The Author to the Reader.  
THE Composing of a Book is not sufficient to entitle a person to the venerable name of Author; there must also be a Preface contrived, or something of that nature, by which Advertisement the Reader is to understand, that he appears in print at the solicitation of some considerable persons, who compelled him to publish his Treatise, contrary to his intention; or else, that it was occasioned by the deceit of some Friend, which by making the Preamble in his name or that of the Bookseller, is a sufficient Justification. After he hath with affectation taken upon him this counterfeit kind of modesty, and lavished his whole stock of Rhetoric, to move the Reader to that which he takes least notice of, he endeavours to captivate his benevolence, and so running from one extreme to the other, the Author usually persuades him before hand, by the Eulogies he himself bestows upon the product of his own brain, or which he makes his Copartners place at the front of his Book, what an estimate he ought to put upon the work he exposeth to public view. These authoritative Customs are so modish, that he seems to entrench upon the Privileges of Parnassus, that is inclinable to deviate from them. Now if Authors do so confidently assume the Liberty of expatiating in their own commendation, the Readers will take as much privilege in criticising; and we may safely say that there never was any Book extant, but had its censures and censors. It seems that the Major part of mankind, think themselves unworthy the Title of Virtuosos, if they are not so industrious as to build up their own esteem at the expense of those that writ, and establish the reputation of their Judgement, by some shaking nod, or being critical in word or thought: most things in the World depend upon opinion sometimes well, sometimes il-grounded; every one studies to make himself famous, and it frequently happens, that some well-worded expressions applauded, or some kind of raillery neatly performed, is more advantageous to the Author, than the product of a solid Judgement married to a cleanly and curious Wit. And as repute is gained but by the applause of a great number of people, so the success is usually very uncertain, being subject to the capricio as well as the Judgement of this multitude; besides there is a certain kind of malignity in most men proceeding from inordinate self-love, that hinders them from praising any thing in other men, unless they can heighten their own commendation thereby, and hurries them on with delight to the contempt and censure of all things that are not their own production. This manner of proceeding is not wholly taken up with the Issue of the mind, but extends to all human actions, and you scarce ever met with any, though never so much addicted to vainglory, that were universally approved of. I do not pretend, Reader, by my discourse here to divert you from censuring this small Treatise; I am absolutely persuaded, that to court you to be favourable to me, (unless your disposition inclines you thereunto) is but labour lost for let me say what I can, you will notwithstanding determine with absolute authority. Yet I must advertise you, because I have spoken of malignity in the judgement of some men, I meant that discourse only of that sort of people who are perpetually judging and censuring, and who endeavour to shroud the imbecility of their own understanding, under the authority they so imperiously assume to decide all controversies, who if they would undertake to enter the List, and show what they are capable of performing, would become an object of derision to the whole world. I know there are others, who by subtle and curious judgement look upon all things judiciously, and without pre-occupation, who freely praise what merits applause, and speak modestly of that which hath had the ill fortune to displease them, these are the persons with whom I desire to ingratiate myself, by informing them what motives I had to present my Logical-Love unto them: I must acquaint you therefore, if you are in the number of those rational and refined understandings, to whom I address myself, that it was my persuasion, there was no better way to create a desire of learning Logic in those that are ignorant of that Art, than by facilitating her rudiments which are knotty to young Tyro's, and familiarly acquainting them with those crabbed words of Categories, Universals, and Syllogisms, by the application I make of them to the most delightful Subject in the World, which indisputably, is that of Love: you are now about to take a view of this Art, which comprehends all Subjects, enveloped in those that concern this passion; and I must farther inform you, that as this Subject is of itself too barren to be neatly handled through all its parts, I thought I might take the liberty sometimes to step a little aside, provided, I did not stray so far as to go quite out of my road, into which I constantly endeavour to return; and that I might have the same privilege as to the matter of Logic, as the Authors of Romances have in matter of History, who though they stick close to her in the principal events, yet often take the liberty to embroider it with their own inventions, which are pertinent to the Subject in hand. 'Tis now your part to judge whether I have well or ill managed the design which I proposed.   

THE Lover's Logic: OR, LOGICAL-LOVE.  

Love discoursing to his Pupils.  
THe Art that I have undertaken to teach you, most Generous Offspring, who profess yourselves my followers, requires no great study, nor laborious toil. The sympathy I have lodged in your hearts, in bestowing a being upon you, inclines you sufficiently to receive my instructions; and Nature herself is not backward in acquainting you with the pleasures that I confer upon all my Pupils. This prudent Mother placeth you under my conduct, as soon as you are capable of understanding me, and you no sooner are acquainted with me, but you take great delight in following me, and harkening to my instructions. For the rest, as I am a Beardless Philosopher, so I must have youthful Pupils, not that I desire to expel those that are somewhat more advanced in years from my School; but I must let them understand, that though they are as capable of my Doctrine, as those that are young; they are not in a condition to make so great an improvement thereby; in this their experience is offensive to them, and the number of their years, tends only to the abatement of their felicity. All things appear in their season, the Flowers budding forth in the spring, and my joys are tasted in youth; 'tis only therefore to you that enjoy it, that I am preparing to read my Lectures, as persons capable of making greater advantages thereby. And as I am not ignorant, that in this age there are many Learned Women, who take upon them to Philosophise, I shall not scruple to make use of the ordinary terms of Philosophy, and in my Precepts to resemble here's as near as I can possibly. I will therefore begin my Logic with the Definition thereof.  
The Lover's Logic is the Art of discerning true Love from that which is counterfeit, and of arguing exactly upon all things that may befall them.   

Of Amorous conceptions.  
YOu must understand that man never really loves, unless the Object that is capable of creating it be presented to his sight. Some there are that have been enamoured by hearing, others by touching, but that is of no continuance, unless confirmed by seeing. Then this very Sense is the Porter that gives me entrance into the heart; 'tis by these two windows of the Soul that I am inrroduced to cohabit with her: not but that the other Senses afford me their assistance, but I must first enter by the eye. And to the end that this passage may lie open to me, and that I may without difficulty gain my design of the rest, I must be accompanied with a certain Gentlewoman, whom they call Wealth. But when I am destitute of this Pilotess, I have much ado to cruse about with all the craft I am Master of: I find it difficult to pass; nay, when I am just upon my entrance into a heart, I am oftentimes repulsed, if the Lady Wealth doth not accompany me: all that I can do to preserve myself when I am destitute of her company, is to strike a League with Wit. It is a Youth well shaped as to his Person, acceptable in Society, and who is author of rate Compositions as well in Verse as Prose; he hath always a kind reception in all good company; he understands how to gain esteem among people of the greatest integrity, and doth also succeed indifferently in obtaining the favour of women; but when Wealth is at a distance with Wit, it so falls out sometimes, that he is despised. She is an arrogant Baggage, who is accustomed to treat all those unhandsomely, she is unacquainted with: Prosperity her usual companion, swells her excessively with pride, and makes her carriage insupportable to good people. She will often play at football with Wit and Desert, and raise up ignorance and stupidity. In fine, she values none but those that enjoy her, unless she be attended by virtue.  
I give you here a description of their Qualities that you may know how to appropriate them; but though the Qualifications of Wit are far more noble than those of Wealth, yet for all that, they are not so advantageous: for in the age wherein we live, her treasures cast a mist before the eyes of all persons in the world; but when we meet all three together, and that we proceed unanimously, we make a great progress in a little time, and scarce encounter any heart that resists. There is another great Youth known by the name of Good-face, the Brother of Beauty, whose society is of very advantageous to me; 'tis he that opens the doors of the eyes, and causeth his Daughter Idea to enter with me: they are as like one another, as two drops of water, in so much that he being absent, she supplies her Father's place.  
This ingenious Idea let's slip no opportunity of speaking well of him that gave her being, she many times entertains the Lady with whom she sojourneth, with the passion that he hath for her, and puts her in mind of those delightful minutes that she enjoyed by his conversation. Whilst she is young, she is very serviceaable to him, but when she grows in years, she is not so solicitous. She doth not then so often entertain her Mistress; she appears but seldom in her sight; she gins to seem less obliging; and is at length expelled by some other person, if not speedily assisted by the presence of the Lover.  
How deep soever the impression be she made in the heart; absence will soon wipe it away; that which must be done to continue it fresh a little longer, is to summon Nature to the assistance of Art; and this is practised several ways. First, let the accomplished Lover endeavour to gain his Mistress Picture, and that afterwards he persuade her to accept of his.  
Though the Portraitures of these Lovers are dumb, yet they entertain them very pleasantly. But there is another kind of speaking-Picture, that is more effectual; this softens the rigours endured by absence, by complaining of those evils which she causeth them to suffer: she speaks without a mouth, and is understood from the remotest parts. It is she that serves as fuel to the fire that I have kindled reciprocally in two hearts; 'tis she that links them together invisibly by a chain, which time itself can hardly break.  
There are two sorts of speaking, as well as of dumb painting; the one called Prose, the other Poetry; this latter resembles Miniature, which is far more delightful than the other, when well composed; but the eye of the understanding must be very sharp-sighted that can prompt you to give judgement thereupon; therefore it is prudence in the Painter not to expose it to the view of all persons. Now the Lover must be satisfied that his Lady is ingenious, before he present her with a Copy of Verses, that she may not mistake his witty Sonnets, and passionate Stanzas for Ballads: but, as often in this kind of Language, they abandon their reason to catch at the Rhythme; and that they many times say more, sometimes less than they desire; the use hereof will not prove effectual. Not but that Poetry enjoys many Privileges which Prose is denied; and that you may express your love to a fair Lady in Verse, which cannot be so freely done in Prose; for there you must take a greater compass, and above all, be sure at the first, you mention not my name. Women do observe this kind of foppery among themselves, and feign a displeasure when they hear me named, though they lodge me in their heart, with the greatest joy imaginable: when I am entered, I cannot forbear smiling to see all the close-stool faces they make, to conceal me; but 'tis to no purpose; for I am seldom long in a place, before I am discovered. The way to divine it is, for a Lover to strive to discover by some she-servant upon whom he must exercise his liberality or else some she-Confident whom he must make his friend, whether she often discourseth of him: he may also desire one of his most intimate friends to speak somewhat amiss of him before his Mistress, yet so, that it may no way blast his Reputation, to see with what heat she will maintain his concerns; and if she be so cunning as to say nothing Pro or Contra; let them observe the Aer of her Countenance, which undoubtedly carries less dissimulation with it than the tongue; 'tis she that oftentimes publisheth the most mysterious secrets of the heart, whose comply ruddiness discovers my flames, which they with so much pains endeavour to keep secret.  
Indeed 'tis natural to the fair to blush, when they hear a Person that is dear to them discoursed of; and though they stand upon their guard, this petty accident usually happens as soon as that ruddiness gins to rise in the face the shame that they apprehend will attend them in the discovery, forceth them to blush the more, and appears with the greater lustre. Let not then the Lover doubt of his being beloved when this accident happens upon his occasion; but, if possible, let him endeavour to make a discovery in his own person of what is suffered for him, and not rely too much upon his friend.  
To Court by Ambassadors and Proxies belongs only to Kings and Princes; besides, a Lover is more Eagle-eyed in that which concerns him so nearly, than a second person, that hath but a slender interest; he must always in matters of this moment suspect the most faithful, and believe nothing but his own eyes. The best friend in the world, loves himself better than you, and if he find himself smitten with the same passion, he will make no scruple to dethrone you out of the heart of your Mistress, that he may reign there. Such Treachery as this, is the product of every day the whole world over, because not foreseen: and when they resolve to follow me, there are few persons who stand upon their honour so much, as not to violate their faith to their friends.  
Hence arise the greatest disorders and and most irreconcilable enmities; but this would force me beside my subject, therefore I will treat of this matter more exactly, when I have given it a proper place; and having sufficiently explained this first Chapter of Conceptions, which will serve to let you know how I get into the heart; we will pass to the Categories or Predicaments. Logic usually makes Ten: which are Substance, Quantity, Quality, Relation, Action, Passion, Where, When, Situation and Habit. And I for my part lay down five that are Principal, with their contraries, which make the same number.  
viz. Their contraries are: Beauty. Deformity. Wealth. Poverty. Youth. Old age. Gallantry. Clownishness. Wit. Stupidity.  
Which you may make use of in the framing of all sorts of Propositions both affirmitive and negative, that conduce to the distinguishing of true Love from that which is false.   

The Definition of Beauty. Of Substance.  
BEauty is a Substance and perfect being, the subject and support without which I cannot long subsist in any one place whatsoever. There are two sorts of Beauty, viz. Immaterial and Material: the former belongs to the Soul, and the latter is linked to the Body: the one comprehends all the virtues, and good inclinations, that are capable of attracting Love; and the other contains the Symmetry of proportion, the lustre of Complexion, and the comeliness of Stature, some add the Action; but that is in the same sense under the Jurisdiction of the mind. As there are an infinite number of Beauties, comprised under this didivision, so are the Subjects infinite, that are capable of creating love; some persons are captivated with the beauties of the Soul, and others enchained to those of the body; but since these last exceed the first in number, I will make a more strict examination, and exact division of them than the other.   

The Division of Immaterial Beauties.  

Magnanimity.  
Generosity.  
Gratitude.  
Sensibility.  
Constancy.  
Liberality.  
Complaisance.  
Fidelity.  
Tenderness.   
To these are added the accomplishments of the Voice, which participates of both.   

The Material are:  
A Smooth Complexion, white and red, and each colour be truly placed, and lose themselves imperceptibly the one in the other; which some Ladies would express by the new French Phrase, demeslee.  
Full Eyes, well made of a dark or black colour, graceful and casting a lustre.  
A Nose well made, neither too big, nor too small.  
A little Mouth, the upper-Lip resembling a Heart in shape, and the under somewhat larger, but both of a vermilion colour, as well in Winter as Summer: and on each side two small dimples easily to be discerned in their moving upwards, which look like a kind of constant smile.  
White Teeth, very clean, well ranged in order, of an equal bigness, neither short nor long, but very close set.  
A forked Chin, not too short nor too long, and hanging double.  
A full, round, or oval Visage.  
The Temples high raised.  
As for the colour of the Hair, opinions are various.  

One the fair hair, another brown admires,  
A third a colour between both desires,  
But herein all concentre and do rest,  
The colour o'th' loved object is the best.   
Therefore 'tis indifferent to me which of the three they be, provided the Hair be very long, and thick, lose, cleanly kept, and a very little frizzed or curled in rings; but above all that it be not red, nor come near that tincture. For it were disadvantageous to them to have all the other species of Beauty, if they are of that colour, I have a natural antipathy against it, insomuch, that I oftentimes betake myself to my heels, when I spy it: not but they are usually accompanied with a pure skin, for which I have a great inclination; but the aversion I have for the one, makes me sometimes abandon the other.  
All the remedy that can be is to deceive me at the first, by shaving off all the Hair, or by an industrious concealment of them, show me those that are of another colour: and as they are purchased, you may have those that are most curious, and of what colour you desire; but this foolish kind of disguise is sufficiently practised in this age, so that I need not put myself to the trouble of instructing it; and I have been so often deceived, that it is now a business of no small difficulty to surprise me: my diffidence makes me oftentimes mistake natural for artificial Hair; far from taking the artificial for those that are natural; their extraordinary comeliness renders them suspected, especially among Ladies of Quality, although Nature denies it to them, no more than to the most innocent Shepherdess. But in this age Art carries so great a sway in the Macrocosm, that I mistrust all.  
Nay, the very men that I have seen impudently mask themselves, for so term the light coloured Hair of those that are naturally black. But to return to the Ladies, to whom beauty de jure belongs, I am acquainted with some who by their damned Art destroy the most beautiful works of Nature.  
I am sometimes so incensed against them, that I have a great mind to put an affront upon them; and I have a kind of itching desire to go and rub their cheeks with the little end of my, to give men to understand the artifices wherewith they endeavour to abuse them. For I fancy no beauty but what is natural, which I have framed; and am an enemy to those kind of disguises, that in vain strive to imitate the naturals. But as the Lover cannot take the same liberty, that my absolute Empire over all that is beautiful furnisheth me with, to reform all abuses that are committed; that which he may do, is to take the Lady he waits upon, and suspects to be guilty of such artifice, when she riseth out of her bed. 'Tis then that the paint-box hath not as yet played its part, unless by a neat foresight she made use of it the last night. In this case he must address himself to the waiting Gentlewoman, as to an Oracle, that can only clear all his doubts. But if he will oblige her to relate the truth, he must open his purse, for that encloseth the most mysterious secrets. He shall no sooner produce certain Guests, that dwell there, which they call Guinnies, but they will unriddle him the most obscure aenigmas, not only upon this, but any other subject whatsoever, that his curiosity prompts him to understand. But since we have not examined all the natural beauties, let us leave those that are artificial, and return to what remains.  
After the Face the Neck, Arms and Hands fall under our consideration; which some Buffoons have called la petite Oye: though their beauty is inferior to what we have already described, ye● they produce sometimes strange effects, and there is no heart that can resist the charms of a fair Neck, when she satiates your eye with beholding: those graceful Apples which they bear inflames the hearts of those that are most insensible. These two fruits are so lovely, that a person is ready to die with a desire of approaching with the mouth to taste them: and is sensible of a pleasant convulsion, when he doth but grasp them in his hand. In fine they are capable of creating my content, but never to satiate me.  

Lovers that touch their Ladies lovely breast,  
Do feel a matchless flame within their heart;  
And are with amorous designs possessed,  
To enjoy wonders in some other part.  
For greater pleasures they require  
To satisfy their fond desire.   
The comely proportion hath many charms to move an affection, especially when accompanied with a free Aer that attracts the inclinations of all persons. We will name six sorts, Great, Small, Mean, Fat, Lean, and in good case which may all delight, if well-proportioned, and furnished with that obliging and disobliging Aer, for which I want a name.  

'Tis by his means insensibly that I  
Creep in a Lovers youthful bosom, who  
Without examining the reason why,  
Finds he's surprised, & yet he knows not how.   
There are besides many other beauties, but as the knowledge of them is of no great consequence, every person bestowing a form upon them according to the dictates of his own Fancy; we will only discourse here of those that are generals, and assign the others a place in the number of Accomplishments.   

The Definition of Wealth.  
WEalth is a quantity or heaping together of goods, that may be divided into many parts.  
And 'tis of two sorts: the one is composed of separate and disjointed parts, and the other of those that are united and continuous.  
disjointed Riches is a great number of money, because the parts that go to the composition of it, have no mutual union between them. This quantity is not measured, but counted. Number is an accumulation of Unities. Unity is not number, but the principle thereof. The greatest number is always best; and is boundless, because you may still add thereunto in infinitum.  
Continuous Wealth is a quantity, the parts whereof are joined together with a continued series, and may be measured; as fair Lands composed of great Parks, long Avenues, Woods full of tall Trees, large Meadows and vast champagne grounds, adorned with sumptuous Castles, stately Walks, Orchards and Flower-gardens, the whole enriched with clear waters, as well Rivers as Ponds and Fountains, fit for the breeding of good fish, and the refreshment of Lovers during the violent heat of Summer. In this kind of quantity, we admit only of the superficies, the line being insufficient, and having no occasion for the whole body; unless it be the great bulk of an Apartment which must be furnished from top to bottom as well with large beds, rich hang, with silk or golden fringes, as the best Tapestry, and guilt Leather, Pictures, Vessels of Silver, and other materials, which make a man styled Rich.  

When Fair and Rich in competition stand,  
I'm at a loss and know not what to say:  
One hath more charms, yet on the other hand,  
Wealth with its weight quite bears the bell a Way.   
When these two Rivals are see parated and in divers Subjects; this hath a great advantage above the other; not but that I have a strong inclination to the former, and would freely abandon Riches to be of the Retinue of Beauty; but I have a Brother known by the name of Self-love, that opposeth with his whole strength, and will never permit me to do it. There also accompanies him a certain Relation of his called Interest; that leaves no stone unturned in order to my obstruction, they come often and ravish me by violence out of the very embraces of Beauty to enslave me to Wealth. 'Tis no small disturbance to me, but I am the weakest, and therefore I must obey them. What am I capable of doing against them both. My Brother Self-love is lustier than I, and is of himself able to work my ruin, when I walk not hand in hand with him; I must be in favour with him if I intent to continue long in any one place; and I never could find a better way for my own preservation, than tacitly to submit to his pleasure in all things; not but that I often do things of my own head, without his advice; but he soon makes me repent it. Which falls out seldom when I have Wealth my Companion.  
Not but that I frequently tyre myself in the pursuit of one and the same object, in the midst of plenty as well as elsewhere: for I naturally affect variety, and cannot long subsist with enjoyment that is not attended with difficulty. 'Tis this that reinvigorates my desires, and furnisheth me with a new supply of strength; but I am no sooner Conqueror, than the inclination I have to fight makes me carry any arms elsewhere. If you would have me continue in one place, you must occupy me; that is, you must always lay some petty Remora's in my way, that I may master them.  
Which hath sometimes caused in me this reflection, that the jealousy of Husbands was of no use ordinarily but to entertain me in the hearts of their Wives, and of their Gallants a longer time, because of the difficulty of the fruition of their pleasure, whereas on the contrary I find that too great a facility makes them slight one another, and forceth me, either to change my Residence, or my Object; because I never stamp so high an esteem upon what I possess; as what I do not enjoy.  
Beauty and Wealth, as amiable as they are, cannot afford me satisfaction, when I enjoy them peaceably. I would besides have Youth, without which I cannot judge my felicity complete.   

The Definition of Youth.  
YOuth is a necessary quality of Love, and an Accident almost inseparable from its Substance, which is Beauty.  
We will lay down two sorts, viz. from twelve to twenty years of age, and from twenty to thirty. As for men they may make it of longer continuance, and it is more acceptable to them above than short of twenty. But with women 'tis otherwise, and the greatest part of men, imagine the first age more amiable than the last. Yet there are some who do not love those that are too young, but would have persons perfectly made, and not to be made again; but there is a smaller number of this sort of people, than of the other. Which is the reason why  

When once a Maid's fifteen,  
She breathes, and her rest takes.  
And long slow journeys then  
Onward to twenty makes.   
As these years are more esteemed by her than the other, it is but just that she make them continue a little longer, and they cannot afford them less time than that of the Roman Lustrum; and as they are promoted in stature as they grow in years, their years are longer as they increase. When they arrive at the age of twenty, they take up their rest, as being tired with so long a journey, and make a stand, till they come to thirty, and then they affirm they are one and twenty, and when at length the hair gins to shed, and that they have passed the age of forty, they contend so long with old age till they are overcome, and then they strive daily to repair the damages it doth them, sometimes by the artificial application of a small piece of Ivory, to stop up the breaches that old Age hath made in their mouths, sometimes by putting some Pomander sweetballs the smell whereof is more pleasant than that which usually proceeds from thence. Sometimes by smoothing the furrows in their cheeks, or making them more full and plump with small Sponges which they place on ●ach side of their mouth, to supply the ●efect of their maigreness: and sometimes also by colouring their hair as black as 〈◊〉 Crow, when they are as white as 〈◊〉 Swan.  
Yet there are some of these fair-aged women, who pretend a right to create Love, especially when accompanied with Gallantry; 'tis by this means that ●hey imagine a possibility of supplying the defects of Youth in them, and repairing ●he losses they have made. This design obliges them to sweeten their aspect, ●nd to use constantly obliging and flattering language, and to make the best advantage they can of their decorum. If ●ny one let's slip a word that relisheth of ●he flourish or compliment, th●y have an Answer ready, and endeavour to engage ●im more deeply in the Combat; it is to ●o purpose for him to recede, for they pursue him, till they have extorted a confession from him, that he hath no ●hancy to make. After they have thus clapped (as I may so say) a Pistol to his Breast, to compel him to an acknowledgement of what is false, they give him fair hopes of enjoying that which he least desires. In fine, they set themselves forward as much as in them lies, and there wants nothing but his consent to make up a speedy agreement; but he is no sooner absent, but he forgets what passed in discourse, it flies away with the breath tha● gave it birth, without leaving the lea●● impression in his mind. Nevertheless th●● superannuate Beauty flatters herself with a new Conquest.  
Not but that Gallantry proves often effectual, whilst accompanied with Youth and Beauty, but she is but weak of herself yet she is longer lived than either of these two, and time hath not the same powe● over her. When she is bestowed upon 〈◊〉 Lady, she seldom deserts her, and usually attends her to her grave. 'Tis true tha● when she grows old, and at a certain stay, she appears no longer a lafoy mode; she will not ordinarily alter her decency as others do; she rejects the new modes of discourse, and finds none so gentile as those which were used in her time. And it fares alike with her in all things else; nothing seems so commendable as what was then in use. The World is not so polite, nor moulded to her fancy; they dance not with that grace, they are not so dexterous in all sorts of exercises; they have not such active Spirits; the wearing of Apparel is not so exactly understood; Treats are not so sumptuous, and their Diversions are not so well managed: but ●ow we have discoursed of Antique Gallantry, we must say somewhat of that which is Youthful.  
If she hath never so many Courtiers she studies to satisfy them all by feeding them with fair hopes; and when she hath many in her Company, she makes as if ●he would please them all;  

T'one she discourseth with a speaking Eye,  
And softly whispers th'other in the Ear,  
'Tis you that I love best, or let me die,  
Makes him hope wonders and be of good cheer.  
And if a third his sad fate blaming stands,  
Treads on his Toe, or wrings him by the hands.   
Not but that in this great number 〈◊〉 Admirers, she hath some single pers●● whom she makes choice of; for as pulsant as I am, my Empire cannot be di●vided, but a dissolution follows. So tha● when I give a Lover dominion over 〈◊〉 Heart, the rest can find no Residen● there: but as Gallantry exactly understands the method of my proceed she is careful how she declares herself i● favour of a single Person, for fear of lo●sing all the rest. Which breeds in the● minds a certain monster called Jealousy who although indebted to me for his being, yet is sometimes so unnatural as t● strangle me: but as Jealousy owes its Being to my Enemy, which is Hatred, a well as to myself; 'tis no wonder if sh● be not always on my side; this wicke● Mother gives her pernicious advice which still tends to my destruction.  
To animate her the more against m● she puts him in mind of the ingratitude o● her that bore me, she gives him a Catalogue of all my past service, she shew● him the defects of him that is favoured by this fair one, and forgets not her own neither. In fine, she leaves no stone unturned to persuade her and my Danghter to banish me out of the Heart, to supply my place, and remain sole Mistress Regent.  
But as Jealousy is as much indebted to me as Hatred, she doth not accomplish her designs without some difficulty, and I usually obtain the victory being assisted by Beauty. 'Tis she that makes Jealousy espouse my quarrel, and immediately dissipates all the conjurations of her Mother Hatred; 'tis she that calms the tempests that were raised in the Hearts; 'tis she that disarms Envy and Anger, that lie in ambush for my destruction, and that makes me gain a glorious victory over all my Enemies.   

Of Relatives.  
RElatives, are two things that have a mutual dependence one upon the other, and so are so concatenated, that the understanding cannot conceive the one without the other. As for example, I cannot fancy to myself that there is a Lover, without concluding he hath a Mistress; nor a Mistress without imagining she hath one or more Lovers.  
There are several sorts of Relatives; some are perfect, the other imperfect; the perfect are, the party Loving and the party Loved; because these two are so linked together, that the one subsists by the help of the other, and seem to make but one and the same; though they are two distinct things.  
The imperfect Relation is that, which is between the Lover and his Mistress; for 'tis probable that she may not answer the passion of the former, and the Lover can have but one Mistress; but she may have several Lovers, who will be related to her as many several ways, as the punctum in the Centre of a Circle, which is made as often as you draw a Line from this point to the Circumference.  
One and the same thing may have the name of two Relatives, but in several respectts; as, she can be but Mistress to one person that is Lover to another. There are also some other Relations, that are contrary and opposite. As Beauty and Deformity, Wealth and Poverty, Youth and Old-age.   

Of Action.  
MOst amorous Actions are subject to the Government of the Spirit that imprints its virtue upon the Object which I present, and sooner finds out the Art of pleasing that person, that hath pleased her.  
There are several sorts of tempers; some are serious, the other jovial; some are full of fire, and others attended with languishing, and yet come to the same end, though they make use of different means to attain thereunto.  
At first I have no small trouble to insinuate myself into him that is Melancholic; but when I once have admission, I make so strong an impression; that time itself finds all the difficulty in the world to wear it away. And these are the persons I make constant Lovers.  

When charmed with rays shot from a lovely eye  
And that they once have sworn fidelity,  
Their faith and life we coextensive find.  
Nor for fair objects do they change their mind.   
As they are naturally apt to conceive things of great moment; so they manage their Passion after a more lofty and stately manner than others do, as if it were an important affair for the good of the State.  

If they declare their Love, 'tis done  
With very great precaution.  
Stanza's or Elegies they writ in Verse,  
And every word's a Sentence they rehearse.   
Those that are of a Jovial Spirit do steer a quite contrary course: they proceed in their most weighty concernments, as if they were but bagatels. They laugh in the midst of their sufferings, and make it their business to jest with all things: not but that they have their hours of disturbance as well as others; but their natural propensity to jollity, soon buries all things in oblivion. They oftentimes accomplish their desires more successfully by playing the Buffoons, than others by their passionate Complaints; for I naturally avoid grief and sadness, and love to live and be among divertisements and pleasures.  
The Fiery Spirit usually comes short of the success of the Languishing. The fiery temper cannot endure a repulse, he is daily transported against those impediments that oppose his felicity. And because he usually undertakes so much, he seldom succeeds in any thing; unless he attaque such Places as are taken by Parley, and yield at the first Summons.  

Then a rash Lover better far succeeds  
In his designs, than one that's circumspect:  
For to be happy and to please, there needs  
Not constantly a durable respect.   
'Tis my usual custom to confer my favours upon those that are bold, as well as Fortune's; but sometimes I inflict punishments upon those that are too impudent: for by this means it falls out, that a person might have gained a Lady's favour, who loseth it by a precipitate attempt. So a man may also work his own ruin upon the account of his Mistress, for letting slip a favourable opportunity offered, and for not making advantage of that happy moment, which they call the Critical Minute: yet the first way of procedure is far less dangerous than the last, and I should advise a Person to incline rather to boldness than fear; for 'tis the former discovers this fortunate hour, though it seems but short in comparison of an eternity.  
Yet he who meets with it must not trouble himself with others, provided upon the discovery he find himself disposed to make a right use of it.  
But let us return to the Spirit; 'tis this then that acts well or ill, as it is well or ill inclined: there is besides another kind of malicious Spirit yet artifieial, that creates a great deal of business to itself, that others may not want it; it is naturally supple, complaisant, and very fruitful in Invention. He that is so qualified, leaves nothing unpractised to obtain his designs, and he is forced ordinarily to make use of Obloquy, and Flattery, as he finds the one or the other favours his Undertake, The latter is very proper to ingratiate him into the Lady's favour, and the former renders him a redoubted Enemy to all his Rivals.  
But if his crafty wiles come once to be discovered, it serves to unite them more firmly, and he seeks his own ruin in the destruction of others, he becomes the Object of his Mistress' hatred, and his Rival's revenge, and then is the time that he stands in need of Valour to repel the affronts that may be thrown upon him.  
For if they know he is destitute of this quality, he runs the risque of leading an ill life: 'twill be to no purpose for him to hover about with his accustomed addresses; he will ever encounter with some person or other who will take off this vizard, which will not happen if he be valiant. They will deliberate upon it more than once, before they resolve to offend him, they pretend ignorance of those things they certainly understand, and he hath the power to make himself feared, though he cannot make himself beloved.  
But it fares otherways with the Spirit, that is no sooner hated than rifled; and as there is no great hazard in encountering it, so they crowd after it to attaque it; not but that it hath Arms defensive and offensive, but they are not so dangerous as those that belong to Valour: for the one aims at the life, and the other endeavours only the shipwreck of honour and reputation: but though the world is of opinion, that the latter is more acceptable than the former; yet they are no● so careful in the preservation thereof: the reason is, because it is easier to repair the injury done to them, than to cure great wounds: and those that love to sleep in a whole skin will tell you, that Reputation, like the hair on the Head, soon returns again. To conclude this point, they agree that it is better to have the Spirit your Enemy, than Valour: and that it is a more facile business to re-establish an injured reputation, than to gain a new life.  

Wit void of Valour doth unvalued seem,  
And wants such a support to gain esteem:  
Yet Valour must of Wit still have some share,  
To animate and pilot it with care.   
Without this 'tis a brutish thing, capable of bad as well as good actions: and they account it a piece of Honour to venture pleasantly upon affronting another: they spend the greatest part of their time in rashness, or at least in playing the Rodomontadoes; when they are destitute of Spirit, they usually are attended with the contrary stupidity, 'tis a blind guide that makes them frequently mistake falsehood for truth, that leads them to Precipices, and renders them altogether incapable of noble Actions: it seldom prevails in obtaining Ladies favours, ' its heavy and dull humour cannot fuit itself with the subtlety and delicacy of theirs; they have too good judgement to make so bad a choice; and all that it can expect, is to be their laughing stock and scorn.  
Stupidity, otherwise called Sottishness, is of two sorts; the one mute, and the other talkative; the latter serves to divert good Company, and affords a good subject of mirth at its own expense, by its foolish questions or ridiculous stories: sometimes the person would appear to be some body by affording his advice in what he understands not, and venturing boldly upon a decision of the most intricate questions; but never appears so pleasant, as when he intends to be wel-worded, than he gathers together a mass of hard words, but is ignorant of their signification, and perpetually harps upon them that are not the cause; but they receive a return with use for the diversion afforded, when he gins to be impertinent and troublesome by prolix and tedious discourses, and when he hath engaged himself to relate you a story, your whole day must be spent in hearing. You cannot possibly withdraw yourself, for he proceeds from particular to particular, and every minute sallies out of the subject. Not unlike a traveller who hath lost his way in a Wood, who knows not on which side he marcheth, nor how to extricate himself. Now as the Spirit hath a natural antipathy against Sottishness, he is upon an insupportable rack, if compelled by any consideration to give ear unto it, than he becomes the Patient, though upon all accounts else whatsoever he is usually the Agent.   

Of Passion.  
PAssion is the reception of the Virtue of the Agent; as when a curious eye darts love with its glances, this effect is called passion.  
And there are several kinds of it; the most insupportable of all is Poverty, and it is almost impossible that we two should continue long in one place; there are some Passions that would in the conclusion destroy the Patient, if they went on increasing as this doth, and there are others that perfect the subject that receives them, as increase of Riches, Wit, Beauty: As for Youth that is always decreasing.  
There are besides pleasant Passions, as the sight of a beautiful object, and the reception of the love created thereby.  
The Agent oftentimes suffers whilst acting, and the Patiented acts upon its Agent: and this happens when a Beauty receives me, at the same time that s●e gives me; then the Lover and the Party loved are Patients and Agents both at once, and have each of them particularly both these distinct powers within themselves. When this happens, the Lover hath reason to hope that he may have the fruition of his happiness; but if this fair one recede and denies the reception of my love after she hath created love in me, he must storm and exclaim against me for injustice: nay I permit him to rail, and to speak injuriously of me in her presence, and to reproach me before her with the evils that I force him to undergo. But when he perceives that his complaints begin to take effect, according to his desire, he must never put a period to them, till he arrives at the chiefest point of his happiness: when he hath received a favour from his Mistress, he must look upon it as a step to raise him to a higher degree of good fortune. In this I imitate Ambition, that sets no value upon what is already possess't, as long as there remains any thing to be desired, yet he must not fail to testify his gratitude when he receives some inconsiderable favour, but his hopes must be boundless. If therefore he find that he gins to creep into her affection, let him complain that is not satisfactory, till he hath received some infallible testimonies, that will put the Passion she hath for him beyond all scruple whatsoever; then let him enjoy his felicity at large, till time and habit joined to the natural inclination I have to change, make me take Wing to some other place: for I do not love to lay long Siege to a place that makes no farther opposition.  

'Tis nimbleness of wings that makes Me Love  
Unsettled, and Lovers inconstant prove:  
But this great secret Ladies must not know,  
For then to Courtship they'll rebellious grow.   
'Tis therefore to you Lovers only that I relate these things; for as to the Ladies, I do not make it my business to discover my thoughts so freely to them. On the contrary, I employ my best Oratory to persuade them as much as in me lies, that they will never forsake them, that the favours they bestow upon their Lovers, are as so many chains to oblige them more strongly to their service, and that they have too noble a Soul not to acknowledge it; that they are too generous to violate their faith, that they have by frequent Oaths sworn to keep; and that they themselves are too amiable to admit of this fear, that they will ever take up a resolution to desert them.  
But we must proceed no farther in the explanation of this Chapter, let us therefore return to the Predicament of Passion, and conclude, that to render it acceptable it must be reciprocal in two hearts, and that the Beauty that causeth it, receive it at one and the same time.   

Of the Predicament Where.  
WHere, is no other but a Term that denotes the particular place of a Subject, when you answer to a Question. As for example, if they should ask where is the young Climene? She is at a Ball, at a Comedy, she is Hunting, Where is Love? It is in the Eyes, and frequently in the Heart; for I can be in both these places at once: which is the reason why My Philosophers affirm, that the beautiful Ladies are a in a place circumscriptive, and I in them definitive i e. that I am there without taking up any place. I have also the faculty of being in several places all at once.  

Though I'm in Climene, who seeks me, spie●  
And meets me sometimes in fair Iris eyes:  
And though in London I am found, yet you  
May seek me somewhere else, and find me too.   
In what place soever I am, I am still the same Love; 'tis true that every one cloths me according to his own fancy; and makes me deliver myself in what Language he pleaseth; but I change not my Nature, though I do the Country: and though I am now in England, and at present speak to you in English, yet I am nevertheless at the same instant in all the corners of the Earth, and speak a thousand several Languages.  

Subject to my Laws is the whole World's frame  
All things that breath feel my inspired flame.  
I with my fire fill (though a Child) the World,  
And am at once to thousand places hurled.    

Of the Predicament When.  
WHen, is not time itself, but it is a designation or remark of time; as for example if the Question be, When is it proper to love? The Answer is, in Youth. When are Lovers happy? In the Critical Minute. When doth that happen? Oftentimes, when you least think of it.   

Of the Predicament of Situation.  
SItuation denotes the posture of the Subject; As when one would know whether Climene lies extended on a Couch, or stands upright. Whether a Lady's Lover is kneeling, standing, or in some other posture more advantageous to him, as you may say, encircled in her arms.  
There is another kind of Situation, that is worthy observation, viz. Whether the Lover or his Mistress are rich or poor; for my Situaiion often depends upon that of Fortune. Heretofore I did discharge myself very well without her, and I could unite two Hearts without any regard had to the inequality of their conditions. How many Kings have been captivated with Shepherdesses, and how many lovely Gentlemen have assumed the boldness to raise their thoughts up to the very Thrones of their Sovereinesses, and have prospered in subjugating of their Wills? But this time hath made itself Wings, and is flown away, and ambition hath so strongly seized the empire of Hearts in this latter age, that I am not permitted to act, but when I can contribute to her promotion, she is an imperious and cruel Dame, that enrolls none in the List of her Retinue but such as can aggrandise her, and looks upon one with no other eye, but as a person that can satisfy her Covetousness. If I propose a person to her whom Fortune hath ranked in a lower Sphere, she looks upon me as ridiculous, and despiseth him though he be the absolute Model of perfection and virtue.   

Of the Predicament of Habit.  
BY the Habit we understand all sorts of external Ornaments, as well for Men as Women, as Garments of fine Stuff enriched with gold-plated Buttons, curious Venetian Points, and other toys which make the accoutrements complete; but here are certain Maxims to be observed.  
First, That all the Garments worn be a la mode, that they be always new, and that you have variety for change: to avoid all extremes, and extravagant Fashions, and not to be concerned with the introducing of new ones, but follow these that are most generally approved; to change when others change, and never to have any thing that is extraordinary, or affected. If at the same time different Garbs are in Fashion, in that Case it argues Prudence to make use of those that are most commodious, be it either to shroud some imperfection of the body, or to show some perfection which others have not. E. g. If a man hath a handsome well-shaped Leg, let him show it as much as he can, and let him wear a silk Stocking drawn up strait without pestering himself with large Tops, as the major part of young Courtiers do, who had rather expose their expenses to the public view, than the advantages that Nature hath bestowed upon them. If they have a good head of Hair that is somewhat brown, they will not scruple to hid it under a very light Perruque: but this is not the use that should be made of it; for a person should never make use of those advantages that may be drawn from Art, unless it were to repair the defects of Nature.  
Not but that Habiliments are very advantageous, especially to Women; for that Lady may be judged an extraordinary Beauty, whilst she is seen in a noble Dress, who will lose the greatest part of her charms, when devested of her Apparel. And those that are experienced do not love to be seen in a careless Garb, and when they are surprised, will take sufficient notice of it: and as they know the advantages of a Dress and their other accoutrements, they make it their most important and ordinary business. In the Morning, as soon as they are up, the first thing they do is to salute their Glass, and consult with it, to know whether they have gained or lost any Graces since they last conversed with it. And as the Meroir naturally hates dissimulation and flattery, it never masks the truth, for if their Eyes be sunk, it freely gives them notice of it, though this doth not much please them. No flowery Compliments or other expressions are so acceptable as what comes from hence; the ambition they have to attract them, makes them attire themselves in their Glass, 'tis true they make many strange Faces before the Mirvir gives a pleasing Representation. Then they immediately bridle in their Chin, and make horns upon their heads with their Hair, the Looking-glass, that is like an Ape, counterfeits them, and shows them the horns also, when they smooth their Hair the Looking-glass smooths it also; and when they raise it, it raiseth it likewise, and generally doth every thing they do. After that they have spun away the Morning in ordering their Hair, and their Pendents, and making little rings upon their Foreheads, which they fasten with mouth-glew, and rightly placing their Earrings and other Toys, and that the Glass acquaints them their Head is well dressed; then they begin to commit their Body to a close imprisonment, and pinch it in so narrow a compass, that the best part of its plumpness, is forced to rise toward the Neck, to emancipate itself from such hard captivity: and being proud of her liberty, appears with a kind of pleasant briskness, which becomes her infinitely. As for her fair Breasts they are half imprisoned and half free; and do their utmost endeavour to procure their absolute liberty, by shooving back that which veils the one half; but they are too weak to effect it, and whilst they strive to free themselves they cast over a Veil, which perfectly hides them. The desire they have to be exposed to view makes them beat it back continually, and not being able to remove that small obstacle, they look quite through it: there is nothing constantly free but the upper part of the Neck, which is also more vainglorious, than all the rest, and is adorned with a Necklace of great value, which adds to its vanity. When the fair one is thus accoutred, she turns on all sides before the Glass, as if she would ask the question, What it thinks of her? And when he likes it, she takes her leave, and orders the Horses to be put in the Coach, and then she goes to bestow a visit upon some Assembly of Ladies, that she may not altogether lose the pains she hath taken in her attiring: after they have done complementing, their discourse is generally about the Habit; and if one, Woman among them hath any new thing on, that hath not been formerly seen by the rest, they will seldom pass without taking notice of them all, and make a strict examination of them; and will express themselves, during their observation, in this manner,  

Lord! How this Stuff doth please my fancy! How  
Neat is the Trimming and well chosen! I vow  
I like those Colours, their order and place,  
Besides, Madam, you have a stately Lace;  
What cost it? Thirty Guinnies? No not so,  
Yet I had much ado to get it though.  
It is the best that e'er I saw of late;  
Would I had such an one at such a rate,   
And so they turn her round to see if her Robes are well made, every one considers of it, and delivers her opinion; and though they sit as exactly as ever Garment did: they will always find some fault, and then it runs the hazard of being sent back to the Tailor more than once; nay there are none, but those that bear one another a spleen, but will advise one with another, when they perceive any defect: and on the contrary 'tis then, they speak most in commendation. But let this suffice as to the Predicament 〈…〉 ●abit.  
All things that are in the Universe are contained under these ten Categories or Predicaments, which I have made use of to assist me in the framing all sorts of amorous Propositions, or Enunciations; which go to the Composition of my Arguments. But it is not sufficient to have considered them in themselves, abstracted from all manner of Subjects, we must also look upon them as fit instruments to frame an Argument, and as things depending upon Persons, of which we desire to discourse: and as the way to understand throughly the nature of every Subject, is to examine it in general, and in particular, to know its Difference, Property and Accidents, we will explain all these things, before we frame our Arguments.   

Of the five Predicables; Genus, Species, Differentia, Proprium and Accidens.  

Of the Genus, or Gender.  
THe Genus is a Term that contains many things differing in Kind; as Beauty is a chief and universal Genus, which comprehends within itself all kinds of Beauty; as well those that appertain to the Soul, as those which are annexed to the Body, as you may see in the Division before mentioned.   

Of the Species or Kind.  
THe Species ought to be considered two ways: the former respects the Genus that overrules it, and the latter the Individuals that are subjected thereunto; insomuch that to give it a true Definition, you must say, It is a nature comprised under the Genus, which comprehends within itself several Individuals. As for instance, The comely Stature is a Species, that falls under the summum Genus of Beauty, and which may be communicated to several distinct Persons, and yet no necessity that they be endowed with all other Beauties; for one Person may have excellent Eyes, that hath no good Mouth; and she may be of a good Stature, that hath a very deformed Look.  

Men in their Walks frequently do  
‛ O'ertake one single Lady or two,  
Whose comely Stature and Majestic grace  
Makes them desire much to see their Face.  
Yet they a Lady seldom meet  
That is in every thing complete.   
There are some sorts of Species that may sometimes admit of the name of the Genus; because they contain several other Species, though contained under a summum Genus. There are others that are very particular, altogether made up of Individuals; but because they help to complete the Species, 'twill not be amiss to explain what Individuals are. The Individuum is properly a Subject distinct from all other, which cannot be divided without being destroyed. Thus Phillis is separated from Aminta, and they between them both have nothing in common, though they both of them have the same Species of Beauty. I myself that am communicated to every Being in Nature, that am a summum Genus, under which are contained an infinite number of Loves, yet I cease not to be an Individuum; not but that a fair Lady may bestow me upon many at once, but she can never receive me but from one single Person. When I make a Lover affect any Person, it is in vain for others to pretend to find room in his heart, unless he expels the first Object: and the Spirit of man, though of so large a capacity as to be able to comprehend the whole World, cannot love two different Persons with one and the same affection, at one and the same time. So that I cannot divide myself but I must be ruined: yet I can easily unite two Hearts with so strong a tie, that they will seem to be but one, provided they be of a different Sex. For as to those obligations between Man and Man, which they call Friendship, they are so weak, that the smallest inconsiderable Interest in the World is able to cancel them.  

When Thyrsis Amarantha loves, you find  
His heart's so linked with hers, I being come;  
That of the Lover and his Love so kind,  
I only make one Individuum.    

Of Difference.  
DIfference is a Word, by which we understand all the distinct parts of a Subject, as well in regard of the Genus as the Species and Proprium. As for instance when they ask me, What is a Woman? I answer, she is an amiable Creature, who by her external form, which is Beauty, differs essentially from Man; and so of the other Differences, which it is not convenient to mention here.  

If I into this Deep should farther wade,  
The true distinctions give you that are made  
Between the Lover and his Mistress I,  
I fear should spoil my amorous Mystery,  
And those things which in me most charming are;  
Therefore 'tis better to be silent far.   
I will content myself with acquainting you, that I owe my being to that distinction of both Sexes: and there is a certain Lady known by the name of Modesty, who commands me to instruct you no farther in this subject; therefore I leave you to guests at the rest.  
Differences are of several kinds; but the greatest of all is, when two Persons meet in two contrary Predicaments, as when Climene is in the Category of Beauty, and calisto in that of Deformity. When Thyrsis is in that of Riches, and Silvander in that of Poverty  
The essential Difference is between subjects that differ in nature, as Thyrsis and Climene, the accidental in persons that differ only by accident, as in that which is met with between Thyrsis and Silvander, 'tis by this that the same Individual person may differ from itself, by reason of the various Accidents that may happen, being quite another thing in Plenty than what he is in want, and in Youth than in Old-age.  
Besides I have several other Differences which bestow as many several names upon me.  

I am both constant and inconstant Love,  
Sometimes I'm fond, and sometimes lively prove;  
Yet above all things Youth I most affect,  
And nothing so much as Old-age neglect.   
They that think they have cause to exclaim against me, call me Tyrant Love; but they injure me by that Title; for I never force any one to love against his Will. 'Tis certain that I treat not all my Subjects alike, and that I have always a certain number of Favourites: but they that are not in this Catalogue, must complain against Nature that hath denied them those qualities that are capable of creating love. But you will say Nature's Masterpieces for Beauty put up their complaints against me as well as others; To which I answer, most men cry out, before they are hurt, and to convince them I do them more good than injury. I find they are so infinitely pleased with the torments I expose them too, that they would not for all the good in the World be exempted from them; besides when I find that they are too severely handled by a Lady.  

I freely give them liberty to choose  
A second Beauty and the first refuse;  
But when their Souls are subject unto all  
The Statutes of a God they Hymen call;  
Then there's an alteration in the case,  
And we can't long cohabit in one place.   
'Tis him that you may justly call Tyrant; for when he hath brought two hearts under Subjection, death only can affranchise them. He and I cannot agree, he pretends a right of Command over me, and I am unskilled in Obedience; He would fetter me, and I enchain others, and he endeavours to clip my Wings, which is my greatest beauty; not but that we agree sometimes, and act together by consent; for he frequently stands in need of my assistance; yet I seldom give him admission into any place, but I myself am soon turned out.  
Of all the Differences I am capable of receiving, I am never more taking than when I am a Gallant Lover.  

I'm civil, pleasant, complimental, mild,  
And Sonnets can compose, although a Child,  
Understand Presents, and the Art to please,  
And all my Projects act with so much ease,  
That the most stubborn and obdurate heart  
Cannot avoid the bearing of a part  
In all my cares, and will at last confess,  
He cannot choose but show some tenderness.   
But to explain my Differences to you, is not sufficient to make you understand my Nature, I must also teach you my Properties.   

Of Proprium or Properties.  
PRoperty is that which essentially agrees with the nature of every thing; as it is the Property of Beauty to produce Me, and it is My Property to make Beauty beloved: not but that I can subsist without her; but that only happens by chance, and virtue of some occult quality; yet the person that produceth Me, must have some kind of Beauty, though she hath not all perfections in general; for else I am but short-lived, Youth herself though never so charming, were not capable of fastening upon me if attended with Deformity. But as Beauty is rarely found without Youth, so you seldom encounter Youth but accompanied with some kind of Beauty.  
There are Properties that agree with the Species, but not with all the Individuals; as, Beauty is proper to Women, and yet Iris may be judged beautiful, though Climene may not be so accounted for the same thing.  

Each Female hath her proper Gifts, and she  
May in her Category prove to be  
Beloved proportionably more or less,  
And so in part shares of my happiness:  
One fancies Wealth that she may feed her vain  
Fantastic humour, th'other will be plain  
And free from affectation, thus you see  
Amidst this strange and great variety  
One shuns me, and the other, that she may  
In Beauty all her Sex surpass, doth pray.   
In effect Women have very different inclinations among them, and every one fancies some peculiar Property. This person will be proud of her Beauty, which consists in the Symmetry of her face, the other will boast of her noble sentiments and grandeur of her Soul; another desires to be commended for the warbling notes of her sweet Voice; and another to hear the noble qualifications of her mind praised. 'Tis the same with men, for they value nothing at so high a rate, as that in which they believe themselves singular, insomuch that to please one another they must commend what is peculiar to them above all other qualifications whatsoever. E. g. If a man boasts of the Nobility of his Ancestors, you cannot lay a greater obligation upon him, than to entertain him frequently in discourse about that Subject; because he is persuaded that honour is so appropriated to him, that it can belong to no other person. It is my custom to produce this effect in every Individuum, to make them love that which is a part of their Being, and that which essentially agrees with their nature; which is the reason I am sometimes called Self-love; and whilst confined to one subject they may well style me so; but assoon as I act externally, by uniting two individual persons, I change my nature, than I cause the person loving to abandon his own Interest, and follow that of the belov'd Object.  
'Tis by this mutual sacrifice that their Souls seem to transplant themselves that they may be reciprocally united and metamorphosed. And this is the reason my Philosophers maintain, that Love is more where it loves, than where it animates. I have a great many more Properties, but as they are almost all accidental, 'twill be sufficient for my purpose to explain what an Accident is.   

Of the Accidents.  
WE call all Circumstances movable or separable from one subject, that may subsist, or not subsist, without the destruction of the subject, Accidents. As Wit and Valour are two Accidents which may, or may not be inherent in a Man, and yet he continue Man still; since there are many men that live in slothfulness and stupidity.  
There are certain Accidents called inseparable, because they never separate selves from the person with whom they are connate; as those four that I named but now. There are some passant, which have but a certain prefixed duration, as Youth: and some there are that may be lost or gained, as Honours and Riches.  
Accidents are divided into three different Classes, viz. Antecedent, Concomitant and Subsequent. The first usher Me, and serve to persuade that in all probability I ought to come into a place. The second accompany Me, and are an infallible testimony, that I reside there. The third lackey Me, and make it appear, that I have been formerly there.  
My usual Antecedent Accidents are Balls, Dance, Comedies, Serenades, Banquet, Feasts and Walks as well by Coursing and Promenades, St James'. Park, as in stately Country Apartments, Compliments, pleasant Letters, Sonnets, Madrigals, Songs, and diminutive cares.  
My Concomitant are Sighs, Languishment, Transports, amorous Complaints, tender glances and passionate Stanzas Some add Jealousy, but she is a Monster that must be banished as far as may be, for in the end she may destroy Me as well as beget Me.  
The Subsequent are usually desire of Revenge, Ruptures and Revile. The Maxims that we may draw from hence are these. The Antecedent supposed, the others probably follow. The Concomitant or Subsequent being granted, the Antecedent must of necessity precede.  
There is another kind of Accident which is no more than an unexpected rencontre, as when a Lover meets with his Mistress where he did not expect her.  

How pleasant must this Accident needs be.  
If that alone he could embrace and see  
Th'adored object of his Soul; but than  
It is an Accident that's fatal, when  
He meets his Rival, there withal he'll find  
Distracting Jealousy that galls the mind,   
You see that this circumstance altars the nature of the Accident, and makes that very troublesome which was at first very pleasant: But if the presence of his Mistress joined with that of his Rival is but one sad accident to him; the absence of her whom he adores, is another and as insupportable: this makes him send forth a thousand vain Complaints, and a thousand amorous regrets. 'Tis this that makes him call the Trees and Rocks to testify the pains that he endures. There is an infinite number of other Accidents, which would be too long for my discourse, without which one may apprehend what is most advantageous in my Logic; but now that we have examined all manner of conceptions under the title of Universals and Categories, it remains that I explain what use we must make of them in forming our amorous Disputations.    

Of Propositions.  
WE call that a Proposition which affirms or denies any thing; as, Iris is fair. Thyrsis wants Wit.  
These Propositions or Enunciations are made up of two things; the one whereof is called the subject, the other the attribute; as in the first Proposition, Iris is the subject, and Beauty the attribute.  
Where ever there is an affirmation or Negation, there is a Proposition; though expressed in a single word, as when a person saith, I love; this word signifies as much as if he should say, I have an affection for some beautiful Lady; And when any one asks another the question, Do you love Climene? If he answers, No. He makes a tacit Enunciation, which is as much as if he had said, I do not love her.  
To make a good Argument, the Propositions must have their utmost extent; that is, that there be no subintelligitur, nor any addition.  
Propositions are Simple or Compound.  
The Simple which are also called Categorical, are those that simply affirm, or deny without any condition whatsoever; as,  

Every man hath a Spirit.  
Every woman is fair.  
Phillis is not young.  
Thyrsis is not gallant.   
Of these some are Universal, and others Particular; the Universal have an all or none added to them; the Particular affirm or deny, not of all in general, but of one in particular.  
The Compound Enunciations, are either Conditional or Disjunct; the Conditional (and they are also called Hypothetical) have the additional if; as, If Climene be beautiful, she will create love. This Enunciation is compounded of two things, the one is called Antecedent, and the other the Consequent, sometimes the one is Affirmative, and the other Negative; as, If Climene be old, she is no longer beautiful. If she be beautiful, she is not old. Or they are both Negatives; as, If she be neither beautiful nor youthful, she will never be beloved.  
The Disjunct Propositions are composed of contrary parts, the one whereof destroys the other; as, Phillis is handsome or unhandsome; these Enunciations are not true, but when the parties are directly opposed one to the other; for if I should say, Climene is Beautiful or Gallant, I may be deceived in both; for it is probable she may be ill-carriaged, and Deformed; some Propositions are called Indefinite, because we cannot discern whether they are Universal, or particular: some add also the Necessary, Impossible and Contingent, which may or may not be. I omit the Contradictory, when the Subject and Predicate disagree, as also the difference between Modal and Categorical Propositions, and several School-questions, which I have expelled my Academy: for I hate nothing more than Litigiousness, and make it my chief design to arrive at the Conclusion.  
But before we come to explain what Argumentation is, and the way how to find out the fallacy of Sophisms, which is no other than a deceitful Argument, which always draws false Consequences, being supported by a bad Principle, and which strives to make counterfeit love to be mistaken for that which is real, we must first explain what is meant by Definition.   

Of Definition.  
DEfinition is a succinct Speech, which explanes the nature of the Subject in few words; as, My nature is almost incomprehensible and 'tis hard to give a Definition of me: however I will afford you some Definitions of my Subsistency.  
If therefore they ask you, What Love is? You may answer, That it is a noble Passion produced in the heart of Man by the Sight of Beauty, and it is properly a desire of what is beautiful. But because it may be objected, that all persons in whom I create love, are not beautiful, and that women themselves fancy those that have nothing of comeliness in them. I say that I am an ardent desire of uniting and transforming Myself into the object that gave me birth. This Definition is more perfect than the former, because it comprehends as well the Love which proceeds from Sympathy, as that which is caused by Beauty; and generally all sorts of love, for there are none of what nature soever, though occasioned by Deformity, which desire not this Transformation into the person beloved. But as they that love make inquisition after an impossible thing, so their desires can have no plenary satisfaction. The want of this causeth their pains; but these are never unaccompanied with delight.  
The Definition of my Being serves to discover my Properties, and not to take the counterfeit and disguised for real love: thence are drawn the most powerful and convincing Arguments, to prove or disprove the question proposed: to make an advantage of it, I must establish this as a Canon, with whomsoever the Definition agrees, so doth the Definitum likewise, and reciprocally. With whomsoever the Definitum, the Definition doth also agree.   

Of Division.  
DIvision is comprised under Definition, which is no other than the Anatomy, or Dissection of the parts of every Compositum. There are several sorts of Divisions, for sometimes they divide the Genus into its Species, sometimes the Whole into its Parts, and sometimes the Subject into its Accidents, or an Accident into divers Subjects.  
First, the Genus is divided into its Species; as Beauty into the lustre of the Complexion, the symmetry of Proportion, and that of the Stature: it may be again divided into its parts, by examining the Eyes, Mouth, Teeth and the rest. The Subject is divided into several Accidents, when Women are distinguished by Old and Young, Gallant and Illbred; the Men by Poor and Rich, Dull and Sprightly: or an Accident is divided into other Accidents, as when Spirits are divided into Serious and Jovial. Sometimes also Accidents are divided into divers Subjects, as when Youth is divided  

In Iris as well as in Licidas,  
In Climene and Amarantha, as  
In Thircis and in Cloris, in her too  
That courted is, as in him that doth woe.   
A good Division must have but few parts, and if possible but two, and those opposite, as when Women are divided into Fair and Fowl; but that is not always faisible, for you will sometimes find, that some do participate of handsomeness and unhandsomness, Youth and Age: farthermore a Division must have nothing superfluous nor deficient: for if one should say, that Beauty consists in the Stature, Hair, Colour and clearness of the Complexion, there would be somewhat wanting in the Division, and somewhat abounding by omitting many things that are necessary, and that we might place clearness of complexion which is comprised therein, under the comeliness of the Complexion. My Accidents may without difficulty admit of a Division, but my Substance is indivisible, as I have said elsewhere.   

Of the Syllogism.  
A Syllogism is an Argument made up of three Propositions; one whereof concludes the other two. The first is called the Major, the second the Minor, and the third the Conclusion or Consequence Example,  
Major, Every man loves Beauty.  
Minor, The young Thirsys is a man.  
Conclusion, Ergo, he loves Beauty.  
A Syllogism ought to be composed of a Major that is affirmative or negative universally, and of a Minor affirmative or negative particularly, and in the Major, of the foregoing Syllogism, the word Every is a term that makes the Proposition universal; the Minor is particular because Thyrsis is an Individuum, that hath nothing common with other men, an Example of the Argument Universally, Negative  

Major,  
We can't commend the Eyes deformity,   

Minor,  
And yet in Iris nothing else we see,   

Conclusion,  
Then Iris cannot amiable be.   
All Arguments or Syllogisms are reduced to three particular kinds, viz. Infallible, Topical otherwise called Probable, and Sophistical. The Infallible Syllogism is that which is proved by Demonstration, as when I say,  

Major,  
All men that feel the flames which I inspire  
The object of their Martyrdom desire:  
And constantly complain  
Of this their amorous pain.   

Minor,  
Thircis near Climene will still be sure  
To tell the pains he for her doth endure,  
And by degrees still follows her you see.   

Conclusion,  
Then Thircis doth adore his Climene.   
This Consequence cannot be denied, the two antecedent Propositions being agreed upon.  
The second sort, which they call Probable, is where opinions are divided, and they must dispute upon them pro and contra, because they may both be, and not be. Example,  
Major, Beauty in younger years we often find.  
Minor, Licidas loves a Mistress that is young  
Conclusion, Then she it is doth captivate his mind.  
In this Argument the consequence is not absolutely necessary, because there are many young persons that are not handsome, but as there are a greater number of more lovely persons among those that are young than those that are old, this is called a Probable Argument, that is capable of proof.  
The third sort which they call Sophistical, is when one of the Propositions is not universally true, so it passeth without examination.   

Sophism.  
Major, Love without Wealth ne'er makes a happy state;  
Minor, Old Amarillis hath a good estate;  
Conclusion, Then she must courted be, since fortunate.  
The fallacy of this Argument must be discovered by the Major, which ought not to pass unexamined; for although wealth contributes much to the welfare of the Lover, that is, not solely capable of doing it; you must therefore distinguish this Major, and say, if any person happens to court this rich old woman,  

He is a Lover of her gold,  
But enemy to her, 'cause old.   
Whence I conclude, that the Major must be universally true, affirmatively or negatively, if you would have the Consequence so.  
Sophisms may also err in the Minor; as in this.  

Major,  
Proper to beasts 'tis only said,  
To wear two horns upon the head.   

Minor,  
Iris and Climene don't scorn  
To make their husbands wear the born.   

Conclusion,  
Then their two Husbands are two Beasts.   
If ever any one proposeth this Argument to you, and that you take the defence upon you as a party concerned, you have no more to do, but stoutly to deny the Minor; for if you were the greatest Cuckold in the World, it were a very hard task to prove it by Demonstration, provided they did not graft horns upon your head in your own presence; in such a case 'tis beyond dispute.  
Every Sophism is defective either in the form or matter; in the form, when the rules are not observed: in the matter when one or both Propositions are false in part, or in the whole: if it err i● the form, you must rectify it according 〈◊〉 the rules; if in the matter, you must deny the false Proposition, and if it be but in part, you must distinguish.  
The end of Sophistry is to teach how to deceive, and not to be deceived.   

Of the Enthymeme.  
THe Enthymeme is an Argument, from which they cut off one Proposition, either to abridge or surprise: to abridge; as, 
Phillis young, fortunate and fair doth prove,  
And therefore with her Thircis is in love.  Another example, 
Love is all charms, and therefore we  
Must all resolve in love to be.  To deceive, when 
Amaranth's riches short of Climen's are,  
Therefore she's of the two more taking far.   
In this kind of Argument the most imperfect Proposition is artificially suppressed, as in this the Major is, which is not universally true, as I have already observed in the first example of Sophisms.  
In this Argument the Conclusion is sometimes first placed to render the discourse more polite.  
Young Iris is in love they say,  
Because she watcheth night and day.  
Sometimes I argue from the Major to the Minor; 
All living souls do feel my inspired flame:  
Then Iris too one day will do the same.  From the Minor to the Major; 
Iris is subject to my Laws and me,  
And so all other persons too shall be.   
You may argue from like to like; as, 
Happy was Celadon in Astraeas' love,  
Then may another Shepherd happy prove.   
There is an infinite number of other Arguments, which I omit, judging them unnecessary for my Subject.   

Of the Dilemma.  
THe Dilemma is an Argument or Syllogism, whose Major is composed of two Propositions, the one whereof you must make choice of; so that on which side soever you engage, you will be always surprised; as to prove that a man must never marry, thus they argue; 
If you a fair Wife chance to wed,  
she'll prove a pain unto your head:  
And if you marry one that's fowl,  
she'll be a torment to your soul.    

Observations upon all amorous Arguments.  

All Syllogisms and Dilemmas too,  
All Sophisms and Enthymems that do  
Prove useful to a Lover, the intent  
No other is in any argument:  
But to convince their Ladies, and to prove  
The passion that they have for them, their Love.   
When a person hath perwaded a Lady by strong arguments that he loves, than there is a strong inclination in the party to make himself beloved; but these kind of Declarations are seldom made by Syllogisms in Mood and Figure, nor do they so speedily persuade as a confused and disjointed discourse; upon such occasions as these the Lover must lay aside all regular Laws of Logic, and when he is unwilling to amuse himself in ratiocination, he must endeavour to bring them to a belief, that he hath lost his reason. Then must his Eyes be more eloquent than his Tongue, in expressing the commotions and regret of his mind; and his sighs be the Interpreters of his Desire and Pain. Yet the Lover must not be always sighing, for though Ladies understand that kind of Language sufficiently, they almost all pretend ignorance of it. To the end therefore that you may be beyond all doubts, clear them all; and if the Lady will not understand the Language of your Eyes and Sighs, speak and tell her freely what those Sighs and those Tears mean.  

And then the Lover must his flames disclose,  
Not fearing to offend her; for suppose  
That he by this sincere Address should move  
Her anger and displeasure, this will prove  
Of no continuance, but such as may  
Believe it, be by time soon wiped away;  
And that he never could her favour win,  
But by committing of this venial Sin.   
FINIS.