«Анатомия меланхолии»

[5947]Audite (populus) haec, inquit Susarion,

Malae sunt mulieres, veruntamen O populares,

Hoc sine malo domum inhabitare non licet.

Hear me, O my countrymen, saith Susarion,

Women are naught, yet no life without one.

[5948]Malum est mulier, sed necessarium malum. They are necessary evils, and for our own ends we must make use of them to have issue, [5949] Supplet Venus ac restituit humanum genus, and to propagate the church. For to what end is a man born? why lives he, but to increase the world? and how shall he do that well, if he do not marry? Matrimonium humano generi immortalitatem tribuit, saith Nevisanus, matrimony makes us immortal, and according to [5950]Tacitus, 'tis firmissimum imperii munimentum, the sole and chief prop of an empire. [5951]Indigne vivit per quem non vivit et alter, [5952]which Pelopidas objected to Epaminondas, he was an unworthy member of a commonwealth, that left not a child after him to defend it, and as [5953]Trismegistus to his son Tatius, “have no commerce with a single man:” Holding belike that a bachelor could not live honestly as he should, and with Georgius Wicelius, a great divine and holy man, who of late by twenty-six arguments commends marriage as a thing most necessary for all kinds of persons, most laudable and fit to be embraced: and is persuaded withal, that no man can live and die religiously, and as he ought, without a wife, persuasus neminem posse neque pie vivere, neque bene mori citra uxorem, he is false, an enemy to the commonwealth, injurious to himself, destructive to the world, an apostate to nature, a rebel against heaven and earth. Let our wilful, obstinate, and stale bachelors ruminate of this, “If we could live without wives,” as Marcellus Numidicus said in [5954] Agellius, “we would all want them; but because we cannot, let all marry, and consult rather to the public good, than their own private pleasure or estate.” It were an happy thing, as wise [5955]Euripides hath it, if we could buy children with gold and silver, and be so provided, sine mulierum congressu, without women's company; but that may not be:

[5956]Orbis jacebit squallido turpis situ,

Vanum sine ullis classibus stabit mare,

Alesque coelo deerit et sylvis fera.

Earth, air, sea, land eftsoon would come to nought,

The world itself should be to ruin brought.

Necessity therefore compels us to marry.

Но что я утруждаю себя поиском аргументов, чтобы убедить или похвалить брак? вот краткий конспект всего того, что я сказал, и многого другого, лаконично, веско, патетично, ясно и элегантно изложенного в двенадцати доводах для смягчения невзгод брака, [5957] Иаковом де Ворагине, 1. Res est? habes quae tucatur et augeat.—2. Non est? habes quae quaerat.—3. Secundae res sunt? felicitas duplicatur.—4. Adversae sunt? Consolatur, adsidet, onus participat ut tolerabile fiat.—5. Domi es? solitudinis taedium pellit.—6. Foras? Discendentem visu prosequitur, absentem desiderat, redeuntem laeta excipit.—7. Nihil jucundum absque societate? Nulla societas matrimonio suavior.—8. Vinculum conjugalis charitatis adamentinum.—9. Accrescit dulcis affinium turba, duplicatur numerus parentum, fratrum, sororum, nepotum.—10. Pulchra sis prole parens.—11. Lex Mosis sterilitatem matrimonii execratur, quanto amplius coelibatum?—12. Si natura poenam non effugit, ne voluntas quidem effugiet. 1. Есть ли у тебя средства? у тебя есть кому их хранить и приумножать.—2. Нет средств? у тебя есть кому помочь их добыть.—3. В процветании? твое счастье удваивается.—4. В невзгодах? она утешит, поможет, разделит часть твоего бремени, чтобы сделать его более сносным.—5. Дома? она прогонит меланхолию.—6. Вне дома? она провожает тебя взглядом, тоскует в твое отсутствие, радостно встречает твое возвращение.—7. Нет ничего приятного без общества, нет общества слаще брака.—8. Узы супружеской любви адамантовы.—9. Сладкая компания родственников возрастает, число родителей, братьев, сестер, племянников удваивается.—10. Ты становишься отцом прекрасного и счастливого потомства.—11. Закон Моисея проклинает бесплодие брака, насколько же больше — одинокую жизнь?—12. Если природа не избежит наказания, то и твоя воля его не избежит. Все это правда, скажете вы, и кто этого не знает? но как легко ответить на эти доводы и составить Antiparodia, прямо противоположную этому? Чтобы поупражняться, я попробую: 1. Есть ли у тебя средства? у тебя есть кому их тратить.—2. Нет средств? твоя нищета увеличивается.—3. В процветании? твое счастье окончено.—4. В невзгодах? подобно жене Иова, она усугубит твое несчастье, изведет твою душу, сделает твое бремя невыносимым.—5. Дома? она выгонит тебя бранью из дома.—6. Вне дома? если ты мудр, оставайся там, она, возможно, наставит тебе рога в твое отсутствие, нахмурится по твоему возвращении.—7. Ничто не дает большего удовлетворения, чем одиночество, нет одиночества, подобного одинокой жизни.—8. Узы брака адамантовы, нет надежды их разорвать, ты разорен.—9. Твое число увеличивается, ты будешь пожран друзьями своей жены.—10. Ты станешь рогоносцем из-за неверной жены и будешь воспитывать чужих детей вместо своих собственных.—11. Павел хвалит брак, но отдает предпочтение одинокой жизни.—12. Почтенен ли брак? Какая бессмертная корона принадлежит девственности? Так и сам Сирахид говорит столько, сколько может, за и против женщин, так почти каждый философ спорит pro и con, каждый поэт так аргументирует дело (хотя какое дело vulgus nominum до того, что они говорят?): так могу и я, возможно, представить, и так можешь ты: когда все сказано, все же, поскольку одни хороши, другие плохи, давайте рискнем. Я заключаю поэтому вместе с Сенекой,

———cur Toro viduo jaces?

Tristem juventam solve: mine luxus rape,

Effunde habenas, optimos vitae dies

Effluere prohibe.

“Why dost thou lie alone, let thy youth and best days to pass away?” Marry whilst thou mayst, donec viventi canities abest morosa, whilst thou art yet able, yet lusty, [5958]Elige cui dicas, tu mihi sola places, make thy choice, and that freely forthwith, make no delay, but take thy fortune as it falls. 'Tis true,

[5959]—calamitosus est qui inciderit

In malam uxorem, felix qui in bonam,

'Tis a hazard both ways I confess, to live single or to marry, [5960]Nam et uxorem ducere, et non ducere malum est, it may be bad, it may be good, as it is a cross and calamity on the one side, so 'tis a sweet delight, an incomparable happiness, a blessed estate, a most unspeakable benefit, a sole content, on the other; 'tis all in the proof. Be not then so wayward, so covetous, so distrustful, so curious and nice, but let's all marry, mutuos foventes amplexus; “Take me to thee, and thee to me,” tomorrow is St. Valentine's day, let's keep it holiday for Cupid's sake, for that great god Love's sake, for Hymen's sake, and celebrate [5961]Venus' vigil with our ancestors for company together, singing as they did,

Crasam et qui nunquam amavit, quique amavit, eras amet,

Ver novum, ver jam canorum, ver natus orbis est,

Vere concordant amores, vere nubunt alites,

Et nemus coma resolvit, &c.———

Cras amet, &c.———

Let those love now who never loved before,

And those who always loved now love the more;

Sweet loves are born with every opening spring;

Birds from the tender boughs their pledges sing, &c.

Let him that is averse from marriage read more in Barbarus de re uxor. lib. 1. cap. 1. Lemnius de institut. cap. 4. P. Godefridus de Amor. lib. 3. cap. 1. [5962]Nevisanus, lib. 3. Alex. ab Alexandro, lib. 4. cap. 8. Tunstall, Erasmus' tracts in laudem matrimonii &c., and I doubt not but in the end he will rest satisfied, recant with Beroaldus, do penance for his former folly, singing some penitential ditties, desire to be reconciled to the deity of this great god Love, go a pilgrimage to his shrine, offer to his image, sacrifice upon his altar, and be as willing at last to embrace marriage as the rest: There will not be found, I hope, [5963]“No, not in that severe family of Stoics, who shall refuse to submit his grave beard, and supercilious looks to the clipping of a wife,” or disagree from his fellows in this point. “For what more willingly” (as [5964]Varro holds) “can a proper man see than a fair wife, a sweet wife, a loving wife?” can the world afford a better sight, sweeter content, a fairer object, a more gracious aspect?

Поскольку же этот брак — последнее и лучшее прибежище и лекарство от героической любви, все сомнения развеяны, а препятствия устранены; я говорю снова, что остается, как не то, чтобы согласно их обоим желаниям они были счастливо соединены, раз иначе помочь нельзя? Бог пошли нам всем добрых жен, каждому человеку — его желание в этом роде, а мне — мое!

[5965]And God that all this world hath ywrought

Send him his Love that hath it so deere bought.

If all parties be pleased, ask their banns, 'tis a match. [5966]Fruitur Rhodanthe sponsa, sponso Dosicle, Rhodanthe and Dosicles shall go together, Clitiphon and Leucippe, Theagines and Chariclea, Poliarchus hath his Argenis', Lysander Calista, to make up the mask) [5967]Polilurque sua puer Iphis Ianthi.

And Troilus in lust and in quiet

Is with Creseid, his own heart sweet.

And although they have hardly passed the pikes, through many difficulties and delays brought the match about, yet let them take this of [5968] Aristaenetus (that so marry) for their comfort: [5969]“after many troubles and cares, the marriages of lovers are more sweet and pleasant.” As we commonly conclude a comedy with a [5970]wedding, and shaking of hands, let's shut up our discourse, and end all with an [5971]Epithalamium.

Feliciter nuptis, да даст им Бог радость вместе. [5972] Hymen O Hymenae, Hymen ades O Hymenaee! Bonum factum, хорошо сделано, Haud equidem sine mente reor, sine numine Divum, это счастливое соединение, удачная партия, ровная пара,

Ambo animis, ambo praestantes viribus, ambo

Florentes annis,———

“they both excel in gifts of body and mind, are both equal in years,” youth, vigour, alacrity, she is fair and lovely as Lais or Helen, he as another Charinus or Alcibiades,

[5973]———ludite ut lubet et brevi

Liberos date.———

Then modestly go sport and toy,

And let's have every year a boy.

[5974]“Go give a sweet smell as incense, and bring forth flowers as the lily:” that we may say hereafter, Scitus Mecastor natus est Pamphilo puer. In the meantime I say,

[5975]Ite, agite, O juvenes, [5976]non murmura vestra columbae,

Brachia, non hederae, neque vincant oscula conchae.

Gentle youths, go sport yourselves betimes,

Let not the doves outpass your murmurings,

Or ivy-clasping arms, or oyster-kissings.

And in the morn betime, as those [5977]Lacedaemonian lasses saluted Helena and Menelaus, singing at their windows, and wishing good success, do we at yours:

Salve O sponsa, salve felix, det vobis Latona

Felicem sobolem, Venus dea det aequalem amorem

Inter vos mutuo; Saturnus durabiles divitias,

Dormite in pectora mutuo amorem inspirantes,

Et desiderium!———

Good morrow, master bridegroom, and mistress bride,

Many fair lovely bairns to you betide!

Let Venus to you mutual love procure,

Let Saturn give you riches to endure.

Long may you sleep in one another's arms,

Inspiring sweet desire, and free from harms.

Even all your lives long,

[5978]Contingat vobis turturum concordia,

Corniculae vivacitas———

The love of turtles hap to you,

And ravens' years still to renew.

Let the Muses sing, (as he said;) the Graces dance, not at their weddings only but all their days long; “so couple their hearts, that no irksomeness or anger ever befall them: let him never call her other name than my joy, my light, or she call him otherwise than sweetheart. To this happiness of theirs, let not old age any whit detract, but as their years, so let their mutual love and comfort increase.” And when they depart this life,

———concordes quoniam vixere tot annos,

Auferat hora duos eadem, nec conjugis usquam

Busta suae videat, nec sit tumulandus ab illa.

Because they have so sweetly liv'd together,

Let not one die a day before the other,

He bury her, she him, with even fate,

One hour their souls let jointly separate.

[5979]Fortunati ambo si quid mea carmina possunt,

Nulla dies unquam memori vos eximet aevo.

Atque haec de amore dixisse sufficiat, sub correctione, [5980] quod ait ille, cujusque melius sentientis. Plura qui volet de remediis amoris, legat Jasonem Pratensem, Arnoldum, Montaltum, Savanarolum, Langium, Valescum, Crimisonum, Alexandrum Benedictum, Laurentium, Valleriolam, e Poetis Nasonem, e nostratibus Chaucerum и т. д., на чем я и заканчиваю,

[5981]For my words here and every part,

I speak hem all under correction,

Of you that feeling have in love's art,

And put it all in your discretion,

To intreat or make diminution,

Of my language, that I you beseech:

But now to purpose of my rather speech.

РАЗД. III. ЧЛЕН I.

ПОДРАЗД. I. — Ревность, ее двусмысленности, название, определение, объем, различные виды; государей, родителей, друзей. У зверей, людей: до брака, как соперники; или после, как в этом месте.

Валеск де Таранта (cap. de Melanchol.), Элиан Монтальт, Феликс Платер, Гианерий относят ревность к причине меланхолии, другие — к симптому; потому что меланхолики среди этих страстей и возмущений ума наиболее подвержены ей. Но мне кажется, по той широте, которую она имеет, и той прерогативе над другими обычными симптомами, ее следует рассматривать как отдельный вид, будучи столь значительной и выдающейся, столь неистовой страстью и почти столь же обширной, как сама любовь, как [5982] Бенедетто Варки утверждает: «нет любви без примеси ревности», qui non zelat, non amat. По этим причинам я буду распространяться и рассматривать ее отдельно, как незаконнорожденную ветвь или вид любовной меланхолии, которая, как героическая любовь обычно предшествует браку, так обычно следует, мучает и распинает подобным же образом, заслуживает поэтому быть исправленной так же, требует столько же заботы и усердия в изложении различных ее причин, прогнозов и способов лечения. Что я сделал тем охотнее, чтобы тот, кто ревнив или был таковым, мог увидеть свою ошибку как в зеркале; тот, кто не таков, мог научиться ненавидеть, избегать ее самому и избавлять других, которые хоть как-то ею затронуты. Ревность описывается и определяется как [5983] «некоторое подозрение, которое влюбленный питает к лицу, которое он главным образом любит, как бы он или она не влюбились в другого»: или любое страстное желание обладать какой-то красотой в одиночку, иметь ее только для себя: страх или сомнение, как бы какой-нибудь чужак не участвовал или не делил с ним его любовь. Или (как [5984] Скалигер добавляет) «страх потерять ее расположение, к которой он так страстно привязан». Кардан называет это «[5985] рвением к любви и своего рода завистью, как бы кто-нибудь не обманул нас». [5986] Людовик Вивес определяет это теми же словами или мало отличающимися по смыслу. Есть много других видов ревности, но все они называются так неправильно; как ревность родителей, наставников, опекунов к своим детям, друзьям, которых они любят, или тем, кто оставлен под их опекой или защитой.

[5987]Storax non rediit hac nocte a coena Aeschinus,

Neque servulorum quispiam qui adversum ierant?

As the old man in the comedy cried out in a passion, and from a solicitous fear and care he had of his adopted son; [5988]“not of beauty, but lest they should miscarry, do amiss, or any way discredit, disgrace” (as Vives notes) “or endanger themselves and us.” [5989]Aegeus was so solicitous for his son Theseus, (when he went to fight with the Minotaur) of his success, lest he should be foiled, [5990]Prona est timori semper in pejus fides. We are still apt to suspect the worst in such doubtful cases, as many wives in their husband's absence, fond mothers in their children's, lest if absent they should be misled or sick, and are continually expecting news from them, how they do fare, and what is become of them, they cannot endure to have them long out of their sight: oh my sweet son, O my dear child, &c. Paul was jealous over the Church of Corinth, as he confesseth, 2 Cor. xi. 12. “With a godly jealousy, to present them a pure virgin to Christ;” and he was afraid still, lest as the serpent beguiled Eve, through his subtlety, so their minds should be corrupt from the simplicity that is in Christ. God himself, in some sense, is said to be jealous, [5991]“I am a jealous God, and will visit:” so Psalm lxxix. 5. “Shall thy jealousy burn like fire for ever?” But these are improperly called jealousies, and by a metaphor, to show the care and solicitude they have of them. Although some jealousies express all the symptoms of this which we treat of, fear, sorrow, anguish, anxiety, suspicion, hatred, &c., the object only varied. That of some fathers is very eminent, to their sons and heirs; for though they love them dearly being children, yet now coming towards man's estate they may not well abide them, the son and heir is commonly sick of the father, and the father again may not well brook his eldest son, inde simultates, plerumque contentiones et inimicitiae; but that of princes is most notorious, as when they fear co-rivals (if I may so call them) successors, emulators, subjects, or such as they have offended. [5992] Omnisque potestas impatiens consortis erit: “they are still suspicious, lest their authority should be diminished,” [5993]as one observes; and as Comineus hath it, [5994]“it cannot be expressed what slender causes they have of their grief and suspicion, a secret disease, that commonly lurks and breeds in princes' families.” Sometimes it is for their honour only, as that of Adrian the emperor, [5995]“that killed all his emulators.” Saul envied David; Domitian Agricola, because he did excel him, obscure his honour, as he thought, eclipse his fame. Juno turned Praetus' daughters into kine, for that they contended with her for beauty; [5996]Cyparissae, king Eteocles' children, were envied of the goddesses for their excellent good parts, and dancing amongst the rest, saith [5997]Constantine, “and for that cause flung headlong from heaven, and buried in a pit, but the earth took pity of them, and brought out cypress trees to preserve their memories.” [5998]Niobe, Arachne, and Marsyas, can testify as much. But it is most grievous when it is for a kingdom itself, or matters of commodity, it produceth lamentable effects, especially amongst tyrants, in despotico Imperio, and such as are more feared than beloved of their subjects, that get and keep their sovereignty by force and fear. [5999]Quod civibus tenere te invitis scias, &c., as Phalaris, Dionysius, Periander held theirs. For though fear, cowardice, and jealousy, in Plutarch's opinion, be the common causes of tyranny, as in Nero, Caligula, Tiberius, yet most take them to be symptoms. For [6000]“what slave, what hangman” (as Bodine well expresseth this passion, l. 2. c. 5. de rep.) “can so cruelly torture a condemned person, as this fear and suspicion? Fear of death, infamy, torments, are those furies and vultures that vex and disquiet tyrants, and torture them day and night, with perpetual terrors and affrights, envy, suspicion, fear, desire of revenge, and a thousand such disagreeing perturbations, turn and affright the soul out of the hinges of health, and more grievously wound and pierce, than those cruel masters can exasperate and vex their apprentices or servants, with clubs, whips, chains, and tortures.” Many terrible examples we have in this kind, amongst the Turks especially, many jealous outrages; [6001]Selimus killed Kornutus his youngest brother, five of his nephews, Mustapha Bassa, and divers others. [6002]Bajazet the second Turk, jealous of the valour and greatness of Achmet Bassa, caused him to be slain. [6003]Suleiman the Magnificent murdered his own son Mustapha; and 'tis an ordinary thing amongst them, to make away their brothers, or any competitors, at the first coming to the crown: 'tis all the solemnity they use at their fathers' funerals. What mad pranks in his jealous fury did Herod of old commit in Jewry, when he massacred all the children of a year old? [6004]Valens the emperor in Constantinople, when as he left no man alive of quality in his kingdom that had his name begun with Theo; Theodoti, Theognosti, Theodosii, Theoduli, &c. They went all to their long home, because a wizard told him that name should succeed in his empire. And what furious designs hath [6005]Jo. Basilius, that Muscovian tyrant, practised of late? It is a wonder to read that strange suspicion, which Suetonius reports of Claudius Caesar, and of Domitian, they were afraid of every man they saw: and which Herodian of Antoninus and Geta, those two jealous brothers, the one could not endure so much as the other's servants, but made away him, his chiefest followers, and all that belonged to him, or were his well-wishers. [6006]Maximinus “perceiving himself to be odious to most men, because he was come to that height of honour out of base beginnings, and suspecting his mean parentage would be objected to him, caused all the senators that were nobly descended, to be slain in a jealous humour, turned all the servants of Alexander his predecessor out of doors, and slew many of them, because they lamented their master's death, suspecting them to be traitors, for the love they bare to him.” When Alexander in his fury had made Clitus his dear friend to be put to death, and saw now (saith [6007]Curtius) an alienation in his subjects' hearts, none durst talk with him, he began to be jealous of himself, lest they should attempt as much on him, “and said they lived like so many wild beasts in a wilderness, one afraid of another.” Our modern stories afford us many notable examples. [6008]Henry the Third of France, jealous of Henry of Lorraine, Duke of Guise, anno 1588, caused him to be murdered in his own chamber. [6009]Louis the Eleventh was so suspicious, he durst not trust his children, every man about him he suspected for a traitor; many strange tricks Comineus telleth of him. How jealous was our Henry the [6010]Fourth of King Richard the Second, so long as he lived, after he was deposed? and of his own son Henry in his latter days? which the prince well perceiving, came to visit his father in his sickness, in a watchet velvet gown, full of eyelet holes, and with needles sticking in them (as an emblem of jealousy), and so pacified his suspicious father, after some speeches and protestations, which he had used to that purpose. Perpetual imprisonment, as that of Robert [6011]Duke of Normandy, in the days of Henry the First, forbidding of marriage to some persons, with such like edicts and prohibitions, are ordinary in all states. In a word ([6012]as he said) three things cause jealousy, a mighty state, a rich treasure, a fair wife; or where there is a cracked title, much tyranny, and exactions. In our state, as being freed from all these fears and miseries, we may be most secure and happy under the reign of our fortunate prince:

[6013]His fortune hath indebted him to none

But to all his people universally;

And not to them but for their love alone,

Which they account as placed worthily.

He is so set, he hath no cause to be

Jealous, or dreadful of disloyalty;

The pedestal whereon his greatness stands.

Is held of all our hearts, and all our hands.

But I rove, I confess. These equivocations, jealousies, and many such, which crucify the souls of men, are not here properly meant, or in this distinction of ours included, but that alone which is for beauty, tending to love, and wherein they can brook no co-rival, or endure any participation: and this jealousy belongs as well to brute beasts, as men. Some creatures, saith [6014]Vives, swans, doves, cocks, bulls, &c., are jealous as well as men, and as much moved, for fear of communion.

[6015]Grege pro toto bella juvenci,

Si con jugio timuere suo,

Poscunt timidi praelia cervi,

Et mugitus dant concepti signa furoris.

In Venus' cause what mighty battles make

Your raving bulls, and stirs for their herd's sake:

And harts and bucks that are so timorous,

Will fight and roar, if once they be but jealous.

In bulls, horses, goats, this is most apparently discerned. Bulls especially, alium in pascuis non admittit, he will not admit another bull to feed in the same pasture, saith [6016]Oppin: which Stephanus Bathorius, late king of Poland, used as an impress, with that motto, Regnum non capit duos. R. T. in his Blazon of Jealousy, telleth a story of a swan about Windsor, that finding a strange cock with his mate, did swim I know not how many miles after to kill him, and when he had so done, came back and killed his hen; a certain truth, he saith, done upon Thames, as many watermen, and neighbour gentlemen, can tell. Fidem suam liberet; for my part, I do believe it may be true; for swans have ever been branded with that epithet of jealousy.

[6017]The jealous swanne against his death that singeth,

And eke the owle that of death bode bringeth.

[6018]Some say as much of elephants, that they are more jealous than any other creatures whatsoever; and those old Egyptians, as [6019]Pierius informeth us, express in their hieroglyphics, the passion of jealousy by a camel; [6020]because that fearing the worst still about matters of venery, he loves solitudes, that he may enjoy his pleasure alone, et in quoscunque obvios insurgit, Zelolypiae stimulis agitatus, he will quarrel and fight with whatsoever comes next, man or beast, in his jealous fits. I have read as much of [6021]crocodiles; and if Peter Martyr's authority be authentic, legat. Babylonicae lib. 3. you shall have a strange tale to that purpose confidently related. Another story of the jealousy of dogs, see in Hieron. Fabricius, Tract. 3. cap. 5. de loquela animalium.

Но эта неистовая страсть наиболее заметна у мужчин и встречается как среди холостяков, так и среди женатых мужчин. Если она проявляется среди холостяков, мы обычно называем их соперниками или со-соперниками, метафора, производная от реки, rivales, a [6022] rivo; ибо как река, говорит Акрон у Горация (Art. Poet.) и Донат у Теренция (Eunuch.), делит общую землю между двумя людьми, и оба участвуют в ней, так и женщина безразлична между двумя поклонниками, оба, вероятно, могут обладать ею; и отсюда происходит это соревнование, которое много раз прорывается в бурные штормы и порождает плачевные последствия, само убийство, с большой жестокостью, многие поединки. Они не могут вынести малейшей обиды, нанесенной им перед их дамой, и в ее защиту будут откусывать друг другу носы; они наиболее нетерпимы к любой насмешке, позору, как бы соревнованию или участию в этом роде. [6023] Lacerat lacerium Largi mordax Memnius. Мемний римлянин (как Туллий рассказывает историю, de oratore, lib. 2.), будучи соперником Ларгуса Террачины, укусил его за руку, каковой факт его был столь знаменит, что впоследствии стал пословицей в тех краях. [6024] Федрия не мог терпеть своего соперника Фразона; ибо когда Пармено спросил: numquid aliud imperas? будет ли он приказывать ему еще какую-либо службу: «Больше ничего» (сказал он), «кроме как говорить в его пользу и прогнать его соперника, если сможет». Константин в одиннадцатой книге своего земледелия (cap. 11) имеет приятную сказку о сосне; [6025] она была когда-то прекрасной девой, которую Пиней и Борей, два соперника, нежно искали; но ревнивый Борей сломал ей шею и т. д. И в своей восемнадцатой главе он рассказывает другую сказку о [6026] Марсе, который в своей ревности убил Адониса. Петроний называет эту страсть amantium furiosum aemulationem, неистовым соревнованием; и их симптомы хорошо выражены сэром Джеффри Чосером в его первой «Кентерберийской сказке». Это заставит самых близких и дорогих друзей поссориться; они будут терпеть все другие вещи, чтобы быть общими: товары, земли, деньги, участвовать в каждом удовольствии и принимать в хорошую сторону любые позоры, обиды в другом роде; но как Проперций хорошо описывает это в одной из своих элегий, в этом они не потерпят ничего, не будут иметь никаких соперников.

[6027]Tu mihi vel ferro pectus, vel perde veneno,

A domina tantum te modo tolle mea:

Te socium vitae te corporis esse licebit,

Te dominum admitto rebus amice meis.

Lecto te solum, lecto te deprecor uno,

Rivalem possum non ego ferre Jovem.

Stab me with sword, or poison strong

Give me to work my bane:

So thou court not my lass, so thou

From mistress mine refrain.

Command myself, my body, purse,

As thine own goods take all,

And as my ever dearest friend,

I ever use thee shall.

O spare my love, to have alone

Her to myself I crave,

Nay, Jove himself I'll not endure

My rival for to have.

This jealousy, which I am to treat of, is that which belongs to married men, in respect of their own wives; to whose estate, as no sweetness, pleasure, happiness can be compared in the world, if they live quietly and lovingly together; so if they disagree or be jealous, those bitter pills of sorrow and grief, disastrous mischiefs, mischances, tortures, gripings, discontents, are not to be separated from them. A most violent passion it is where it taketh place, an unspeakable torment, a hellish torture, an infernal plague, as Ariosto calls it, “a fury, a continual fever, full of suspicion, fear, and sorrow, a martyrdom, a mirth-marring monster. The sorrow and grief of heart of one woman jealous of another, is heavier than death,” Ecclus. xxviii. 6. as [6028]Peninnah did Hannah, “vex her and upbraid her sore.” 'Tis a main vexation, a most intolerable burden, a corrosive to all content, a frenzy, a madness itself; as [6029]Beneditto Varchi proves out of that select sonnet of Giovanni de la Casa, that reverend lord, as he styles him.

ПОДРАЗД. II. — Причины ревности. Кто наиболее склонен. Праздность, меланхолия, импотенция, долгое отсутствие, красота, распутство, сами негодные. Соблазны, от времени, места, лиц, плохого обращения, причины.

Астрологи делают звезды причиной или знаком этой горькой страсти и из гороскопа каждого человека дадут вероятное предположение, будет ли он ревнив или нет, и в какое время, путем направления сигнификаторов к их различным промиссорам: их афоризмы следует читать у Альбубатера, Понтана, Шонера, Юнктина и т. д. Боден (cap. 5. meth. hist.) приписывает великую причину стране или климату и рассуждает там широко на этот предмет, говоря, что южные люди более горячи, распутны и ревнивы, чем те, кто живет на севере; они едва могут сдержаться в тех более жарких климатах, но наиболее подвержены чудовищной похоти. Лев Африканский рассказывает невероятные вещи почти о похоти и ревности своих соотечественников из Африки, и особенно тех, кто живет вокруг Карфагена, и так делает каждый географ о них в [6030] Азии, Турции, испанцах, итальянцах. В Германии не так много пьяниц, в Англии — курильщиков табака, во Франции — танцоров, в Голландии — моряков, как в одной Италии — ревнивых мужей. И в [6031] Италии некоторые считают жителей Пьяченцы более ревнивыми, чем остальные. В [6032] Германии, Франции, Британии, Скандии, Польше, Московии они не так обеспокоены этой дикой болезнью, хотя Дамиан де Гоэс, чему я очень удивляюсь, в своей топографии Лапландии, и Герберштейн о России, против течения всех других географов, хотели бы привязать ее к тем северным жителям. Альтомарий Поджо и Мюнстер в своем описании Бадена сообщают, что мужчины и женщины всех сортов ходят обычно в бани вместе, без всякого подозрения, «имя ревности» (говорит Мюнстер) «не то что слышится, даже не известно среди них». Во Фрисландии женщины целуют того, за кого пьют, и сами целуемы теми, кого они приглашают. Девственницы в Голландии ходят рука об руку с молодыми людьми из дома, скользят по льду, такова их безвредная свобода, и ночуют вместе вне дома без подозрения, что опрометчивый Сансовино, итальянец, делает великим признаком нецеломудрия. Во Франции, при малом знакомстве, обычно ухаживать за чужими женами, приходить в их дома и сопровождать их рука об руку по улицам, без обвинения. В самых северных странах молодые люди и девы фамильярно танцуют вместе, мужчины и их жены, [6033] чего, за исключением одной Сиены, итальянцы не могут вынести. [6034] Греки, с другой стороны, имеют свои частные бани для мужчин и женщин, куда они не должны подходить близко, ни даже видеть друг друга: и как [6035] Боден отмечает (lib. 5. de repub.), «итальянцы никогда не могли вынести этого», или испанец, сама мысль об этом сделала бы его безумным: и по этой причине они запирают своих женщин и не позволят им быть рядом с мужчинами, даже в [6036] церкви, но с перегородкой между ними. Он рассказывает, более того, как «когда он был послом в Англии, он слышал, как Мендоза, испанский легат, находил вину в этом, как в грязном обычае для мужчин и женщин сидеть беспорядочно в церквях вместе; но доктор Дэйл, мастер прошений, сказал ему в ответ, что это действительно грязный обычай в Испании, где они не могли удержаться от распутных мыслей в своих святых местах, но не у нас». Бароний в своих «Анналах», из Евсевия, обвиняет Лициния, императора, за декрет его, сделанный с этой целью, Jubens ne viri simul cum mulieribus in ecclesia interessent: ибо будучи чудовищно негодным сам, aliorum naturam ex sua vitiosa mente spectavit, он так оценивал других. Но мы далеки от любых таких странных мыслей и позволим нашим женам и дочерям ходить в таверну с другом, как говорит Аубанус, modo absit lascivia, и не подозревать ничего, целовать приходя и уходя, чего, как Эразм пишет в одном из своих посланий, они не могут вынести. Англия — рай для женщин и ад для лошадей: Италия — рай для лошадей, ад для женщин, как гласит поговорка. Некоторые задают вопрос, бушует ли эта упрямая страсть больше у женщин, чем у мужчин, как Монтень (l. 3). Но верно, что она более возмутительна у женщин, как и всякая другая меланхолия, по причине слабости их пола. Скалигер (Poet. lib. cap. 13.) заключает против женщин: [6037] «Помимо их непостоянства, вероломства, подозрительности, притворства, суеверия, гордости» (ибо все женщины по природе горды), «желания власти, если они великие женщины» (он дает пример Юноны), «горечь и ревность — самые замечательные чувства».

Sed neque fulvus aper media tam fulvus in ira est,

Fulmineo rapidos dum rotat ore canes.

Nec leo, &c.———

Tiger, boar, bear, viper, lioness,

A woman's fury cannot express.

[6038]Some say redheaded women, pale-coloured, black-eyed, and of a shrill voice, are most subject to jealousy.

[6039]High colour in a woman choler shows,

Naught are they, peevish, proud, malicious;

But worst of all, red, shrill, and jealous.

Comparisons are odious, I neither parallel them with others, nor debase them any more: men and women are both bad, and too subject to this pernicious infirmity. It is most part a symptom and cause of melancholy, as Plater and Valescus teach us: melancholy men are apt to be jealous, and jealous apt to be melancholy.

Pale jealousy, child of insatiate love,

Of heart-sick thoughts which melancholy bred,

A hell-tormenting fear, no faith can move,

By discontent with deadly poison fed;

With heedless youth and error vainly led.

A mortal plague, a virtue-drowning flood,

A hellish fire not quenched but with blood.

If idleness concur with melancholy, such persons are most apt to be jealous; 'tis [6040]Nevisanus' note, “an idle woman is presumed to be lascivious, and often jealous.” Mulier cum sola cogitat, male cogitat: and 'tis not unlikely, for they have no other business to trouble their heads with.

Более частные причины — это те, которые следуют. Импотенция во-первых, когда мужчина не способен сам исполнить те долги, которые он должен своей жене: ибо хотя он честный человек, не вредит никому, все же Требий, юрист, может задать вопрос, an suum cuique tribuat, дает ли он каждому свое; и поэтому, когда он замечает свои недостатки и воспринимает ее более жаждущей, крикливой, ненасытной и склонной к похоти, чем подобает, он начинает сразу подозревать, что в чем он дефектен, она удовлетворит себя, она будет довольна какими-то другими средствами. Корнелий Галл элегантно выразил это настроение в эпиграмме к своей Ликориде.

[6041]Jamque alios juvenes aliosque requirit amores,

Me vocat imbellem decrepitumque senem, &c.

For this cause is most evident in old men, that are cold and dry by nature, and married, succi plenis, to young wanton wives; with old doting Janivere in Chaucer, they begin to mistrust all is not well,

———She was young and he was old,

And therefore he feared to be a cuckold.

And how should it otherwise be? old age is a disease of itself, loathsome, full of suspicion and fear; when it is at best, unable, unfit for such matters. [6042]Tam apta nuptiis quam bruma messibus, as welcome to a young woman as snow in harvest, saith Nevisanus: Et si capis juvenculam, faciet tibi cornua: marry a lusty maid and she will surely graft horns on thy head. [6043]“All women are slippery, often unfaithful to their husbands” (as Aeneas Sylvius epist. 38. seconds him), “but to old men most treacherous:” they had rather mortem amplexarier, lie with a corse than such a one: [6044]Oderunt illum pueri, contemnunt mulieres. On the other side many men, saith Hieronymus, are suspicious of their wives, [6045]if they be lightly given, but old folks above the rest. Insomuch that she did not complain without a cause in [6046]Apuleius, of an old bald bedridden knave she had to her good man: “Poor woman as I am, what shall I do? I have an old grim sire to my husband, as bald as a coot, as little and as unable as a child,” a bedful of bones, “he keeps all the doors barred and locked upon me, woe is me, what shall I do?” He was jealous, and she made him a cuckold for keeping her up: suspicion without a cause, hard usage is able of itself to make a woman fly out, that was otherwise honest,

[6047]———plerasque bonas tractatio pravas

Esse facit,———

“bad usage aggravates the matter.” Nam quando mulieres cognoscunt maritum hoc advertere, licentius peccant, [6048]as Nevisanus holds, when a woman thinks her husband watcheth her, she will sooner offend; [6049]Liberius peccant, et pudor omnis abest, rough handling makes them worse: as the goodwife of Bath in Chaucer brags,

In his own grease I made him frie

For anger and for every jealousie.

Of two extremes, this of hard usage is the worst. 'Tis a great fault (for some men are uxorii) to be too fond of their wives, to dote on them as [6050]Senior Deliro on his Fallace, to be too effeminate, or as some do, to be sick for their wives, breed children for them, and like the [6051] Tiberini lie in for them, as some birds hatch eggs by turns, they do all women's offices: Caelius Rhodiginus ant. lect. Lib. 6. cap. 24. makes mention of a fellow out of Seneca, [6052]that was so besotted on his wife, he could not endure a moment out of her company, he wore her scarf when he went abroad next his heart, and would never drink but in that cup she began first. We have many such fondlings that are their wives' packhorses and slaves, (nam grave malum uxor superans virum suum, as the comical poet hath it, there's no greater misery to a man than to let his wife domineer) to carry her muff, dog, and fan, let her wear the breeches, lay out, spend, and do what she will, go and come whither, when she will, they give consent.

Here, take my muff, and, do you hear, good man;

Now give me pearl, and carry you my fan, &c.

[6053]———poscit pallam, redimicula, inaures;

Curre, quid hic cessas? vulgo vult illa videri,

Tu pete lecticas———

many brave and worthy men have trespassed in this kind, multos foras claros domestica haec destruxit infamia, and many noble senators and soldiers (as [6054]Pliny notes) have lost their honour, in being uxorii, so sottishly overruled by their wives; and therefore Cato in Plutarch made a bitter jest on his fellow-citizens, the Romans, “we govern all the world abroad, and our wives at home rule us.” These offend in one extreme; but too hard and too severe, are far more offensive on the other. As just a cause may be long absence of either party, when they must of necessity be much from home, as lawyers, physicians, mariners, by their professions; or otherwise make frivolous, impertinent journeys, tarry long abroad to no purpose, lie out, and are gadding still, upon small occasions, it must needs yield matter of suspicion, when they use their wives unkindly in the meantime, and never tarry at home, it cannot use but engender some such conceit.

[6055]Uxor si cessas amare te cogitat

Aut tote amari, aut potare, aut animo obsequi,

Ex tibi bene esse soli, quum sibi sit male.

If thou be absent long, thy wife then thinks,

Th' art drunk, at ease, or with some pretty minx,

'Tis well with thee, or else beloved of some,

Whilst she poor soul doth fare full ill at home.

Hippocrates, the physician, had a smack of this disease; for when he was to go home as far as Abdera, and some other remote cities of Greece, he writ to his friend Dionysius (if at least those [6056]Epistles be his) [6057] “to oversee his wife in his absence, (as Apollo set a raven to watch his Coronis) although she lived in his house with her father and mother, who be knew would have a care of her; yet that would not satisfy his jealousy, he would have his special friend Dionysius to dwell in his house with her all the time of his peregrination, and to observe her behaviour, how she carried herself in her husband's absence, and that she did not lust after other men. [6058]For a woman had need to have an overseer to keep her honest; they are bad by nature, and lightly given all, and if they be not curbed in time, as an unpruned tree, they will be full of wild branches, and degenerate of a sudden.” Especially in their husband's absence: though one Lucretia were trusty, and one Penelope, yet Clytemnestra made Agamemnon cuckold; and no question there be too many of her conditions. If their husbands tarry too long abroad upon unnecessary business, well they may suspect: or if they run one way, their wives at home will fly out another, quid pro quo. Or if present, and give them not that content which they ought, [6059]Primum ingratae, mox invisae noctes quae per somnum transiguntur, they cannot endure to lie alone, or to fast long. [6060] Peter Godefridus, in his second book of Love, and sixth chapter, hath a story out of St. Anthony's life, of a gentleman, who, by that good man's advice, would not meddle with his wife in the passion week, but for his pains she set a pair of horns on his head. Such another he hath out of Abstemius, one persuaded a new married man, [6061]“to forbear the three first nights, and he should all his lifetime after be fortunate in cattle,” but his impatient wife would not tarry so long: well he might speed in cattle, but not in children. Such a tale hath Heinsius of an impotent and slack scholar, a mere student, and a friend of his, that seeing by chance a fine damsel sing and dance, would needs marry her, the match was soon made, for he was young and rich, genis gratus, corpore glabellus, arte multiscius, et fortuna opulentus, like that Apollo in [6062]Apuleius. The first night, having liberally taken his liquor (as in that country they do) my fine scholar was so fuzzled, that he no sooner was laid in bed, but he fell fast asleep, never waked till morning, and then much abashed, purpureis formosa rosis cum Aurora ruberet; when the fair morn with purple hue 'gan shine, he made an excuse, I know not what, out of Hippocrates Cous, &c., and for that time it went current: but when as afterward he did not play the man as he should do, she fell in league with a good fellow, and whilst he sat up late at his study about those criticisms, mending some hard places in Festus or Pollux, came cold to bed, and would tell her still what he had done, she did not much regard what he said, &c. [6063]“She would have another matter mended much rather, which he did not conceive was corrupt:” thus he continued at his study late, she at her sport, alibi enim festivas noctes agitabat, hating all scholars for his sake, till at length he began to suspect, and turned a little yellow, as well he might; for it was his own fault; and if men be jealous in such cases ([6064]as oft it falls out) the mends is in their own hands, they must thank themselves. Who will pity them, saith Neander, or be much offended with such wives, si deceptae prius viros decipiant, et cornutos reddant, if they deceive those that cozened them first. A lawyer's wife in [6065]Aristaenetus, because her husband was negligent in his business, quando lecto danda opera, threatened to cornute him: and did not stick to tell Philinna, one of her gossips, as much, and that aloud for him to hear: “If he follow other men's matters and leave his own, I'll have an orator shall plead my cause,” I care not if he know it.

Четвертая выдающаяся причина ревности может быть такой, когда тот, кто уродлив, и как Пиндар о Вулкане, sine gratiis natus, волосат, оборван, все же добродетельно настроен, женится на какой-то прекрасной привередливой штучке, или легкой хозяйке, начинает сомневаться (как он вполне может), что она не любит его. [6066] Lis est cum forma magna pudicitiae, красота и честность всегда были в разладе. Авраам был ревнив к своей жене, потому что она была прекрасна: так был Вулкан к своей Венере, когда он сделал ей скрипучие туфли, говорит [6067] Филострат, ne maecharetur, sandalio scilicet deferente, чтобы он мог слышать по ним, когда она шевелится, что Марс indigne ferre, [6068] был не очень доволен. Хорошая причина была у Вулкана делать так, как он сделал, ибо она была не честнее, чем должна быть. Ваши прекрасные лица обычно имеют этот недостаток; и трудно найти, говорит Франциск Филельф в послании к Саксоле, своему другу, богатого человека честного, красивую женщину не гордой или не целомудренной. «Может ли она быть красивой и честной тоже?»

[6069]Saepe etenim oculuit picta sese hydra sub herba,

Sub specie formae, incauto se saepe marito

Nequam animus vendit,———

He that marries a wife that is snowy fair alone, let him look, saith [6070] Barbarus, for no better success than Vulcan had with Venus, or Claudius with Messalina. And 'tis impossible almost in such cases the wife should contain, or the good man not be jealous: for when he is so defective, weak, ill-proportioned, unpleasing in those parts which women most affect, and she most absolutely fair and able on the other side, if she be not very virtuously given, how can she love him? and although she be not fair, yet if he admire her and think her so, in his conceit she is absolute, he holds it impossible for any man living not to dote as he doth, to look on her and not lust, not to covet, and if he be in company with her, not to lay siege to her honesty: or else out of a deep apprehension of his infirmities, deformities, and other men's good parts, out of his own little worth and desert, he distrusts himself, (for what is jealousy but distrust?) he suspects she cannot affect him, or be not so kind and loving as she should, she certainly loves some other man better than himself.

[6071] Невизан (lib. 4. num. 72) хочет, чтобы бесплодие было главной причиной ревности. Если ее муж не может играть роль мужчины, кто-то другой будет, они не оставят никаких средств неиспытанными, и вследствие этого добрый человек становится ревнивым; я мог бы привести пример, но пусть будет как есть. Я нахожу эту причину, данную некоторыми людьми, потому что они были ранее негодными сами, они думают, что могут быть так же обслужены другими, они выложили козырь до того, как карты были перетасованы; они должны иметь поэтому legem talionis, подобное за подобное.

[6072]Ipse miser docui, quo posset ludere pacto

Custodes, eheu nunc premor arte mea.

Wretch as I was, I taught her bad to be,

And now mine own sly tricks are put upon me.

Mala mens, malus animus, as the saying is, ill dispositions cause ill suspicions.

[6073]There is none jealous, I durst pawn my life,

But he that hath defiled another's wife,

And for that he himself hath gone astray,

He straightway thinks his wife will tread that way.

To these two above-named causes, or incendiaries of this rage, I may very well annex those circumstances of time, place, persons, by which it ebbs and flows, the fuel of this fury, as [6074]Vives truly observes; and such like accidents or occasions, proceeding from the parties themselves, or others, which much aggravate and intend this suspicious humour. For many men are so lasciviously given, either out of a depraved nature, or too much liberty, which they do assume unto themselves, by reason of their greatness, in that they are noble men, (for licentiae peccandi, et multitudo peccantium are great motives) though their own wives be never so fair, noble, virtuous, honest, wise, able, and well given, they must have change.

[6075]Qui cum legitimi junguntur fccdere lecti,

Virtute egregiis, facieque domoque puellis,

Scorta tamen, foedasque lupas in fornice quaerunt,

Et per adulterium nova carpere gaudia tentant.

Who being match'd to wives most virtuous,

Noble, and fair, fly out lascivious.

Quod licet ingratum est, that which is ordinary, is unpleasant. Nero (saith Tacitus) abhorred Octavia his own wife, a noble virtuous lady, and loved Acte, a base quean in respect. [6076]Cerinthus rejected Sulpitia, a nobleman's daughter, and courted a poor servant maid.—tanta est aliena in messe voluptas, for that [6077]“stolen waters be more pleasant:” or as Vitellius the emperor was wont to say, Jucundiores amores, qui cum periculo habentur, like stolen venison, still the sweetest is that love which is most difficultly attained: they like better to hunt by stealth in another man's walk, than to have the fairest course that may be at game of their own.

[6078]Aspice ut in coelo modo sol, modo luna ministret,

Sic etiam nobis una pella parum est.

As sun and moon in heaven change their course,

So they change loves, though often to the worse.

Or that some fair object so forcibly moves them, they cannot contain themselves, be it heard or seen they will be at it. [6079]Nessus, the centaur, was by agreement to carry Hercules and his wife over the river Evenus; no sooner had he set Dejanira on the other side, but he would have offered violence unto her, leaving Hercules to swim over as he could: and though her husband was a spectator, yet would he not desist till Hercules, with a poisoned arrow, shot him to death. [6080]Neptune saw by chance that Thessalian Tyro, Eunippius' wife, he forthwith, in the fury of his lust, counterfeited her husband's habit, and made him cuckold. Tarquin heard Collatine commend his wife, and was so far enraged, that in the midst of the night to her he went. [6081]Theseus stole Ariadne, vi rapuit that Trazenian Anaxa, Antiope, and now being old, Helen, a girl not yet ready for a husband. Great men are most part thus affected all, “as a horse they neigh,” saith [6082]Jeremiah, after their neighbours' wives,—ut visa pullus adhinnit equa: and if they be in company with other women, though in their own wives' presence, they must be courting and dallying with them. Juno in Lucian complains of Jupiter that he was still kissing Ganymede before her face, which did not a little offend her: and besides he was a counterfeit Amphitryo, a bull, a swan, a golden shower, and played many such bad pranks, too long, too shameful to relate.

Или что они мало заботятся о своих собственных дамах и не боятся законов, они смеют свободно держать шлюх под носом у своих жен. Слишком часто дворяне бывают нечестными; Pielas, probitas, fides, privata bona sunt, как [6083] он сказал давно, благочестие, целомудрие и тому подобные добродетели — для частных людей: не для того, чтобы на них сильно смотрели при великих дворах: и что Светоний о добрых принцах своего времени, они могли бы быть все выгравированы на одном кольце, мы можем истинно держать о целомудренных властителях нашего века. Ибо великие особы будут фамильярно выходить в этом роде и давать повод к оскорблению. [6084] Монтень, в своих «Опытах», дает пример Цезаря, Магомета Турка, который разграбил Константинополь, и Ладислава, короля Неаполя, который осадил Флоренцию: великие люди и великие солдаты обычно великие и т. д., probatum est, они хорошие деятели. Марс и Венера одинаково сбалансированы в своих действиях,

[6085]Militis in galea nidum fecere columbae,

Apparet Marti quam sit amica Venus.

A dove within a headpiece made her nest,

'Twixt Mars and Venus see an interest.

Especially if they be bald, for bald men have ever been suspicious (read more in Aristotle, Sect. 4. prob. 19.) as Galba, Otho, Domitian, and remarkable Caesar amongst the rest. [6086]Urbani servate uxores, maechum calvum adducimus; besides, this bald Caesar, saith Curio in Sueton, was omnium mulierum vir; he made love to Eunoe, queen of Mauritania; to Cleopatra; to Posthumia, wife to Sergius Sulpitius; to Lollia, wife to Gabinius; to Tertulla, of Crassus; to Mutia, Pompey's wife, and I know not how many besides: and well he might, for, if all be true that I have read, he had a license to lie with whom he list. Inter alios honores Caesari decretos (as Sueton, cap. 52. de Julio, and Dion, lib. 44. relate) jus illi datum, cum quibuscunque faeminis se jungendi. Every private history will yield such variety of instances: otherwise good, wise, discreet men, virtuous and valiant, but too faulty in this. Priamus had fifty sons, but seventeen alone lawfully begotten. [6087]Philippus Bonus left fourteen bastards. Lorenzo de Medici, a good prince and a wise, but, saith Machiavel, [6088]prodigiously lascivious. None so valiant as Castruccius Castrucanus, but, as the said author hath it, [6089]none so incontinent as he was. And 'tis not only predominant in grandees this fault: but if you will take a great man's testimony, 'tis familiar with every base soldier in France, (and elsewhere, I think). “This vice” ([6090] saith mine author) “is so common with us in France, that he is of no account, a mere coward, not worthy the name of a soldier, that is not a notorious whoremaster.” In Italy he is not a gentleman, that besides his wife hath not a courtesan and a mistress. 'Tis no marvel, then, if poor women in such cases be jealous, when they shall see themselves manifestly neglected, contemned, loathed, unkindly used: their disloyal husbands to entertain others in their rooms, and many times to court ladies to their faces: other men's wives to wear their jewels: how shall a poor woman in such a case moderate her passion? [6091]Quis tibi nunc Dido cernenti talia sensus?

Как, с другой стороны, бедный человек удержится от этой дикой болезни, когда он увидит столь явные признаки непостоянства своей жены? когда, как жена Милона, она обожает каждого молодого человека, которого видит, или, как [6092] Сота Марциала, — deserto sequitur Clitum marito, «оставляет своего мужа и следует за Клитом». Хотя ее муж статен и высок, красив и прекрасен для взора, способен дать удовлетворение любой женщине, все же она попробует запретный плод: Иберина Ювенала до волоска, она так же довольна одним глазом, как одним мужчиной. Если молодой галант случайно появится в ее присутствии, привередливый щеголь, который может носить свою одежду хорошо по моде, с локоном, звенящей шпорой, пером, который может кланяться и при этом делать комплименты, ухаживать за благородной дамой, она бредит им, «о, какой прекрасный статный человек он был», другой Гектор, Александр, хороший человек, полубог, как сладко он держал себя, с какой приятной грацией, sic oculos, sic ille manus, sic ora ferebat, как опрятно он носил свою одежду! [6093] Quam sese ore ferens, quam forti pectore et armis, как храбро он рассуждал, ездил, пел и танцевал и т. д., и тогда она начинает ненавидеть своего мужа, repugnans osculatur, ненавидеть его и его грязную бороду, его козлиный цвет лица, как Дорис сказала о Полифеме, [6094] totus qui saniem, totus ut hircus olet, он — вонючий мерзкий парень, гоблинолицый парень, он пахнет, он воняет, Et caepas simul alliumque ructat [6095] — si quando ad thalamum и т. д., как похож на дурака, глупца, осла, он выглядит, как клоун он ведет себя! [6096] она не подойдет близко к нему по своей доброй воле, но полностью отвергает его, как Венера сделала своего закопченного Вулкана, наконец, Nec Deus hunc mensa, Dea nec dignata cubili est. [6097] Так сделала Лукреция, дама из Сены, после того как она только увидела Эвриала, in Eurialum tota ferebatur, domum reversa и т. д., она не могла оторвать глаз от него в его присутствии — [6098] tantum egregio decus enitet ore, и в его отсутствие могла думать ни о ком, кроме него, odit virum, она ненавидела своего мужа немедленно, не могла терпеть его:

[6099]Et conjugalis negligens tori, viro

Praesente, acerbo nauseat fastidio;

All against the laws of matrimony,

She did abhor her husband's phis'nomy;

and sought all opportunity to see her sweetheart again. Now when the good man shall observe his wife so lightly given, “to be so free and familiar with every gallant, her immodesty and wantonness,” (as [6100]Camerarius notes) it must needs yield matter of suspicion to him, when she still pranks up herself beyond her means and fortunes, makes impertinent journeys, unnecessary visitations, stays out so long, with such and such companions, so frequently goes to plays, masks, feasts, and all public meetings, shall use such immodest [6101]gestures, free speeches, and withal show some distaste of her own husband; how can he choose, “though he were another Socrates, but be suspicious, and instantly jealous?” [6102] Socraticas tandem faciet transcendere metas; more especially when he shall take notice of their more secret and sly tricks, which to cornute their husbands they commonly use (dum ludis, ludos haec te facit) they pretend love, honour, chastity, and seem to respect them before all men living, saints in show, so cunningly can they dissemble, they will not so much as look upon another man in his presence, [6103]so chaste, so religious, and so devout, they cannot endure the name or sight of a quean, a harlot, out upon her! and in their outward carriage are most loving and officious, will kiss their husband, and hang about his neck (dear husband, sweet husband), and with a composed countenance salute him, especially when he comes home; or if he go from home, weep, sigh, lament, and take upon them to be sick and swoon (like Jocundo's wife in [6104]Ariosto, when her husband was to depart), and yet arrant, &c. they care not for him,

Aye me, the thought (quoth she) makes me so 'fraid,

That scarce the breath abideth in my breast;

Peace, my sweet love and wife, Jocundo said,

And weeps as fast, and comforts her his best, &c.

All this might not assuage the woman's pain,

Needs must I die before you come again,

Nor how to keep my life I can devise,

The doleful days and nights I shall sustain,

From meat my mouth, from sleep will keep mine eyes, &c.

That very night that went before the morrow,

That he had pointed surely to depart,

Jocundo's wife was sick, and swoon'd for sorrow

Amid his arms, so heavy was her heart.

And yet for all these counterfeit tears and protestations, Jocundo coming back in all haste for a jewel he had forgot,

His chaste and yoke-fellow he found

Yok'd with a knave, all honesty neglected,

The adulterer sleeping very sound,

Yet by his face was easily detected:

A beggar's brat bred by him from his cradle.,

And now was riding on his master's saddle.

Thus can they cunningly counterfeit, as [6105]Platina describes their customs, “kiss their husbands, whom they had rather see hanging on a gallows, and swear they love him dearer than their own lives, whose soul they would not ransom for their little dog's,”

———similis si permutatio detur,

Morte viri cupiunt aniniani servare catellae.

Many of them seem to be precise and holy forsooth, and will go to such a [6106]church, to hear such a good man by all means, an excellent man, when 'tis for no other intent (as he follows it) than “to see and to be seen, to observe what fashions are in use, to meet some pander, bawd, monk, friar, or to entice some good fellow.” For they persuade themselves, as [6107] Nevisanus shows, “That it is neither sin nor shame to lie with a lord or parish priest, if he be a proper man;” [6108]“and though she kneel often, and pray devoutly, 'tis” (saith Platina) “not for her husband's welfare, or children's good, or any friend, but for her sweetheart's return, her pander's health.” If her husband would have her go, she feigns herself sick, [6109]Et simulat subito condoluisse caput: her head aches, and she cannot stir: but if her paramour ask as much, she is for him in all seasons, at all hours of the night. [6110]In the kingdom of Malabar, and about Goa in the East Indies, the women are so subtile that, with a certain drink they give them to drive away cares as they say, [6111]“they will make them sleep for twenty-four hours, or so intoxicate them that they can remember nought of that they saw done, or heard, and, by washing of their feet, restore them again, and so make their husbands cuckolds to their faces.” Some are ill-disposed at all times, to all persons they like, others more wary to some few, at such and such seasons, as Augusta, Livia, non nisi plena navi vectorem tollebat. But as he said,

[6112]No pen could write, no tongue attain to tell,

By force of eloquence, or help of art,

Of women's treacheries the hundredth part.

Both, to say truth, are often faulty; men and women give just occasions in this humour of discontent, aggravate and yield matter of suspicion: but most part of the chief causes proceed from other adventitious accidents and circumstances, though the parties be free, and both well given themselves. The indiscreet carriage of some lascivious gallant (et e contra of some light woman) by his often frequenting of a house, bold unseemly gestures, may make a breach, and by his over-familiarity, if he be inclined to yellowness, colour him quite out. If he be poor, basely born, saith Beneditto Varchi, and otherwise unhandsome, he suspects him the less; but if a proper man, such as was Alcibiades in Greece, and Castruccius Castrucanus in Italy, well descended, commendable for his good parts, he taketh on the more, and watcheth his doings. [6113]Theodosius the emperor gave his wife Eudoxia a golden apple when he was a suitor to her, which she long after bestowed upon a young gallant in the court, of her especial acquaintance. The emperor, espying this apple in his hand, suspected forthwith, more than was, his wife's dishonesty, banished him the court, and from that day following forbare to accompany her any more. [6114]A rich merchant had a fair wife; according to his custom he went to travel; in his absence a good fellow tempted his wife; she denied him; yet he, dying a little after, gave her a legacy for the love he bore her. At his return, her jealous husband, because she had got more by land than he had done at sea, turned her away upon suspicion.