[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-gla.s.ses, 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-gla.s.s 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 ill.u.s.trates this with a familiar example of that Marrhusian Phaedrus and Theban Lycias, [4962]"Lycias he stares on Phaedrus'

face, and Phaedrus fastens the b.a.l.l.s 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 pa.s.s 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 pa.s.sion, or rather brutish burning l.u.s.t 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 partic.i.p.ate 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 pet.i.t 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 l.u.s.t; 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 circ.u.mstances, 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 l.u.s.tre _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 l.u.s.t;" 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 a.s.sertions 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 G.o.ddess, when nature shall be furthered by art. For it is not the eye of itself that enticeth to l.u.s.t, 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 pa.s.sion of burning l.u.s.t, 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, const.i.tit 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]Salvia.n.u.s 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 pa.s.sion 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? disc.u.n.t 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 pa.s.s? "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 n.o.bis 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 woodc.o.c.ks; 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 b.r.e.a.s.t.s, arms and wrists, to what end are they but only to tempt men to l.u.s.t!

[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 G.o.d 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 b.r.e.a.s.t.s 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 l.u.s.t are from our apparel; G.o.d 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,"