edition.]

Is it, perhaps, as Plato says, that they have formerly been debauched young fellows? I happened one day to be in a place where I could hear some of their talk without suspicion; I am sorry I cannot repeat it. By'rlady, said I, we had need go study the phrases of Amadis, and the tales of Boccaccio and Aretin, to be able to discourse with them: we employ our time to much purpose indeed. There is neither word, example, nor step they are not more perfect in than our books; 'tis a discipline that springs with their blood,

"Et mentem ipsa Venus dedit,"

               ["Venus herself made them what they are,"
               —Virg., Georg., iii. 267.]

which these good instructors, nature, youth, and health, are continually inspiring them with; they need not learn, they breed it:

              "Nec tantum niveo gavisa est ulla columbo,
               Compar, vel si quid dicitur improbius,
               Oscula mordenti semper decerpere rostro,
               Quantum praecipue multivola est mulier."

["No milk-white dove, or if there be a thing more lascivious, takes so much delight in kissing as woman, wishful for every man she sees."—Catullus, lxvi. 125.]

So that if the natural violence of their desire were not a little restrained by fear and honour, which were wisely contrived for them, we should be all shamed. All the motions in the world resolve into and tend to this conjunction; 'tis a matter infused throughout: 'tis a centre to which all things are directed. We yet see the edicts of the old and wise Rome made for the service of love, and the precepts of Socrates for the instruction of courtezans:

                   "Noncon libelli Stoici inter sericos
                    Jacere pulvillos amant:"

          ["There are writings of the Stoics which we find lying upon
          silken cushions."—Horace, Epod., viii. 15.]

Zeno, amongst his laws, also regulated the motions to be observed in getting a maidenhead. What was the philosopher Strato's book Of Carnal Conjunction?—[ Diogenes Laertius, v. 59.]—And what did Theophrastus treat of in those he intituled, the one 'The Lover', and the other 'Of Love?' Of what Aristippus in his 'Of Former Delights'? What do the so long and lively descriptions in Plato of the loves of his time pretend to? and the book called 'The Lover', of Demetrius Phalereus? and 'Clinias', or the 'Ravished Lover', of Heraclides; and that of Antisthenes, 'Of Getting Children', or, 'Of Weddings', and the other, 'Of the Master or the Lover'? And that of Aristo: 'Of Amorous Exercises' What those of Cleanthes: one, 'Of Love', the other, 'Of the Art of Loving'? The amorous dialogues of Sphaereus? and the fable of Jupiter and Juno, of Chrysippus, impudent beyond all toleration? And his fifty so lascivious epistles? I will let alone the writings of the philosophers of the Epicurean sect, protectress of voluptuousness. Fifty deities were, in time past, assigned to this office; and there have been nations where, to assuage the lust of those who came to their devotion, they kept men and women in their temples for the worshippers to lie with; and it was an act of ceremony to do this before they went to prayers:

     "Nimirum propter continentiam incontinentia necessaria est;
     incendium ignibus extinguitur."

     ["Forsooth incontinency is necessary for continency's sake; a
     conflagration is extinguished by fire."]

In the greatest part of the world, that member of our body was deified; in the same province, some flayed off the skin to offer and consecrate a piece; others offered and consecrated their seed. In another, the young men publicly cut through betwixt the skin and the flesh of that part in several places, and thrust pieces of wood into the openings as long and thick as they would receive, and of these pieces of wood afterwards made a fire as an offering to their gods; and were reputed neither vigorous nor chaste, if by the force of that cruel pain they seemed to be at all dismayed. Elsewhere the most sacred magistrate was reverenced and acknowledged by that member and in several ceremonies the effigy of it was carried in pomp to the honour of various divinities. The Egyptian ladies, in their Bacchanalia, each carried one finely-carved of wood about their necks, as large and heavy as she could so carry it; besides which, the statue of their god presented one, which in greatness surpassed all the rest of his body.—[Herodotus, ii. 48, says "nearly as large as the body itself."]—The married women, near the place where I live, make of their kerchiefs the figure of one upon their foreheads, to glorify themselves in the enjoyment they have of it; and coming to be widows, they throw it behind, and cover it with their headcloths. The most modest matrons of Rome thought it an honour to offer flowers and garlands to the god Priapus; and they made the virgins, at the time of their espousals, sit upon his shameful parts. And I know not whether I have not in my time seen some air of like devotion. What was the meaning of that ridiculous piece of the chaussuye of our forefathers, and that is still worn by our Swiss? ["Cod-pieces worn"—Cotton]—To what end do we make a show of our implements in figure under our breeches, and often, which is worse, above their natural size, by falsehood and imposture? I have half a mind to believe that this sort of vestment was invented in the better and more conscientious ages, that the world might not be deceived, and that every one should give a public account of his proportions: the simple nations wear them yet, and near about the real size. In those days, the tailor took measure of it, as the shoemaker does now of a man's foot. That good man, who, when I was young, gelded so many noble and ancient statues in his great city, that they might not corrupt the sight of the ladies, according to the advice of this other ancient worthy:

"Flagitii principium est, nudare inter gives corpora,"

["'Tis the beginning of wickedness to expose their persons among the citizens"—Ennius, ap. Cicero, Tusc. Quaes., iv. 33.]

should have called to mind, that, as in the mysteries of the Bona Dea, all masculine appearance was excluded, he did nothing, if he did not geld horses and asses, in short, all nature:

         "Omne adeo genus in terris, hominumque, ferarumque,
          Et genus aequoreum, pecudes, pictaeque volucres,
          In furias ignemque ruunt."

          ["So that all living things, men and animals, wild or tame,
          and fish and gaudy fowl, rush to this flame of love."
          —Virgil, Georg., iii. 244.]

The gods, says Plato, have given us one disobedient and unruly member that, like a furious animal, attempts, by the violence of its appetite, to subject all things to it; and so they have given to women one like a greedy and ravenous animal, which, if it be refused food in season, grows wild, impatient of delay, and infusing its rage into their bodies, stops the passages, and hinders respiration, causing a thousand ills, till, having imbibed the fruit of the common thirst, it has plentifully bedewed the bottom of their matrix. Now my legislator—[The Pope who, as Montaigne has told us, took it into his head to geld the statues.]— should also have considered that,