A general collection of discourses of the virtuosi of France, upon questions of all sorts of philosophy, and other natural knowledg made in the assembly of the Beaux Esprits at Paris, by the most ingenious persons of that nation / render'd into English by G. Havers, Gent.

CONFERENCE XXVIII.

I. What is the greatest Delight of Man. II. Of Cuckoldry.

I. What is the greatest De∣light of Man.

THe Rejoicings of this Season seem to have been appointed at the end of Winter, and entrance of Lent, two times equally sad, though upon different accounts; the one Natural, and the other Canonical. Because Joy is destinated to dilate the Trees, which Sadness shuts up. 'Tis caus'd several wayes. For nothing is pleasing but according to the correspondence which it hath to our Phancy; as Pictures and Musick delight not but by the proportion which they have with the Sight and Hearing. Whence of the two Painters who contended together about the excellence of their skill, he carry'd the prize who before he set to his work took heed to the place from whence it was to be seen. Now the phancies and opinions of Men being so differ∣ent, it is hard to know what is the greatest Joy, considering that the same thing may have correspondence to the Imagination of one, and repugnance to that of another. If a Musitian de∣lights you, you should but ill requite him if you took his instru∣ment and play'd him a lesson; 'tis Money which rejoyces him. He who could not drink his Wine, how excellent soever, unless it were carry'd to him to the Tavern, would have accounted all other delight empty without it. They who at present enjoy their Liberty in the Sea-ports, shew sufficiently what pleasure they take in play. In brief, as many different humours and inclinations as there are, so different will the judgements be upon this question: For even amongst those who place delight in Meats, you will scarce find three together whose Appetites agree. Besides, that who so would judge aright in the case must have tasted of all sorts of delights; yea, of each in its full extent, and with all its conditions requisite.

The Second said, Delight seemes to be the repeated sense of some joy, such as is seen in publick and solemn jollities; as here∣tofore in the Lupercalia and Saturnalia of the Romans, and now in our Carnival. Now Joy is a Passion so lov'd and cherish'd by Man, that we may thereby judge of its value. For as some Men are curious of rarities in Ebeny, others of Sea-shells, some of Antiquities of Marble, Flowers and Pictures, but all gene∣rally desire Gold, and like it well; so you see some valiant; others, studious; others, amorous; many, Sons of the bottle; briefly, this addicted to one action, and he to another; but you see none but loves Joy, what ever shew they make; and those pretended Cato's, each wrinckle of whose Faces is an obelisk, every word a censure, yet become tickled within themselves at the occurrence of pleasant objects, notwithstanding the blame

which they seem to lay upon them: Like those Stoicks who durst not sit down to Dinner, for fear it should be believ'd that they took Pleasure in it, and nevertheless lik'd the Wine as well as others. Observe how Children, even from the cradle, caresse with their Head and Hands those that make Mirth, and decline the sower and severe. Nor is the fear of Correction sufficient to keep them from running after all pleasant objects, which they will invent among themselves rather then want. Old men, as they most need, so they receive the greatest benefit from it; in this (perhaps) more unhappy then others, that having more knowledge by experience of what is pass'd, it is harder to delight them; Pleasure most easily arising from novelty. Since there∣fore all sorts of conditions and ages sacrifice to Joy, and Philo∣sophers have judg'd nothing more proper to Man then Laughter; I conceive, 'tis a kind of inhumanity to forbid commerce to this inseparable companion of Man; and although some may abuse it, yet it would be worse to interdict it, then to take away the use of Wine under pretext that some people sometimes take too much of it.

The Third said, Some contentments belong to the Mind, others to the Body. Not that the Body is capable of any Passion with∣out the Minds help; nor that the Soul, while it informes the Body, can apprehend any without its corporeal organs: but they borrow their name from the part which they chiefly affect. Thus, I can neither love nor hate, without having seen or heard the subject of my hatred or love; and yet 'tis the Soul, not the Body, which loves or hates: The Body can neither drink nor eat without the Soul, and nevertheless 'tis not the Soul that drinks or eats, 'tis the Body. This suppos'd, me-thinks, the greatest delight of the humane Mind consists in being lov'd, and this is the end of all its actions. Whence those words, Let Men hate me, provided they fear me, were taken to be rather the voice of a savage beast then of a Man. This appears, because all from the highest to the lowest, endeavour to gain the good∣will of every one. 'Tis this which makes Men so desirous of Praise, because the same renders them amiable; one for the excellence of his Mind, another for the beauty of his Body. Moreover, compare the misery of a Timon hated by all the world, with the contentment of a Titus, Vespatians Son, surnamed the De∣light of Mankind; and you will see that to be lov'd surpasses all the Pleasures of the world, as much, as 'tis unpleasing to be hated. For the love which is borne towards us supposes some perfection in us, which being known, esteem'd, and prefer'd above that of others, produces the great contentments which we find therein. But as for those of the Body, Pani and all Greece too well found the ill consequence of adjudging the golden apple to the Goddess, whom Luxury made him prefer before the others, to encourage us to follow his example. Demosthenes had reason when he refus'd to buy at too dear a rate the repen∣tance

which ordinarily follows this Pleasure; the corners which it seeks, and the shame which accompanies it, together with its little duration, allow it not to be equall'd with other Passions compatible with Honour, and practis'd in the sight of all the world; as feasts, dances, shews, sports, merry words, and the like, all which, I conceive, ought to be added together to make per∣fect Delight. But since 'tis requisite to prefer one, and punctu∣ally satisfie the question, I shall affirm, according to the liberty allow'd in this company, that nothing seemes to me more capa∣ble to delight a Man then Good Cheer; there's no better friend∣ship then that which is acquir'd by cracking the glass; friend∣ships proceeding from sympathy of humours, and this from the same viands. And, in brief, if this receipt did not serve better to exhilarate Men then any other, you should not see it so dili∣gently practis'd in these dayes by all the world. Alexander the Great, and the Famous Marius, took no greater pleasure then in drinking great draughts. And the tediously-severe humour of the Catoes was not sweetned but at the table, where they ordina∣rily continu'd seven or eight hours. Moreover, Old-age, which we ought to follow for its great experience, after having pass'd through all the pleasures of life, fixes at last upon that of the Table, as the surest and most lasting; others sliding away so fast, that they give not our Senses time to taste them, (which word testifies that 'tis the Taste which ought to judge.) And if it be said that their bodies are not capable of other contentments, I answer, that the Organs of all the faculties are in them equally debilitated.

II. Of Cuckoldry

Upon the Second Point, it was said, That to judge well of it, it is requisite to understand all the cases which make Men Cuckolds. Some are so, and know nothing of it. Some think they are, but are not; and these are more miserable then if they were, and knew it not. If we believe Histories, some are so without their Wives fault, who have mistaken others for their own Husbands. Some are so, and half see it, yet believe nothing of it, by reason of the good opinion which they have of their Wives. Further, some know they are so, but do all they can to hinder it. Such was P. Cornelius, and Corn. Tacitus. In fine, some know it and suffer it, not being able to hinder it; And I ac∣count these alone infamous.

The Second said, That the word Cuckold, deriv'd from Cuckow, is Ironically us'd; for this Bird layes her eggs in the neast of others; or else, because they who frequent other Mens Wives are oftentimes serv'd in the same manner; or else for the reason upon which Pliny saith Vine-dressers were anciently called Cuckows, (that is to say, slothful) who deferr'd cutting their Vines till the Cuckow began to sing, which was a fortnight later then the right time: And thus the same name may have been given to those who by their negligence or sloth give their

Wives so much liberty that they abuse it. Unless we had rather say, that this Bird, being (as Aristotle saith) cold and moist of its own nature, and yet so prudent, as knowing it self unable to defend and feed its own young, it puts them into the neasts of other Birds, who nourish them as if they were their own; thus timerous, soft and weak Men, have been call'd Cuckolds, because not being able to support their own families, they cause the same to be maintain'd by others with the loss of their credit. They who derive it from the Greek word Coccyx, which signifies the rump, are not much out of the way. In brief, some go so far as to derive it from the Latine word Coquus, because those people lodging and feeding their Wives, and taking care of their Children, do like Cooks who trust out victuals to others.

The Third said, That Cuckoldry was but an imaginary thing; that the unchastity of the Wife could not dishonour the Husband, considering that what is out of us and our power do's not any wayes concern us; and it being impossible for the wisest Man in the world, by the consent of all, to hinder the lu∣bricity of an incontinent Woman. Now no body is oblig'd to what is impossible; and as a vicious action ought to be onely imputed to its author, so ought the shame and dishonour which follows it; and 'tis as absurd to reflect it upon him who contri∣buted not at all to the crime, as 'tis to ascribe the glory of a vir∣tuous action to him who not onely did nothing towards it, but with-stood it as much as he could. The Lawyers hold that a Contract made in secret, and without calling all the parties who have interest in it, cannot prejudice them; so neither can what Wives do without privity of their Husbands be any thing to their prejudice. Besides, if the dishonour were real, it would be so every where, and to all Men; but there are whole Nations who account not themselves dishonour'd by the business. The Abyssines take it not ill that their High Priest lyes with their Wives on the marriage-night, to purifie them. The people of the East Indies permit the injoyment of their Wives to those who give them an Elephant, being proud of having a Wife valu'd at so high a price. The Romans, though the most honourable of their time, were so little sollicitous what their Wives did in their absence, that returning out of the Country, they alwayes us'd to send some body to advertise them of their arrival; so afraid they were to surprize them. And indeed, Pompey, Caesar, Au∣gustus, Lucullus, Cato, and many other great personages, were not the less esteem'd for having the Bulls feather given them by their Wives.

The Fourth said, Horns are not alwayes imaginary, since Histories assures us that they have really gor'd some persons, as M. Benutius Cippus, Praetor of Rome; the Ignominy likewise of them is real, and to say otherwise, is to go against the common opi∣nion. For since Honour is in him who honours, not in him who is

honour'd; (the reason of contraries being alike) dishonour shall consequently come from him who dishonours. Now 'tis cer∣tain, most agree in this that Cuckolds are derided, though they know nothing of it. For as true honour may be given to one who deserves it not; so may he be really dishonour'd who deserves nothing less. A good man publickly punish'd is truly dishonour'd, though he be innocent; for 'tis requisite that the Sovereign Courts take away the infamy which he has incurr'd. A Virgin unwillingly deflower'd is yet dishonour'd by it; and the vicious deportments and ignominious deaths of men derive shame to their relations. Much more, therefore, shall the shame attending the disgraceful lightness of a wife reflect upon her hus∣band; for being two in one flesh, that which touches one touches the other also, the innocence of the husbands (who are also usually styl'd good) remaining intire. So that one may be dishonour'd and yet be vertuous; as also a Cuckold and an ho∣nest man together.

5. The Fifth said, That he counted it strange that Horns were the sign of infamy and ignominy in Marriage; consider∣ing that otherwise they were always badges of grandeur and power. When one dreams that Horns are upon his forehead, 'tis always a presage of dignity. Thus, at the birth of Cl. Albi∣nus, a Cow of his Father's having brought forth a Calfe with two red Horns, the Augurs foretold the Empire to him; which accordingly came to pass. And to honour those horns which had been the omen of his grandeur, he caus'd them to be hung up in Apollo's Temple. The Majesty of Jupiter Hammon, Bac∣chus and Pan, is represented by horns. Plenty also is signifi'd by a horn fill'd with all sort of fruits.

The Sixth said, Though every one's honesty and vertue de∣pend on himself and not on the actions of another; yet the point of his honour and esteem is drawn from divers circumstance and conditions of things neerly pertaining to him; which the tyran∣ny of common or rather phantastick opinion have establish'd as marks either to raise or blemish the lustre of his reputation. Hence we value those most who are descended of an illustrious Family, though they have no other mark of it but the name. Because, to speak after the common rate, our happiness or infe∣licity, and the compleat degree of our reputation, are the ef∣fects or consequents of what we call ours. Now our Kindred are not only ours, but are accounted to be our own blood, and our other selves; and wives are not only so much to their hus∣bands, or part of them, but they are the half of whatever they are. But if a part resent alteration by the affection of a part, 'tis impossible but the one half must be infected with the ignomini∣ous impudicity wherewith the other is contaminated. 'Tis true, all crimes ought to be personal; but because men have mista∣kingly plac'd their happiness in external things (instead of estab∣lishing it in vertue which they ought to have in themselves) 'tis

not to be wonder'd if having made the principal of the accessory, they bear the punishment of so doing. Besides, for chastise∣ment of this folly, their felicity is never perfect, because they constitute it in that which is without their own power. Let it not be said, that since women derive all their lustre and splendor from their husbands, they cannot either increase or diminish the same; for the Moon receives all its light from the Sun, neverthe∣less when she is ill dispos'd, or looks with a bad aspect, or is in conjunction with him in the Nodes, and especially when she is apply'd to some infortunate Planet, she covers his face with darkness and clouds, at least to our view, though indeed he loses nothing of his clearness or light. A comparison the more sutable to a woman of bad life, in that the one and the other shine and rejoyce most at distance from him of whom they re∣ceive their light, and in that they do not approach neer him but to make horns; and lastly, in that they are never so sad as when they are with him. In brief, a Cuckold cannot avoid blame, either of defect of judgement in having made so bad a choice, or of indiscretion, weakness and want of authority, in not being able to regulate the deportment of his inferior; or else of little wit in not discovering her artifices to remedy the same. And should he always avoid them, yet he will still have the name of unhappy; and in the Age we now live in, unhappiness or misery draw shame and contempt along with them.

Notes

• Oderint dum mutuant.