Ecclus. xxxvi. 22. [3509] Beauty alone is a sovereign remedy against fear, grief, and all melancholy fits; a charm, as Peter de la Seine and many other writers affirm, a banquet itself; he gives instance in discontented Menelaus, that was so often freed by Helena’s fair face:  and [3510]Tully, 3 Tusc. cites Epicurus as a chief patron of this tenet.  To expel grief, and procure pleasure, sweet smells, good diet, touch, taste, embracing, singing, dancing, sports, plays, and above the rest, exquisite beauties, quibus oculi jucunde moventur et animi, are most powerful means, obvia forma, to meet or see a fair maid pass by, or to be in company with her.  He found it by experience, and made good use of it in his own person, if Plutarch belie him not; for he reckons up the names of some more elegant pieces; [3511]Leontia, Boedina, Hedieia, Nicedia, that were frequently seen in Epicurus’ garden, and very familiar in his house.  Neither did he try it himself alone, but if we may give credit to [3512]Atheneus, he practised it upon others.  For when a sad and sick patient was brought unto him to be cured, “he laid him on a down bed, crowned him with a garland of sweet-smelling flowers, in a fair perfumed closet delicately set out, and after a portion or two of good drink, which he administered, he brought in a beautiful young [3513]wench that could play upon a lute, sing, and dance,” &c.  Tully, 3.  Tusc. scoffs at Epicurus, for this his profane physic (as well he deserved), and yet Phavorinus and Stobeus highly approve of it; most of our looser physicians in some cases, to such parties especially, allow of this; and all of them will have a melancholy, sad, and discontented person, make frequent use of honest sports, companies, and recreations, et incitandos ad Venerem, as [3514]Rodericus a Fonseca will, aspectu et contactu pulcherrimarum foeminarum, to be drawn to such consorts, whether they will or no.  Not to be an auditor only, or a spectator, but sometimes an actor himself. Dulce est desipere in loco, to play the fool now and then is not amiss, there is a time for all things.  Grave Socrates would be merry by fits, sing, dance, and take his liquor too, or else Theodoret belies him; so would old Cato, [3515]Tully by his own confession, and the rest.  Xenophon, in his Sympos. brings in Socrates as a principal actor, no man merrier than himself, and sometimes he would [3516]"ride a cockhorse with his children.”—­equitare in arundine longa.  (Though Alcibiades scoffed at him for it) and well he might; for now and then (saith Plutarch) the most virtuous, honest, and gravest men will use feasts, jests, and toys, as we do sauce to our meats.  So did Scipio and Laelius,

[3517] “Qui ubi se a vulgo et scena in secreta remorant,
        Virtus Scipiadae et mitis sapientia Laeli,
        Nugari cum illo, et discincti ludere, donec
        Decoqueretur olus, soliti”------