other madness is on women, Apostatare facit cor, saith the wise man, [1900]Atque homini cerebrum minuit. Pleasant at first she is, like Dioscorides Rhododaphne, that fair plant to the eye, but poison to the taste, the rest as bitter as wormwood in the end (Prov. v. 4.) and sharp as a two-edged sword, (vii. 27.) "Her house is the way to hell, and goes down to the chambers of death." What more sorrowful can be said? they are miserable in this life, mad, beasts, led like [1901]"oxen to the slaughter:" and that which is worse, whoremasters and drunkards shall be judged, amittunt gratiam, saith Austin, perdunt gloriam, incurrunt damnationem aeternam. They lose grace and glory;
[1902]———"brevis illa voluptas Abrogat aeternum caeli decus"———
they gain hell and eternal damnation.
SUBSECT. XIV.—Philautia, or Self-love, Vainglory, Praise, Honour, Immoderate Applause, Pride, overmuch Joy, &c., Causes.
Self-love, pride, and vainglory, [1903]caecus amor sui, which Chrysostom calls one of the devil's three great nets; [1904]"Bernard, an arrow which pierceth the soul through, and slays it; a sly, insensible enemy, not perceived," are main causes. Where neither anger, lust, covetousness, fear, sorrow, &c., nor any other perturbation can lay hold; this will slyly and insensibly pervert us, Quem non gula vicit, Philautia, superavit, (saith Cyprian) whom surfeiting could not overtake, self-love hath overcome. [1905]"He hath scorned all money, bribes, gifts, upright otherwise and sincere, hath inserted himself to no fond imagination, and sustained all those tyrannical concupiscences of the body, hath lost all his honour, captivated by vainglory." Chrysostom, sup. Io. Tu sola animum mentemque peruris, gloria. A great assault and cause of our present malady, although we do most part neglect, take no notice of it, yet this is a violent batterer of our souls, causeth melancholy and dotage. This pleasing humour; this soft and whispering popular air, Amabilis insania; this delectable frenzy, most irrefragable passion, Mentis gratissimus error, this acceptable disease, which so sweetly sets upon us, ravisheth our senses, lulls our souls asleep, puffs up our hearts as so many bladders, and that without all feeling, [1906]insomuch as "those that are misaffected with it, never so much as once perceive it, or think of any cure." We commonly love him best in this [1907]malady, that doth us most harm, and are very willing to be hurt; adulationibus nostris libentur facemus (saith [1908] Jerome) we love him, we love him for it: [1909]O Bonciari suave, suave fuit a te tali haec tribui; 'Twas sweet to hear it. And as [1910]Pliny doth ingenuously confess to his dear friend Augurinus, "all thy writings are most acceptable, but those especially that speak of us." Again, a little after to Maximus, [1911]"I cannot express how pleasing it is to me to hear myself commended." Though we smile to ourselves, at least ironically, when parasites bedaub us with false encomiums, as many princes cannot choose but do, Quum tale quid nihil intra se repererint, when they know they come as far short, as a mouse to an elephant, of any such virtues; yet it doth us good. Though we seem many times to be angry, [1912] "and blush at our own praises, yet our souls inwardly rejoice, it puffs us up;" 'tis fallax suavitas, blandus daemon, "makes us swell beyond our bounds, and forget ourselves." Her two daughters are lightness of mind, immoderate joy and pride, not excluding those other concomitant vices, which [1913]Iodocus Lorichius reckons up; bragging, hypocrisy, peevishness, and curiosity.
Now the common cause of this mischief, ariseth from ourselves or others, [1914]we are active and passive. It proceeds inwardly from ourselves, as we are active causes, from an overweening conceit we have of our good parts, own worth, (which indeed is no worth) our bounty, favour, grace, valour, strength, wealth, patience, meekness, hospitality, beauty, temperance, gentry, knowledge, wit, science, art, learning, our [1915] excellent gifts and fortunes, for which, Narcissus-like, we admire, flatter, and applaud ourselves, and think all the world esteems so of us; and as deformed women easily believe those that tell them they be fair, we are too credulous of our own good parts and praises, too well persuaded of ourselves. We brag and venditate our [1916]own works, and scorn all others in respect of us; Inflati scientia, (saith Paul) our wisdom, [1917]our learning, all our geese are swans, and we as basely esteem and vilify other men's, as we do over-highly prize and value our own. We will not suffer them to be in secundis, no, not in tertiis; what, Mecum confertur Ulysses? they are Mures, Muscae, culices prae se, nits and flies compared to his inexorable and supercilious, eminent and arrogant worship: though indeed they be far before him. Only wise, only rich, only fortunate, valorous, and fair, puffed up with this tympany of self-conceit; [1918]as that proud Pharisee, they are not (as they suppose) "like other men," of a purer and more precious metal: [1919]Soli rei gerendi sunt efficaces, which that wise Periander held of such: [1920]meditantur omne qui prius negotium, &c. Novi quendam (saith [1921]Erasmus) I knew one so arrogant that he thought himself inferior to no man living, like [1922]Callisthenes the philosopher, that neither held Alexander's acts, or any other subject worthy of his pen, such was his insolency; or Seleucus king of Syria, who thought none fit to contend with him but the Romans. [1923]Eos solos dignos ratus quibuscum de imperio certaret. That which Tully writ to Atticus long since, is still in force. [1924]"There was never yet true poet nor orator, that thought any other better than himself." And such for the most part are your princes, potentates, great philosophers, historiographers, authors of sects or heresies, and all our great scholars, as [1925]Hierom defines; "a natural philosopher is a glorious creature, and a very slave of rumour, fame, and popular opinion," and though they write de contemptu gloriae, yet as he observes, they will put their names to their books. Vobis et famae, me semper dedi, saith Trebellius Pollio, I have wholly consecrated myself to you and fame. "'Tis all my desire, night and day, 'tis all my study to raise my name." Proud [1926]Pliny seconds him; Quamquam O! &c. and that vainglorious [1927]orator is not ashamed to confess in an Epistle of his to Marcus Lecceius, Ardeo incredibili cupididate, &c. "I burn with an incredible desire to have my [1928]name registered in thy book." Out of this fountain proceed all those cracks and brags—[1929]speramus carmina fingi Posse linenda cedro, et leni servanda cupresso—[1930]Non usitata nec tenui ferar penna.—nec in terra morabor longius. Nil parvum aut humili modo, nil mortale loquor. Dicar qua violens obstrepit Ausidus.—Exegi monumentum aere perennius. Iamque opus exegi, quod nec Jovis ira, nec ignis, &c. cum venit ille dies, &c. parte tamen meliore mei super alta perennis astra ferar, nomenque erit indelebile nostrum. (This of Ovid I have paraphrased in English.)
"And when I am dead and gone,
My corpse laid under a stone
My fame shall yet survive,
And I shall be alive,
In these my works for ever,
My glory shall persever," &c.
And that of Ennius,
"Nemo me lachrymis decoret, neque funera fletu
Faxit, cur? volito docta per ora virum."
"Let none shed tears over me, or adorn my bier with sorrow—because I am eternally in the mouths of men." With many such proud strains, and foolish flashes too common with writers. Not so much as Democharis on the [1931] Topics, but he will be immortal. Typotius de fama, shall be famous, and well he deserves, because he writ of fame; and every trivial poet must be renowned—Plausuque petit clarescere vulgi. "He seeks the applause of the public." This puffing humour it is, that hath produced so many great tomes, built such famous monuments, strong castles, and Mausolean tombs, to have their acts eternised—Digito monstrari, et dicier hic est; "to be pointed at with the finger, and to have it said 'there he goes,'" to see their names inscribed, as Phryne on the walls of Thebes, Phryne fecit; this causeth so many bloody battles—Et noctes cogit vigilare serenas; "and induces us to watch during calm nights." Long journeys, Magnum iter intendo, sed dat mihi gloria vires, "I contemplate a monstrous journey, but the love of glory strengthens me for it," gaining honour, a little applause, pride, self-love, vainglory. This is it which makes them take such pains, and break out into those ridiculous strains, this high conceit of themselves, to [1932]scorn all others; ridiculo fastu et intolerando contemptu; as [1933]Palaemon the grammarian contemned Varro, secum et natas et morituras literas jactans, and brings them to that height of insolency, that they cannot endure to be contradicted, [1934]"or hear of anything but their own commendation," which Hierom