Who saith Castilio, would learn to play, or give his mind to Musick, learn to dance, or make so many rimes, Love-songs, as most do, but for womens sake, because they hope by that means to purchase their good wills, and win their favour? We see this daily verified in our yong women and wives, they that being maids took so much pains to sing, play, and dance, with such cost and charge to their parents, to get those graceful qualities, now being married will scarce touch an instrument, they care not for it.

Constantine agricult. lib. 11. cap. 18. makes Cupid himself to be a great dancer, by the same token as he was capering amongst the Gods, he flung down a bowl of Nectar, which distilling upon the white Rose, ever since made it red: and Calistratus by the help of Dædalus about Cupids Statue, made a many of yong wenches still a dancing, to signe belike that Cupid was much affected with it, as without all doubt he was.

For at his and Psyches wedding, the Gods being present to grace the feast; Ganymede fill’d Nectar in abundance (as Apuleius describes it) Vulcan was the Cook, the Howres made all fine with Roses and flowers, Apollo plaid on the harp, the Muses sang to it, sed suavi Musicæ superingressa Venus saltavit, but his mother Venus danced to his and their sweet content.

Witty Lucian in that Pathetical Love passage, or pleasant description of Jupiters stealing of Europa, and swimming from Phœnicia to Crete, makes the Sea calm, the winds hush, Neptune and Amphitrite riding in their chariot to break the waves before them, the Tritons dancing round about, with every one a Torch, the Sea-nymphs half naked, keeping time on Dolphins backs, and singing Hymenæus, Cupid nimbly tripping on the top of the waters, and Venus her self coming after in a shell, strawing Roses and flowers on their heads.

Praxitiles in all his pictures of love, fains Cupid ever smiling, and looking upon dancers; and in Saint Markes Garden in Rome (whose work I know not) one of the most delicious pieces, is a many of Satyrs dancing about a wench asleep. So that dancing still is as it were a necessary appendix to love matters. Yong lasses are never better pleased, then when as upon an Holiday after Evensong, they may meet their sweet-hearts, and dance about a May-pole, or in a Town-green under a shady Elm.

Nothing so familiar in France, as for Citizens wives and maids to dance a round in the streets, and often too for want of better Instruments, to make good Musick of their own voices, and dance after it. Yea many times this love will make old men and women that have more toes then teeth dance, —— John come kiss me now, mask and mum; for Comus and Hymen love masks, and all such merriments above measure, will allow men to put on womens apparel in some cases, and promiscuously to dance, yong and old, rich and poor, generous and base, of all sorts.

Paulus Jovius taxeth Augustine Niphus the Philosopher, For that being an old man, and a publike Professor, a father of many children, he was so mad for the love of a yong maid (that which many of his friends were ashamed to see) an old gowty fellow, yet would dance after Fidlers. Many laughed him to scorn for it, but this omnipotent love would have it so.

Hyacinthino bacillo Properans amor, me adegit Violenter ad sequendum.

Love hasty with his purple staffe did make Me follow, and the dance to undertake.

And ’tis no news this, no indecorum; for why? a good reason may be given of it. Cupid and Death met both in an Inne, and being merrily disposed, they did exchange some arrows from either quiver; ever since yong men dye, and oftentimes old men dote.

———Sic moritur Juvenis, sic moribundus amat.

And who can then withstand it? If once we be in love, yong or old, though our teeth shake in our heads, like virginal Jacks, or stand parallel asunder like the arches of a bridge, there is no remedy, we must dance Trenchmore for a need, over tables, chairs, and stools, &c. And princum prancum is a fine dance.

Plutarch, Sympos. 1. quæst. 5. doth in some sort excuse it, and telleth us moreover in what sense, Musicam docet amor, licet prius fuerit rudis, how love makes them that had no skill before, learn to sing and dance; he concludes, ’tis only that power and prerogative love hath over us. Love (as he holds) will make a silent man speak, a modest man most officious; dull, quick; slow, nimble; and that which is most to be admired, an hard, base, untractable churl, as fire doth iron in a Smiths forge, free, facile, gentle, and easie to be entreated.

Nay ’twill make him prodigal in the other extream, and give an hundred sesterces for a nights lodging, as they did of old to Lais of Corinth, or ducenta drachmarum millia pro unicâ nocte, as Mundus to Paulina, spend all his fortunes (as too many do in like case) to obtain his suit. For which cause many compare Love to wine, which makes men jovial and merry, frolick and sad, whine, sing, dance, and what not.

But above all the other Symptoms of Lovers, this is not lightly to be over-passed, that likely of what condition soever, if once they be in love, they turn to their ability, Rimers, Ballet-makers, and Poets. For as Plutarch saith, They will be witnesses and trumpeters of their Paramours good parts, bedecking them with verses and commendatory songs, as we do statues with gold, that they may be remembred and admired of all.

Ancient men will dote in this kind sometimes as well as the rest; the heat of love will thaw their frozen affections, dissolve the ice of age, and so far inable them, though they be 60 years of age above the girdle, to be scarce 30 beneath. Jovianus Pontanus makes an old fool rime, and turn Poetaster to please his Mistress,