[4850] "The wanton air in twenty sweet forms danc't
        After her fingers"———

and those lascivious winds stayed Daphne when she fled from Apollo;

[4851] ———"nudabant corpora venti, Obviaque adversas vibrabant flamina vestes."

Boreas Ventus loved Hyacinthus, and Orithya Ericthons's daughter of Athens: vi rapuit, &c. he took her away by force, as she was playing with other wenches at Ilissus, and begat Zetes and Galias his two sons of her. That seas and waters are enamoured with this our beauty, is all out as likely as that of the air and winds; for when Leander swam in the Hellespont, Neptune with his trident did beat down the waves, but

       "They still mounted up intending to have kiss'd him.
        And fell in drops like tears because they missed him."

The [4852]river Alpheus was in love with Arethusa, as she tells the tale herself,

[4853] ———"viridesque manu siccata capillos, Fluminis Alphei veteres recitavit amores; Pars ego Nympharum," &c.

When our Thame and Isis meet

[4854] "Oscula mille sonant, connexu brachia pallent, Mutuaque explicitis connectunt colla lacertis."

Inachus and Pineus, and how many loving rivers can I reckon up, whom beauty hath enthralled! I say nothing all this while of idols themselves that have committed idolatry in this kind, of looking-glasses, that have been rapt in love (if you will believe [4855]poets), when their ladies and mistresses looked on to dress them.

       "Et si non habeo sensum, tua gratia sensum
        Exhibet, et calidi sentio amoris onus.
        Dirigis huc quoties spectantia lumina, flamma
        Succendunt inopi saucia membra mihi."

       "Though I no sense at all of feeling have.
        Yet your sweet looks do animate and save;
        And when your speaking eyes do this way turn,
        Methinks my wounded members live and burn."

I could tell you such another story of a spindle that was fired by a fair lady's [4856]looks, or fingers, some say, I know not well whether, but fired it was by report, and of a cold bath that suddenly smoked, and was very hot when naked Coelia came into it, Miramur quis sit tantus et unde vapor, [4857]&c. But of all the tales in this kind, that is the most memorable of [4858]Death himself, when he should have strucken a sweet young virgin with his dart, he fell in love with the object. Many more such could I relate which are to be believed with a poetical faith. So dumb and dead creatures dote, but men are mad, stupefied many times at the first sight of beauty, amazed, [4859]as that fisherman in Aristaenetus that spied a maid bathing herself by the seaside,

[4860] "Soluta mihi sunt omnia membra— A capite ad calcem. sensusque omnis periit De pectore, tam immensus stupor animam invasit mihi."

And as [4861]Lucian, in his images, confesses of himself, that he was at his mistress's presence void of all sense, immovable, as if he had seen a Gorgon's head: which was no such cruel monster (as [4862]Coelius interprets it, lib. 3. cap. 9.), "but the very quintessence of beauty," some fair creature, as without doubt the poet understood in the first fiction of it, at which the spectators were amazed. [4863]Miseri quibus intentata nites, poor wretches are compelled at the very sight of her ravishing looks to run mad, or make away with themselves.

[4864] "They wait the sentence of her scornful eyes;
        And whom she favours lives, the other dies."

4865]Heliodorus, lib. 1. brings in Thyamis almost besides himself, when he saw Chariclia first, and not daring to look upon her a second time, "for he thought it impossible for any man living to see her and contain himself." The very fame of beauty will fetch them to it many miles off (such an attractive power this loadstone hath), and they will seem but short, they will undertake any toil or trouble, [4866]long journeys. Penia or Atalanta shall not overgo them, through seas, deserts, mountains, and dangerous places, as they did to gaze on Psyche: "many mortal men came far and near to see that glorious object of her age," Paris for Helena, Corebus to Troja.

        ———"Illis Trojam qui forte diebus
        Venerat insano Cassandrae insensus amore."

"who inflamed with a violent passion for Cassandra, happened then to be in Troy." King John of France, once prisoner in England, came to visit his old friends again, crossing the seas; but the truth is, his coming was to see the Countess of Salisbury, the nonpareil of those times, and his dear mistress. That infernal God Pluto came from hell itself, to steal Proserpine; Achilles left all his friends for Polixena's sake, his enemy's daughter; and all the [4867]Graecian gods forsook their heavenly mansions for that fair lady, Philo Dioneus daughter's sake, the paragon of Greece in those days; ea enim venustate fuit, ut eam certatim omnes dii conjugem expeterent: "for she was of such surpassing beauty, that all the gods contended for her love." [4868]Formosa divis imperat puella. "The beautiful maid commands the gods." They will not only come to see, but as a falcon makes a hungry hawk hover about, follow, give attendance and service, spend goods, lives, and all their fortunes to attain;

       "Were beauty under twenty locks kept fast,
        Yet love breaks through, and picks them all at last."

When fair [4869]Hero came abroad, the eyes, hearts, and affections of her spectators were still attendant on her.

[4870] "Et medios inter vultus supereminet omnes,
        Perque urbem aspiciunt venientem numinis instar."

[4871] "So far above the rest fair Hero shined.
        And stole away the enchanted gazer's mind."

[4872]When Peter Aretine's Lucretia came first to Rome, and that the fame of her beauty, ad urbanarum deliciarum sectatores venerat, nemo non ad videndam eam, &c. was spread abroad, they came in (as they say) thick and threefold to see her, and hovered about her gates, as they did of old to Lais of Corinth, and Phryne of Thebes, [4873]Ad cujus jacuit Graecia tota fores, "at whose gates lay all Greece." [4874]"Every man sought to get her love, some with gallant and costly apparel, some with an affected pace, some with music, others with rich gifts, pleasant discourse, multitude of followers; others with letters, vows, and promises, to commend themselves, and to be gracious in her eyes." Happy was he that could see her, thrice happy that enjoyed her company. Charmides [4875]in Plato was a proper young man in comeliness of person, "and all good qualities, far exceeding others; whensoever fair Charmides came abroad, they seemed all to be in love with him" (as Critias describes their carriage), "and were troubled at the very sight of him; many came near him, many followed him wheresoever he went," as those [4876]formarum spectatores did Acontius, if at any time he walked abroad: the Athenian lasses stared on Alcibiades; Sappho and the Mitilenean women on Phaon the fair. Such lovely sights do not only please, entice, but ravish and amaze. Cleonimus, a delicate and tender youth, present at a feast which Androcles his uncle made in Piraeo at Athens, when he sacrificed to Mercury, so stupefied the guests, Dineas, Aristippus, Agasthenes, and the rest (as Charidemus in [4877]Lucian relates it), that they could not eat their meat, they sat all supper time gazing, glancing at him, stealing looks, and admiring of his beauty. Many will condemn these men that are so enamoured, for fools; but some again commend them for it; many reject Paris's judgment, and yet Lucian approves of it, admiring Paris for his choice; he would have done as much himself, and by good desert in his mind: beauty is to be preferred [4878]"before wealth or wisdom." [4879]Athenaeus Deipnosophist, lib. 13. cap. 7, holds it not such indignity for the Trojans and Greeks to contend ten years, to spend so much labour, lose so many men's lives for Helen's sake, [4880]for so fair a lady's sake,

       "Ob talem uxorem cui praestantissima forma,
        Nil mortale refert."

That one woman was worth a kingdom, a hundred thousand other women, a world itself. Well might [4881]Sterpsichores be blind for carping at so fair a creature, and a just punishment it was. The same testimony gives Homer of the old men of Troy, that were spectators of that single combat between Paris and Menelaus at the Seian gate, when Helen stood in presence; they said all, the war was worthily prolonged and undertaken [4882]for her sake. The very gods themselves (as Homer and [4883]Isocrates record) fought more for Helen, than they did against the giants. When [4884]Venus lost her son Cupid, she made proclamation by Mercury, that he that could bring tidings of him should have seven kisses; a noble reward some say, and much better than so many golden talents; seven such kisses to many men were more precious than seven cities, or so many provinces. One such a kiss alone would recover a man if he were a dying, [4885]Suaviolum Stygia sic te de valle reducet, &c. Great Alexander married Roxanne, a poor man's child, only for her person. [4886]'Twas well done of Alexander, and heroically done; I admire him for it. Orlando was mad for Angelica, and who doth not condole his mishap? Thisbe died for Pyramus, Dido for Aeneas; who doth not weep, as (before his conversion) [4887]Austin did in commiseration of her estate! she died for him; "methinks" (as he said) "I could die for her."

But this is not the matter in hand; what prerogative this beauty hath, of what power and sovereignty it is, and how far such persons that so much admire, and dote upon it, are to be justified; no man doubts of these matters; the question is, how and by what means beauty produceth this effect? By sight: the eye betrays the soul, and is both active and passive in this business; it wounds and is wounded, is an especial cause and instrument, both in the subject and in the object. [4888]"As tears, it begins in the eyes, descends to the breast;" it conveys these beauteous rays, as I have said, unto the heart. Ut vidi ut perii. [4889]Mars videt hanc, visamque cupit. Schechem saw Dinah the daughter of Leah, and defiled her, Gen. xxxiv. 3. Jacob, Rachel, xxix. 17, "for she was beautiful and fair." David spied Bathsheba afar off, 2 Sam. xi. 2. The Elders, Susanna, [4890]as that Orthomenian Strato saw fair Aristoclea daughter of Theophanes, bathing herself at that Hercyne well in Lebadea, and were captivated in an instant. Viderunt oculi, rapuerunt pectora flammae; Ammon fell sick for Thamar's sake, 2 Sam. xiii. 2. The beauty of Esther was such, that she found favour not only in the sight of Ahasuerus, "but of all those that looked upon her." Gerson, Origen, and some others, contended that Christ himself was the fairest of the sons of men, and Joseph next unto him, speciosus prae filiis hominum, and they will have it literally taken; his very person was such, that he found grace and favour of all those that looked upon him. Joseph was so fair, that, as the ordinary gloss hath it, filiae decurrerent per murum, et ad fenestras, they ran to the top of the walls and to the windows to gaze on him, as we do commonly to see some great personage go by: and so Matthew Paris describes Matilda the Empress going through Cullen. [4891]P. Morales the Jesuit saith as much of the Virgin Mary. Antony no sooner saw Cleopatra, but, saith Appian, lib. 1, he was enamoured of her. [4892]Theseus at the first sight of Helen was so besotted, that he esteemed himself the happiest man in the world if he might enjoy her, and to that purpose kneeled down, and made his pathetical prayers unto the gods. [4893]Charicles, by chance, espying that curious picture of smiling Venus naked in her temple, stood a great while gazing, as one amazed; at length, he brake into that mad passionate speech, "O fortunate god Mars, that wast bound in chains, and made ridiculous for her sake!" He could not contain himself, but kissed her picture, I know not how oft, and heartily desired to be so disgraced as Mars was. And what did he that his betters had not done before him?

[4894] ———"atque aliquis de diis non tristibus optat Sic fieri turpis"———

When Venus came first to heaven, her comeliness was such, that (as mine author saith) [4895]"all the gods came flocking about, and saluted her, each of them went to Jupiter, and desired he might have her to be his wife." When fair [4896]Antilochus came in presence, as a candle in the dark his beauty shined, all men's eyes (as Xenophon describes the manner of it) "were instantly fixed on him, and moved at the sight, insomuch that they could not conceal themselves, but in gesture or looks it was discerned and expressed." Those other senses, hearing, touching, may much penetrate and affect, but none so much, none so forcible as sight. Forma Briseis mediis in armis movit Achillem, Achilles was moved in the midst of a battle by fair Briseis, Ajax by Tecmessa; Judith captivated that great Captain Holofernes: Dalilah, Samson; Rosamund, [4897]Henry the Second; Roxolana, Suleiman the Magnificent, &c.

[4898] "[Greek: nika de kai sidaeron kai pur kalae tis ousa.]"

"A fair woman overcomes fire and sword."

[4899] "Nought under heaven so strongly doth allure
        The sense of man and all his mind possess,
        As beauty's loveliest bait, that doth procure
        Great warriors erst their rigour to suppress,
        And mighty hands forget their manliness,
        Driven with the power of an heart-burning eye,
        And lapt in flowers of a golden tress.
        That can with melting pleasure mollify
        Their harden'd hearts inur'd to cruelty."

[4900]Clitiphon ingenuously confesseth, that he no sooner came in Leucippe's presence, but that he did corde tremere, et oculis lascivius intueri; [4901]he was wounded at the first sight, his heart panted, and he could not possibly turn his eyes from her. So doth Calysiris in Heliodorus, lib. 2. Isis Priest, a reverend old man, complain, who by chance at Memphis seeing that Thracian Rodophe, might not hold his eyes off her: [4902]"I will not conceal it, she overcame me with her presence, and quite assaulted my continency which I had kept unto mine old age; I resisted a long time my bodily eyes with the eyes of my understanding; at last I was conquered, and as in a tempest carried headlong." [4903] Xenophiles, a philosopher, railed at women downright for many years together, scorned, hated, scoffed at them; coming at last into Daphnis a fair maid's company (as he condoles his mishap to his friend Demaritis), though free before, Intactus nullis ante cupidinibus, was far in love, and quite overcome upon a sudden. Victus sum fateor a Daphnide, &c. I confess I am taken,

[4904] "Sola haec inflexit sensus, animumque labentem Impulit"———

I could hold out no longer. Such another mishap, but worse, had Stratocles the physician, that blear-eyed old man, muco plenus (so [4905]Prodromus describes him); he was a severe woman's-hater all his life, foeda et contumeliosa semper in faeminas profatus, a bitter persecutor of the whole sex, humanas aspides et viperas appellabat, he forswore them all still, and mocked them wheresoever he came, in such vile terms, ut matrem et sorores odisses, that if thou hadst heard him, thou wouldst have loathed thine own mother and sisters for his word's sake. Yet this old doting fool was taken at last with that celestial and divine look of Myrilla, the daughter of Anticles the gardener, that smirking wench, that he shaved off his bushy beard, painted his face, [4906]curled his hair, wore a laurel crown to cover his bald pate, and for her love besides was ready to run mad. For the very day that he married he was so furious, ut solis occasum minus expectare posset (a terrible, a monstrous long day), he could not stay till it was night, sed omnibus insalutatis in thalamum festinans irrupit, the meat scarce out of his mouth, without any leave taking, he would needs go presently to bed. What young man, therefore, if old men be so intemperate, can secure himself? Who can say I will not be taken with a beautiful object? I can, I will contain. No, saith [4907]Lucian of his mistress, she is so fair, that if thou dost but see her, she will stupefy thee, kill thee straight, and, Medusa like, turn thee to a stone; thou canst not pull thine eyes from her, but, as an adamant doth iron, she will carry thee bound headlong whither she will herself, infect thee like a basilisk. It holds both in men and women. Dido was amazed at Aeneas' presence; Obstupuit primo aspectu Sidonia Dido; and as he feelingly verified out of his experience;

[4908] "Quam ego postquam vidi, non ita amavi ut sani solent
        Homines, sed eodem pacto ut insani solent."

       "I lov'd her not as others soberly,
        But as a madman rageth, so did I."

So Museus of Leander, nusquam lumen detorquet ab illa; and [4909]Chaucer of Palamon,

He cast his eye upon Emilia, And therewith he blent and cried ha, ha, As though he had been stroke unto the hearta.

If you desire to know more particularly what this beauty is, how it doth Influere, how it doth fascinate (for, as all hold, love is a fascination), thus in brief. [4910]"This comeliness or beauty ariseth from the due proportion of the whole, or from each several part." For an exact delineation of which, I refer you to poets, historiographers, and those amorous writers, to Lucian's Images, and Charidemus, Xenophon's description of Panthea, Petronius Catalectes, Heliodorus Chariclia, Tacius Leucippe, Longus Sophista's Daphnis and Chloe, Theodorus Prodromus his Rhodanthes, Aristaenetus and Philostratus Epistles, Balthazar Castilio, lib. 4. de aulico. Laurentius, cap. 10, de melan. Aeneas Sylvius his Lucretia, and every poet almost, which have most accurately described a perfect beauty, an absolute feature, and that through every member, both in men and women. Each part must concur to the perfection of it; for as Seneca saith, Ep. 33. lib. 4. Non est formosa mulier cujus crus laudatur et brachium, sed illa cujus simul universa facies admirationem singulis partibus dedit; "she is no fair woman, whose arm, thigh, &c. are commended, except the face and all the other parts be correspondent." And the face especially gives a lustre to the rest: the face is it that commonly denominates a fair or foul: arx formae facies, the face is beauty's tower; and though the other parts be deformed, yet a good face carries it (facies non uxor amatur) that alone is most part respected, principally valued, deliciis suis ferox, and of itself able to captivate.

[4911] "Urit te Glycerae nitor, Urit grata protervitas, Et vultus nimium lubricus aspici."

"Glycera's too fair a face was it that set him on fire, too fine to be beheld." When [4912]Chaerea saw the singing wench's sweet looks, he was so taken, that he cried out, O faciem pulchram, deleo omnes dehinc ex animo mulieres, taedet quotidianarum harum formarum! "O fair face, I'll never love any but her, look on any other hereafter but her; I am weary of these ordinary beauties, away with them." The more he sees her, the worse he is,—uritque videndo, as in a burning-glass, the sunbeams are re-collected to a centre, the rays of love are projected from her eyes. It was Aeneas's countenance ravished Queen Dido, Os humerosque Deo similis, he had an angelical face.

[4913] "O sacros vultus Baccho vel Apolline dignos,
        Quos vir, quos tuto foemina nulla videt!"

        ———"O sacred looks, befitting majesty,
        Which never mortal wight could safely see."

Although for the greater part this beauty be most eminent in the face, yet many times those other members yield a most pleasing grace, and are alone sufficient to enamour. A high brow like unto the bright heavens, coeli pulcherrima plaga, Frons ubi vivit honor, frons ubi ludit amor, white and smooth like the polished alabaster, a pair of cheeks of vermilion colour, in which love lodgeth; [4914]Amor qui mollibus genis puellae pernoctas: a coral lip, suaviorum delubrum, in which Basia mille patent, basia mille latent, "A thousand appear, as many are concealed;" gratiarum sedes gratissima; a sweet-smelling flower, from which bees may gather honey, [4915]Mellilegae volucres quid adhuc cava thyma rosasque, &c.

       "Omnes ad dominae labra venite meae,
        Illa rosas spirat," &c.

A white and round neck, that via lactea, dimple in the chin, black eyebrows, Cupidinis arcus, sweet breath, white and even teeth, which some call the salepiece, a fine soft round pap, gives an excellent grace, [4916]Quale decus tumidis Pario de marmore mammis! [4917]and make a pleasant valley lacteum sinum, between two chalky hills, Sororiantes papillulas, et ad pruritum frigidos amatores solo aspectu excitantes. Unde is, [4918]Forma papillarum quam fuit apta premi!—Again Urebant oculos durae stantesque mamillae. A flaxen hair; golden hair was even in great account, for which Virgil commends Dido, Nondum sustulerat flavum Proserpinina crinem, Et crines nodantur in aurum. Apollonius (Argonaut. lib. 4. Jasonis flava coma incendit cor Medeae) will have Jason's golden hair to be the main cause of Medea's dotage on him. Castor and Pollux were both yellow haired. Paris, Menelaus, and most amorous young men, have been such in all ages, molles ac suaves, as Baptista Porta infers, [4919] Physiog. lib. 2. lovely to behold. Homer so commends Helen, makes Patroclus and Achilles both yellow haired: Pulchricoma Venus, and Cupid himself was yellow haired, in aurum coruscante et crispante capillo, like that neat picture of Narcissus in Callistratus; for so [4920]Psyche spied him asleep, Briseis, Polixena, &c. flavicomae omnes,

        ———"and Hero the fair,
        Whom young Apollo courted for her hair."

Leland commends Guithera, king Arthur's wife, for a flaxen hair: so Paulus Aemilius sets out Clodeveus, that lovely king of France. [4921]Synesius holds every effeminate fellow or adulterer is fair haired: and Apuleius adds that Venus herself, goddess of love, cannot delight, [4922]"though she come accompanied with the graces, and all Cupid's train to attend upon her, girt with her own girdle, and smell of cinnamon and balm, yet if she be bald or badhaired, she cannot please her Vulcan." Which belike makes our Venetian ladies at this day to counterfeit yellow hair so much, great women to calamistrate and curl it up, vibrantes ad gratiam crines, et tot orbibus in captivitatem flexos, to adorn their heads with spangles, pearls, and made-flowers; and all courtiers to effect a pleasing grace in this kind. In a word, [4923]"the hairs are Cupid's nets, to catch all comers, a brushy wood, in which Cupid builds his nest, and under whose shadow all loves a thousand several ways sport themselves."

A little soft hand, pretty little mouth, small, fine, long fingers, Gratiae quae digitis —'tis that which Apollo did admire in Daphne,—laudat digitosque manusque; a straight and slender body, a small foot, and well-proportioned leg, hath an excellent lustre, [4924]Cui totum incumbit corpus uti fundamento aedes. Clearchus vowed to his friend Amyander in [4925]Aristaenetus, that the most attractive part in his mistress, to make him love and like her first, was her pretty leg and foot: a soft and white skin, &c. have their peculiar graces, [4926]Nebula haud est mollior ac hujus cutis est, aedipol papillam bellulam. Though in men these parts are not so much respected; a grim Saracen sometimes,—nudus membra Pyracmon, a martial hirsute face pleaseth best; a black man is a pearl in a fair woman's eye, and is as acceptable as [4927]lame Vulcan was to Venus; for he being a sweaty fuliginous blacksmith, was dearly beloved of her, when fair Apollo, nimble Mercury were rejected, and the rest of the sweet-faced gods forsaken. Many women (as Petronius [4928]observes) sordibus calent (as many men are more moved with kitchen wenches, and a poor market maid, than all these illustrious court and city dames) will sooner dote upon a slave, a servant, a dirt dauber, a brontes, a cook, a player, if they see his naked legs or arms, thorosaque brachia, [4929]&c., like that huntsman Meleager in Philostratus, though he be all in rags, obscene and dirty, besmeared like a ruddleman, a gipsy, or a chimney-sweeper, than upon a noble gallant, Nireus, Ephestion, Alcibiades, or those embroidered courtiers full of silk and gold. [4930]Justine's wife, a citizen of Rome, fell in love with Pylades a player, and was ready to run mad for him, had not Galen himself helped her by chance. Faustina the empress doted on a fencer.

Not one of a thousand falls in love, but there is some peculiar part or other which pleaseth most, and inflames him above the rest. [4931]A company of young philosophers on a time fell at variance, which part of a woman was most desirable and pleased best? some said the forehead, some the teeth, some the eyes, cheeks, lips, neck, chin, &c., the controversy was referred to Lais of Corinth to decide; but she, smiling, said, they were a company of fools; for suppose they had her where they wished, what would they [4932]first seek? Yet this notwithstanding I do easily grant, neque quis vestrum negaverit opinor, all parts are attractive, but especially [4933]the eyes, [4934]

———"videt igne micantes, Sideribus similes oculos"———

which are love's fowlers; [4935]aucupium amoris, the shoeing horns, "the hooks of love" (as Arandus will) "the guides, touchstone, judges, that in a moment cure mad men, and make sound folks mad, the watchmen of the body; what do they not?" How vex they not? All this is true, and (which Athaeneus lib. 13. dip. cap. 5. and Tatius hold) they are the chief seats of love, and James Lernutius [4936]hath facetely expressed in an elegant ode of his,

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

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

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

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

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

Love's orators, Petronius.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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