Puslapio vaizdai
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love of Mistress Iphigenia. In a word I may say this much of them all, let them be never so clownish, rude and horrid,5 Grobians and sluts, if once they be in love, they will be most neat and spruce; for, Omnibus rebus, et nitidis nitoribus antevenit amor; they will follow the fashion, begin to trick up, and to have a good opinion of themselves; venustatum enim mater Venus; a ship is not so long a rigging, as a young gentlewoman a trimming up herself, against her sweetheart comes. A painter's shop, a flowery meadow, no so gratious an aspect in Natures storehouse as a young maid, nubilis puella, a Novitsa or Venetian bride, that looks for an husband; or a young man that is her suiter; composed looks, composed gait, cloaths, gestures, actions, all composed; all the graces, elegancies, in the world, are in her face. Their best robes, ribbins, chains, jewels, lawns, linnens, laces, spangles, must come on, præter quam res patitur student elegantiæ, they are beyond all measure coy, nice, and too curious 7 on a sudden. 'Tis all their study, all their business, how to wear their clothes neat, to be polite and terse, and to set out themselves. No sooner doth a young man see his sweetheart coming, but he smugs up 10 himself, pulls up his cloak, now fallen about his shoulders, ties his garters, points,11 sets his band, cuffs, slicks his hair, twires his beard, &c.

5. Horrid, rough, unpolished, Lat. horridus.

6. Trick up, to deck out, adorn; an heraldic term.

7. Curious, scrupulously careful, as above, note 4, extract 45.

8. Study, eager desire, Lat. studium. 9. Terse, smooth, faultless, Lat. tersus. 10. Smugs up, trims up.

11. Points. These were the tagged laces used to fasten the hose to the doublet.

49. Thomas Hobbes. 1588-1679. (History, p. 130.)
From the TREATISE ON HUMAN NATURE.

PITY AND INDIGNATION.

Pity' is imagination or fiction of future calamity to ourselves, proceeding from the sense of another man's calamity. But when it lighteth on such as we think have not deserved the same, the compassion is greater, because then there appeareth more probability that the same may happen to us: for, the evil that happeneth to an

1. Pity, Fr. pitié, Lat. pietas, natural affection.

But when we see a man

innocent man, may happen to every man. suffer for great crimes, which we cannot easily think will fall upon ourselves, the pity is the less. And therefore men are apt to pity those whom they love: for, whom they love, they think worthy of good, and therefore not worthy of calamity. Thence it is also, that men pity the vices of some persons at the first sight only, out of love to their aspect. The contrary of pity is hardness of heart, proceeding either from slowness of imagination, or some extreme 2 great opinion of their own exemption from the like calamity, or from hatred of all

or most men.

Indignation is that grief which consisteth in the conception of good success happening to them whom they think unworthy thereof. Seeing therefore men think all those unworthy whom they hate, they think them not only unworthy of the good fortune they have, but also of their own virtues. And of all the passions of the mind, these two, indignation and pity, are most raised and increased by eloquence: for, the aggravation 3 of the calamity, and extenuation 3 of the fault, augmenteth pity; and the extenuation of the worth of the person, together with the magnifying of his success, which are the parts of an orator, are able to turn these two passions into fury.

4

EMULATION AND ENVY.

Emulation is grief arising from seeing one's self exceeded or excelled by his concurrent, together with hope to equal or exceed him in time to come, by his own ability. But, envy is the same grief joined with pleasure conceived in the imagination of some ill fortune that may befall him.

ADMIRATION AND CURIOSITY.

Forasmuch as all knowledge beginneth from experience, therefore also new experience is the beginning of new knowledge, and the increase of experience the beginning of the increase of knowledge. Whatsoever therefore happeneth new to a man, giveth him matter of hope of knowing somewhat that he knew not before. And this hope

2. Extreme used frequently as an adverb at this time.

3. Aggravation. . . extenuation: the making a thing weighty (gravis)... the making a thing insignificant (tenuis).

his.

4. One's self. This is a violation of the rule asserted by modern grammarians, that the necessary genitive case, after the indefinite one, should be one's, and never his, her, &c.

and expectation of future knowledge from anything that happeneth new and strange, is that passion which we commonly call admiration; and the same considered as appetite, is called curiosity, which is appetite of knowledge. As in the discerning of faculties, man leaveth all community with beasts at the faculty of imposing names ; so also doth he surmount their nature at this passion of curiosity. For when a beast seeth anything new and strange to him, he considereth it so far only as to discern whether it be likely to serve his turn, or hurt him, and accordingly approacheth nearer to it, or fleeth from it: whereas man, who in most events remembereth in what manner they were caused and begun, looketh for the cause and beginning of everything that ariseth new unto him. And from this passion of admiration and curiosity, have arisen not only the invention of names, but also supposition of such causes of all things as they thought might produce them. And from this beginning is derived all philosophy; as astronomy from the admiration of the course of heaven; natural philosophy from the strange effects of the elements and other bodies. And from the degrees of curiosity, proceed also the degrees of knowledge amongst men: for, to a man in the chase of riches or authority, (which in respect of knowledge are but sensuality) it is a diversity of little pleasure, whether it be the motion of the sun or the earth that maketh the day, or to enter into other contemplations of any strange accident, otherwise than whether it conduce or not to the end he pursueth. Because curiosity is delight, therefore also novelty is so, but especially that novelty from which a man conceiveth an opinion true or false of bettering his own estate; for, in such case, they stand affected with the hope that all gamesters have while the cards are shuffling.

5. Passion had a much more extensive application in former times than now. Any kind of affection, whether of love, joy, hatred, indignation, curiosity, admira. tion, &c., was a passion once; which use, indeed, is more in harmony with its

derivation than its present narrower, though stronger, sense. In Shakespeare, too, it occasionally possesses the special signification of "passionate weeping:" -"Ariadne passioning for her lost Theseus;" ""made passion in the gods."

CHAPTER IV.

THE ELIZABETHAN DRAMA.

50. Christopher Marlowe. 1564-1593. (History, p. 71.)

From DOCTOR FAUSTUS.

FAUSTUS alone. The clock strikes eleven.

Faust. O Faustus,

Now hast thou but one bare hour to live,
And then thou must be damn'd perpetually.
Stand still, you ever-moving spheres of heaven,
5 That time may cease and midnight never come.
Fair nature's Eye, rise, rise again, and make
Perpetual day: or let this hour be but

A year, a month, a week, a natural day,
That Faustus may repent and save his soul.

10 O lente lente currite noctis equi.

The stars move still, time runs, the clock will strike,
The Devil will come, and Faustus must be damn'd.
O, I will leap to heaven: who pulls me down?
See where Christ's blood streams in the firmament:
15 One drop of blood will save me : O, my Christ,
Rend not my heart for naming of my Christ.
Yet will I call on him: O spare me, Lucifer.
Where is it now? 'tis gone;

And see, a threatening arm, an angry brow.
20 Mountains and hills, come, come, and fall on me,
And hide me from the heavy wrath of heaven.

8. Month means properly a revolution of the moon, which luminary is so called because she measures time, just as man also is the measurer, or being, who

takes the proportion of all things. Compare Lat. mensis, mensus (past part. of metior), Gk. μήνη, μήν.

No? then will I headlong run into the earth:
Gape earth. O no, it will not harbour me.
You stars that reign'd at my nativity,

25 Whose influence have allotted death and hell,
Now draw up Faustus like a foggy mist
Into the entrails of yon labouring cloud;
That when you vomit forth into the air,

My limbs may issue from your smoky mouths, 30 But let my soul mount and ascend to heaven.

The watch strikes.

O half the hour is past: 'twill all be past anon.
O if my soul must suffer for my sin,

Impose some end to my incessant pain.
Let Faustus live in hell a thousand years,
35 A hundred thousand, and at the last be saved:
No end is limited to damned souls.

Why wert thou not a creature wanting soul?
Or why is this immortal that thou hast ?

O Pythagoras' Metempsychosis! were that true, 40 This soul should fly from me, and I be changed Into some brutish beast.

All beasts are happy, for when they die,
Their souls are soon dissolved in elements:
But mine must live still to be plagued in hell.
45 Curst be the parents that engender'd me:
No, Faustus, curse thyself, curse Lucifer,
That hath deprived thee of the joys of heaven.

The clock strikes twelve.

It strikes, it strikes; now, body, turn to air,
Or Lucifer will bear thee quick to hell.
50 O soul, be changed into small water drops,
And fall into the ocean; ne'er be found.

22. Headlong: an adverb. For its explanation see note, line 19, extract 15.

25. Influence: had a special reference to the supposed effect produced by the stars on the fortunes of men. Milton, in speaking of

"-store of ladies, whose bright eyes Rain influence,"

compares their eyes to stars.

34. Hell, fr. O. E. helan to cover, is said to mean simply the roofed or vaulted place (compare Gk. epeßos fr. épépw). Hele, to roof, to cover, is found often in M. E., and is still a provincial usage in Kent.

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