Fancies Ague-fittes, Or Beauty's Nettle-bed: Wherein, one nights lodging, will cost nine months Nettling.  
Handled in six Discourses, pithy, pleasing, and profitable.  
Patere, aut abstine.  
LONDON, Printed by G. Simson for William jones, dwelling at Holborn conduit, at the sign of the Gun. 1599   

To the right worshipful Master William Basset Esquire, one of her majesties justices of the peace, in both the Counties of Derbie and Stafford, Likewise, to the most virtuous Gentlewoman his wife: all health and happiness most heartily wished.  
Debts, of what antiquity soever, are not by delay discharged, neither promises, by long protraction, impeached from performance. How justly both these (right worshipful) appertain to me, though happily out of date in your too long expectation: I may be sorry for no sooner compassing, and you in favour will I hope receive what comes at last, excusing all errors with the common adage, better late than never. When your worship was high sheriff of Staffordshire, as someway to express thankfulness, for the favours then found, I promised you, that in such fort as this I would erelong salute ye. But being hindered by a long sickness, as also convenient means to discharge my promise: I could never till this instant be so fortunate, as to greet you with any thing worthy your viwe, or sufficient to plead the least part of performance. And though my conceit hereof may be great, yet how you shall think thereof may well be doubted, because opinions are as various, as men's humours are divers: yet the sound belief I have in your ever-affable nature, makes me hope, that the meanness of my gift, shall be shadowed with the entire depth of great good will, and what wants in this, in some other hereafter will be better supplied.  
Nor seek I to be free from my former bond of promise, by this silly trifle, in respect of so great deserving: but rather that your worship would take this onward, to arm ye with some hope of attaining to the rest, and that withal to express, I am willing to continue yours in duty, till the very uttermost be discharged.  
Both this, myself and what else remains in me, I entreat your worship kindly to construe on, for you shall find them ready on the least occasion to use them. In mean while, praying for all happy blessings to attend and follow you, as also the most virtuous Gentlewoman your wife, whom heaven enrich with blessed sight of her hopes joy: I humbly commend ye both to his protection, who hath hitherto had care of you, and will evermore comfort you.   

The Argument of each several discourse.  

Of Beauty. Dis. 1.  
Of love. Dis. 2.  
Of the means to compass favour and acceptance. Dis. 3.  
Of the considerations of Love Dis. 4.  
Of jealousy. Dis. 5.  
Of the passions of love. Dis. 6.    

Of Beauty. The first discourse.  
I Know not if among those benefits bestowed upon the body, beauty deserve to have any such account made of it, as we do, of halth, agility, strength, and disposition: because Beauty is not any thing at all felt by the person endued there with, neither serves but to such as see it, and to them whom it giveth delight. Now to know, if by Beauty there doth ensue any commodity, the question is problematical, and may be debated as for the affirmative, so likewise for the negative, for it appears, that nature bestowing beauty on any, did it to make them beloved, and that which possesseth the hearts of men, may be good right be termed mighty, and draws all sorts of commodities to it, not having need of any thing in the protection of others. Briefly, it is well known, what good those famous courtezanes got by it, as Flora, Layis, Lamia and their like, moreover, it is necessary we should remember, that Beauty is such a gift of nature, as all the gold in the world cannot give us the like; for eloquence, science, and gentility, are attained only by study and diligence.  
If then no small estimation be to be made of the favour, good grace, and love of men; we must confess Beauty to be a benefit, at least the cause thereof, in winning and procuring us such friends. But when (on the other side) I consider, that those friends which are followers of Beauty, be rather lovers of their own pleasures and voluptuousness, so that they love not indeed the beautiful body, but better may be called enemies, yea traitors to the honour and good renown of Beauty, than any true friends or well willers: I rest in my former opinion, and dare not repute beauty to be a benefit.  
When likewise I call ancient histories to memory, I find how hurtful beauty was to Lucretia, albeit she was most chaste and virtuous, to modest Susanna, also, and discreet Penelope, mirrors and examples of perfect loyalty: both they and an infinite number of their like, had been most happy, if their beauties had not been so much coveted and desired.  
In like manner I consider, that such as are followers of beauty, have no respect but of their own passions, and no care at all of beauty's reputation, because if beauty in some sort doth bring commodity to such as are adorned therewith, as perhaps to command men's goods at their pleasure: yet can they not for all that overrule their hearts and wills, for many times they give their goods away to enjoy their pleasure, and they that yield thereto, make sale both of their bodies and honour, submitting themselves to base prostitution only for money. Such women therefore cannot justly term themselves mistresses when to have a little power of their goods, they make their own persons as servants to me, so for the bare title of Lady of their money, they make men Lords of their affections, nay, of themselves so much as may be. We may now see if beauty be a benefit to such as delight therein, when it cannot be in her that is endued therewith, because she can neither feel or see it any way, and in truth, I may here speak as Epicurus did of pleasures, when one demanded of him, whether pleasure were a benefit or no, and he thereto returned this answer; that he hath but little wit, who when his finger is in the fire, will ask of other if he feel pain or no, whether the fire be hot, and Ice cold: meaning thereby, if a delight be pleasing to a man's own self, why should he question whether it be a benefit or no, since himself both feels and makes experiment thereof. In like manner I say, that he who hath a fair wife, knows well if he have delight or pleasure, for were not beauty expected and desired, it would not be so generally sought and purchased, which makes me to conjecture, that a man having a fair wife or friend, esteems beauty for a benefit and chiefest pleasure, and therefore Plato gives no other definition of love, but that it is a desire of beauty, as very amply he delivereth in his dialogues called Phoedrus.  
For this matter therefore, the testimonties of so many Poets shall suffice me, who express in their writings, that generally beauty hath been magnified, exalted and honoured, as a great gift of God, and, but that I find beauty to be environed with many perilous discommodities, I should consent with them in opinion. But I considder that which many great personages have done before me, of whom I could allege authorities most notable, which might serve to satisfy the greatest loubters; only I will rehearse the reason that hath moaned them to such saying, and in declaring the reason, none can contradict me, but that the proof is clear and apparent. For if I should avouch but the allegation of Poets, it might the be said, that they speak according to their● passions, and women might refect them as their adversaries and enemies to their sex, whereas if I show the grounded reason themselves may then receive blame in not giving credit thereto, or else they dare not term themselves reasonable when they will give no place to reason.  
first than I say, that beauty hath this discommodity, it is coveted by every one, it is most hard to be kept and defended, being a thing sought after by so many persons, (as it were) continually besieged. For as a garden that is replenished with all fair flowers and fruits, or a treasury stored with riches most precious, is in daily danger, and needeth especial guardance: even such and no otherwise is the beauty of women.  
This is the first reason alleged by Poets, whereto they further add, that beauty begetteth in women great pride and ovet-weening, as Ovid in this verse testefierh.  
Fastus inest pulcris, sequiturque superbi● formam.  
That is.  
Beauty makes women to be wondrous proud.  
In being then so proud and lofty minded, they imagine that their beauty should serve them to some end or purpose, and say, that beauty had not been given them, but both they must and aught to make some use of it. And as we note one love to beget another, so do we likewise behold, that a woman often solicited if she be not virtuous, and strong in resistance, she is in danger to make shipwreck of her beauty, by those entice which her beauty procured.  
Perhaps some will deny, that women are subject to love any other than their husbands, but then they must confess withal that they are apt therein to be suspected, especially if they be endued with admirable beauty, yea many times it comes so to pass, that such beauty hath been very hurtful to their husbands, and extended to the loss of their lives. The example of Urias may serve, the husband to Bersaba; but if we shall need any more allegations, it is too well known how damageable Helen's beauty was to her husband Menelaus, to Paris, and Deiphoebus, who lost their lives, and made the earth drunk with effusion of their blood.  
It is likewise as evident, that which is written of Abraham, who had a fair wife named Sara, and because he went with her into Egypt, he said; thou art fair, and if it be known that I am thy husband, I shall be slain, that they may enjoy thee, it will be best therefore to call me thy brother. afterward, when Abimelech saw her, Abraham was constrained to deny he was her husband. The history of Gyges and Candaulus is as notable with infinite others that might be rehearsed. All which notwithstanding, I will not say as some have done.  Cumque pudicitia rara est concordia forma. Beauty with chastity is seldom found. 
For I can prove them liars by numberless examples, of very beautiful and virtuous Ladies, that have and yet live in honour to this day amongst us, and so shall do for ever, to their confusion, who have so shamefully slandered them.  
But for confirmation of my former speeches, that women's beauties is dangerous to their husbands, I will not let slip in silence, what wise Bias, a man so much renowned spoke, saying: Beauty much marked and gazed at, is no assurance to the husband, for though virtue be conjoined therewith, yet is the man in evident danger, wherefore, the very wisest have been of this opinion, that such beauty as is most requisite in women, is to be indifferently fair, or as we say in Latin, Stata forma, aut uxoria forma. They add moreover, since beauty is a thing which decayeth and weareth old by time, that it is more irksome to him, who hath seen his wife beautiful, to note her now deprived there of, and despoiled of that flower, even as the trees of their leaves in winter.  
In like manner can I assure ye, that notwithstanding the declaration of such as are not pursued and followed, but by the immodest and shameless: yet beauty is never alone, but often times accompanied with many good graces, and my reason is, that we usually show ourselves to others, as they declare themselves towards us, and the beautiful being embraced, and well wished by all: shows themselves likewise reciprocally ssweece, courteous, and affable to all. But perhaps you will allege some faults unto me, as making themselves proud, when they hear one praise or reprite them to be fair. Such have no desert to hold place with honourable dames, because the more virtue is extolled, the more humble it makes the person endued therewith.  
I wall say, as an ancient and great parsonage counseled young Ladies in his time, to view themselves divers times in a glass, to the end (quoth he) that finding themselves fair, they should endeavour to be as beautiful in their minds, shaming that their bodies which are vile and corruptible, should be more goodly than their souls, which are divine and immortal. In like case, if they discern themselves to be foul and misshaped, they should labour to recompense that difformity by their good minds, and such goodly graces as best beseemeth them.  
Such aught to be the daily practice of those which are fair, because it seems a thing very odious, to see a beautiful body not adorned with good graces and virtues, which want procureth great grief in many beholders, pitying so fair a creature should be in such sort blemished, where others are quite contrary, that deserve serve less looking on. Therefore, when such shall request favour at men's hands, well may they in scorn and derision be answered, that their own imperfections makes them not regarded, and so they continue chaste, because none cares for them.  
It is the nature of a woman, the more one importunes her, the less she regards what she would gladliest have, which makes them to observe it as a general rule, to despise them most that chiefest sue to them: for the love which they bear to themselves, hinders all love else they should bestow on others, than which there can be nothing more contrary to love, namely this Philaftia, self love, or vain opininion of ourselves. But I mind not here to to allege those inconveniences, because the argument would have but a bad foundation, only I say, that if a wife addict herself to love any one, it is not in regard that herself is fair, but because she esteems him fair whom she loves, for we see the hard favoured to be as amorous, & stand upon terms to be entreated, as they that are fairest, and best may brag of beauty. Wherefore it is a thing most certain, that nothing else but the fair form of the countenance, the beautiful colour and pleasing looks of young personages, such as are in the only flower of their age: is that which doth attract affection, set open the windows of good opinion, and by little and little kindles the fire, which afterward breaks into loves chiefest flame.  
Now many times it happens, that divers (through the folly of their parents) striving to quench this affection and passion, by force and without reason, do nothing else advantage themselves thereby: but grow into more trouble, as contending with smoke, whereas if they would give them head or liberty, before such wretches as are lewdest and most voluptuous, they would over throw them in their own naughtiness.  
Hereby may we then perceive, that whereas love should make such personages gentle kind and affable, to them which frequent their company, it turns to the contrary, making them melancholic, froward and out of all order. Then let us not marvel, why our elders described love to be inconstant and variable, or like to the sun, which daily seems to quench itself, and yet every morning renews his light again: for this is my conceit of love, that as it is mortal and perishable, so it cannot be constant in one and the self same kind.  
But to come to the conclusion of that before rehearsed, concerning Beauty, I will conclude with Aristotle, that of two virtuous women, the one being fair, and the other hard favoured she which surpasseth the other in beauty, shall be more praised and esteemed then the other can be. And the like may be said of two personages virtuous and wise, the one being rich, the other poor: most certain is it, that the rich man shall be in more account than the poor, because the one will be more contented than the other. But if beauty or riches shall necessarily bring their vices with them, than I will conclude otherwise. Orif any one will object unto me, that he hath occasion of offending, either by beauty or riches: then will I like wise answer him, that he hath the more need of virtue to make resistance.   

Of love. The second discourse.  
Love hath been of all men so extolled & esteemed, that antiquity made a god of it, as being the most forcible passion in us, to wit, the only cause of all our actions. It was not then without reason, that they of elder time did so worthily celebrate the same, and that not only men subjecteth themselves thereto, but the Gods likewise were under loves controlment.  
And not to use but this argument only, to show how it is combined with our senses, and that it is the efficient cause of whatsoever we do: in mine opinion may be deemed sufficient in this case.  
All our actions are to some end or purpose, as Aristotle expresseth, to some apparent good; why then you will confess, that each one is amorous and desirous of that end, purpose and apparent good, then consequently whatsoever is done, is done for love: for each man loves and desires that which is his, because he thinks it good, profitable, and needful for him, as the covetous man, he is amorous of his riches, the envious, of his revenge, the incontinent, of his beastly pleasure, the virtuous: of his virtues, and consequently, each man doth frame and level all his endeavours, to the end of pleasing himself, which title or more Plato giveth unto it.  
I will not here trouble myself in collecting anthorities from our elders, who have so highly exalted the power of love, only I must say, that there is no passion in us more strong and piercing, as may be discerned in them that affect and love honour who dare boldly oppose their lives against the cannon's mouth, as valiant enemies and despisers of death: others for the love of their Mistresses, to do such things as else were impossible, even desperate hazard of their goods and lives  
Now herein make I no jot of difference, between the love which a man bears to a woman, and the love he carries to any goodly thing: for I stand upon those terms of definition, which Plato himself hath given to love, namely, that it is a desire to enjoy whatsoever is beautiful. For I call that beauty, which a man thinks to be good, and (as he in the beginning of his Ethicques calls it) the apparent good, which is the end of all our actions. Likewise Plato, speaking of this beauty disputes it in general, as the beauty of a virtuous man is nothing else but his virtue: which (saith Cicero) if it appear to the eyes of men, we may easily presume, how lovely it makes him to them that beholds it.  
But to particularise this matter, we will speak of the love of man toward a woman, and then must we say in truth, that it is a thing so natural, as there is no need of other proof, seeing by common sense we understand & call that natural, which by nature is as usual to beasts as men.  
And therefore let me say of him that feels not this passion, as a Courtesan did of one which made love to her, who showed himself so cold and dull in his amorous blandishmentes: that though (quoth she) I have moved many men, by much less kindness than I have shown to thee, yet I find all this favour lost which hath been bestowed on thee, because thou appearest to be no man, but rather a hard and insensible stone.  
And verily the physicians do show by the anatomy of our bodies, that a man being composed of flesh, blood, and his other parts, must necessarily be subject to the humour wherewith he is borne: as he is to yield to hunger, thirst and other appetites, which partake with the disposition of our blood. Plato speaking of Hermaphroditus, that is both man and woman, saith, that man at the first was made both male and female, which seems to have some correspondence with others holding the same opinion. But man (saith he soon after being divided into male and female, hath ever since had the appetite of rejoining & coumting himself together again, (as we discern by desire of kissing embracing, & such like,) as he was at the first created.  
But Aristotle tells us an other reason, which seems more true and likely, because the union whereof Plato speaks, is not to be so again conjoined, neither can man likewise have any hope thereof. He saith, that for the conservation of either sex and kind nature hath given a desire of engendering, as well by men as beasts. Hereof may we say, as Cicero doth in his book of old age: that man sows, plants, grafts, builds, leaves his books for his posterity, not having any thing inciting him hereto, but that nature would have all things preserved in the kind, wherein first of all she brought it into the world.  
And this is an influence as common to beasts as men, issuing from the providence of nature, as hunger and thirst is given to man as well as beasts, to the end he should maintain his body, which takes alteration by evapored nourishment, and desireth continual: new fomentation, and so hunger mstructeth man when is meet time to feed himself.  
But leave we this love or indignation natural, which rather is beastly then human, and let us speak of that love, which addresseth itself to the mind, when a man loves a fair person, wise and of good grace. And to speak ingenerally of beauty, it ought to be as well understood of the mind as the body: for one is amorous of the mind, to acknowledge in the other person, somewhat or other agreeing with our nature, such as is liking and agreeable with us Now to know what joy one mind hath of an other, we may answer, that as one body is glad of an other body, so one mind of an other, so the fruition & delight is in the same manner simpathized. Then he that loveth, desires that the thoughts of his mind, may unite & join themselves with the thoughts of the person beloved, and as the body of the one receives the others body in corporal pleasure, so the mind might meet with another mind, and give itself thereto, as in communication of hearts, so of wills, serving one another's use, and taking on either part a mutual concord in desire, and no greater delight can be spoken of, then when one finds himself as well beloved, as he doth love. This may we further discern, in that God desireth our love of us, urging it to be given with all our heart, by reason (on his behalf) he loves us infinitely: we must then confess, that pleasure goes before love, which is a delight conceived in the mind, as he which desires the pleasure of a woman, apprehendeth in his mind and imagination the delight he is to mcoy, and so sometimes, as if he had performed it, is he pleased & fully satisfied, which is the thing that we call to love.  
In like manner, he that loves a virtuous body, desires to be in her good grace, and so reciprocally to be beloved. Behold then wherein the benefit of love consists, nor can any assign other cause of the good which is felt by delight of the mind, then that we find of ourselves, which makes every man well borne, desire to be reputed, esteemed & loved of every one, especially them whom he loveth & reverenceth, as of his prince, of honourable gentlemen, and all his other well willers beside. Nevertheless, because it happeneth often times, that when one speaks of love, we rather unerstand the love which a man bears to a woman, then that which one man carries to another: so may I well say, and that by good right, a man loves a woman more than he can do any man whatsoever, for there is no one but will confess, that two cords or strings bind and hold more strongly than one can do. If then it be so, this must necessarily be likewise granted, that man and woman being joined together in body and mind, their love is more firm and strict, then that of man to man can be, being linked together but in mind only. Yet will I not deny for all this, but that a stable and firm bond is found in one man's mind to another, for their virtues: if then the virtues in a woman are not such, as may answer and agree with them in her husband, then doubtless I must confess, that the love between men is much more great, than the other of a man toward a woman.  
But in equality of virtues, I say a man loves a woman better than he can do a man, because man is not a mind only, nor a body only, but a mind and body joined together, and while the marriage of the mind to the body endureth, there is such society between them, that the one suffers the others infirmity, rejoiceth and partakes in contentment or otherwise.  
It appeareth then, that the mind dependeth altogether on the body, as is plainly noted, because the body is the organ and instrument of the mind, and as the memory of man looseth itself, when the vessel of the brain is offended or abused: so likewise doth judgement and common sense, for we see there is no difference between a fool and a wise man, but the health & disposition of the brain and not of the mind, as the mind being made of one and the self same matter, but performing their functions by the body's organs.  
So we see, that a man distempered by wine fuming up into his brain, becomes like a fool or a frantic man: then hereby may we well perceive, that there is a a great sympathy and conjunction between the mind and the body, whereupon, I conclude the love of men toward women to be great, when the mind and body delight and meet together by conjunction.  
And because some will say, there is not found so great amity between a brother and sister or kinsman, as with her that enjoyeth more pr●●●te society: even so the delight is better agreeable, man being no no way participating of any thing, then by means of the body. And if we should need to produce divinity, we know that God requires aswell the service of our bodies, as of our minds, the sacraments are applied to the body aswell as to the mind, and the body aswell as the mind, must participate (after this life) of good or evil in the other world, in brief, without the body, a man were not a man, neither could be capable of knowing any thing: which may be gathered by the disposition of our common sense, whereto all the other senses apply themselves and that by sight, hearing, and the other as helpers, the soul receives instruction, which sight, & hearing being taken from man, he is then no other but as a brute beast & insensible.  
But it is true, that I make great difference between the delight of love in a beast, and the other proper in a man, for that in a beast, it goes no further than the body, with out any more matter, and is not moved but by nature only to engender, but man hath the delight of the mind and did such pleasure of the body serve to no other end, but to express the contentment of the mind, yet were it as necessary, as our speech to be an instance of our thoughts, neither can a man declare his good will and intents, but by the ministry of the mouth, and other signs of the body. In like manner, the greatest affection is made apparent by kisses, mutuallimbracing, and other apt instances of the body and I dare affirm, that the man which truly loves, never finds the delight of the body so pleasing, as when he sees his Lady (on her behalse) dehuer like teshmonie of her love to him, and that with a cheerful heart she entertaineth him, which makes a man take more pleasure in her he loveth, and by whom he is beloved again, then in any other whatsoever, be she never so beautiful.  
For (as saith one, and very well too) when a man receives a present from a Lord, he regardeth not the gift, how fair or rich so ever it be, as he doth the good will and courtesy of the giver: so God acknowledgeth not our presents, neither careth for them, but our intents and good wills only. Therefore we may say, that when a man sporteth, the pleasure of the body likes him not so well, as that of the heart: for if pleasure be had against the good will of any, it serves not to him as any contentment. Contrariwise, although he delighted but his body only, yet if he were assured of the others good liking, it would suffice, being loved again as himself doth love.  
Moreover, if it be granted, that the body is in such sort espoused to the mind, as being one with the other, it cannot be but an extreme pain, if they delight not one in the other: why then it would seem most hurtful to them, if they should be forced to abstain from a joy so vehement, or abide separation thorough constraint, not daring privately or publicly be seen together: who so thus offendeth, or seeketh to force nature, cannot avoid falling into great danger.  
Why then I must say, that strict and entire amity, cannot long continue between a man and woman, without the delight of the body, if amity be bred of one and self same will, not able to endure sinister contraries: why then such parties shall as hardly command and vanquish their passions, as they receive good by being in one another's sight. and harm when they may not be so together, or as during not to speak but before witnesses. This is the reason, why love is said not to continue long between a man and woman, except it be in such as are tied by the bands of marriage: for between others it cannot be, either without great danger, or without suspicion and scandal, especially such secrecy and communication, as is required in love, which makes of two hearts one, and joineth them inseparably together.  
As for others, because our law gives us a conscience, if kindness be had, hardly can it be durable: but between married persons, because the wise have made a virtue of necessity, alliance is more certain, to wit, more lasting, having made a communion and society together, of all fortune's whatso ver good and bad.  
But concerning love, it is very hard to be demeaned with a woman, if she be not his wise or friend in delighting: because nature invites us to those embracings and secrecies, which follow one another in sequence, not to be named among such persons as intend to live chastely. And this I speak, because discoursing now of love, I mean not amity, which I reserve for man to man, or brother to sister, or a son to his mother, which cannot well name itself to be love, neither the desire of beauty, distinct and separated from amity and good will: for in truth, the focietie among amorous persons is such as the body is but a mean of uniting the souls, and here upon divers I hisitions discoursing, have made a communication of the complexions, taken from the brain, the heart, the liver, and in brief from all the animal parts in man, the life of an insant being disposed and form thereby, which is the cause why men are here so moved & provoked whereas other beasts enter as by a kind or violence: And hence proceedeth the passions of the amorous, expressed so lively by Poets both Greek, Latin, Italian, and others beside ancient and modern, especially when they have set down nothing, but have either felt or experimented the same sufficiently in themscives. so that it is very needful, if a man will make resistance, to use such extremities, as we read the most holy persons did, who led their lives in the solitary deserts, and here I might allege what they have written, but that it is sussicientlye known already.  
But all this notwithstanding, I set it not down as a general rule, that a man cannot love a woman but in this manner, and for the delight before rehearsed: for well might I be ashamed thereof, beside, I should do injury to infinite honest and chaste loves. But I sav, that keeping the one and other from following has nature, therein consists the pain and the merit, since (as I lately spoke) the most holy persons being in the wilderness, living on favage roots, punisinng their bodies with hard garments, drinking water, and sleeping little, but lying on sharp stones, in breeze, not admitting any remedy: yet have they in such serte been assaulted, as they in their writings have been constrained to express it.  
Now concerning ourselves, who are trained and brought up in soft and delicate manner when we have particular and private conference with her whom we best love, being fair and gracious, and requiting us with love: if we could then abstain, the glory would be found the greater, by how much the pain and resistance was difficult, checfely, when in regard of the affection we bear our friend, we fear to urge any thing might be unhonourable. And herein may the power of love be discerned, which making the lover forget his pleasure, defrauds his desire, to content her in all he may whom he so dearly affecteth. Of such loyal friends are many to be found, whose lovers have had such authority over them, as, being virtuous, by persuasive reason they let pass the pleasure, for the great danger which follows and ensues thereby.  
His guide herein, as in all things else is, that the action of a man is 〈◊〉 his election, and the election between two goods, according as it is said, a man for his pleasure leaves the following of honour, which is but the mind of a cowardly soldier or Snail like house keeper, timorous to follow the renowned exercise of war: where contrariwise, the brave Soldier, being jealous of his honour, beguiles himself of his ease, and the pleasure he takes in his house with his wife, making the hard field his bed, mounts on the rampartes, shuts himself into a town, where he suffers extremity of famine, makes his body a wall against the cannon's battery, and doth all this for the love of his honour.  
In like sort can I say, that he which truly loveth, will abstain from his own desire, be it but to satisfy the chaste and modest inclination of his beloved. As she likewise that looks for answerable love to her own, will endeavour by all means she can devise, that the grace of her mouth, namely her breath and speech, may be sweet pleasing and agreeable to her lover.  
But as for such as are united by the bonds of marriage, they remem bring the inducements of their former loves, & how they laboured by all courses, to congratulate one another in all chaste and cordial kindness: so much the more ought they to uphold their conjunction, & heedfully have an eye from the very beginning, to shun all occasions of dissension and discord; as considering, that pieces of wood greenly combined together, will be disjoind and misplacd by the least occasion in the world: but contrariwise, when the joints are well knit and assured by long proof of time, hardly can they be sunderd, or separated again by force or fire. And as we see straw doth easily take fire, so may it as quickly be quenched again, except some sudden matter be added to help and maintain it: even such should we esteem the love of new married folks to be, which is not kindled but by the heat of youth, especially the sweet beauty of the body: so that it cannot be firm or durable, if it be not grounded by conformity of good and honest manners, which begets a reciprocal affection of one to the other. Now as for such as cannot endure the first frowardness & riotes of their new matches: I may properly compare them to those, that deem a raisin grape like to another, because perhaps before they saw vergis made of it. And so concerning the new married, who disdain their husbands at the first meetings they do neither more or less, then like him that because the Be stung him a little, casts away the quantity of honey which she then left in his hand. All things therefore, especial as concern our affections, aught to be common in marriage, and contrariwise, all outrages and injuries to be utterly banished.  
For if Cato deprived a Roman Senator of his office & dignity, because in the presence of his daughter he kissed his wife, (which in mine opinion was sentence too severe:) what imagine you should be done to such as offend, injury and strike their wives, Say she be hard favoured & difformed, it is less praise to kiss, embrace and toy with her in company, than the shameis reputed greater, to strike, abuse, & misterm her, be it never so secret or how soever, and this hath been the fault of very many, as I could make known by sundry examples.  
The delight of love and benesit thereof, according to the opinion of the wisest; consisteth in four things: viz. sight, speech kissing, and feeling, which is last of all and though each of them doth merit a most ample discourse, yet he that would know their several particularities: let him search the Poets, who have all spoken like most skilful masters, likewise let him peruse the Philosophers, and among the rest, Plato in his Conuivium, where very largely he hath set down his mind, and not only have they written liberally hereon, but proved the force of love, & witnessed the same by their own endured passions.  
As for the first and second points, they are the two senses, whereby all knowledge enters into a man, to wit, sight and hearing, and it seems that our soul taketh her form by these two senses, for whosoever is deprived of them, hath no difference at all from a brute beast. The Philosophers talk of a common sense at the beginning of our brain, whereto all the feeligs of the fantasy do address themselves, & so doth judgement and memory likewise.  
Love then begetteth itself by the eyes, which are the gates whereby our conceits do enter & they draw our inclination according to their judgement, raising a desire which is called love, appointing it to the mansion of the heart, which is the reason, that in love we talk so much of the heart: not because the heart is an only member that hath life, but in regard of the soul, which works not but by the organs and instruments of the heart, conveying all our other parts to the heart, as the httle finger cannot stir itself, but by the operation of the heart, and the heart by our will, which principally abideth therein.  
Why then, when the eye hath brought to our common sense the figure of beauty, fancy (who is nearest neighbour to our common sense) is immediately moved, and sends a message thereof to the heart, which forth with desires delight and fruition of that, which to him appeareth so beautiful. Now concerning hearing, it likewise greatly helpeth love, for communication of the minds together: for the beauty of the mind consisteth in reason, which by speech imparteth itself unto us, and hearing carrieth all things from the sense common, to fancy and judgement, imprinting so much in the memory which afterward succeed, as provokes both desire, appetite and will.  
Virgil hath most excellently described, how Dido became amorous of Aneas, sa●ing, that having heard of himself his worthy and famous deeds, as also what dangers he had escaped: his height of valour (which he seemed to have made good proof of) by little and little entered her mind and opinion, and urged her to this induction by herself. It is not possible, but he must needs be descended of very good place, for a villain never could perform such enterprise: his virtue, his race, and all else so much moved her, as in the end she was caught fast in the snaries of love.  
Virtue, beauty, and honesty are the true allurers of love, and therefore Terqum was not so much moved with the beauty of Lucrece, as her chastity & honest demeanour, finding her well exercised & busied in her house, not idle & slothful as he had done many other, amidst their pleasures, bonquets and vanities.  
communication and speech declare what a man is, his wisdom and learning is not known but only thereby: now knowledge is in men according to the thing which best sitteth their honour, and whereby they game most the love and favour of men Therefore speech (by good right) is most requisitem love, to testesie how & what a manist for it is written, that Soerates seeing a handsome young youth, said to him; Speak, to thee & I may both see and know thee. Next unto speaking is placed kissing, and truly, if the pleasure were not felt which ensueth thereby, myself would deem it strange, why there is sometime such forbearance from kissing, and why we love rather to kiss one's mouth, rather than any one thing as fair and sweet: but experience teacheth us, that especially among the rest, kissing is a great part of delight, a mother kisseth her son, a brother his sister, and in France it is most cömon, be cause it is counted as a saluting, chiefly when one comes from any far place. Some say, that the minds do communicate thereby, and have written wonderful matters of kisses: but what is known by sense, hath no need of further proof; as when we see a thing black or white, it is vain to demand any other proof; when we handle a thing hard or soft; when we hear a sound loud or low; when we taste a thing sour or sweet, in all these other reason is not required And so say I of kissing, it is needless to demand if it be pleasant or no, for in kissing it maketh proof of itself, & so much the more, because we touch the person whom we kiss, the pleasure is great, & then is the benefit referred not to the body only, but to the mind: witness those kisses which men in times past gave to one another, the father to the son, and the mother also, apsayne demonstration of courtesy and kindness.  
I will unsist no other points than are expressed, but leave them as reserved to experience , for many things are thereby done honestly, which are not to be named, and many things like wise might be named, which were better to be kept in secret: as cicero said to the severe and stoical judges, and because it dependeth upon the sense. Now to know what is the cause of love, as also by what baits and allurements he overtaketh himself: this may not well be discoursed in general, neither am I of their opinion, that say a conformity and resemblance procureth love between us: for we have scene the difformed love the fair, the ignorant the wise with admiration, the infirm and weak magnifying hardy and valiant men. Briefly, what so is fair, what so is virtuous, generally in all, at all times, and in all places, is praised & esteemed, & that which is vice, is by the vicius themselves reproved. It were an absurd thing then to say, that love ensueth by resemblance, and as Aristotle saith (reciting the authority of Euripides) the earth desireth rain when it is dry, the sick the Physician. True is it, that it is another manner of matter, the amity which reconciles itself between persons of self same complexion and inclination, then in other cases, and the reason is evident: namely, as he that loves an other for his virtue, is likewise in self same manner beloved of him again, if he be virtuous. He that loves a woman for her beauty is loved again reciprocally by her, because he hath the like perfection: and then is it termed amity between persons, when love is mutual and in equality; not when an hard favoured or bad complexioned man, loveth a fair and gracious Gentlewomen, for there may be love in him, but none in her: even so love (not being active and passive in these two kinds) is not amity. To give then the reason of love, it behoveth to consider the complexion, humour and affection of either party, for I am of this mind that no other but mutual love can be contracted between beautiful persons: but then we must consider, that beauty in a woman is gentlenesle, sweetness, affability, and a pleasing disposition; beauty in a man, is also, dignity, valour, wit, and dexterity in virtue, thus the beauty of either, is diversly appertaining to the sex. So some do say, that if gentleness and beauty in a woman pleaseth a man: valour, virtue and wisdom in a man, liketh a woman, which conduceth to the permutation and most ancient contract among men.  
In like manner, to make a general rule of affection in men or women, it is impossible, because so many men so many several senses and complexions. One loves a black eye another a grey, in brief, one saith, and that most truly: Love maketh more store of fair women found out, than their beauty confirms them to be amiable or worth desiring only through our own pursuing of vulgar actions, which each one terms his best apparent good, in regard he follows and adicts himself thereto, although very divers and unlikely. This makes such abundance of froward natures, and is the fountain of all tears, sighs, complantes and grievances among them that love, forcing them to such extremity and violence on themselves, that not tears alone, but blood is sluiced forth, even in the midst of their desperate siginngs and complaints.  
〈◊〉 which ensueth, because they that love are not so pleasing in their lovers eves, as they appear to them, neither find they like interchange of will, but quite contrary. I or while they agree together, delight is equally embraced, as if a hard favoured man affect a fair woman, and recompense his want by comely demeanour, valour and wisdom: here hence ensueth the only nourishment of love, when to delight and please a man's choice, he becometh gentle, debonair and virtuous, as Plato saith in his Conuivium, and Boccace likewise witnesseth, deciaring the history of rustical: Cynon, a clown and badly nurtured by nature, yet to compass the favour of a Lady which he loved, in short while he became so civil gentle, conformable, valiant and renowned, as no one could equal him in all graces and good parts beseeming a Gentleman.  
And though love served us for nothing else, but to encourage and spur us onward to virtue, yet were it worthy all praise and comendatiö. And to approve that it doth so, how many histories have we which teach us, that love hath been the cause of virtue and gentleness, in such persons as have done reverence thereto? I refer myself to the wise and cunning decei: of the Tuscans, who declared a singular kindness to their husbands, in making hazard of their lives for them. For they being taken and committed to prison by them of Sparta, where they were kept very strictly, to try if they could convince them by certain and undoubted proofs, in those matters whereof they stood accised: they compassed the means to visit their husbands in prison, prevailing so effectually with their keepers, that they admitted them entrance, only to and salute their husbands. When they were within the prison, they coum celled them to put off of their own garments, and being clad in theirs, they should issue forth mourning and hiding their eyes, in sign of grief, according as they hadentred to them, which being done, the women remained there shut up in their stead, intending to suffer what soever was mean: against their husbands, whom the keepers let scape, no otherwise imagining, but that they were the women.  
See now how on the one side, ardent affection found sufficient help in need, but for the other part, let us not pass in silence the loyalty of these men, in acknowledging the good and kindness thus received by their wives.  
For being thus got out of prison, they went presently and engirt the mount of Tangeta, raising the inhabitants & neighbouring people to take Arms, entering into an open rebellion. Which they of Sparta fearing, sent a herald to them, by whom they grew to such a conclusion: that their wives were restored to them, with money and their goods beside, as also divers other advantages. This example may serve for a mirror of cordial and vehement love in women toward their husbands, and the like in men toward their wives.  
Let no man then discourage himself, how much soever he be disgraced by nature or for tune: for there is no heart so hard but may be moved in time to pity, and may by service merit very much, if no other means were left him of desert. And truly if the heart contain any spark of virtue it will never be ingrateful, or lack acknowledgement of good will and kindness received: but will recompense if (at least) with favour and affability.  
It is true, that (to come to the last point of delight) it is not only very hard, but likewise impossible to gain any thing, but by such graces as do subdue the affections of women, albeit some hold opinion, that obstinate pursuit, and continual battery is such, as there is no City how strong soever, but will submit thereto at last, ye the gain so gotten, equals not the harm which then hath no help. And therefore I would adurse such as are in this case, to consider fust their own qualities, then of their mistresses, the time & place, which are necessary circumstances. For when a man shall happen to love a lady, if she exceed him in nobleness of house, he should think with himself, that it is as great folly in him to imagine he can prevail, ●s in him who would catch at the Moon with his teeth. If his mistress be such, as taking advise by his glass, he shall thereby be counseled, not to pretend any thing to her: then he will consider likewise, whether there be such matters in himself as may recompense the graces he beholds in her, not overweening himself in conceit, for he shall suffer what he deserves, and reap as he is regarded. A man ought likewise to be so discreet, as to use time apt and meet for his purpose, and as the place shall agree with his mistress: above all, to have a special regard of her complexion and humour, that he may serve according to her appetites: otherwise, he shallbe like them that but lose their labour, and become ridiculous, in aspiring higher than doth beseem them.  
If their be any so infortunate, that they cannot compass what they would, whereby to reach the height of their intentes: let me send them to Ovid's lesson in his remedy for love, shunning the place and such occasions, minding other affairs or (as one saith) driving out one nail with another, and such other remedies as are there to be found.  
For there is not love so forcible, but time will wear it out, by reason at first it was engendered by Idleness: then may a man follow other important occasions, which more doth concern his own good and honour.  
But contrariwise, if he see that time may soften her rigour: let him bear himself so wisely in all his behaviour, that he receive no cross through his own indiscretion. Thus much I deem sufficient to be said of love.   

Of the means to compass favour and acceptance. The third discourse.  
THe only thing which makes me believe, that such as meddle with the affairs of love, do fail in many matters, is, because the more part are often evil entreated, & then publishing abroad the disdain, refusal, and hard usage sustained by their mistresses, doth but divulgate their own defects, and the small or no desert remaining in them. For if they were such as might merit entertainment, they would not be in such extremities, as daily they are to be seen A disease is apparent, but the cause thereof being not understood, makes the remedy to seem impossible: therefore let us imitate the discreet Physician, who first diligently inquiring of the hurtful humour, the source of the ill, his progress, and the quality of the person; then applieth what is most needful, and takes away (by the contrary) the cause of the annoyance.  
To know that then, which makes a man so repulsed, and gives him likewise acceptance, (being to some the greatest pain, to other the best pleasure in this world) may seem a matter very hard to be understood: for a man may not discourse a thing in general, which is known but in particular, and is likewise as divers, as the circumstances are contrary, even as one receipt may not be given to all kinds of Fevers, because they are not of one self same condition.  
Gladly would I learn of Ladies, how a man ought to carry himself in love, by what means he might insinuate into their good graces, how he may be most welcome to them, and briefly, which way he may soon please them: according as Horace speaketh of one, who was to entertain divers persons near him, one for one taste, another for another, and therefore he should conform himself to each one's appetite. Nevertheless, because that which is good & honest of itself, seemeth no other to all, in all places and at all times, seeing that which is conformable to all, doth naturally teach us what is vice, what is virtue, even as may be said by right of nature: therefore every one may purchase to himself, those things which best may make him beloved. True it is, that many things do change of themselves, because the relish of men are divers, and in regard that which is good at one time, is reproved and condemned at another: herein then let us say with the wisest, there is a right way in nature which never changeth, for reason is evermore reason, and truth, truth.  
There is another way that is termed positive, which concerneth only ceremonies, means and instructions, to maintain this first way of nature: but that varieth & changeth of itself, according to the occurrences and occasions, as doth the fashion of garements, the defence of arms, and such like matters. So may we say, that virtue is immovable, and evermore such as it hath been: but the outward, thing as speech, the countenance, grace, close conceits, and other particular matters, must be unsterstoode according to the persons, time and place, which are the circumstances, whereby each man ought to judge of his affairs, lest he fall into such offence as the ill advised often do.  
Why then we will deliver, what all men in general should have, and what in particular each man ought do: for, to be in favour with people in general, he must have that which is generally esteemed, and the regard which a man makes of one person only, begetteth love; the one necessarily preceding, and then love following, which proves itself by the disinition of beauty, being indeed the desire of beauty.  
Now this beauty is not only taken for that of the face, but it consisteth likewise of the mind in women: beauty appeareth in a well adorned countenance, a comely sweet grace, pleasing language, briefly, it hath such amorous gesture and behaviour, as steals a man's heart that stands to note it. The beauty of a man is knowledge, hardiness, a valiant heart, wise speech, manly behaviour, and not effeminate.  
This beauty than is but a gift of nature, both in the one and the other, and therefore it lies not in us to be beautiful, which makes the more unskilfulness in giving any precept, except prohibition of belying those imperfections which we have, with practice to supply what is best beseeming us; as in some to speak gravely, others more stearnely, needs no great wit to him who hath studied for it: whereas when one finds himself disfavoured by beauty, he cannot brag or boast but stand like one discontended. And this a thing which judgeth itself, according to our knowledge in these cases more or less, and as matters in themselves are best se●●ing to us: for there be some which only take pleasure in things done publicly when as to others it is the greatest discontentment in the world.  
To this purpose serves the fable of the Ass, who preserving the dog playing with his master, leaping on him with his feet, and putting his head between his his hands: imagined in his gross brain, that if he did the like, it would be as well accepted and liked. Whereupon, one day after he came to his master, thrusting his feet in his face, and leaping on his shoulders: his master supposing he was fallen mad, commanded him to have so many good bastinadoes, as he might fit and repent his forwardness at leisure: thus ye may see how it happens to some, who nevertheless (perhaps) had a good intention.  
Therefore it is not to be publicly reperted: Such a Gentlewoman permitted ament kiss her, let him give hr a green gown, and do other things belonging to society: whereas if another should intrude himself to do so much, it might be taken in very bad part, albeit she were not offended with the other.  
Familiarity often times is hurtful to some, as when men take pleasure in doing such things, which notwithstanding are unfitting in others, sometimes by long & private frequentation one with another: for it wholly doth depend upon the will, whether she be contented therewith or no, the absolute power of liking consisteth in her. If one will press forward by sinister means to compass her favour: in steed of pleasing, he puts himself an hundred parts the further off. Beside, if a man be thought by some to be scant gracious, ill nurtured, unworthy society with persons of honour; yet by others (happily) he is not so reputed for often times a man hinders his own advancement, by not observing time and apt seasons, as when he dallies with women over wanton before men of respect, or useth his follies in a place not fit for the purpose, or taketh a woman in an unhappy hour, in all which there are many that mightily offend. There are some hours better than other, and (as one sayeth) the shepherds hour is most perilous; when sometimes the most pleasantest woman in the world, finds herself to be cold in disposition, & very hardly acquaintable.  
But to prevent this fault, it is necessary to observe time, the place, and person, by slender approaches, as, a little and a little, to try our fortunes: to the end that if a man receive no profit at all, yet he may avoid over much mocking or deluding of himself. For, by refusal of a kiss, or other more private offers, may be understood, that he shall not do well in presuming any further, especially in such cases, which (as it were from one degree to another) delivereth thereof: sound assurance to a man: & this I dare say, that he who grows carelesle of this precept, shall but harm his own content, and do himself unrepaireable wrong. For it is less dishonour to a man to be denied a small favour, which maketh entrance to a greater: then to be flatly refused altogether with a rigorous disdain, which shall continue him in disgrace, and never more to be kindly looked on. Whereas if he had adventured by little and little, the matter would not have seemed so strange unto him, that at the first offer he was denied possession of full pleasure: who so proceedeth otherwise, will find it scantly to his own pleasing.  
I would advise each man therefore to censure himself, whether he be worthy to receive such familiarity or no, according to the time of his acquaintance with those persons: there is nothing more unpleasing, then to be over-familiar at the first attempt, as seeking to reap before he have sown; except he be so graciously favoured by the heavens, as to find himself so soon affected, as he doth affect: but the more certain way is, to go on by degrees step after step, as fearful of those inconveniences which may follow, and (above all) it is most expedient, to know our own selves, without private flattery; & remembering our imperfections, to amend, or wisely conceal them, serving our turn by more apt means: as to use good report, seek benefit by study in the best letters: or if he follow arms, to win this general reputation that he is hardy, courageous, ready at all seasons, making profit of that wherein he is expert, and not to meddle with any thing whereof he is ignorant; briefly, not to let the worlds eye note his secret desectes.  
But if a man be slenderly favoured by nature, let him use his mind so, as no one may regard but what is commendable in him; for a small vice will be excused by a greater virtue: good grace may be thus obtained, either eloquence, virtue, knowledge, and whatsoever else is requisite in a man. If the body second not the mind; then he may say as a certain great parsonage did, I am indifferently fashioned in mind: though I have no comely form of body, thus private gifts should be respected before external goods, for the graces of the mind are discerned in such, as have got more advantage by their laudable qualities, than they that dame themselves fortunate by beauty. And true it is, that such men ought first to express the goodness of their minds, before they should lay hold on loves familiarities: for when it shall be known what he is, to wit, a gracious, honest and gentle person, he will be accepted for his virtues and deserts.  
It behoves him likewise to have a good report: for divers times we have hard and seen, that some have fallen in love, even by the good renown of the parties. To set down here precept upon precept, as all those things which are required in a courtier, was never my intention, for than I should never make an end: only I say, he ought to declare himself, in the most complete and perfect manner that possible he can, he should know all things, especially those that are most for the purpose, he ought boldly to speak, confirming his sai-ings not by vulgar reasons, to use apt examples, comparisons well form, meet words, grave sentences, tempering and managing all which good grace, be it in speaking, or else in companying, such action and gesture is most beseeming. But beyond all these, to have an especial care, if he expect profit by what he speaketh, to choose time and place convenient for it: for any thing looseth much of his grace, when it is not delivered in as apt a season. Let not his speeches be offensive to any, if he use words to urge laughter, let it be done modestly: that they convert not either to terms of flattery, or taunts and nips which may stir the life blood: for the rest, I refer him to Balthasar, who in the passage of his courtier hath written most excellently Yet to these before rehearsed, I could wish in him humility, for gentleness, courtesy, and honesty are the epithits of humility: that he should make account of men, if he will have men make account of him: not to interrupt or break of men's communication to yield a reason: for his sayings, withoutstanding long upon discourse, or abusing the patience of his hearers: to carry himself likewise in such sort, as still to have his eye on them in company, to see if what he saith be pleasing or no, or whether he be sufficiently understood: to think and premediate before on his speeches, because many times one wearies his trends, by uttering conceptions not well ordered, whereby he is constrained to stop in the midway, and so with breaking of his tale, drives away his company.  
It is likewise necessary, that his terms be usual and well known, not far fetched or vainly bombasted: drawn from words ancient, or coined on such new stamps, as very few or none do understand them, which makes both them and the speaker ridiculous. He should not lose himself in his discourse, or wander to by ways, but should level his speeches to resolved purpose and conclusion, where into it may have a sweet current and fall, yielding the whole course quaint, easy, and intelligible, lest the end be discerned before the, beginning. But this is more due to a matter of eloquence, and because there are great personages, who have set down certain rules and instructions thereto belonging: I would counsel others to joy in the labours of them that have so well deserved of us, delivering such good courses for our better direction.  
I reckon eloquence, and a well ordered kind of speaking, to be nessessarie for a Courtier, as a man who hath some need of persuasion, and speech is mistress of reason in men, being the thing that only forceth and provoketh men on: As for gesture and countenance, it is very hard (in this mean treatise) to specify what a Courtier therein is to know: only this I would advertise him, that there are two things which may much avail him; the first is to take example by them that do well, and are of best instruction; the other, is to remember the defects of such as are vicious, and evermore to be warned by their bad courses. For if the first mean of imitation be not sufficient, there is no man whatsoever, who sees a man of lewd demeanour, and worse looks; but presently will think scorn to imitate him, or resemble him in any condition: to shield himself from derision, and pointing at as a weak wit, unfurnished, and worthy to be excluded all good company. Because, when one sees a man commit a gross fault, he should receive this as a lesson for himself: for we can more easily discern blemishes in others, then good qualities in ourselves.  
Let him then make his profit of all, and endeavour to follow the perfection he shall gather by all: of some, modest and discreet speech, of others, civil & commendable behaviour, and so the rest as their virtues merit imitation, according as it is said the painter Zeuxis did, who form his Venus by the perfections of divers choice maidens. He must chastise himself by others blemishes, and till he be assured of very good footing, not to press in public, but attend the hour of better ability.  
To talk of great matters, with weighty words, letting light occasions pass like themselves, not dwelling on any, except it be a matter serious and important: for else he will be noted that in small trifles, he makes a very mighty loss of himself.  
Now because he who would show himself among others, ought not to be ignorant of all things, which may ordinarily happen in discourse: he should be very studious in histories, but especially in moral Philosophy, out of which (as from the fountain) is derived the ground of reason, and no man ought rely so much upon his own natural judgement, as the boundless riches of others labours, whence he may learn experience in all things; as examples for government of a common wealth, for war, divisions, parleys, and other matters concerning the weal public.  
And although it may be thought strange, that discoursing here of love, I speak of things which appertain not so much to women, as to men: nevertheless it is most certain, that they who meddle with love shall most part of their time meet with grave & discreet men, yea, in the presence of their mistresses, where they have fit occasion to stir themselves, by delivering their knowledge in politic affairs, learning and other commendable qualities: beside it is more available to report them in the presence of their lovers, than whatsoever they can say all their life time after to them, concerning love. For a woman (to whom learning, and knowledge in most important affairs are not usual and familiar) reverenceth and makes great reckoning of them endued therewith: as one very well saith, ignorance begetteth admiration, and we grow amorous of such things as we have not, because the knowledge of them is strange and not common. While then the man hath this advantage over a woman, he may well serve his own turn if he be wise, and yet without presumption or affection. For presumption is a sign of a man's pleasing himself, attributing glory to his own actions, despising and condemning the deeds of others, because himself would be exalted above them. Presumpion is very dangerous, in language, behaviour or otherwise, wherefore it is evermore to be shunned, as much because it displeaseth, as also in regard it hinders credit of whatsoever we say, for each one would keep himself from an hidden enemy: moreover I have heard, that the art reputed to be most requisite, is it which maketh least show of art, but conceals itself with greatest discretion.  
I would prohibit an other kind of presumpion, which is, when one discovers himself over curious in speaking: rather covet to be plain & honest in terms, such as best become nature and true education. Hereto I add a man in such sort must respect his business, as he make not his love known, before he be acquainted with the disposition of the person, to whom he hath devoted his affection: for it is the custom of women, to desire what they least seem willing of, and despise those things they are possessed of, therefore fore if a man would increase their desire, he must not come to public gaze, but seek occasion of private acquaintance, as not making express intent to her, or her goods: neither would I have him to show too much semblance of regarding her love, because some are of such an humour, to fly when they are followed, and yield when they are least sought unto. I know well there are some of so good sort, as the only means of obtaining them, is to let them understand a man's pain & diligence employed for their kindness, and that love is like the Adamant, which draws the iron to it, begetting affection in the party beloved. But I leave to men's discretions such kind of managing their affairs, and as they shall perceive the minds of their mistresses to be ordered.  
If they be so happy, as to have well chosen, and evidently discern themselves in grace, let them be the wiser in keeping and preserving this fortunate favour, by civil demeanour, and virtuous carriage: for he prevails very much, that makes himself treasurer & secretary of his lady's nearest thoughts, whereto reason is his best guide, which directs him in effectual disclosing his love to her, at such times as best yields him opportunity without ever falsifying his loyalty or breach of any gentle action.  
Who so observeth these courses, shall find much more contentment, than others do torments in their vain and unfruitful passions, but if his quiet be not such as he could desire, let him smother all with silence, and comfort himself by this versse of the Poet.  To lovers, hard fortune is evermore a common Stepmother. 
See now briefly what I have handled in this discourse, concerning the principal means of winning grace with persons of honour: It now remains to speak somewhat of that which followeth, where succinctly is handled the considerations of love.   

The considerations of love. The fourth discourse.  
IN mine opinion, he that loveth, aught to consider, to what end he loveth, the quality of her he loveth, and also the means to compass his intent: lest he chance to find his hopes frustrated, as many do that lose their time, and make themselves ridiculous to the world. And for his better instruction herein he must know, that there is both a generality and a particularity, in our behaviour toward women.  
As for the generality; it is usual to all such as make profession of skill in courting: that we should be gracious to all, and show ourselves such as we would be esteemed. Which urgeth a fair mistress to particularise her conceit, to show such regard as is not common or vulgar, and enricheth her with the attendance of servants, as also causeth the like in men by their mistresses. For when one addictes not himself to one certain place, but remaineth ignorant what may betide him: he can neither conclude on this or that, but makes a general carriage of himself, not yielding or denying any one, because he is uncertain who shall be his love. In like manner, a maiden not as yet stayed in her affection, being in company, shows herself gentle and affable to all in general, not rejecting any one, but delivering good looks to all: because it may so fall out, that one of them there present, whom yet she lest dreameth on may one day be the man whom she shall fancy.  
For an other reason, a man should show himself generally gracious, as well to conform his mind thereto, and so be reputed honest, as also of every one to be esteemed courteous, whereby he may draw the affection to him of all in general: that so being pleasing to one and an other in particular, the one abiding here, the other happily further off, yet still good conceit of him meeteth together, and such virtuous report is spread abroad of him, as from man to man his renown is especially regarded.  
Moreover, he is not to abuse himself, though he have the good respect and esteem of others: for honest men are discerned by their actions, as a grave man said; that the sun disdained not to cast his eye on things scant fair & that which contenteth the eye, is indifferent to all the body beside.  
Here to I must join, that he who would have honour, doth fear the disliking of honest persons, and willingly would not be displeasing to any one, to avoid procurement of the meanest enemy: for him whom we least account of, may perhaps do us greatest injury, if he shall report us to be proud and desertless. Therefore beware of offending any man, rather let us demean ourselves, that each one may generally affirm those things of us, which we would desire should be best discerned in us.  
Nor would I have a man so amorous of himself, that when he hath but once spoken to a woman: because she shows no other behaviour but her usual kind of inclination: presently he persuades himself to be the man must have her, and so grows forgetful of his own duty. And this which I speak to men, may be as well applied to women, that they should not lightly believe the smoothest tongues, but consider, there needeth a longer course of time, whereby to get acquainted with his heart and intenhtion, and a matter of so great consequence, is not obtained at the first attempt: therefore they ought to be discreet and judge with the time, which is an excellent mean to know one man from an other, who is too much known before. And I would have them to observe a mediocrity in their profess, to wit, that as at the first motion they should not yield, yet not to reject or cast men off so cruelly, as I know some have done, who so soon as they are spoken too, will not abide to hear a word of love, but are so overhasty in returning an answer, that immediately they break into these terms: They are not as they take them for, nor should they offer them any such speeches, neither should a civil maiden know any such matters. But men are so apt in discovering their own follies, and ready to entrapped every well meaning maid, having their mouths full of love and their hearts quite empty: these & such like are their nice wanton answers. Then must a man needs take it very strangely, to be refused before he have any thing demanded or spoken of such matters as they impute unto him: which apparently declareth, that they long time exercised themselves what answers to make, as serving to all purposes, either right or wrong, without discretion or difference of such as speak to them, neither declaring any other patience, but that a fit way is laid open, to make them discover that they know somewhat: whereas if they were better advised, they would shape their answers particularly to the question propounded, without any journal course of replying, which seemeth no other than as a common song.  
Whosoever therefore will be reputed of good mind, and know withal what it is to answer: aught first to understand the party that speaketh, even as if he were an ambassador, until he come to his speeches conclusion, except he grow forgetful of his own duty: then may she well reprove, reprehend or by giving him to know, that she is not ignorant in the valliditie of such affairs, yet this care likewise must be had, the answer must not be common or vulgar, as long studied before for windy phrases and frothy circumstances: but in every part to contain such discretion, that neither in the matter or language affection be discerned, because some that are not acquainted with the latin, think it the best course to talk curiously and finnically, flaying or stripping the latin tongue of choice and truct words, being so over dainty in their speaking, as no one understandeth what they say, nor yet themselves neither. It is best therefore to speak what we know, not that we are ignorant of, neither should we wade further into any matter, than we may get out with credit and honessie.  
As concerning men, I find fault with some, who know not how to entertain a gentle woman, but only in telling her; that they are so exceeding amorous, as they must needs die: which often times is uttered with so ill a grace, as they are rather scorned then any way pitied. Others there be that are so shameless, as forgetting all course of modesty, urge their solicit to honest married wives, who reckon nothing dearer than their honour and reputation: but such ill nurtured grooms, do I turn over to a certain Lady's answer, which she made to one who in the like manner moved her, which was as followeth. When I was a child (quoth she) I learned obedience to my parents, & daily performed it: since I became a married wife, I was taught the like lesson towards my husband. If then the demand you make to me be just and honest, go first and acquaint my husband therewith: and if he like of it, then shall you quickly have my opinion afterward; who can deny, but that this was an answer beseeming a modest and virtuous woman?  
There are other, who will use the like speeches to a woman, as they do to an Attorney or a merchant, & talk with a young maiden, as if they spoke unto her Grandmother: chiefly at weddings, or (which is worse) in masks & such like, demeaning themselves so sillily, that they openly are noted to be ridiculus, and to cover their faces to no other end, but lest their shameful blushing should be apparently discerned. Then are their orations so badly ordered, as they well deserve banishment, out of all good company, and to go work out their apprentishippe in other places more meet for them. This aught to be observed as well in men as women, not being bound to any one, but rather as ready for one as another: wherein they should so wisely govern their behaviour, that love may be more beneficial than hurtful to them. But now I come to speak of him, who particularly affecteth one woman only, to whom his fortunes and vows are selemnely addicted  
If his love be to marry her, he knows well by what degrees he must proceed, he ought first to consider both his own quality and hers, then to gain her good conceit in such sort, as nothing may come to her ear of him, but what may be pleasing, as being a man generally beloved and esteemed: for a maid will never let her honour depend on such a man, as in company shall be a shame both to himself & her, nor will she elect such a one for her guide and head, whom she may imagine of weaker carriage than herself, for hardly can she use obedience to him, that hath no sufficiency in advising her, nor manhood to command, as indeed he ought to do. Let a man therefore consider, what good parts he hath in himself, which either may make him regarded, or contrariwise despised: else, let it be no grief to him, if he pass by as not noted and neglected.  
In like case, a maiden should show herself such toward a man, as she would desire to be esteemed, loved and sought after. I will not, neither can I set down all the rules and precepts, that he or she ought to observe, who will be pleasing and agreeable one to the other; by reason they are infinite, and may more easily, be learned of them they keep company withal, by noting in each one, what is good or evil.  
It remaineth now to say somewhat of him, that loves a woman without respect of marriage, he must well know the humour & complexion of her, whether she be of that kind that loves to give the horn, commonly called a short heeled friend, who are so ingenious, as they raise a flame in the heads of their followers, before they come scarcely to touch their fingers. Such can well skill of dispensing with affection, making in show nevertheless, that they would be sought to: but being once entertained into company, they are familiar with every one, make no spare of their kindness, especially where any commodity is to be gotten, requiting them with nothing else, but the smoke of hope. Of these there are too many, & they are soon heard of by the rumour that goes of them: with them it is dangerous to cohuerse, but even to learn fashions and discern their behaniour, sing them as we do a knife against a grind stone, for no better benefit is to be made of them.  
But for him who in these affairs would begin his apprenticeship, him would I advise to follow far better courses, and employ his leisures to more availing. True it is, that if he could so much command himself, as to feign the burden, without bearing it, dissembling to love, and yet feel no passion: he might enjoy all the pleasures in the world, and discover the cunning of such mistresses, whom he should quickly beguile by counter: masking with them.  
For, were it not that a man applies himself to the best instructions, and torments himself more than is required: he could not but have pleasure in his love, making use of the commodities which other gain thereby. But when in good play, good money is staked down, eating and drinking is forborn, and the night's spent in building Castles in the air, all day walking solitary, one while dreaming on one imagination, than another, now railing against his life, then cursing his misfortune, and all these complaints used privately to himself: then hath he need to learn true sufferance indeed, for then (the wisest man in the world so afflicted) shall find he hath work enough to to busy himself withal.  
Now as for our fine wanton, that will quickly be courted, she maketh it her living to deceive her followers, and hath no other delight, then when by a man (cold in affection) she perceiveth now she must bestir her wits, and labouring with her devices, she somewhat enkindles him, and finding him grown a little more tractable, she begins to lift him up with the windy promises of hope, that afterward when he falls, he may be bruised for ever. This is her pastime, even as the hunter sporteth himself in the chase, or as the cat, that plays so long with the mouse she hath taken, until at length she devours it altogether.  
Such kind of women take delight to be beloved, only to have amorous servants ready at all seasons, as hating to be destitute of company, albeit they scorn and flout them to their faces, foading them off with delay and dalliance. Sometime they let them come within two fingers breadth of the place desired, and then start away, as it were many a mile off. One while they give good looks, then with winks and nods appear highly displeased, and all this is but to make their appetite the more vehement.  
There be other, who have servants of divers sorts, some that they sport withal in secret, others that must furnish them with expenses, and these do serve but as shadows to the former, who being never so little misused by them, will pretend great displeasure, outfacing the other, to be causers thereof, as having spoken to the defame and disgrace of their mistresses, and justifying them with oaths to be right honest women: then they must slep in between them, to allay this tempest, which the pursse-foole well pays for: albeit he reap no other corn for his harvest. The most part of such women are thus provided of servants, for divers divers respects and divers uses, knowing how to draw money from every vain, although they make no sharp incision for it.  
This I speak, because such as have abandoned them, have first paid dearly for their acquaintance, as well witnesseth that which is written of ancient Courtezanes, whose covetousness could not be sufficed, with the great treasures of puissant kings and monarchs in former times: as of Demetrius to Lamia and Flora, who gathered such infinite substance together as they made the Roman people heirs thereof. And that it is no otherwise, note but the foundation of those prostituting places, which only came by covetousness: and if any favour be had of some other out of that place, it will cost so much the more, and the kindness is the costlier, the more show of honesty it is shadowed withal.  
With such, a man must deal both wisely and cunningly, not loving any thing but what is to be sold, that is, the body, not to regard it as any good thing, but only to esteem her as a Courtesan, addicted to voluptuous pleasure, without bestowing more cost than needeth, or thinking to appropriate that to himself, which is common and freely offered to all in general.  
Let their covetousness teach thee, that they are only to be had for money, howsoever subtly they pretend to love thee: so by discovering their falsehood and treachery, thou mayst the better learn to detest their lewd lives.  
For they that make merchandise of their flesh, and will sell themselves to all comers whatsoever: it shall be good to shun their company, except it be to behold their impudency, and so to grow in hatred thereof, considering thus to himself, while he is with her, that the embracings she useth to him, is but for a piece of coin: as a waterman for his stipend carries over all comers, or as a Parasite in a Comedy, who practiseth to resemble the party he presenteth.  
Ovid hath given good store of precepts, to such as deal in the courses of love, to withdraw themselves with little damage, as setting before their eyes the loss of their suit, the great displeasure ensuing divers ways, and many other such like remedies in love.  
There is another sort of mistresses that are honest, and contract amity with such as are like themselves, giving all pleasure & contentment they can one to another, as in comforting, counciling, visiting, aiding and succouring: and this love is but among the regarders of honour, meeting with such as are of their own inclination. With them we ought discreetly to demean ourselves, without giving occasion to be ill thought or spoken of: For when such pairs of affection meet together, they must be entertained according to their esteem & repute, without offence offered on either side but in all pleasing and perfect agreement.   

Of jealousy. The fift discourse.  
ALthough it be not so easily discerned, what jealousy is to be blamed, and what to be excused, as it is easy to assure, that all Ileaosie, in whatsoever person, or for what cause, is evermore an hindrance to the mind, and a very great torment: yet is it first to be judged, whether jealousy be a vice or no, and to decide the the same according to the person and occasion. For to condemn a man so soon as one sayeth he is jealous, is to be carried away by the common people's opinion only, and blindfold to follow a rumour in a City, without having regard to the matter proposed. Then fgor our entrance into this case, we will first define jealousy to be a grief, which a man hath by being deprived of some good which he hath loved, and jealousy may be applied to all things whatsoever.  
God sayeth, that he is jealous, and will not have the honour only due to him, attributed to any other. The Gentleman saith, he is jealous of his reputation: each one is jealous of that he esteemeth dearest, or is most careful and chary of.  
If a husband have suspicion of his wife, that her government is not good or agreeable to his liking, he is said to be jealous, that is, he is displeased to see that wronged, which he thinketh only belongeth to himself. If a woman be offended, that her friend or mate keeps not loyalty with her: she likewise is reputed jealous.  
Now to know whether jealousy in man or woman is unscemely, vicious and to be rejected, it is a matter, depending upon circumstances. And in truth, it is a shame and imurie for a man to be jealous, making him the less esteemed, as if the cause thereof thus proceeded, that this own conscience makes him deem himself unworthy of that he possesseth, or knows his own ability to be insufficient, and so procureth a distrust of himself, as imagining himself not to be beloved, and that others (more deserving than he) are better affected, and esteemed by his wife more than himself is whereas if he were of desert, an other could not go beyond him, nor carry that away which only appertaineth to him: in this sort, may jealousy be counted a shame and great disgrace to a man.  
But contrariwise, when I see them that wink at their wives behaviour, and will take no knowledge that they are cornuted, and yet are mocked and pointed at by others: I cannot choose but blame them for not being jealous, although not of their wives, yet of their honour. Wherein I can give no better resolution, then that which is used in all laudable actions, to wit mediocrity, which is an especial virtue of itself. And let me say withal, that as the virtue of liberally is between prodigality on the one side, and covetousness on the other, the one in wanting, the other in abounding, and as the virtue of strength, is between timerity and pusillanimity: even so the discretion which ought to be in a married man, should be between jealousy on the one side, and negligence or no regard on the other. For, to be so sleepy in his business, as (not to see at all) that which all the world discerneth, is both beastliness and inconsideration: likewise, to take offence, and causeless to carry suspicion tin mind, declares the want of wisdom and discretion.  
There is no man of so base and abject spirit, that will suffer one to reproach him, with his wives giving him the horns, for such monsters are infamous bothy by fact and right, even as a known and public noted bawd: so that were it but in this respect, the law reputes such as detestable, if they shall compound and make sale of their wives addulteries. Here hence it proceedeth, and by right is permitted as a matter excusable, for a man to kill his wife, being found in such an offence, which prerogative is no way tolerated in a woman. The reason why the fact is more aggravated in the woman then the man; is, because adultery in a woman, makes doubt of her issue, whether it be by her husband or an other, which cannot carry like mistrust in a man. Ye shall have some that allege an other reason, which notwithstanding I will not defend, and I am certain, that all they who have any feeling of reason, will herein jump with mine opinion. For they say, that the man being the head of his wife, as much to say, as Lord over her, she standeth the more obliged in keeping of her faith and loyalty: If then she fall to violate that strict bond, so much the more shame and damagement doth the man sustain in his goods. The first part of their reason is not to be condemned, neither indeed do I so rashly censure of it: but in regard of the conclusion clusion they make thereof, I say they presume a little overmuch, and show themselves to be very absurd, even (as it were) in avouching plain paganism. For if they will conclude, that because it is so, that a man is the head and Lord of the woman, therefore she hath no power at all over him, and so consequently it is lawful for him, without any contradiction to abandon her and give himself to all voluptuous pleasures: I say such as are of this opinion differ not at a I from the pagans, who indeed do maintain, that when a lewd quailitied man, subject to his own desires, shall offend with some friend of his, or eye his chamber maid; nevertheless his wise must not be displeased there with, or any way reprove him for it: but rather she should esteem the better of him, and that this was done in reverend respect of her, as not suffering liar to partake in his drunkenness, beastlike luxury, and intemperance at that tyme.  
Perhaps herein they would imitate the kings of Persia, who when they feasted and banqueted in ordinary and comely manner, they would then have their wives sit with them at the table. But when they carrowsed and drank till they were drunk, their wives were commanded to their chambers, and then their concubines, women singers and dancers must be with them.  
Now divers (at the first judging hereof) deemed they did well, in that they would not have their lawful wives, participate with their drunken dissolution: but then they might as easily herein have considered withal, that under this pretext of reverence to their wives, they permitted themselves to run into all corruption and infamy of their lives; for among honest people, never will a modest wife suffer her husband, to entertain a strumpet near her, as well for avoiding discord, as prevention of jealousy, whereunto women are naturally subject.  
But admit that such accidents should befall them, and their husbands are so addicted to affect strumpets: yet is it great injustice done them, that for a little voluptuous disorder, they will so much wrong, displease and injury their wives, and not do at least like the poor silly Bees, who in no case will themselves touch rudely their proper females, but if any other of their company wrong them, they will war with them rather than any other. Notwithstanding all this, there are found too too many, so bad of mind and disposition, as will not stick to accompany their own wives, coming defiled and poiluted from the base association of some others: and then behave themselves in such sort with them, as if all the world were not able to reprove them: never remembering how commonly it happens, that the faults whichment commit against their wives, are more rumoured among the people, than those of their wives toward them. As we may ordinarily note in him, that keeps no good government in his house and family: If he be deceived by his wife, one of these too occasions are immediately urged, either that he is blinded in his own behaviour, and hath no eyes at all to discern matters happening: or else himself is consenting to the shame, and hath no virtue left in him to gainsay it, but, as one overmastered by his wife, too basely subjects himself, and so is led about by the nose, as one doth a beast.  
There are none more infamous and detestable, than such wretched kind of people, who deserve to be publicly nailed to posts, and of their infamy can never be spoken sufficient: such a one may be called john john, that goes for wine while his wife tends her pastime, and if any harm be done, he looks through his fingers, for fear he should see it, or (like a kind fool) sits and watcheth the door.  
Contrary wise, when a man is jealous without a cause, looking with a cloudy countenance, suspiciously discontented, it is a very great blemish to him: he stirs others thereby to more forwardness in his business, than reason accounteth expedient, and happily may so come by some cause for his jealousy, he provokes his wife to wax careless of him, etc.  
For there is no readier way to bring a woman to looseness of life, then in suffering her to see his apparent suspicion, that he reputes her as a woman dishonest, grues her hard usage, watcheth wheresoever she walks, whereby she perceiving, that her husband reposeth no credit in her loyalty, she presently takes herself as little obliged to him, by reason the league of community in faith between them, is broken by distrust on his behalf: then she stands upon her better deserving, that he is no meet man for her, she too good a wife for him, and so neglects all duty toward him.  
I could, as fitting this purpose, produce sufficient testimony, of such as have been extremely jealous, some procuring their wives (through their own bad demeanour to ward them) to commence suit in law against them, whereby such shame hath redounded to the men, that the wives have been found of able sufficiency, and their hushands to be impotent, faulty, and overmuch to blame, whereby hath evidently appeared, that their own weakness and disability was cause of their jealousy.  
What comfort or contentment can a poor woman have, to be accompanied with such a beast, as is every hour watching her, holds his wife as a prisoner, cannot endure she should speak to any one, because he reputes her frail and easy to fall? ●● she but list to a question demanded, she is presently lost, and the deed hath been done, though she stirred not out of his company. Herein therefore, there must be used more wisdom and discretion, and they that will avoid these wicked extremities, must observe those means that are virtuous and commendable.  
One thing most requisite between them which are lovers, is to carry a good conceit of her he affecteth, to repose such trust in her, as never to gaze after her, but let her go on her own consciences direction. hereupon ensueth, that she perceiving his undo inted trust, and how his opinion is confident in her: she will not do any thing unworthy of his love, or seem so much as in thought to deceive him, but yield him like virtuous & mutual affection In li'e manner, if a husband manifest to his wife, that his trust is absolutely reposed in her, discoverse his secrets to her, & perfectly declareth, that he reputs her fora right good woman: he doth provoke his wife, to be most loy all and faithful to him, and makes her thus conceive within her soul, that it were most shame full to deceive him, who is so firm in his opinion of her.  
The law imputes it as an infamy, to him that makes denial of a gage, in in respect it is held as a courtesy to a friend, in whom good conceit & trust is reposed, and one saith, that it is a most villainous thing, to deceive the faith of another, being holy and inviolable; by much more reason then, if a man be jealous and suspicious without cause, doth he wrong and injury to his yoke mate, esteeming her otherwise then anhonest good woman. If once he grow to that imagination, she well perceives that he loves her not: which makes her break all faith and amity, taking just occasion to be at deadly defiance with him, hating him as an enemy which hath highly abused her, and so practiseth revenge on the wronger of her reputation: for she hath nothing dearer than her honour, without which, she dares not show her face to any.  
A man must likewise consider, that a woman is not of such a servile condition, as to be governed by fear, for when one thinks to bridle her, then will she soon shake it off, and the more she is constrained, the more she resisteth and standeth against it.  
He therefore that will shun falling into these inconveniences ought with reason, (which is the only bridle, whereby to guide a discreet man or woman) to check such bad conceits in himself, and do nothing compulsively: for the mind being invisible, and not subject to sense, obeys to nothing but reason, and she is the sole governess of all our actions: that if he be a man who swerves from reason, yet let him not be compared to him that sinneth, and will never yield some reason for the cause of his transgression, at least some outward seeming show of reason.  
Who-so-ever will be beloved, aught himself to love; who seeks to have trust reposed in him, ought yeeeld like confidence to another; who would receive good, aught to do good: for we must expect the same measure from others, which we ourselves have extended to them.  
Notwithstanding, when I say a man should be saythfully resolved of his wife, my meaning is, she gives him no bad occasion, to deem otherwise then well of her, because such respects do evermore deliver best conceits of her: for we repute a man to be wise, when his behaviour is thereto according speaking discreetesy, caring himself wisely, and far from the touch of any scandal. We likewise judge a man to be lewd when we perceive his manners to be dissolute, imsprising all ouncel to civil demeanour, & bearing himself in such sort, that he is hated and shunned of all honest people. huen so a woman shall be virtuously censured of, if her habit be like theirs that is virtuous and honest, if she frequent the company of women well reputed of, and use no language but what is honourable: where contrariwise, if she follow reproachful company, persons that are defamed, go dissolutely in her attire, speak lightly, without regard of shame and modesty, she shall be thought a straggler, proud, a prattler, bold and impudent.  
Now to know for certainty, whether she is not to be taxed with the crime of dishonistie or no, little can be said therein, by reason the act is so secret: but such as have bad report, and have given occasion to speak sinisterly of them (albeit they may be verily innocent,) they ought to chastise their courses and behaviour by good examples, that they may shun all hard speeches, both of themselves and their husbands, ruminating continually between themselves, this sentence left by the wise man in writing: That good renowue is more worth, than a rich girdle of gold.  
Honour is nothing else but populare reputation, it is no part of the conscience: but he that fears not what men may say of him, (as Caccro sayeth) is wicked and destestable. On the other side, Saint Augustine tells us, Whosoever gives a pardon to his own conscience, and neglects his good fame, is cruel to himself and full of impiety, and this is it which we term to be scandalous. It is not enough then to have innocency in the heart, we must as well escape the giving of occasion, to men of evil report: of which occasion I can speak no otherwise, but even as honour depends on the people, & them that are wise: so if a man will have honour, he must govern himself, as the wisest & best reputed among the people do, and not deserve any other sinister opinion. If then a woman do demean herself, in such sort as hath been declared, and yet her husband (never-the-lesse0 will be sick in the brain, and foolish of his conceit: it remains to his own peril, for she is no jot dishonoured thereby, but himself, that without any cause became distrustful of her. Now let us see whether jealousy be most dangerous in a man, or woman.  
Some hold, that the woman being weaker than the man, and less able to support the assaults, which jealousy continually afflicts the mind withal, she therefore is the more subject to passion: and in this case might a number of women be named, who being deprived of sense and understanding, have franticly and furiously run about the streets. I can alleges no other reason in this behalf, why in her it should grow to such an extremity: but that a man feels not like defect of pleasure, when his wife doth stray in secret, as a woman finds in herself, being defrauded of her due, as when her husband parts with that to another, which properly and by right is none but hers. As for the woman, questionless she challengeth a mighty interest not so much in regard of the pleasure, as the breach of interchanged love, seeing herself frustrated of the faith and kindness, which she was wont to find effectually manifested, and beside, perceiving herself half parted and separated from her moiety. Notwithstanding all this, I find that jealousy is much more hurtful in a man, than woman, because over & abous his perfect discovering, that the faith of marriage is violated (the self same consideration being on the wife's behalf) he feels withal a shame and infamy, with such a blemish and dishonour, as is no way or at any time, repay reable again.  
And yet many princesses have been noted to love and reverence their husbands exceedingly, albeit they have had bastards by others, rather renewing then any way hindering their love: but when honour once is wounded, it is a matter almost impossible, for a man afterward to give his wife good looks, and not prove her as a bad creature, when once she hath forfeited her faith given to him.  
Many examples of virtuous dames are registered in writings, that patiently have endured this injury of their hufbands, nay more to see their concubines kept, even in the very same house with them: the old Testament, as also the histeries Greek and Roman, want no store of them, who have enfranchised their servants, that have given entertainment to their husbands. But among men of generous nature, ye shall never find any one, that would endure so much as a suspicion oneof their wives: witness Julius Caesar, who did repudiate his wife, and when one demanded him the cause there of, he answered; because he would hauchiss wife void of suspicion, by much more reason than would he have her free from detection of crime.  
Suspicion is that which brings dishonour both to man and woman, therefore jealousy (of itself) is as irksome to bear in a man as a woman, and so much the more in a man, because thereby he looseth his honour.  
To tell what kind of pain this jealousy is, exceedeth possibility of expressing: for if the loss of goods, of birth, of friends, or of parents, be such as torments and makes a man inmeasurably passionate, how grievous then will be the loss of his wife to him, of whom it is say de: Aman shall leave sather, mother, and all, and cleave unto his wife? If that bond and conjunction cannot be deaided or sundered, but by death only: what shall become of him, who sees himself disjoind from amity, and yet (for all that) stands tied by his person? much better were if for him to look upon death, then continually to have before his eyes the cause of his affliction, and see his enemy still remaining alive, reviving daily the remembrance of the heinous wrong done him.  
And even as a man deems himself happy, when he is conjoined in good and durable amity with a wife, by whom he is entreated honourably, serving as an aid & consolation in his affairs: Even so on the contrary, he reputes himself unhappy, when in stead of wife, a dear friend and choice companion, he finds a deadly emmie, one that hath done him unrecoverable shame, one that delights in his death, and with whom he hath no assurance of his life.  
Of like quality is this estate in a woman, when she sees herself forsaken and despised. She that hath no honour, but by her husband, finding herself to be contemned & despised, to behold a base strumpet preferred before her, to endure her bravadoes, instead of being supported by her lord and spouse, to whom she is vowed and dedicated, to whom she hath given her goods and person, for whomse choice she iefused very many sufficient offers, of whom she might have been much better regarded and honoured: what life (I pray ye) is it to be thought that she poor soul endureth? There is nothing that more offendeth any one, then to see himself despised and contemned: as also nothing more contenteth the heart, then to feel the love and affecttion of well willers, and iaclosie never cometh without conceie of scorn and disdain A woman seeing herself married to a man, and giving herself only to him, no other are to be regarded by her: not finding the like in her husband, and honestly knows not how to revenge her wrong: what doth she then but weep and lament? yet with all she considers with herself, that the faults in a man are corrigible, and tif should he see the like blemish in some other bad body, who therefore goes as hated of all men; it would be a means of his amendment.  
I have seen divers, who have dearly loved their wives, after they have sundry tumes before gone away and forsaken them: but this doth hardly hold in some Lined of men, because infamy remains in the woman, not in the man. God is more ready to pardon and forgive a sin, than man is, he forgets (withal) a sin so soon as he hath pardoned it, but a man doth continually remember it, in regard that honour is like to a glass, which being once broken can never be made whole again.  
We have spoken of jealousy in man and wife, let us say somewhat of the same in amorous persons, and to speak truly, I find, that love (not being fastened by by the scale of marriage) is daily subject to the changes of Fortune: for one while it hopes, another while despairs, now full of fear, then by and by assured, now doubting, then rioting, now in favour, then rejected, often ending and beginning again, according to the opinion of Plato. It is an estate of no certainty, and therefore from such as are subject thereto, jealousy can very hardly be absent: for delight is not tied thereto, but if it be, it is with great danger and inconvenience.  
Therefore it is impossible, but jealousy sometimes must be meddling therewith, yet not in such dangerous sort, as in the state of marriage because where faith is not given, if any impeach happen, it is more excusable, then when faith feels itself neglected and abused.  
Contrariwise, it seems that jealousy in love is commendable, because thereby is witnessed, how highly a man esteems her whom he affecteth, as being angry and displeased at unkind words, or grieving for the absence of his lover according as one compares the case to a mother, that mourns for her infant, whom she supposed lost: which if she should not do, her affection might be said to be very small. For which, I would advise some mean, as in all other things, for it ensues often times to great inconveniences, by bravadoes and repulses given and taken: Therefore it becomes them, to deal wisely and discreetly in these affairs,  
As concerning jealousy between two friends, certainly it is to be reproved, by reason distrust engenders disagreement, declaring the little credence and repute which each holds of other: for there is no man, but he will be offended at the injury received by his friend, the rather, because his hope is frustrated, and he finds not his friend so entire, as he suppoed him to be.  
But in what amity or friendship soever, icalosie ought not to be, without some cause expressed and known. Likewise, it is very hard to hinder it, when the occasion is great, and too apparent. Who loveth any thing dearly. feareth the loss thereof, and takes it more grievously when it is lost: The like aeson of sorrowing for such loss, agrees with deep passion when it cannot be attained, but far exceedeth, when it is quite lost indeed. For, to apart with a thing peaceably possessed, is very irksome: whereas things never enjoyed, cause the less grievance:  
It is not possible for a good mind, that loveth truly, and doth whatsoever he can for another: but he must needs be displeased, when he beholds his love not to be requited, but is answered with strangeness and ingratitude, as if all his seed hath been bestowed upon a barren soil, and all his travail proves fruitless, returning him no profit. But they who once are entered into a league of true amity, aught on both sides very carefully preserve their allianuce: for if at any time it chance to be bruised and broken, if it unite again afterward, it is very wonderful, except consideration of that which caused the breach, do prove the means to help it again: else it had been much better for either part, that such a union had never been between them.   

Of the passions of love. The sixth Discover.  
Love is a passion so forcible in our souls, as therein all affections are contained and comprised. Four things there are that do torment our minds, and hat in such sort, as they seem like the winds that toss a ship up and down: to wit, hatred, love, fear, and hope. These four passions are in love, and in such order are they there, as they can never be excluded thence. The Poets in their writings, have left us sufficient testimony thereof, but much more is that which we feel and find in our own selves: Therefore, in regard of these four affections, a man is hindered in judgement, and so (by good right) is love figured and set forth to be blind. These four, one after another in their several degrees, do occupy and labour the minds of the amorous, and holds them (as it were) in a continual travalye: for when hope lifteth up, fear and distrust casts down again: love makes a man imagine it a pleasure, but then some unkind cross turns is to grief, and then he grows in hate of that which impeached him in his pleasure. But above all, that which procureth most pain, is the private love we bear to ourselves. which at the first fight may seem very strange: because he that loves not, hateth himself, as one affirmeth, and there is nothing more contrary to love, than this Philaftia, which is nothing else but love of ourselves.  
Notwithstanding, because I have so found it by experience, I say, that he which loveth, and is not again requited with the like, feels nothing to him more insupportable, then to see himself misprized, not listened to nor regarded: for than he grows to contempt of himself, that he is not of any worth, handsome or gracious; but loathsome and unfightly, when he beholds an other preferred before him, and he repulsed at the very first onset, than he lays all blame he can devise on himself, alleging these persuasions, that if he were of any desert, or any matter worth affecting were in him, his mistress would have given him better entertainment, or else (at the least) would have made some account of him.  
And so much the more, as nature hath given us a care, to prochase to ourselves all advantages and benefits, to the end, that what she hath brought forth, might increase, and be increased in the first entireness: even so is grief the more hurtful, when a man cannot reach to the degree of others affability, and attain those good parts necessary to make himself affeced, so that a man holding nothing dearer, then emiche himself with such graces, as are generally beloved and desired, feels an exceeding dislike, when he perceives himself faulty, and some noted defect, makes him repulsed and not esteemed.  
And it is very true, that we never know our own imperfections, till we grow to desire and advancement of ourselves: for when we perceive our crossing and constraining, than we do find more acknowledgement of ourselves.  
When a man keeps a piece of gold in his purse or chest, he knows not then the estimation of it, he sees it hath the colour, looks very fair, and hath the stamp impressed on it: but when he brings it abroad, would deliver it in payment, and sees it brought to poising, to endure the touch or sounding, and then it proves counterfeit by public opinion, why then he finds himself nothing enriched by the piece, but a matter which is utterly unaduantageable.  
The trial of a man, is when he makes offer of himself, and stands taxed to abide good liking or disgrace. If then he be refused, first of all he finds fault with his want of desert, because (indeed) we naturally hold it as a singular commendation, to be perfect in all parts, and being desirous of honour, we covet to be so esteemed by others.  
It follows then that a man in this case nothing accounted of, grieves because he cannot compass his inent, and sees no other help, yet well understanding, that as he loves his mistress for a certain occasion, to wit, because she is fair, gracious, gentle and honest: so should he (on his part) have somewhat whereby to gain her love, for love grounds his foundation upon some especial cause.  
Then when he sees he hath nothing good in himself, whereby to attract move, and procure her affection toward him: then he grows out of all hope of compassing his purpose, than he becomes sad, melancholic, solitary, shunning the light and society of men.  
Neuer-the-lesse, as we can very quickly make ourselves believe, that there is some matter of worth remaining in us, than hope yields some mitigation: but coming then presently again to perceive, that we are not of any reckoning, either because the opinion of people is divers, and oftentimes a woman setteth her liking on a man of least descart: alas, it is impossible to conceive, how much the poor mind is then tormented, with continual cursings & exclaiming on the hour of our birth. But what would such a man man do, if he had a judge there present to censure on his cause in love? Doubtless hewould conceive some hope, that the goodness of his plea should be to his advantage, and so to compass that by justice, which otherwise by favour is utterly denied him.  
But the estate of a man depends on the inclination of his mistress, she is of this humour here, than she takes pleasure anon to be there, and will not resolutely determine on any thing, but still is chaunable in her opinions.  
What remedy can the poor man apply to these moods? he now entreats to proceed by her grace, and not in the justice of his cause; his mistress is the judge, and himself stands for his trial: he begins his plea, but she is become so humorous, as the more she is followed, desired and entreated, the further of flies she, closing her eyes, cares and heart altogether, far dissenting from them of best crudition, who hate to be touched with any act of ungentleness.  
There are two ways to win a woman by, to wit, delectation, which makes her beauty esteemed, and so to be desirous of jouissance: of which kind there be many, which seem cold enough outwardly, either by course of nature in themselves, or deeming that they are fair enough for them. The other is, when they are desirous of the beauty of the mind for then they make reckoning of any good done them, or of such as entertains them with civil demeanour. But the mischief is, that the most part are so curious of their bodies, bestowing so much time time in decking themselves like puppets: that they never think at all on the dignity of the mind, and when they are with such, as would give them some contentment in their thoughts, either because they are not capable of any good thing, or not willing to be therewith acquainted; they turn their heads aside, contenting themselves with their delicate decking, to show a good countenance, use many circumstances, as also to be generally gazed on and pursued by many, that if now and then they vouchsafe so much favour, as to listen the speeches of an honest gentle mind, they do it but to be looked at by others, and to carry the report, that they are beloved and soughtafter, not minding at all what else is then said to them.  
But as for them that are agreeable to their disposition, entertaining them with sports and recreations: it falls out oftentimes, that they are the veriest sots, and most unfurnished by nature, but in respect they be brave and gallant, they are the best welcome, and chiefest favoured.  
Nor let us marvel overmuch hereat, because like must still agree with like, and the one should not mock the other: therefore he that yields them any courtesy, especially in public, he must be very brave, for the goodlier man he is, and costlier appareled, the more do they imagine themselves to be honoured, when they are followed and favoured of any such.  
Now they that carry another respect, then to be Lackyed by hueries, or held with frivolous discourse, or in themselves to declare any other behaviour, then may beseem their modesty and discretion: it is hell to them to be otherwise solicited, for if they desire entertaynemeut by any, they must then be such as themselves are, respective of a maiden's good fame and reputation: for when any other language is used to them, than agrees with their liking and understanding, they quickly find means to leave such company.  
But if we come a little nearer, to consider the behaviour of these nice ones, & what picked ceremonies they use in their courtings, we shall behold the only follies in the world: one will stand a whole day upon his protestings: another shows his rings, plays with his mistresses gloove, or praises her apparel, and proves himself a very sot when all is done: but if they attain to more private skirmishing, that I meddle not withal, let them there do their devoir as they may, and let their mistresses then censure of their deserving.  
As for their discoursing together, it is to detract one here, and praise another there, to commend one maidens perfections, & condemn the demeanour of another: so that were their amorous orations well listened unto, we would greatly lament their wonderful indiscretion.  
I have been in place among wise and reverend persons where I have noted good discourse hath been broken off, by such as intercoursed in this idle manner, mocking and scorning, when better behaviour should be used.  
One begins, and takes his mistress by the hand, to count how many rings she hath on her fingers, talking of some place where he saw her in former time, requesting renewing of old acquaintance: others, of other matters, such as best is fitting their humours: then begins the confusion of civility, the thaw of modesty, and such things conferred on, that might better beseem silence. Ye shall have another, who fain would entertain the time with some honourable discourse, such as deserveth to be heedfully regarded: and he is hindered by another's vain dalliance, that never is satisfied in his fond behaniour, making no spare of place or company, but every where discovering his folly and simpleness. Another comes in haste, and he hath some secret to disclose, which makes the women flock about him immediately: & what is this secret? but that is admitted into such a Lady's favour, and hath received such and such instances of her kindness toward him.  
Some of these coy wantoness, have their only delight in walking abroad with a stately pace, lending their eyes about on every side, to mark who notes them: and I know no other reason they have for this behaviour, but that their fine feet might be gazed at, their gay looks commended, and their brave apparel praised.  
If they standat home in their doers & have any of like disposition to accompany them: they will seem as if they talked on some very weighty matter: when either it is of their pride, or quipping and girding such as pass by them, and no man or woman can go along the street, but they are still prepared for their gecks and taunt.  
Others there be of a different nature, that pretending love to men, yet cool when they should kindle them: and kindle when they should cool them: one while they give them so good looks, as no one can desire better, than (in mere despite) they will stare so strangely, as if they had never seen them before, counterfciting their devices so cunningly, one while so loath, then again so forward: as if they were to treat on a peace between two nations, as heretofore our ancient women of the Gauls did, who eemed not so slack in a case of importance, as our women (at this present) in things of no value at all.  
And one story of their valour I am contnet to allege, to stir up and incite our dames at this day to imitate them, and contrariwise, to shun and fly all worldly vanities, and here will I setit down briefly in writing, as I have heretofore read it in the Roman histories.  
Before the Gauls passed the mountains of the Alps continuing in those parts of Italy where they had long remained, there happened such a great and violent sedition among them: that at length it extended to civil war.  
But what then did these generous women of Gaul? even as the two armies were meeting together, they stepped in between them, and taking their cause of difference in hand, they censured thereon with so great equity, and so well to the liking of either side: that it procured love and good will naturally between City and City, house and house, as since then, they have held an especial authority, not only well thought on by their husbands, but likewise allowed in the judgement of strangers.  
I could easily recite many other examples, concerning the continency and modesty of the ancient dames of Gaul, and other strangers: were it not I stand in fear, that divers now living would be displeased therewith, because (to their shame) they went so far beyond them in all the parts of virtue, as in modesty, shamefastness and chastity, yea, they have been exceeded by very pagan women, who had no knowledge at all of the truth. For I know very well, that the most of our women of these times, covet nothing more than to be flattered: so that to use speech agreeable with their liking, it must bein comparing them to Courtiers and their betters, numbering their virtues, though they have just none at all, or despising others in regard of their singularity. And if question be made of entrance into their discourse, why then it is a demanding of some news: such a one is to be married: such a one hath given chains and jewels to his mistress: She is very gallant: she hath such a new fashioned garment, with other such like peevish prattling, which yet they account as excellent, and meet to be compared with Apollo's Oracles, because therm consters their only pleasure  
But when any Lady or Gentlewoman happens to be thus solicited, let me advise them, as I would do all other, by the courageous and virtuous answer of Gorgia daughter to Cleomenes King of Sparta, who when a strange courtier, tripping before her softly and delicately, came and offered to embrace her: she rudely thrust him away saying: Back bold sir, knowest thou not the worth of a woman's credit? this example is sufficient for virtuous women, to repulse the effeminate follies of men.  
But men of good minds despise to confer so over familiarly with any, respecting aswell their quality, as their honour and modesty: remembering withal, that bashfulness forbids answers to unseemly questions, & commonly, the inward disposition is witnessed by our words.  
Yet will I not deny, but there may pass speeches both merrily and modestly, such as a chaste care may hear, and answer without offence.  
Which if men on their behalf would be more familiar withal: they should find women not so curious and strange, when they break the ye to them of their amorous purposes.  
FINIS.