes the stelie Gudgeon: euerye holde enclyning to so­monce, with long parle séemes willing to consent to hyr spoyle, and to admit the power of the enimies: neyther [Page] séemeth anye thing impossible to him that striues to con­quer, and lesse easie to the woman to warraunt hir selfe a­midde the ambushes of our polletike youth: This counsell standes not inconuenient to my estate, and lesse exspectati­on of hyer for my traueyle, bicause I lyue bounde in ho­nest duetie to all Ladies, whome as I dare assure general­ly (if they learne and followe my principles) of increase in honor with perpetuitie of name, so the necessitie of my counsell I commende onely to such as haue béene prodigall of their libertie, vnlesse they knowe an other lyne to leade them more directly then mine, who (in this small discourse) did not pretende to apply to the contentment of euery one, (for so my burthen woulde prooue intellerable) but onely to discouer a short remedie which I haue alwayes estéemed most proper for the health of a louer, which is absence, with firme purpose neuer to treade the path of his mistris againe: and this remedie is enforced rather, by an arte and industrie guyding vs, then once procured by our pro­per nature or motion: But euen as you (seigneur Mono­phylo and Pasquier) by your seuerall discourses, haue earst taught vs, not the meanes to loue, or by what arte we should moderate our affections in loue, but rather haue layde open the subtill maners, by which that little théefe seaseth of our heartes, when we least thinke to be his sub­iectes: so I will here present you with: an other meane, not as by counsell, howe we ought to escape loue, but often­times howe without thinking we are constrayned to a­bandon him: it is disdaine, I meane an almightie disdaine, which hath power to put this loue to mortall vtterance, And this albeit be most certaine and iustefyed by ma­ny examples, yet as seigneur pasquier, laying open the partes of loue, gaue him diuers natures, according to the diuersitie of passions: euen so this disdaine takes sundrie effectes, according to the qualitie of louers, sometimes [Page 27] more and sometimes lesse, euen as they are touched wyth vyolence: And if you will knowe whereof this disdaine takes his beginning, I will not satisfie you with mine owne experience, bicause I neuer made proofe of it, but by reason, I will deriue him from two heads and fountaines: The first is, (and that of no meane importance) when af­ter a long sute and seruice to our Ladies with manye re­uerent obediences, we finde them not onely vnthankfull, but also (making a scorne of our seruice) they translate the merite of our martyrdome to an other, and so make our griefe the instrument of their delight: which albeit at the fi [...]st we hardly receiue into iudgement, and as it were sée and not sée, yet their dealings entring into custome, and by little and little vanquishing our partialitie, it is most as­sured, that such loue chaungeth habite and takes the qua­litie of a hate farre aboue the nature of the former friend­ship, according to the witnesse of Reguier discouered by Boccace in one of his Nouells: oh daungerous disdaine, oh spite whose power hath brought manye noble Gentle­men to such extremitie of furie, that defyling their hands with the bloud of their Ladies, they haue also at one in­staunt bene the vnnaturall homicides of themselues: For (with pasquiers rule) there is such a naturall simpathya of humours amongst men, that euen as we loue such as like of vs, so also our fleshe and mindes rise against them in whome is grudge against vs or ours, as the glo­rious or prowde man louing no other then himselfe: the same being the cause (as I thinke) why the auncient Law­yers allowed in their lawe of nations, this desire of re­uenge, as falling by nature into the mindes of all men: and albeit by Gods decrée we are defended to vse reuenge, yet our nature holdes hir swéete course to vomite poyson against such as hate vs: And therefore no marueyle if a woman hauing once charmed our affections, and after, by [Page] certaine outwarde actes we prooue their disguised nature towardes vs, that then we turne course, as being instruc­ted by the precedent of their pollecies.

This is the first kinde of this disdaine, whose power is farre more violent then the other which procéedes of a cer­taine ymagination of the minde, or else by a light beliefe of false reportes made of our Ladies, and this disdaine al­beit is nothing so mortall as the other, yet increasing by succession of time, his effectes in the ende prooue nothing inferior to the first, and therefore in his beginning, he is called ielowsie, which although in his prime age is nothing else then a renewing of loue, yet as he rypeneth by little and little, and by degrées riseth to perfection, he chaun­geth condition, and leauing the name of ielowsie, vsurpes the nature of disdaine in manye persons, I saye not in all, bicause for the most part, our affection is so great, and our weakenesse so generall, that oftentimes we are constray­ned to disgest it, as a weake stomacke indueth a harde me­dicine, and all bicause there remayneth certaine sparkes of the loue we beare to our mistris. There be also sundrie other maners of disdaine, as that which riseth of a continu­all repulse, with farre sundrie others, which I am content nowe to passe ouer, as hauing neuer tasted their condition or nature.

Here Phylopolo, albeit he commended the meanes which Glaphyro preferred to dissolue loue, yet (sayth he) if that charge had happened to me, I would not haue doub­ted to haue applied more necessarie medicines to such an euill, and with more ease haue cured the cause, and with lesse daunger gouerned the effect: he brings in a long ab­sence, accompanied with a desire to steale out of this prison of loue, and then a light disdaine whose cause commeth manye wayes. But (in my fancie) he is farre from the marke, and his reasons nothing incydent to the necessarie [Page 28] pointes of the present purpose: Asclepiades an auncient Phisition, was not approoued of manye others of that facultie, bicause he affirmed in opinion & argument, that the arte of phisicke, or meane to cure pacients, might be wholy mainteined without any potions or medicines com­pownded, but leauing all artificiall helpes, he referred all men to fiue infallible and most necessarie cures, that is, temperate exercise, moderate vomit, reasonable sléepe, con­uenient walking, and a good and long dyot: which reme­dies in déede, were not impertinent to suche as were in helth and not infected with disease: But to him who labo­red in a long and hote feuer, I sée not in what vse they could serue: euen so I can not finde howe this long dyot and absence commended so much by seigneur Glaphyro, can worke any necessarie vertue in such, who are alreadie striken and touched (as it were) to the death: And touch­ing the disdaine which he alleadgeth, bicause his remedie in that is more casuall and by chaunce then otherwaies, I will leaue it to worke in louers, euen as their nature can brooke and beare: And for the meanes I haue promised you I will vse the common methode of most Phisitions, as de­liuering you a potion or drinke, wherein is brued the whole and absolute cure of this our diseased louer. Let him then drinke of the flood of Lethes, other wayes called the lake of obliuion, of which the Ladie Chariclea hath cunninglye brought into our memorie towardes the ende of hir ship­wrake. And if this meane eyther faile him, or he faint in the execution, then let him resort to the circle of the moone, where perhaps he shall incounter a great part of his sen­ses, distraught since he first made inuacion vpon the fron­tiers of Cupide: But if this way be eyther hard to finde, or vneasie to holde, let him at last practise the counsell of the Phisitions, and vse a little Helbora, an herbe alto­gither dedicated to such vaine and sonde miseries: For if [Page] euer anye sort of people were robbed of their wyttes, it is the miserable corporation of louers, whose blindnesse is such, that the sunne séemes darke to them in the plaine day, and in the night, they iudge the moone a thicke clowde: whereinto to confesse a simple truth, it is to be doubted, whether that miserie procéede more of their owne indis­cression, or is deriued of the naturall subtiltie of women, who haue such a drawing power ouer the hartes of men (this he spake simply to vrge the opinion of Chariclea and Monophylo hir protector) that it séemes the Deuill hath incorporate himselfe in them, the better to delude men not of base or low condition, but euen such as by long vse haue wonne the name of riche, wise and worthie Monarkes and kings of the earth: oh what partialitie shewe you here (sayth Monophylo) that to giue season to your vnsauerie wordes, you forbeare not (euen without occasion) to forsake the lymittes of our argument: and yet you could not bet­ter discouer our common beastlinesse, then by the discourse you haue made and so inconueniently applyed: seing that by so much are we rude and weake in condicion, by howe much we suffer them to subdue vs, and their wisedome the more assured and commendable, by howe much they can warrant themselues from the wrongs which so castlye they laye vpon vs. But yet seigneur Phylopolo, it is no­thing so, nor your opinion so generally true, but it may be disprooued by many examples: For if some by women haue falne into the bable and rebuke of the worlde, yet we haue Medea, Phyllis, Dido, with manye other infortunate La­dies, who by the treason of their disloyall Iason, Demo­phon, and Eneas, are made (alas) sorowfull groundes of vnworthy obloquie, both to their vnhappie cotemporians or time fellowes, and also their lamentable posteritie, and therefore me thinkes your wrong is without reason, which so partially you will laye vpon that sex of whome we de­pende [Page 29] in comfort, commoditie and felicitie: and without whome, as we coulde haue had no originall being, so were it not by them, we could haue no present conuersation nor lyfe: in déede sayth Phylopolo, they are a necessarie euill: and therin replyed Monophylo, are you no lesse ouerséene then in all the reast, and your error more hurtfull: But you seigneur Glaphyro, notwithstanding the cauell of Phylopolo, I wishe not to discontinue your discourse, the same being no lesse necessarie to intercept his heresie, then most conuenient to confyrme the reast of the felowship: But the Ladie considering by the height of the sunne, that their longer aboade there, might bring offence to the rest of their companie, whose custome (during this progresse) was to obserue good howers for their repaste: tolde Mono­phylo what wrong he practised to himselfe, in vrging Gla­phyro in a matter (as she thought) of so small aduaun­tage to himselfe, seing withall (sayth she) that the time of­fereth you fauour, as thereby to sommon you to resolue our long controuersie, wherevnto as I prepared the begin­ning, so am I nowe to intercesse for loue, of whome I take more pittie, then he vseth compassion to such as im­plore his mercie: And so breaking of so indifferentlye, I hope there is neuer one of vs all who restes not satisfied, Glaphyro to haue runne ouer so much matter in so fewe wordes: we to haue bene edified by his acceptable spéeche, you (Monophylo) to sée so short an issue of all, and lastly, the reast of the companie, not to be offended with our long exercise and aboade here: wherevpon they discryed at hand foure yong Gentlemen of the generall trowpe, comming to warne them of dinner, who being informed of the estate of the arguments passed amongst them all that morning, grudged with their fortune to restrayne them from suche honorable felowship, albeit if the exercise renewed at after dynner, they sued to be admytted, and also others more [Page] auncient of the bande, who being also receyued, prepared themselues against the hower of appointment, but such was their sodeyne occasion, neyther looked for afore it fell, nor welcome when it hapned, that they were driuen to chaunge hoast, where, with the oportunitie of a new place, they renewed eftesoones the matter of their late ap­pointment, whose successe I leaue at large, as being sodainely estraunged from their societie by myne owne occa­sion.

FINIS.

Imprinted at London by Wylliam Seres, dwelling at the West ende of Paules Church, at the Signe of the Hedgehogge.

Anno. 1572.

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