unlawful means, philters, amulets, magic spells, ligatures, characters,
charms, which as a wound with the spear of Achilles, if so made and
caused, must so be cured. If forced by spells and philters, saith
Paracelsus, it must be eased by characters, Mag. lib. 2. cap 28. and by
incantations. Fernelius Path. lib. 6. cap. 13. [5817]Skenkius lib. 4.
observ. med. hath some examples of such as have been so magically
caused, and magically cured, and by witchcraft: so saith Baptista
Codronchus, lib. 3. cap. 9. de mor. ven. Malleus malef. cap. 6. 'Tis
not permitted to be done, I confess; yet often attempted: see more in
Wierus lib. 3. cap. 18. de praestig. de remediis per philtra. Delrio
tom. 2. lib. 2. quaest. 3. sect. 3. disquisit. magic. Cardan lib. 16.
cap. 90. reckons up many magnetical medicines, as to piss through a
ring, &c. Mizaldus cent. 3. 30, Baptista Porta, Jason Pratensis,
Lobelius pag. 87, Matthiolus, &c., prescribe many absurd remedies.
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. Some of our astrologers will
effect as much by characteristical images, ex sigillis Hermetis,
Salomonis, Chaelis, &c. mulieris imago habentis crines sparsos, &c. Our
old poets and fantastical writers have many fabulous remedies for such
as are lovesick, as that of Protesilaus' tomb in Philostratus, in his
dialogue between Phoenix and Vinitor: Vinitor, upon occasion
discoursing of the rare virtues of that shrine, telleth him that
Protesilaus' altar and tomb [5818]cures almost all manner of diseases,
consumptions, dropsies, quartan-agues, sore eyes: and amongst the rest,
such as are lovesick shall there be helped. But the most famous is
[5819]Leucata Petra, that renowned rock in Greece, of which Strabo
writes, Geog. lib. 10. not far from St. Maures, saith Sands, lib. 1.
from which rock if any lover flung himself down headlong, he was
instantly cured. Venus after the death of Adonis, when she could take
no rest for love, [5820]Cum vesana suas torreret flamma medullas, came
to the temple of Apollo to know what she should do to be eased of her
pain: Apollo sent her to Leucata Petra, where she precipitated herself,
and was forthwith freed; and when she would needs know of him a reason
of it, he told her again, that he had often observed [5821]Jupiter,
when he was enamoured on Juno, thither go to ease and wash himself, and
after him divers others. Cephalus for the love of Protela, Degonetus'
daughter, leaped down here, that Lesbian Sappho for Phaon, on whom she
miserably doted. [5822]Cupidinis aestro percita e summo praeceps ruit,
hoping thus to ease herself, and to be freed of her love pangs.
[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.
SUBSECT. V.—_The last and best Cure of Love-Melancholy, is to let them
have their Desire_.
The last refuge and surest remedy, to be put in practice in the utmost
place, when no other means will take effect, is to let them go
together, and enjoy one another: potissima cura est ut heros amasia sua
potiatur, saith Guianerius, cap. 15. tract. 15. Aesculapius himself, to
this malady, cannot invent a better remedy, quam ut amanti cedat
amatum, [5829](Jason Pratensis) than that a lover have his desire.
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.
Yea, but hic labor, hoc opus, this cannot conveniently be done, by
reason of many and several impediments. Sometimes both parties
themselves are not agreed: parents, tutors, masters, guardians, will
not give consent; laws, customs, statutes hinder: poverty,
superstition, fear and suspicion: many men dote on one woman, semel et
simul: she dotes as much on him, or them, and in modesty must not,
cannot woo, as unwilling to confess as willing to love: she dare not
make it known, show her affection, or speak her mind. And hard is the
choice (as it is in Euphues) when one is compelled either by silence to
die with grief, or by speaking to live with shame. In this case almost
was the fair lady Elizabeth, Edward the Fourth his daughter, when she
was enamoured on Henry the Seventh, that noble young prince, and new
saluted king, when she broke forth into that passionate speech, [5836]
O that I were worthy of that comely prince! but my father being dead, I
want friends to motion such a matter! What shall I say? I am all alone,
and dare not open my mind to any. What if I acquaint my mother with it?
bashfulness forbids. What if some of the lords? audacity wants. O that
I might but confer with him, perhaps in discourse I might let slip such
a word that might discover mine intention! How many modest maids may
this concern, I am a poor servant, what shall I do? I am a fatherless
child, and want means, I am blithe and buxom, young and lusty, but I
have never a suitor, Expectant stolidi ut ego illos rogatum veniam, as
[5837]she said, A company of silly fellows look belike that I should
woo them and speak first: fain they would and cannot woo,—[5838]quae
primum exordia sumam? being merely passive they may not make suit, with
many such lets and inconveniences, which I know not; what shall we do
in such a case? sing Fortune my foe?———
Some are so curious in this behalf, as those old Romans, our modern
Venetians, Dutch and French, that if two parties clearly love, the one
noble, the other ignoble, they may not by their laws match, though
equal otherwise in years, fortunes, education, and all good affection.
In Germany, except they can prove their gentility by three descents,
they scorn to match with them. A nobleman must marry a noblewoman: a
baron, a baron's daughter; a knight, a knight's; a gentleman, a
gentleman's: as slaters sort their slates, do they degrees and
families. If she be never so rich, fair, well qualified otherwise, they
will make him forsake her. The Spaniards abhor all widows; the Turks
repute them old women, if past five-and-twenty. But these are too
severe laws, and strict customs, dandum aliquid amori, we are all the
sons of Adam, 'tis opposite to nature, it ought not to be so. Again: he
loves her most impotently, she loves not him, and so e contra.
[5839]Pan loved Echo, Echo Satyrus, Satyrus Lyda.
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.
And 'tis most true, many gentlewomen are so nice, they scorn all
suitors, crucify their poor paramours, and think nobody good enough for
them, as dainty to please as Daphne herself.
[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.
Many such inconveniences, lets, and hindrances there are, which cross
their projects and crucify poor lovers, which sometimes may, sometimes
again cannot be so easily removed. But put case they be reconciled all,
agreed hitherto, suppose this love or good liking be between two alone,
both parties well pleased, there is mutuus amor, mutual love and great
affection; yet their parents, guardians, tutors, cannot agree, thence
all is dashed, the match is unequal: one rich, another poor: durus
pater, a hard-hearted, unnatural, a covetous father will not marry his
son, except he have so much money, ita in aurum omnes insaniunt, as
[5857]Chrysostom notes, nor join his daughter in marriage, to save her
dowry, or for that he cannot spare her for the service she doth him,
and is resolved to part with nothing whilst he lives, not a penny,
though he may peradventure well give it, he will not till he dies, and
then as a pot of money broke, it is divided amongst them that gaped
after it so earnestly. Or else he wants means to set her out, he hath
no money, and though it be to the manifest prejudice of her body and
soul's health, he cares not, he will take no notice of it, she must and
shall tarry. Many slack and careless parents, iniqui patres, measure
their children's affections by their own, they are now cold and
decrepit themselves, past all such youthful conceits, and they will
therefore starve their children's genus, have them a pueris [5858]
illico nasci senes, they must not marry, nec earum affines esse rerum
quas secum fert adolescentia: ex sua libidine moderatur quae est nunc,
non quae olim fuit: as he said in the comedy: they will stifle nature,
their young bloods must not participate of youthful pleasures, but be
as they are themselves old on a sudden. And 'tis a general fault
amongst most parents in bestowing of their children, the father wholly
respects wealth, when through his folly, riot, indiscretion, he hath
embezzled his estate, to recover himself, he confines and prostitutes
his eldest son's love and affection to some fool, or ancient, or
deformed piece for money.
[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.