«Анатомия меланхолии»

[5811]———dominus tamen et domini rex

Si tu vis fieri, nullus tibi parvulus aula.

Luserit Aeneas, nec filia dulcior illa?

Jucundum et charum sterilis facit uxor amicum.

Live a single man, marry not, and thou shalt soon perceive how those Haeredipetae (for so they were called of old) will seek after thee, bribe and flatter thee for thy favour, to be thine heir or executor: Aruntius and Aterius, those famous parasites in this kind, as Tacitus and [5812]Seneca have recorded, shall not go beyond them. Periplectomines, that good personate old man, delicium senis, well understood this in Plautus: for when Pleusides exhorted him to marry that he might have children of his own, he readily replied in this sort,

Quando habeo multos cognatos, quid opus mihi sit liberis?

Nunc bene vivo et fortunate, atque animo ut lubet.

Mea bona mea morte cognatis dicam interpartiant.

Illi apud me edunt, me curant, visunt quid agam, ecquid velim,

Qui mihi mittunt munera, ad prandium, ad coenam vocant.

Whilst I have kin, what need I brats to have?

Now I live well, and as I will, most brave.

And when I die, my goods I'll give away

To them that do invite me every day.

That visit me, and send me pretty toys,

And strive who shall do me most courtesies.

This respect thou shalt have in like manner, living as he did, a single man. But if thou marry once, [5813]cogitato in omni vita te servum fore, bethink thyself what a slavery it is, what a heavy burden thou shalt undertake, how hard a task thou art tied to, (for as Hierome hath it, qui uxorem habet, debitor est, et uxoris servus alligatus,) and how continuate, what squalor attends it, what irksomeness, what charges, for wife and children are a perpetual bill of charges; besides a myriad of cares, miseries, and troubles; for as that comical Plautus merrily and truly said, he that wants trouble, must get to be master of a ship, or marry a wife; and as another seconds him, wife and children have undone me; so many and such infinite encumbrances accompany this kind of life. Furthermore, uxor intumuit, &c., or as he said in the comedy, [5814]Duxi uxorem, quam ibi miseriam vidi, nati filii, alia cura. All gifts and invitations cease, no friend will esteem thee, and thou shalt be compelled to lament thy misery, and make thy moan with [5815]Bartholomeus Scheraeus, that famous poet laureate, and professor of Hebrew in Wittenberg: I had finished this work long since, but that inter alia dura et tristia quae misero mihi pene tergum fregerunt, (I use his own words) amongst many miseries which almost broke my back, συζυγία ob Xantipismum, a shrew to my wife tormented my mind above measure, and beyond the rest. So shalt thou be compelled to complain, and to cry out at last, with [5816]Phoroneus the lawyer, “How happy had I been, if I had wanted a wife!” If this which I have said will not suffice, see more in Lemnius lib. 4. cap. 13. de occult. nat. mir. Espencaeus de continentia, lib. 6. cap. 8. Kornman de virginitate, Platina in Amor. dial. Practica artis amandi, Barbarus de re uxoria, Arnisaeus in polit. cap. 3. and him that is instar omnium, Nevisanus the lawyer, Sylva nuptial, almost in every page.

ПОДРАЗДЕЛ IV. — Фильтры, магические и поэтические лекарства.

Там, где убеждения и другие средства не действуют, многие прибегают к незаконным средствам, фильтрам, амулетам, магическим заклинаниям, лигатурам, знакам, чарам, которые, как рана от копья Ахилла, если так сделаны и вызваны, должны так же лечиться. Если принуждено заклинаниями и фильтрами, говорит Парацельс, это должно быть облегчено знаками (Mag. lib. 2. cap 28) и заклинаниями. Фернелиус (Path. lib. 6. cap. 13), Шенкиус (lib. 4. observ. med.) имеют примеры тех, кто был так магически вызван и магически вылечен, и колдовством: так говорит Баптиста Кодронхус (lib. 3. cap. 9. de mor. ven.), Malleus malef. cap. 6. Это не разрешено делать, признаюсь; но часто предпринимается: см. больше у Виеруса (lib. 3. cap. 18. de praestig. de remediis per philtra). Дельрио (tom. 2. lib. 2. quaest. 3. sect. 3. disquisit. magic). Кардан (lib. 16. cap. 90) перечисляет много магнитных лекарств, таких как мочиться через кольцо и т.д. Мизальдус (cent. 3. 30), Баптиста Порта, Джейсон Пратенсис, Лобелиус (pag. 87), Маттиолус и др. предписывают много абсурдных средств. Radix mandragora ebibitae, Annuli ex ungulis Asini, Stercus amatae sub cervical positum, illa nesciente, &c., quum odorem foeditatis sentit, amor solvitur. Noctuae ocum abstemios facit comestum, ex consilio Jarthae Indorum gymnosophistae apud Philostratum lib. 3. Sanguis amasiae, ebibitus omnem amoris sensum tollit: Faustinam Marci Aurelii uxorem, gladiatoris amore captam, ita penitus consilio Chaldaeorum liberatam, refert Julius Capitolinus. Некоторые из наших астрологов сделают то же самое с помощью характерных изображений, ex sigillis Hermetis, Salomonis, Chaelis, &c. mulieris imago habentis crines sparsos, и т.д. Наши старые поэты и фантастические писатели имеют много сказочных средств для тех, кто болен любовью, как то о гробнице Протесилая у Филострата, в его диалоге между Фениксом и Винитором: Винитор, по случаю рассуждая о редких добродетелях той святыни, говорит ему, что алтарь и гробница Протесилая «лечат почти все виды болезней, чахотку, водянку, квартальную лихорадку, больные глаза: и среди прочих, те, кто болен любовью, будут там исцелены». Но самое известное — Leucata Petra, та знаменитая скала в Греции, о которой пишет Страбон (Geog. lib. 10), недалеко от Сент-Мора, говорит Сэндс (lib. 1), с которой если какой-либо влюбленный бросался вниз головой, он мгновенно исцелялся. Венера после смерти Адониса, «когда она не могла найти покоя от любви», Cum vesana suas torreret flamma medullas, пришла в храм Аполлона, чтобы узнать, что ей делать, чтобы облегчить свою боль: Аполлон послал ее к Leucata Petra, где она бросилась вниз и была немедленно освобождена; и когда она хотела узнать от него причину этого, он сказал ей снова, что часто наблюдал Юпитера, когда тот был влюблен в Юнону, ходящим туда, чтобы облегчить и омыть себя, и после него многие другие. Кефал из любви к Протеле, дочери Дегонета, прыгнул здесь, та лесбийская Сапфо ради Фаона, по которому она жалко сохла. Cupidinis aestro percita e summo praeceps ruit, надеясь таким образом облегчить себя и освободиться от своих любовных мук.

[5823]Hic se Deucalion Pyrrhae suecensus amore

Mersit, et illaeso corpore pressit aquas.

Nec mora, fugit amor, &c.———

Hither Deucalion came, when Pyrrha's love

Tormented him, and leapt down to the sea,

And had no harm at all, but by and by

His love was gone and chased quite away.

This medicine Jos. Scaliger speaks of, Ausoniarum lectionum lib. 18. Salmutz in Pancirol. de 7. mundi mirac. and other writers. Pliny reports, that amongst the Cyzeni, there is a well consecrated to Cupid, of which if any lover taste, his passion is mitigated: and Anthony Verdurius Imag. deorum de Cupid. saith, that amongst the ancients there was [5824]Amor Lethes, “he took burning torches, and extinguished them in the river; his statute was to be seen in the temple of Venus Eleusina,” of which Ovid makes mention, and saith “that all lovers of old went thither on pilgrimage, that would be rid of their love-pangs.” Pausanias, in [5825] Phocicis, writes of a temple dedicated Veneri in spelunca, to Venus in the vault, at Naupactus in Achaia (now Lepanto) in which your widows that would have second husbands, made their supplications to the goddess; all manner of suits concerning lovers were commenced, and their grievances helped. The same author, in Achaicis, tells as much of the river [5826] Senelus in Greece; if any lover washed himself in it, by a secret virtue of that water, (by reason of the extreme coldness belike) he was healed, of love's torments, [5827]Amoris vulnus idem qui sanat facit; which if it be so, that water, as he holds, is omni auro pretiosior, better than any gold. Where none of all these remedies will take place, I know no other but that all lovers must make a head and rebel, as they did in [5828]Ausonius, and crucify Cupid till he grant their request, or satisfy their desires.

ПОДРАЗДЕЛ V. — Последнее и лучшее лекарство от любовной меланхолии — позволить им получить свое желание.

Последнее прибежище и самое верное средство, которое следует применить в крайнем случае, когда никакие другие средства не действуют, — это позволить им сойтись и насладиться друг другом: potissima cura est ut heros amasia sua potiatur, говорит Гианериус (cap. 15. tract. 15). Сам Эскулап не может придумать лучшего средства от этой болезни, quam ut amanti cedat amatum (Джейсон Пратенсис), чем чтобы влюбленный получил свое желание.

Et pariter torulo bini jungantur in uno,

Et pulchro detur Aeneae Lavinia conjux.

And let them both be joined in a bed,

And let Aeneas fair Lavinia wed;

'Tis the special cure, to let them bleed in vena Hymencaea, for love is a pleurisy, and if it be possible, so let it be,—optataque gaudia carpant. [5830]Arculanus holds it the speediest and the best cure, 'tis Savanarola's [5831]last precept, a principal infallible remedy, the last, sole, and safest refuge.

[5832]Julia sola poles nostras extinguere flammas,

Non nive, nun glacie, sed potes igne pari.

Julia alone can quench my desire,

With neither ice nor snow, but with like fire.

When you have all done, saith [5833]Avicenna, “there is no speedier or safer course, than to join the parties together according to their desires and wishes, the custom and form of law; and so we have seen him quickly restored to his former health, that was languished away to skin and bones; after his desire was satisfied, his discontent ceased, and we thought it strange; our opinion is therefore that in such cases nature is to be obeyed.” Areteus, an old author, lib. 3. cap. 3. hath an instance of a young man, [5834]when no other means could prevail, was so speedily relieved. What remains then but to join them in marriage?

[5835]Tunc et basia morsiunculasque

Surreptim dare, mutuos fovere

Amplexus licet, et licet jocari;

“they may then kiss and coll, lie and look babies in one another's eyes,” as heir sires before them did, they may then satiate themselves with love's pleasures, which they have so long wished and expected;

Atque uno simul in toro quiescant,

Conjuncto simul ore suavientur,

Et somnos agitent quiete in una.

Да, но hic labor, hoc opus, это нельзя удобно сделать по причине многих и различных препятствий. Иногда обе стороны сами не согласны: родители, наставники, учителя, опекуны не дадут согласия; законы, обычаи, статуты мешают: бедность, суеверие, страх и подозрение: многие мужчины без ума от одной женщины, semel et simul: она так же без ума от него, или от них, и по скромности не должна, не может ухаживать, так же не желая признаться, как желая любить: она не смеет сделать это известным, показать свою привязанность или высказать свое мнение. «И труден выбор» (как в «Эвфуэсе»), «когда один вынужден либо молчанием умереть от горя, либо, говоря, жить со стыдом». В этом случае почти была прекрасная леди Елизавета, дочь Эдуарда Четвертого, когда она была влюблена в Генриха Седьмого, того благородного молодого принца, и новоприветствованного короля, когда она разразилась той страстной речью: «О, если бы я была достойна того статного принца! но мой отец умер, у меня нет друзей, чтобы предложить такое дело! Что мне сказать? Я совсем одна и не смею открыть свой ум никому. Что если я сообщу об этом своей матери? застенчивость запрещает. Что если кому-то из лордов? смелости не хватает. О, если бы я могла только посовещаться с ним, возможно, в разговоре я могла бы выронить такое слово, которое могло бы обнаружить мое намерение!» Сколько скромных девиц это может касаться, я бедная служанка, что мне делать? Я ребенок без отца и мне не хватает средств, я веселая и статная, молодая и полная сил, но у меня нет ни одного поклонника, Expectant stolidi ut ego illos rogatum veniam, как она сказала, компания глупых парней ждет, по-видимому, что я должна ухаживать за ними и говорить первой: они бы хотели и не могут ухаживать, — quae primum exordia sumam? будучи чисто пассивными, они не могут просить, со многими такими препятствиями и неудобствами, которых я не знаю; что нам делать в таком случае? петь «Фортуна мой враг?»——— Некоторые столь щепетильны в этом отношении, как те древние римляне, наши современные венецианцы, голландцы и французы, что если двое явно любят друг друга, один знатный, а другой незнатный, они не могут по своим законам сочетаться браком, даже если равны в остальном: годами, состоянием, воспитанием и всеми добрыми чувствами. В Германии, если не могут доказать свое дворянство тремя поколениями предков, презирают вступать с ними в брак. Дворянин должен жениться на дворянке: барон — на дочери барона; рыцарь — на дочери рыцаря; джентльмен — на дочери джентльмена: как сланцевики сортируют свой сланец, так и они — сословия и роды. Будь она хоть сколько богата, прекрасна, хорошо воспитана в остальном, они заставят его оставить ее. Испанцы питают отвращение ко всем вдовам; турки считают их старухами, если им больше двадцати пяти. Но это слишком суровые законы и строгие обычаи, dandum aliquid amori, мы все сыны Адама, это противно природе, так быть не должно. И опять: он любит ее безответно, она не любит его, и так e contra. [5839] Пан любил Эхо, Эхо — Сатира, Сатир — Лиду.

Quantum ipsorum aliquis amantem oderat,

Tantum ipsius amans odiosus erat.

“They love and loathe of all sorts, he loves her, she hates him; and is loathed of him, on whom she dotes.” Cupid hath two darts, one to force love, all of gold, and that sharp,—[5840]Quod facit auratum est; another blunt, of lead, and that to hinder;—fugat hoc, facit illud amorem, “this dispels, that creates love.” This we see too often verified in our common experience. [5841]Choresus dearly loved that virgin Callyrrhoe; but the more he loved her, the more she hated him. Oenone loved Paris, but he rejected her: they are stiff of all sides, as if beauty were therefore created to undo, or be undone. I give her all attendance, all observance, I pray and intreat, [5842]Alma precor miserere mei, fair mistress pity me, I spend myself, my time, friends and fortunes, to win her favour, (as he complains in the [5843]Eclogue,) I lament, sigh, weep, and make my moan to her, “but she is hard as flint,”—cautibus Ismariis immotior—as fair and hard as a diamond, she will not respect, Despectus tibi sum, or hear me,

[5844]———fugit illa vocantem

Nil lachrymas miserata meas, nil flexa querelis.

What shall I do?

I wooed her as a young man should do,

But sir, she said, I love not you.

[5845]Durior at scopulis mea Coelia, marmore, ferro,

Robore, rupe, antro, cornu, adamante, gelu.

Rock, marble, heart of oak with iron barr'd,

Frost, flint or adamants, are not so hard.

I give, I bribe, I send presents, but they are refused. [5846]Rusticus est Coridon, nec munera curat Alexis. I protest, I swear, I weep,

[5847] ———odioque rependit amores,

Irrisu lachrymas———

“She neglects me for all this, she derides me,” contemns me, she hates me, “Phillida flouts me:” Caute, feris, quercu durior Eurydice, stiff, churlish, rocky still.

И это сущая правда: многие благородные дамы столь привередливы, что презирают всех поклонников, мучают своих бедных возлюбленных и считают, что никто их не достоин, будучи столь же капризными в угождении, как сама Дафна.

[5848]Multi illum petiere, illa aspernate petentes,

Nec quid Hymen, quid amor, quid sint connubia curat.

Many did woo her, but she scorn'd them still,

And said she would not marry by her will.

One while they will not marry, as they say at least, (when as they intend nothing less) another while not yet, when 'tis their only desire, they rave upon it. She will marry at last, but not him: he is a proper man indeed, and well qualified, but he wants means: another of her suitors hath good means, but he wants wit; one is too old, another too young, too deformed, she likes not his carriage: a third too loosely given, he is rich, but base born: she will be a gentlewoman, a lady, as her sister is, as her mother is: she is all out as fair, as well brought up, hath as good a portion, and she looks for as good a match, as Matilda or Dorinda: if not, she is resolved as yet to tarry, so apt are young maids to boggle at every object, so soon won or lost with every toy, so quickly diverted, so hard to be pleased. In the meantime, quot torsit amantes? one suitor pines away, languisheth in love, mori quot denique cogit! another sighs and grieves, she cares not: and which [5849]Siroza objected to Ariadne,

Nec magis Euryali gemitu, lacrymisque moveris,

Quam prece turbati flectitur ora sati.

Tu juvenem, quo non formosior alter in urbe,

Spernis, et insano cogis amore mori.

Is no more mov'd with those sad sighs and tears,

Of her sweetheart, than raging sea with prayers:

Thou scorn'st the fairest youth in all our city,

And mak'st him almost mad for love to die:

They take a pride to prank up themselves, to make young men. enamoured,— [5850]captare viros et spernere capias, to dote on them, and to run mad for their sakes,

[5851]———sed nullis illa movetur

Fletibus, aut voces ullas tractabilis audit.

Whilst niggardly their favours they discover,

They love to be belov'd, yet scorn the lover.

All suit and service is too little for them, presents too base: Tormentis gaudet amantis—et spoliis. As Atalanta they must be overrun, or not won. Many young men are as obstinate, and as curious in their choice, as tyrannically proud, insulting, deceitful, false-hearted, as irrefragable and peevish on the other side; Narcissus-like,

[5852]Multi illum juvenes, multae petiere puellae,

Sed fuit in tenera tam dira superbia forma,

Nulli illum juvenes, nullas petiere puellae.

Young men and maids did to him sue,

But in his youth, so proud, so coy was he,

Young men and maids bade him adieu.

Echo wept and wooed him by all means above the rest, Love me for pity, or pity me for love, but he was obstinate, Ante ait emoriar quam sit tibi copia nostri, “he would rather die than give consent.” Psyche ran whining after Cupid,

[5853]Formosum tua te Psyche formosa requirit,

Et poscit te dia deum, puerumque puella;

Fair Cupid, thy fair Psyche to thee sues,

A lovely lass a fine young gallant woos;

but he rejected her nevertheless. Thus many lovers do hold out so long, doting on themselves, stand in their own light, till in the end they come to be scorned and rejected, as Stroza's Gargiliana was,

Te juvenes, te odere senes, desertaque langues,

Quae fueras procerum publica cura prius.

Both young and old do hate thee scorned now,

That once was all their joy and comfort too.

As Narcissus was himself,

———Who despising many.

Died ere he could enjoy the love of any.

They begin to be contemned themselves of others, as he was of his shadow, and take up with a poor curate, or an old serving-man at last, that might have had their choice of right good matches in their youth; like that generous mare, in [5854]Plutarch, which would admit of none but great horses, but when her tail was cut off and mane shorn close, and she now saw herself so deformed in the water, when she came to drink, ab asino conscendi se passa, she was contented at last to be covered by an ass. Yet this is a common humour, will not be left, and cannot be helped.

[5855]Hanc volo quae non vult, illam quae vult ego nolo:

Vincere vult animos, non satiare Venus.

I love a maid, she loves me not: full fain

She would have me, but I not her again;

So love to crucify men's souls is bent:

But seldom doth it please or give consent.

“Their love danceth in a ring, and Cupid hunts them round about; he dotes, is doted on again.” Dumque petit petitur, pariterque accedit et ardet, their affection cannot be reconciled. Oftentimes they may and will not, 'tis their own foolish proceedings that mars all, they are too distrustful of themselves, too soon dejected: say she be rich, thou poor: she young, thou old; she lovely and fair, thou most ill-favoured and deformed; she noble, thou base: she spruce and fine, but thou an ugly clown: nil desperandum, there's hope enough yet: Mopso Nisa datur, quid non speremus amantes? Put thyself forward once more, as unlikely matches have been and are daily made, see what will be the event. Many leave roses and gather thistles, loathe honey and love verjuice: our likings are as various as our palates. But commonly they omit opportunities, oscula qui sumpsit, &c., they neglect the usual means and times.

He that will not when he may,

When he will he shall have nay.

They look to be wooed, sought after, and sued to. Most part they will and cannot, either for the above-named reasons, or for that there is a multitude of suitors equally enamoured, doting all alike; and where one alone must speed, what shall become of the rest? Hero was beloved of many, but one did enjoy her; Penelope had a company of suitors, yet all missed of their aim. In such cases he or they must wisely and warily unwind themselves, unsettle his affections by those rules above prescribed,— [5856]quin stultos excutit ignes, divert his cogitations, or else bravely bear it out, as Turnus did, Tua sit Lavinia conjux, when he could not get her, with a kind of heroical scorn he bid Aeneas take her, or with a milder farewell, let her go. Et Phillida solus habeto, “Take her to you, God give you joy, sir.” The fox in the emblem would eat no grapes, but why? because he could not get them; care not then for that which may not be had.

Много таких неудобств, препон и помех, которые перечеркивают их планы и мучают бедных влюбленных, и которые порой можно, а порой и нельзя так легко устранить. Но допустим, что все они примирились, договорились до сих пор, предположим, что эта любовь или взаимная симпатия возникла между двумя, обе стороны довольны, есть mutuus amor, взаимная любовь и великая привязанность; однако их родители, опекуны, наставники не могут договориться, и тогда все рушится, брак неравный: один богат, другой беден: durus pater, жестокосердный, неестественный, алчный отец не выдаст сына, если у него нет столько-то денег, ita in aurum omnes insaniunt, как отмечает [5857] Златоуст, или не выдаст дочь замуж, чтобы сберечь ее приданое, или потому, что не может обойтись без нее из-за той службы, которую она ему оказывает, и полон решимости ничего не отдавать, пока жив, ни пенни, хотя, возможно, мог бы легко это сделать, он не отдаст, пока не умрет, а тогда, как разбитый горшок с деньгами, все делится между теми, кто так жадно на него зарился. Или же у него нет средств, чтобы ее выдать, у него нет денег, и хотя это явно вредит здоровью ее тела и души, ему все равно, он не желает этого замечать, она должна и будет ждать. Многие вялые и беспечные родители, iniqui patres, меряют чувства своих детей своими собственными, они сами теперь холодны и дряхлы, далеки от подобных юношеских порывов, и поэтому они будут морить голодом чувства своих детей, заставляя их a pueris illico nasci senes [5858], они не должны жениться, nec earum affines esse rerum quas secum fert adolescentia: ex sua libidine moderatur quae est nunc, non quae olim fuit: как сказано в комедии: они подавят природу, их молодая кровь не должна приобщаться к юношеским удовольствиям, но быть, как они сами, старыми внезапно. И это общая ошибка большинства родителей при устройстве судьбы своих детей: отец всецело печется о богатстве, когда из-за своего безрассудства, распутства, неблагоразумия он растратил свое состояние, чтобы поправить дела, он ограничивает и продает любовь и привязанность своего старшего сына какому-нибудь дураку, или старику, или уродливому существу ради денег.

[5859]Phanaretae ducet filiam, rufam, illam virginem,

Caesiam, sparso ore, adunco naso———

and though his son utterly dislike, with Clitipho in the comedy, Non possum pater: If she be rich, Eia (he replies) ut elegans est, credas animum ibi esse? he must and shall have her, she is fair enough, young enough, if he look or hope to inherit his lands, he shall marry, not when or whom he loves, Arconidis hujus filiam, but whom his father commands, when and where he likes, his affection must dance attendance upon him. His daughter is in the same predicament forsooth, as an empty boat, she must carry what, where, when, and whom her father will. So that in these businesses the father is still for the best advantage; now the mother respects good kindred, must part the son a proper woman. All which [5860] Livy exemplifies, dec. 1. lib. 4. a gentleman and a yeoman wooed a wench in Rome (contrary to that statute that the gentry and commonalty must not match together); the matter was controverted: the gentleman was preferred by the mother's voice, quae quam splendissimis nuptiis jungi puellam volebat: the overseers stood for him that was most worth, &c. But parents ought not to be so strict in this behalf, beauty is a dowry of itself all sufficient, [5861]Virgo formosa, etsi oppido pauper, abunde dotata est, [5862]Rachel was so married to Jacob, and Bonaventure, [5863]in 4. sent, “denies that he so much as venially sins, that marries a maid for comeliness of person.” The Jews, Deut. xxi. 11, if they saw amongst the captives a beautiful woman, some small circumstances observed, might take her to wife. They should not be too severe in that kind, especially if there be no such urgent occasion, or grievous impediment. 'Tis good for a commonwealth. [5864]Plato holds, that in their contracts “young men should never avoid the affinity of poor folks, or seek after rich.” Poverty and base parentage may be sufficiently recompensed by many other good qualities, modesty, virtue, religion, and choice bringing up, [5865]“I am poor, I confess, but am I therefore contemptible, and an abject? Love itself is naked, the graces; the stars, and Hercules clad in a lion's skin.” Give something to virtue, love, wisdom, favour, beauty, person; be not all for money. Besides, you must consider that Amor cogi non potest, love cannot be compelled, they must affect as they may: [5866]Fatum est in partibus illis quas sinus abscondit, as the saying is, marriage and hanging goes by destiny, matches are made in heaven.

It lies not in our power to love or hate,

For will in us is overrul'd by fate.

A servant maid in [5867]Aristaenetus loved her mistress's minion, which when her dame perceived, furiosa aemulatione in a jealous humour she dragged her about the house by the hair of the head, and vexed her sore. The wench cried out, [5868]“O mistress, fortune hath made my body your servant, but not my soul!” Affections are free, not to be commanded. Moreover it may be to restrain their ambition, pride, and covetousness, to correct those hereditary diseases of a family, God in his just judgment assigns and permits such matches to be made. For I am of Plato and [5869] Bodine's mind, that families have their bounds and periods as well as kingdoms, beyond which for extent or continuance they shall not exceed, six or seven hundred years, as they there illustrate by a multitude of examples, and which Peucer and [5870]Melancthon approve, but in a perpetual tenor (as we see by many pedigrees of knights, gentlemen, yeomen) continue as they began, for many descents with little alteration. Howsoever let them, I say, give something to youth, to love; they must not think they can fancy whom they appoint; [5871]Amor enim non imperatur, affectus liber si quis alius et vices exigens, this is a free passion, as Pliny said in a panegyric of his, and may not be forced: Love craves liking, as the saying is, it requires mutual affections, a correspondency: invito non datur nec aufertur, it may not be learned, Ovid himself cannot teach us how to love, Solomon describe, Apelles paint, or Helen express it. They must not therefore compel or intrude; [5872]quis enim (as Fabius urgeth) amare alieno animo potest? but consider withal the miseries of enforced marriages; take pity upon youth: and such above the rest as have daughters to bestow, should be very careful and provident to marry them in due time. Siracides cap. 7. vers. 25. calls it “a weighty matter to perform, so to marry a daughter to a man of understanding in due time:” Virgines enim tempestive locandae, as [5873]Lemnius admonisheth, lib. 1. cap. 6. Virgins must be provided for in season, to prevent many diseases, of which [5874]Rodericus a Castro de morbis mulierum, lib. 2. cap. 3. and Lod. Mercatus lib. 2. de mulier. affect, cap. 4, de melanch. virginum et viduarum, have both largely discoursed. And therefore as well to avoid these feral maladies, 'tis good to get them husbands betimes, as to prevent some other gross inconveniences, and for a thing that I know besides; ubi nuptiarum tempus et aetas advenerit, as Chrysostom adviseth, let them not defer it; they perchance will marry themselves else, or do worse. If Nevisanus the lawyer do not impose, they may do it by right: for as he proves out of Curtius, and some other civilians, Sylvae, nup. lib. 2. numer. 30. [5875]“A maid past twenty-five years of age, against her parents' consent may marry such a one as is unworthy of, and inferior to her, and her father by law must be compelled to give her a competent dowry.” Mistake me not in the mean time, or think that I do apologise here for any headstrong, unruly, wanton flirts. I do approve that of St. Ambrose (Comment. in Genesis xxiv. 51), which he hath written touching Rebecca's spousals, “A woman should give unto her parents the choice of her husband, [5876]lest she be reputed to be malapert and wanton, if she take upon her to make her own choice; [5877]for she should rather seem to be desired by a man, than to desire a man herself.” To those hard parents alone I retort that of Curtius, (in the behalf of modester maids), that are too remiss and careless of their due time and riper years. For if they tarry longer, to say truth, they are past date, and nobody will respect them. A woman with us in Italy (saith [5878]Aretine's Lucretia) twenty-four years of age, “is old already, past the best, of no account.” An old fellow, as Lycistrata confesseth in [5879]Aristophanes, etsi sit canus, cito puellam virginem ducat uxorem, and 'tis no news for an old fellow to marry a young wench: but as he follows it, mulieris brevis occasio est, etsi hoc non apprehenderit, nemo vult ducere uxorem, expectans vero sedet; who cares for an old maid? she may set, &c. A virgin, as the poet holds, lasciva et petulans puella virgo, is like a flower, a rose withered on a sudden.

[5880]Quam modo nascentem rutilus conspexit Eous,

Hanc rediens sero vespere vidit anum.

She that was erst a maid as fresh as May,

Is now an old crone, time so steals away.

Let them take time then while they may, make advantage of youth, and as he prescribes,

[5881]Collige virgo rosas dum flos novus et nova pubes,

Et memor esto aevum sic properare tuum.

Fair maids, go gather roses in the prime,

And think that as a flower so goes on time.

Let's all love, dum vires annique sinunt, while we are in the flower of years, fit for love matters, and while time serves: for

[5882]Soles occidere et redire possunt,

Nobis cum semel occidit brevis lux,

Nox est perpetuo una dormienda.

[5883]Suns that set may rise again,

But if once we loss this light,

'Tis with us perpetual night.

Volat irrevocabile tempus, time past cannot be recalled. But we need no such exhortation, we are all commonly too forward: yet if there be any escape, and all be not as it should, as Diogenes struck the father when the son swore, because he taught him no better, if a maid or young man miscarry, I think their parents oftentimes, guardians, overseers, governors, neque vos (saith [5884]Chrysostom) a supplicio immunes evadetis, si non statim ad nuptias, &c. are in as much fault, and as severely to be punished as their children, in providing for them no sooner.

Что же касается тех, кто имеет полную свободу распоряжаться собой, я хотел бы, чтобы тот добрый совет комического старика был претворен в жизнь,

[5885]Opulentiores pauperiorum ut filias

Indotas dicant uxores domum:

Et multo fiet civitas concordior,

Et invidia nos minore utemur, quam utimur.

That rich men would marry poor maidens some,

And that without dowry, and so bring them home,

So would much concord be in our city,

Less envy should we have, much more pity.

If they would care less for wealth, we should have much more content and quietness in a commonwealth. Beauty, good bringing up, methinks, is a sufficient portion of itself, [5886]Dos est sua forma puellis, “her beauty is a maiden's dower,” and he doth well that will accept of such a wife. Eubulides, in [5887]Aristaenetus, married a poor man's child, facie non illaetabili, of a merry countenance, and heavenly visage, in pity of her estate, and that quickly. Acontius coming to Delos, to sacrifice to Diana, fell in love with Cydippe, a noble lass, and wanting means to get her love, flung a golden apple into her lap, with this inscription upon it,

Juro tibi sane per mystica sacra Dianae,

Me tibi venturum comitem, sponsumque futurum.

I swear by all the rites of Diana,

I'll come and be thy husband if I may.

She considered of it, and upon some small inquiry of his person and estate, was married unto him.

Blessed is the wooing,

That is not long a doing.

As the saying is; when the parties are sufficiently known to each other, what needs such scrupulosity, so many circumstances? dost thou know her conditions, her bringing-up, like her person? let her means be what they will, take her without any more ado. [5888]Dido and Aeneas were accidentally driven by a storm both into one cave, they made a match upon it; Massinissa was married to that fair captive Sophonisba, King Syphax' wife, the same day that he saw her first, to prevent Scipio Laelius, lest they should determine otherwise of her. If thou lovest the party, do as much: good education and beauty is a competent dowry, stand not upon money. Erant olim aurei homines (saith Theocritus) et adamantes redamabant, in the golden world men did so, (in the reign of [5889]Ogyges belike, before staggering Ninus began to domineer) if all be true that is reported: and some few nowadays will do as much, here and there one; 'tis well done methinks, and all happiness befall them for so doing. [5890]Leontius, a philosopher of Athens, had a fair daughter called Athenais, multo corporis lepore ac Venere, (saith mine author) of a comely carriage, he gave her no portion but her bringing up, occulto formae, praesagio, out of some secret foreknowledge of her fortune, bestowing that little which he had amongst his other children. But she, thus qualified, was preferred by some friends to Constantinople, to serve Pulcheria, the emperor's sister, of whom she was baptised and called Eudocia. Theodosius, the emperor, in short space took notice of her excellent beauty and good parts, and a little after, upon his sister's sole commendation, made her his wife: 'twas nobly done of Theodosius. [5891]Rudophe was the fairest lady in her days in all Egypt; she went to wash her, and by chance, (her maids meanwhile looking but carelessly to her clothes) an eagle stole away one of her shoes, and laid it in Psammeticus the King of Egypt's lap at Memphis: he wondered at the excellency of the shoe and pretty foot, but more Aquilae, factum, at the manner of the bringing of it: and caused forthwith proclamation to be made, that she that owned that shoe should come presently to his court; the virgin came, and was forthwith married to the king. I say this was heroically done, and like a prince: I commend him for it, and all such as have means, that will either do (as he did) themselves, or so for love, &c., marry their children. If he be rich, let him take such a one as wants, if she be virtuously given; for as Siracides, cap. 7. ver. 19. adviseth, “Forego not a wife and good woman; for her grace is above gold.” If she have fortunes of her own, let her make a man. Danaus of Lacedaemon had a many daughters to bestow, and means enough for them all, he never stood inquiring after great matches, as others used to do, but [5892]sent for a company of brave young gallants to his house, and bid his daughters choose every one one, whom she liked best, and take him for her husband, without any more ado. This act of his was much approved in those times. But in this iron age of ours, we respect riches alone, (for a maid must buy her husband now with a great dowry, if she will have him) covetousness and filthy lucre mars all good matches, or some such by-respects. Crales, a Servian prince (as Nicephorus Gregoras Rom. hist. lib. 6. relates it,) was an earnest suitor to Eudocia, the emperor's sister; though her brother much desired it, yet she could not [5893]abide him, for he had three former wives, all basely abused; but the emperor still, Cralis amicitiam magni faciens, because he was a great prince, and a troublesome neighbour, much desired his affinity, and to that end betrothed his own daughter Simonida to him, a little girl five years of age (he being forty-five,) and five [5894]years older than the emperor himself: such disproportionable and unlikely matches can wealth and a fair fortune make. And yet not that alone, it is not only money, but sometimes vainglory, pride, ambition, do as much harm as wretched covetousness itself in another extreme. If a yeoman have one sole daughter, he must overmatch her, above her birth and calling, to a gentleman forsooth, because of her great portion, too good for one of her own rank, as he supposeth: a gentleman's daughter and heir must be married to a knight baronet's eldest son at least; and a knight's only daughter to a baron himself, or an earl, and so upwards, her great dower deserves it. And thus striving for more honour to their wealth, they undo their children, many discontents follow, and oftentimes they ruinate their families. [5895]Paulus Jovius gives instance in Galeatius the Second, that heroical Duke of Milan, externas affinitates, decoras quidem regio fastu, sed sibi et posteris damnosas et fere exitiales quaesivit; he married his eldest son John Galeatius to Isabella the King of France his sister, but she was socero tam gravis, ut ducentis millibus aureorum constiterit, her entertainment at Milan was so costly that it almost undid him. His daughter Violanta was married to Lionel Duke of Clarence, the youngest son to Edward the Third, King of England, but, ad ejus adventum tantae opes tam admirabili liberalitate profusae sunt, ut opulentissimorum regum splendorem superasse videretur, he was welcomed with such incredible magnificence, that a king's purse was scarce able to bear it; for besides many rich presents of horses, arms, plate, money, jewels, &c., he made one dinner for him and his company, in which were thirty-two messes and as much provision left, ut relatae a mensa dapes decem millibus hominum sufficerent, as would serve ten thousand men: but a little after Lionel died, novae nuptae et intempestivis conviviis operam dans, &c., and to the duke's great loss, the solemnity was ended. So can titles, honours, ambition, make many brave, but unfortunate matches of all sides for by-respects, (though both crazed in body and mind, most unwilling, averse, and often unfit,) so love is banished, and we feel the smart of it in the end. But I am too lavish peradventure in this subject.

Другая преграда или помеха — это строгая и суровая дисциплина, законы и жесткие обычаи, которые запрещают людям жениться в определенное время и в некоторых местах; как ученикам, слугам, членам коллегий, лицам, состоящим в держании на правах копигольда, или на некоторых низших должностях, [5896] Velle licet в таких случаях, potiri non licet, как было сказано. Они смотрят, как узники сквозь решетку, они жаждут и тянутся, но Tantalus a labris, и т. д. Их любовь потеряна, и тщетно в таком положении пытаться. [5897] Gravissimum est adamare nec potiri, «тяжкое дело — любить и не обладать». Они могут, конечно, я не отрицаю, жениться, если захотят, и имеют свободный выбор, некоторые из них; но тем временем их положение отчаянное, Lupum auribus tenent, они держат волка за уши, им приходится либо гореть, либо голодать. Это cornutum sophisma, трудно разрешимое: если они женятся, то теряют свое состояние, они разорены и сами себя обрекают на голод из-за нищеты и нужды; если не женятся, то в этой героической страсти они неистово бушуют, мучаются и разрываются на части своими преобладающими чувствами. Не каждый обладает даром воздержания, пусть же он [5898] молится о нем, как советует Беза в своем трактате de Divortiis, ибо Бог призвал его к одинокой жизни, отняв средства к браку. [5899] Павел хотел пойти из Мисии в Вифинию, но дух не допустил его, и ты, возможно, хотел бы быть женатым человеком со всей охотой, но тот ангел-хранитель считает это неподходящим. Дьявол тоже иногда может отвратить своими злыми внушениями и расстроить много хороших партий, как тот же [5900] Павел желал видеть римлян, но, препятствуемый сатаной, не смог. Есть те, кто думает, что они связаны судьбой, их звезды так решили, и поэтому они ропщут на свою горькую долю, они хорошо расположены к браку, но то одна, то другая помеха всегда на пути; я знаю, что говорят астрологи по этому поводу, что Птолемей (quadripartit. Tract. 4. cap. 4.), Шонер (lib. 1. cap. 12.), что Леовиций (genitur. exempl. 1.), который Секст аб Хеминга считает гороскопом Иеронима Вольфия, что Пецелий, Ориганей и иллюстратор Леовиция Гарцей (cap. 12.), что Юнктин, Протан, Кампанелла, что остальные (не говоря уже об арабских догадках a parte conjugii, a parte lasciviae, triplicitates veneris и т. д., и тех решениях вопроса, an amica potiatur и т. д.) определяют в этом отношении, а именно: an sit natus conjugem habiturus, facile an difficulter sit sponsam impetraturus, quot conjuges, quo tempore, quales decernantur nato uxores, de mutuo amore conjugem, как в гороскопах мужчин, так и женщин, путем исследования седьмого дома, альмутенов, управителей и планет там, a ☉d et ☾a и т. д., с помощью частных афоризмов: Si dominus 7mae in 7ma vel secunda nobilem decernit uxorem, servam aut ignobilem si duodecima. Si Venus in 12ma и т. д., со многими такими, слишком утомительными для перечисления. И все же пусть никто не смущается и не огорчается такими предсказаниями, как хорошо говорит Иер. Вольфий в своем астрологическом [5901] диалоге: non sunt praetoriana decreta, это лишь догадки, звезды склоняют, но не принуждают,

[5902]Sidera corporibus praesunt caelestia nostris,

Sunt ea de vili condita namque luto:

Cogere sed nequeunt animum ratione fruentem,

Quippe sub imperio solius ipse dei est.

wisdom, diligence, discretion, may mitigate if not quite alter such decrees, Fortuna sua a cujusque fingitur moribus, [5903]Qui cauti, prudentes, voti compotes, &c., let no man then be terrified or molested with such astrological aphorisms, or be much moved, either to vain hope or fear, from such predictions, but let every man follow his own free will in this case, and do as he sees cause. Better it is indeed to marry than burn, for their soul's health, but for their present fortunes, by some other means to pacify themselves, and divert the stream of this fiery torrent, to continue as they are, [5904]rest satisfied, lugentes virginitatis florem sic aruisse, deploring their misery with that eunuch in Libanius, since there is no help or remedy, and with Jephtha's daughter to bewail their virginities.

Подобного рода — суеверие, те опрометчивые обеты монахов и монахинь и тех, кто живет в религиозных орденах, но гораздо более тиранические и намного хуже. Природа, юность и его неистовая страсть властно склоняют и бушуют с одной стороны; но их орден и обет сдерживают их с другой. [5905] Votoque suo sua forma repugnat. Какие заслуги и индульгенции они накапливают себе этим, какие выгоды — не знаю; но я уверен, что от таких опрометчивых обетов и бесчеловечного образа жизни происходит много неудобств, много болезней, много пороков: мастурбация, сатириазис, [5906] приапизм, меланхолия, безумие, блуд, прелюбодеяние, мужеложство, содомия, воровство, убийство и всякого рода злодеяния: прочтите хотя бы «Каталог содомитов» Бейла при визитации аббатств здесь, в Англии, «Апологию Геродота» Анри Этьена, то, что пишет Ульрих в одном из своих посланий, [5907] «что Папа Григорий, когда увидел 600 черепов и костей младенцев, извлеченных из пруда близ женского монастыря, после этого взял назад тот декрет о браках священников, который был причиной такой резни, был сильно огорчен этим и очистился покаянием». Прочтите много подобных вещей, а затем спросите, что делать, нарушать этот обет или нет? Нет, говорит Беллармин (cap. 38. lib. de Monach.): melius est scortari et uri quam de voto coelibatus ad nuptias transire, лучше гореть или сорваться, чем нарушить свой обет. А Костер в своем Enchirid. de coelibat. sacerdotum говорит, что это абсолютно gravius peccatum, [5908] «больший грех для священника жениться, чем держать наложницу дома». Григорий де Валенсия (cap. 6. de coelibat.) утверждает то же самое, как и ессеи и монтанисты в древности. До такой степени, что многие обетники, из ложного убеждения в заслуге и святости в этом роде, скорее умрут, чем женятся, даже если это спасет им жизнь. [5909] В 1419 году Пий II, Папа, Джеймс Росса, племянник короля Португалии и тогда избранный архиепископ Лиссабонский, будучи очень больным во Флоренции, [5910] «когда врачи сказали ему, что болезнь его такова, что он должен либо переспать с девкой, либо жениться, либо умереть, с радостью предпочел умереть». Теперь они хвалили его за это; но святой Павел учит иному: «Лучше жениться, нежели разжигаться», и, как святой Иероним серьезно излагает это: Aliae, sunt leges Caesarum, aliae Christi, aliud Papinianus, aliud Paulus noster praecipit, есть разница между установлениями Божьими и законами человеческими: и поэтому Киприан (Epist. 8.) смело провозглашает: impium est, adulterum est, sacrilegum est, quodcunque humano furore statuitur, ut dispositio divina violetur, это мерзко, нечестиво, прелюбодейно и святотатственно, все, что люди создают и постановляют по своей ярости, чтобы нарушить законы Божьи. [5911] Георгий Вицелий, один из их собственных архибогословов (Inspect. eccles. pag. 18), восклицает против этого и всех подобных опрометчивых монашеских обетов и хотел бы, чтобы такие лица серьезно обдумали, что они делают, кого они принимают, ne in posterum querantur de inanibus stupris, чтобы они не раскаялись в конце концов. Ибо либо, как он продолжает, [5912] вы должны позволить им наложниц, либо позволить им жениться, ибо едва ли вы найдете трех священников из трех тысяч, qui per aetatem non ament, которые не страдают от жгучей похоти. Посему я заключаю, что это неестественная и нечестивая вещь — лишать людей этой христианской свободы, слишком суровый и бесчеловечный эдикт.

[5913]The silly wren, the titmouse also,

The little redbreast have their election,

They fly I saw and together gone,

Whereas hem list, about environ

As they of kinde have inclination,

And as nature impress and guide,

Of everything list to provide.

But man alone, alas the hard stond,

Full cruelly by kinds ordinance

Constrained is, and by statutes bound,

And debarred from all such pleasance:

What meaneth this, what is this pretence

Of laws, I wis, against all right of kinde

Without a cause, so narrow men to binde?

Many laymen repine still at priests' marriages above the rest, and not at clergymen only, but of all the meaner sort and condition, they would have none marry but such as are rich and able to maintain wives, because their parish belike shall be pestered with orphans, and the world full of beggars: but [5914]these are hard-hearted, unnatural, monsters of men, shallow politicians, they do not [5915]consider that a great part of the world is not yet inhabited as it ought, how many colonies into America, Terra Australis incognita, Africa, may be sent? Let them consult with Sir William Alexander's Book of Colonies, Orpheus Junior's Golden Fleece, Captain Whitburne, Mr. Hagthorpe, &c. and they shall surely be otherwise informed. Those politic Romans were of another mind, they thought their city and country could never be too populous. [5916]Adrian the emperor said he had rather have men than money, malle se hominum adjectione ampliare imperium, quam pecunia. Augustus Caesar made an oration in Rome ad caelibus, to persuade them to marry; some countries compelled them to marry of old, as [5917]Jews, Turks, Indians, Chinese, amongst the rest in these days, who much wonder at our discipline to suffer so many idle persons to live in monasteries, and often marvel how they can live honest. [5918]In the isle of Maragnan, the governor and petty king there did wonder at the Frenchmen, and admire how so many friars, and the rest of their company could live without wives, they thought it a thing impossible, and would not believe it. If these men should but survey our multitudes of religious houses, observe our numbers of monasteries all over Europe, 18 nunneries in Padua, in Venice 34 cloisters of monks, 28 of nuns, &c. ex ungue leonem, 'tis to this proportion, in all other provinces and cities, what would they think, do they live honest? Let them dissemble as they will, I am of Tertullian's mind, that few can continue but by compulsion. [5919]“O chastity” (saith he) “thou art a rare goddess in the world, not so easily got, seldom continuate: thou mayst now and then be compelled, either for defect of nature, or if discipline persuade, decrees enforce:” or for some such by-respects, sullenness, discontent, they have lost their first loves, may not have whom they will themselves, want of means, rash vows, &c. But can he willingly contain? I think not. Therefore, either out of commiseration of human imbecility, in policy, or to prevent a far worse inconvenience, for they hold some of them as necessary as meat and drink, and because vigour of youth, the state and temper of most men's bodies do so furiously desire it, they have heretofore in some nations liberally admitted polygamy and stews, a hundred thousand courtesans in Grand Cairo in Egypt, as [5920]Radzivilus observes, are tolerated, besides boys: how many at Fez, Rome, Naples, Florence, Venice, &c., and still in many other provinces and cities of Europe they do as much, because they think young men, churchmen, and servants amongst the rest, can hardly live honest. The consideration of this belike made Vibius, the Spaniard, when his friend [5921]Crassus, that rich Roman gallant, lay hid in the cave, ut voluptatis quam aetas illa desiderat copiam faceret, to gratify him the more, send two [5922]lusty lasses to accompany him all that while he was there imprisoned, And Surenus, the Parthian general, when he warred against the Romans, to carry about with him 200 concubines, as the Swiss soldiers do now commonly their wives. But, because this course is not generally approved, but rather contradicted as unlawful and abhorred, [5923]in most countries they do much encourage them to marriage, give great rewards to such as have many children, and mulct those that will not marry, Jus trium liberorum, and in Agellius, lib. 2. cap. 15. Elian. lib. 6. cap. 5. Valerius, lib. 1. cap. 9. [5924]We read that three children freed the father from painful offices, and five from all contribution. “A woman shall be saved by bearing children.” Epictetus would have all marry, and as [5925]Plato will, 6 de legibus, he that marrieth not before 35 years of his age, must be compelled and punished, and the money consecrated to [5926]Juno's temple, or applied to public uses. They account him, in some countries, unfortunate that dies without a wife, a most unhappy man, as [5927]Boethius infers, and if at all happy, yet infortunio felix, unhappy in his supposed happiness. They commonly deplore his estate, and much lament him for it: O, my sweet son, &c. See Lucian, de Luctu, Sands fol. 83, &c.

Тем не менее, многие у нас на противоположной стороне, они сами женаты, а что до других — пусть горят, пылают и пламенеют, им все равно, лишь бы их не беспокоили. Некоторые слишком любопытны, а некоторые слишком алчны, они могли бы жениться, когда захотят, как по способностям, так и по средствам, но столь привередливы, что если бы, как императору Феофилу, его мать Евфросина представила всех редчайших красавиц империи в большой палате его дворца разом и велела дать золотое яблоко той, которая ему больше нравится. Если бы они могли так брать и выбирать, кого хотят, из всех прекрасных дев, которых дает их народ, они могли бы с радостью согласиться жениться: в противном случае и т. д., зачем человеку жениться, говорит другая эпикурейская братия, что такое брак, как не вопрос денег? зачем свободной природе быть ущемленной, ограниченной или обязанной этому или тому мужчине или женщине, этими оковами тела и имущества? и т. д. Есть и такие, кто нежно любит, обожает и преследует женщин всю свою жизнь, sponsi Penelopes, никогда не чувствуют себя хорошо, кроме как в их компании, пристально глядя на их красоты, наблюдая вблизи, вися на них, постоянно заигрывая с ними, и все же не смеют, не хотят жениться. Многие бедные люди, и из низшего сословия, слишком не доверяют Божьему провидению, «они не хотят, не смеют из-за таких мирских соображений», страха нужды, бед, несчастий, или что они наткнутся, как [5928] «Лемний говорит, на сварливую, неряху или плохую жену». И поэтому [5929] Tristem Juventam venere deserta colunt, они решили жить в одиночестве, как [5930] Эпаминонд, [5931] Nil ait esse prius, melius nil coelibe vita, и готовы вместе с Ипполитом отречься от всех женщин, [5932] Detestor omnes, horreo, fugio, execror и т. д. Но,

Hippolite nescis quod fugis vitae bonum,

Hippolite nescis———

“alas, poor Hippolitus, thou knowest not what thou sayest, 'tis otherwise, Hippolitus.” [5933]Some make a doubt, an uxor literato sit ducenda, whether a scholar should marry, if she be fair she will bring him back from his grammar to his horn book, or else with kissing and dalliance she will hinder his study; if foul with scolding, he cannot well intend to do both, as Philippus Beroaldus, that great Bononian doctor, once writ, impediri enim studia literarum, &c., but he recanted at last, and in a solemn sort with true conceived words he did ask the world and all women forgiveness. But you shall have the story as he relates himself, in his Commentaries on the sixth of Apuleius. For a long time I lived a single life, et ab uxore ducenda semper abhorrui, nec quicquam libero lecto censui jucundius. I could not abide marriage, but as a rambler, erraticus ac volaticus amator (to use his own words) per multiplices amores discurrebam, I took a snatch where I could get it; nay more, I railed at marriage downright, and in a public auditory, when I did interpret that sixth Satire of Juvenal, out of Plutarch and Seneca, I did heap up all the dicteries I could against women; but now recant with Stesichorus, palinodiam cano, nec poenitet censeri in ordine maritorum, I approve of marriage, I am glad I am a [5934]married man, I am heartily glad I have a wife, so sweet a wife, so noble a wife, so young, so chaste a wife, so loving a wife, and I do wish and desire all other men to marry; and especially scholars, that as of old Martia did by Hortensius, Terentia by Tullius, Calphurnia to Plinius, Pudentilla to Apuleius, [5935]hold the candle whilst their husbands did meditate and write, so theirs may do them, and as my dear Camilla doth to me. Let other men be averse, rail then and scoff at women, and say what they can to the contrary, vir sine uxore malorum expers est, &c., a single man is a happy man, &c., but this is a toy. [5936]Nec dulces amores sperne puer, neque tu choreas; these men are too distrustful and much to blame, to use such speeches, [5937]Parcite paucorum diffundere, crimen in omnes. “They must not condemn all for some.” As there be many bad, there be some good wives; as some be vicious, some be virtuous. Read what Solomon hath said in their praises, Prov. xiii. and Siracides, cap. 26 et 30, “Blessed is the man that hath a virtuous wife, for the number of his days shall be double. A virtuous woman rejoiceth her husband, and she shall fulfil the years of his life in peace. A good wife is a good portion” (and xxxvi. 24), “an help, a pillar of rest,” columina quietis, [5938] Qui capit uxorem, fratrem capit atque sororem. And 30, “He that hath no wife wandereth to and fro mourning.” Minuuntur atrae conjuge curae, women are the sole, only joy, and comfort of a man's life, born ad usum et lusum hominum, firmamenta familiae,

[5939]Delitiae humani generis, solatia vitae.

Blanditiae noctis, placidissima cura diei,

Vota virum, juvenum spes, &c.

[5940]“A wife is a young man's mistress, a middle age's companion, an old man's nurse:” Particeps laetorum et tristium, a prop, a help, &c.

[5941]Optima viri possessio est uxor benevola,

Mitigans iram et avertens animam ejus a tristitia.

Man's best possession is a loving wife,

She tempers anger and diverts all strife.

There is no joy, no comfort, no sweetness, no pleasure in the world like to that of a good wife,

[5942]Quam cum chara domi conjux, fidusque maritus

Unanimes degunt———

saith our Latin Homer, she is still the same in sickness and in health, his eye, his hand, his bosom friend, his partner at all times, his other self, not to be separated by any calamity, but ready to share all sorrow, discontent, and as the Indian women do, live and die with him, nay more, to die presently for him. Admetus, king of Thessaly, when he lay upon his death-bed, was told by Apollo's Oracle, that if he could get anybody to die for him, he should live longer yet, but when all refused, his parents, etsi decrepiti, friends and followers forsook him, Alcestus, his wife, though young, most willingly undertook it; what more can be desired or expected? And although on the other side there be an infinite number of bad husbands (I should rail downright against some of them), able to discourage any women; yet there be some good ones again, and those most observant of marriage rites. An honest country fellow (as Fulgosus relates it) in the kingdom of Naples, [5943]at plough by the seaside, saw his wife carried away by Mauritanian pirates, he ran after in all haste, up to the chin first, and when he could wade no longer, swam, calling to the governor of the ship to deliver his wife, or if he must not have her restored, to let him follow as a prisoner, for he was resolved to be a galley-slave, his drudge, willing to endure any misery, so that he might but enjoy his dear wife. The Moors seeing the man's constancy, and relating the whole matter to their governors at Tunis, set them both free, and gave them an honest pension to maintain themselves during their lives. I could tell many stories to this effect; but put case it often prove otherwise, because marriage is troublesome, wholly therefore to avoid it, is no argument; [5944]“He that will avoid trouble must avoid the world.” (Eusebius praepar. Evangel. 5. cap. 50.) Some trouble there is in marriage I deny not, Etsi grave sit matrimonium, saith Erasmus, edulcatur tamen multis, &c., yet there be many things to [5945]sweeten it, a pleasant wife, placens uxor, pretty children, dulces nati, deliciae filiorum hominum, the chief delight of the sons of men; Eccles. ii. 8. &c. And howsoever though it were all troubles, [5946]utilitatis publicae causa devorandum, grave quid libenter subeundum, it must willingly be undergone for public good's sake,