हैं V hudled up for amorous desires. There are required CHAPTER more solide foundations, and more constant grounds, and a more warie marching to it: this earnest youthly Upon some heate serveth to no purpose. Those who thinke to verses of Virgil honour marriage, by joyning love unto it, (in mine opinion) doe as those, who to doe vertue a favour, holde, that nobilitie is no other thing then Vertue. Indeed these things have affinitie; but therewithall great difference: their names and titles should not thus be commixt: both are wronged so to be confounded. Nobilitie is a worthy, goodly quality, and introduced with good reason, but in as much as it dependeth on others, and may fall to the share of my vicious aad worthlesse fellowe, it is in estimation farre shorte of vertue. If it be a vertue, it is artficiall and visible; relying both on time and fortune; divers in forme, according unto countries: living and mortall: without birth, as the river Nilus, genealogicall and common: by succession and similitude: drawne along by consequence, but a very weake one. weake one. Knowledge, strength, goodnesse, beauty, wealth and all other qualities fall within compasse of commerce and communication: whereas this consumeth it selfe in it selfe, of no emploiment for the service of others. One proposed to one of our Kings the choise of two competitors in one office, the one a Gentleman, the other a Yeoman: hee appointed that without respect unto that quality, he who deserved best shold be elected but were their valour or worth fully a-like, the Gentleman should be regarded, this was justlie to give nobilitie her right and ranke. Antigonus, to an unknowne young man, who sued unto him for his fathers charge, a man of valour and who was lately deceased: My friend (quoth hee) in such good turnes, I waigh not my souldiers noble birth, so much as their sufficiencie. Of truth it should not be herein, as with the officers of Spartan kings; Trumpetors, V verses of Virgil CHAPTER Musitions, Cookes, in whose roome their children succeeded, how ignorant soever, before the best exUpon some perienced in the trade. Those of Calicut make of their nobility a degree above humane. Marriage is interdicted them, and all other vocations saving warre. Of Concubines they may have as many as they list, and women as many lechardes, without Jealousie one of another. But it is a capital crime, and unremissible offence to contract or marry with any of different condition: Nay they deeme themselves disparaged and polluted, if they have but touched them in passing by. And as if their honour were much injured and interressed by it they kil those who approach somewhat too neare them. In such sort, that the ignoble are bound to cry as they walke along, like the Gondoliers or Water men of Venice along the streetes, least they should justle with them and the nobles command them to what side of the way they please. Thereby do these avoyde an obloquie which they esteeme perpetual; and those an assured death. No continuance of time, no favour of Prince, no office, no vertue, nor any wealth can make a clown to become a gentleman. Which is much furthered by this custome, that marriages of one trade with another are strictly forbidden. A Shoo-maker cannot marry with the race of a Carpenter; and parents are precisely bound to traine up orphanes in their fathers trade, and in no other. Whereby the difference, the distinction and continuance, of their fortune is maintained. A good marriage (if any there be) refuseth the company and conditions of love; it endevoureth to present those of amity. It is a sweete society of life, full of constancy, of trust, and an infinite number of profitable and solid offices, and mutuall obligations: No woman that throughly and impartially tasteth the same, would foregoe her estate to be her husbands master. Be she lodged in his affection, as a wife, she is much more honourably and surely lodged. Be a man passionately entangled in any unlawfull lust or love, let [him then be demanded] on whom he would rather have some shame or disgrace to alight; eyther on his lawful wife, or on his lechard mistris whose misfortune would afflict him most, and to whom he wisheth greater good or more honour. These questions admit no doubt in an absolute sound [marriage]. The reason we see so few good, is an apparant signe of it's worth, and a testimony of it's price. Perfectly to fashion and rightly to take it, is the worthiest and best part of our societie. We cannot be without it: and yet we disgrace and vilifie the same. It may be compared to a cage, the birds without dispaire to get in, and those within dispaire to get out. Socrates being demanded, whether was most commodeous, to take, or not, to take a wife; Which soever a man doth (quoth he) he shall repent it. It is a match wherto may well be applied the common saying, homo homini aut Deus, aut Lupus (ERAS. Chil. i. cent. i. 69, 70). Man unto man is either a God or a Wolfe, to the perfect erecting whereof are the concurrences of divers qualities required: It is now a dayes found most fit or commodious for simple mindes and popular spirits whom dainties, curiosity and idlenes do not so much trouble. Licentious humours, debaushed conceits (as are mine) who hate all manner of duties, bondes, or observances are not so fit, so proper, and so sutable for it. CHAPTER Upon some verses of Virgil CHAPTER Upon some verses of Virgil Et mihi dulce magis resoluto vivere collo. -COR. GAL. El. i, 61. Sweeter it is to me, with loose necke to live free. Of mine owne disposition, would wisedome it selfe have had me, I should have refused to wed her. But we may say our pleasure; the custome and use of common life overbeareth us. Most of my actions are guided by example, and not by election: Yet did I not properly envite my selfe unto it, I was led and brought thereunto by strange and unexpected occasions; For, not onely incommodious things, but foule, vicious and inevitable, may by some condition and accident become acceptable and allowed. So vaine is mans posture and defence. And truely I was then drawne unto it, being but ill prepared and more backeward, then now I am that have made triall of it. And as licencious as the world reputes me, I have (in good truth) more stricktly observed the lawes of wedlock, then either I had promised or hoped. It is no longer time to wince when one hath put on the shackles. A man ought wisely to husband his liberty: but after he hath once submitted himselfe unto bondage, he is to stick unto it by the lawes of common duty or at least enforce himselfe to keepe them. Those which undertake that covenant to deale therein with hate and contempt, do both injustly and incommodiously. And that goodly rule I see passe from hand to hand among women, as a sacred Oracle, Sers ton mary comme [ton] maistre : Et t'en garde comme d'un traistre. Your husband as your master serve yee: which is as much to say; Beare thy selfe toward him with a constrained, enemy and distrustfull reverence Virgil V (a stile of warre, and cry of defiance) is likewise CHAPTER injurious and difficult. I am to milde for such crabbed dissignes: To say truth, I am not yet come Upon some to that perfection of sufficiency and quaintnesse of verses of wit, as to confound reason with injustice: and laugh or scoffe at each order or rule, that jumps not with my humour. To hate superstition, I do not presently cast my selfe into irreligion. If one do not alwaies discharge his duty, yet ought he at least ever love, ever acknowledge it: It is treason for one to marry unlesse he wed. But go we on. Our Poet describeth a marriage full of accord and good agreement, wherein notwithstanding there is not much loyalty. Did he meane it was not possible to performe loves rights, and yet reserve some rights toward marriage; and that one may bruse it, without altogether breaking it? A servant may picke his masters purse, and yet not hate him. Beauty, opportunity, destiny, (for destiny hath also a hand therin) -fatum est in partibus illis. Quas sinus abscondit; nam si tibi sidera cassent, -JUVE. Sat ix. 32. In those parts there is fate, which hidden are; If then thou be not wrought-for by thy starre, The measure of long nerves, unknowne to nothing serves. have entangled a woman to a stranger, yet peradventure not so absolutely, but that some bond may be left to hold her to her husband. They are two dissignes, having severall and unconfounded pathes leading to them. A woman may yeeld to such a man, whom in no case she would have married. I meane not for the conditions of his fortune, but for the qualities of his person. Few men have wedded their sweet hearts, their paramours or mistresses, but have come home by weeping Crosse, and ere long |