Of education, especially of young gentlemen in two parts, the second impression with additions.
Walker, Obadiah, 1616-1699.
1673
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Of education, especially of young gentlemen in two parts, the second impression with additions.
Walker, Obadiah, 1616-1699.
[10], 280 [i.e. 298], [1] p.
[s.n.],
Oxon. :
1673.
Reproduction of original in Huntington Library.
Attributed to Obadiah Walker. cf BM.
Errata: p. [1] at end.
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eng
Young men -- Education -- Early works to 1800.
Education -- England -- Early works to 1800.
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OF
EDUCATION
.
Especially
of
Young
Gentlemen
.
IN
TWO
PARTS
.
The
Second
impression
with
additions
.
OXON
.
At
the
THEATER
Ann.
1673.
THE
PREFACE
.
IT
is
not
the
design
of
this
Discourse
to
intrench
upon
any
knowledg
already
disposed
,
and
appropriated
into
Arts
and
Sciences
,
as
they
are
at
this
time
delivered
;
but
only
to
propose
such
things
to
consideration
and
use
,
as
,
lying
scattered
and
in
common
,
are
less
cultivated
and
regarded
.
For
this
reason
't
is
in
vain
to
expect
accurateness
of
method
or
stile
;
but
the
first
part
is
almost
wholly
writ
in
manner
of
Essaies
,
the
second
of
Aphorismes
:
the
stiles
most
free
,
loose
,
and
unscientifical
.
The
most
useful
knowledg
is
that
,
of
a
mans
self
:
and
this
depends
upon
that
more
universal
consideration
of
,
Quid
homo
potest
;
naturally
,
and
artificially
:
i.
e.
what
abilities
are
in
us
originally
,
by
the
gift
of
God
;
and
what
attainable
by
our
own
industry
.
And
both
these
in
order
to
Knowledg
or
Action
.
To
advance
this
discovery
,
it
is
hoped
that
these
papers
may
contribute
some
hints
and
steps
;
whereby
others
may
proceed
to
perfect
the
whole
building
.
Which
who
shall
effect
,
or
but
considerably
promote
,
shall
perform
a
service
as
acceptable
,
as
beneficial
,
to
Mankind
.
The
perfecting
of
a
young
Man
in
Sciences
and
speculative
Learning
is
the
business
of
so
many
Books
and
Persons
;
that
it
seems
superfluous
to
engage
in
that
part
of
Instruction
.
It
was
therefore
thought
more
useful
to
furnish
some
rules
and
principles
of
Active
life
;
as
being
that
,
whereto
Gentlemen
seem
more
disposed
both
by
their
births
,
and
general
inclinations
;
and
whereto
also
little
assistance
could
be
expected
from
our
ordinary
speculations
.
I
have
therefore
rather
chused
to
gather
up
disorderly
,
and
bind
together
,
such
scattered
counsels
and
notions
,
as
have
occurred
either
in
observation
,
or
in
some
Italian
Writers
,
not
ordinary
amongst
us
.
If
any
person
shall
hereby
be
any
whit
forwarded
toward
the
attaining
the
great
end
of
his
Creation
;
't
is
all
that
is
here
aimed
at
.
Almighty
God
give
success
according
to
the
riches
of
his
goodness
.
Amen
.
A
TABLE
OF
THE
CHAPTERS
.
IN
THE
FIRST
PART
.
CHAP.
I.
Necessary
to
Learning
.
1.
Capacity
.
2.
Instruction
.
3.
Practise
.
The
two
last
of
which
are
comprehended
in
Education
.
Pag.
1.
CHAP.
II.
Of
the
Duty
of
Parents
in
educating
their
Children
.
p.
13.
CHAP.
III.
Of
the
Educator
.
p.
25.
CHAP.
IV.
Of
the
Educated
.
p.
29.
CHAP.
V.
General
directions
to
the
Educator
.
p.
35.
CHAP.
VI.
Of
ordering
the
dispositions
and
manners
of
the
Educated
.
p.
47.
CHAP.
VII
.
Of
frugality
,
or
ordering
his
mony
,
and
expences
.
p.
61.
CHAP.
VIII
.
Of
the
preservation
of
his
health
.
p.
66.
CHAP.
IX
.
Of
the
divers
passions
,
inclinations
,
and
dispositions
of
Man
,
and
the
waies
to
rectifie
and
order
them
.
p.
71.
CHAP.
X.
Of
parts
or
capacities
in
general
,
and
of
their
diversity
,
and
how
to
be
ordered
and
rectified
.
p.
98.
CHAP.
XI
.
Of
Invention
,
Memory
,
and
Judgment
;
and
how
to
help
,
better
,
and
direct
them
.
p.
124.
CHAP.
XII
.
Breif
Directions
for
Elocution
.
p.
163.
CHAP.
XIII
.
Of
bettering
the
Judgment
.
p.
174.
CHAP.
XIV
.
Of
travelling
into
forreign
Countries
.
p.
193.
CHAP.
XV.
Of
prudent
chusing
a
calling
,
or
state
of
life
.
200.
PART
.
II.
CHAP.
I.
Of
Civility
.
Pag.
210.
CHAP.
II.
Of
Prudence
.
p.
232.
CHAP.
III.
Of
Prudence
in
conversation
,
and
discourse
.
p.
244.
CHAP.
IV.
Concerning
Business
.
p.
259.
CHAP.
V.
Of
Servants
.
p.
273.
CHAP.
VI.
Of
giving
,
receiving
,
and
promising
.
p.
277.
CHAP.
VII
.
Of
Prudence
in
acquiring
emploiment
,
and
preferment
.
p.
281.
OF
EDUCATION
.
CHAP.
I.
Necessary
to
Learning
.
1.
Capacity
.
2.
Instruction
.
3.
Practice
.
The
two
last
of
which
are
comprehended
in
Education
.
1.
THAT
a
man
may
attain
perfection
in
any
Art
,
Science
,
or
Virtue
,
three
things
are
requisite
.
1.
A
natural
ability
,
power
,
or
capacity
.
2.
Art
,
or
instruction
.
3.
Exercise
and
practise
.
Capacity
consists
1.
in
Fancy
or
Invention
.
2.
Memory
.
And
3.
Judgment
,
of
which
we
shall
speak
at
large
hereafter
.
And
these
in
several
persons
are
very
different
.
For
granting
,
what
some
Philosophers
say
,
that
they
are
originally
equal
in
all
men
,
as
being
the
soul
it self
;
yet
in
reality
,
because
every
soul
comes
into
a
body
endued
with
various
dispositions
;
and
the
Organs
,
which
the
soul
employeth
,
and
are
as
necessary
to
the
producing
its
operations
as
the
soul
it self
,
are
not
in
all
equally
well-disposed
,
there
ariseth
great
variety
of
capacities
,
and
abilities
:
God
Almighty
distributing
these
his
Gifts
of
Nature
to
every
one
in
what
measure
himself
thinks
fittest
.
2.
I
know
there
are
,
who
accuse
the
divine
Providence
,
as
more
niggardly
or
sparing
towards
men
,
then
other
Animals
;
which
without
teaching
,
know
not
onely
what
is
sufficient
for
their
subsistence
,
but
some
things
also
,
which
men
learn
by
long
imitation
:
As
,
to
go
,
to
swim
,
to
express
their
passions
and
thoughts
.
Yea
and
some
manual
arts
,
which
are
in
us
the
effects
of
Education
,
are
in
beasts
the
actions
of
sense
,
or
instinct
.
But
truely
this
complaint
is
without
reason
.
For
if
we
think
Impotency
to
be
an
advantage
,
and
those
creatures
to
be
in
the
best
condition
who
have
least
to
do
;
it
is
true
that
beasts
are
happier
than
men
,
and
vegetables
than
Animals
.
But
if
every
thing
be
made
for
action
,
and
the
more
able
it
is
to
work
,
the
more
noble
;
if
plus
posse
follows
&
argues
nobilius
&
perfectius
esse
;
then
is
our
condition
infinitely
the
better
;
as
not
only
having
more
,
but
more
various
,
more
sublime
,
and
more
difficult
Operations
.
It
is
necessary
for
beasts
to
be
born
with
haire
,
feathers
,
scales
,
or
shels
,
because
they
had
not
the
ingeny
to
make
themselves
garments
;
which
,
to
their
very
great
convenience
,
they
might
alter
according
to
the
seasons
:
nor
had
they
the
knowledge
of
creating
fire
,
building
houses
,
and
the
like
.
Nature
furnished
them
with
beaks
,
claws
,
and
horns
,
because
they
could
never
arrive
to
find
out
a
stone
,
to
be
melted
and
framed
into
all
sorts
of
instruments
and
utensils
.
Their
knowledge
ariseth
no
higher
then
of
what
is
pleasant
or
painful
;
they
apprehend
not
convenient
,
or
inconvenient
;
just
,
or
unjust
;
happy
,
or
miserable
.
God
,
as
a
Master
of
a
family
,
gives
the
servants
their
set
salary
,
and
employs
them
;
but
his
Children
he
educates
and
instructs
to
command
and
dispose
,
not
their
own
onely
,
but
even
the
faculties
of
all
the
other
:
therefore
were
beasts
to
live
by
Nature
,
but
man
by
Art.
Beasts
were
to
be
perfect
at
first
that
they
might
be
presently
employed
,
man
by
habits
of
his
own
acquiring
.
For
beasts
,
besides
their
sustentation
in
this
present
life
,
were
to
expect
no
other
recompense
;
but
man
by
his
labour
was
to
merit
,
and
by
wel-employing
his
abilities
to
inherit
a
reward
,
and
that
eternal
.
He
made
indeed
no
creature
,
which
he
endowed
not
with
sufficient
abilities
for
the
uses
of
their
Creation
:
and
most
also
with
a
power
to
better
and
advance
them
by
assiduous
practice
;
but
the
end
of
all
inferior
Creatures
was
comprehended
in
their
actions
of
life
,
for
the
conserving
,
and
propagating
that
:
But
man
he
created
capable
of
a
supernatural
employment
;
of
a
life
to
be
continued
infinitely
beyond
and
above
this
small
moment
;
and
of
operations
sublimer
then
providing
for
the
belly
.
And
therefore
he
adorned
him
with
faculties
accordingly
;
an
ability
to
discern
betwixt
good
and
bad
,
virtue
and
vice
;
reflection
upon
his
own
actions
;
an
understanding
capable
to
know
and
comprehend
the
whole
World
;
and
more
then
that
also
,
to
be
present
to
all
past
,
and
future
,
as
well
as
present
things
;
to
multiply
a
small
inconsiderable
proposition
to
infinity
;
and
to
know
him
who
exceedeth
all
knowledg
.
3.
NOR
are
these
faculties
even
in
infants
(
tho
imperfect
)
altogether
obscure
.
For
as
soon
as
they
have
strength
(
with
which
beasts
are
born
)
they
do
more
then
beasts
;
they
exert
greater
testimonies
of
Natures
bounty
,
framing
in
themselves
human
actions
,
whereas
beasts
work
only
according
to
their
own
kind
.
For
even
the
nobler
faculties
shew
themselves
betimes
;
Fancy
in
imitation
of
others
;
Memory
in
retaining
what
is
imitated
;
and
Judgment
in
selecting
certain
actions
,
and
parts
of
actions
for
their
imitation
,
which
are
the
principles
and
manner
of
all
learning
.
I
deny
not
,
but
sometimes
there
is
such
an
impotency
,
or
defect
in
the
Organs
(
which
also
I
doubt
not
most
frequently
,
if
not
alwaies
,
to
be
a
disease
,
and
often
curable
by
a
discreet
Physician
)
as
renders
the
subjects
,
according
to
the
degrees
of
the
indisposition
,
unfit
or
uncapable
of
any
Instruction
;
and
that
all
labour
bestowed
upon
them
is
lost
:
or
at
least
so
unapt
are
they
,
as
it
is
not
tanti
to
employ
so
much
industry
as
is
requisite
to
render
them
,
indifferently
,
like
other
men
.
Neither
is
this
exact
difference
of
capacities
alwaies
(
in
childhood
especially
)
so
easily
discerned
,
as
it
may
be
with
conversation
and
tryal
.
Let
the
Educator
therefore
think
himself
to
be
but
as
a
Midwife
,
who
cannot
bring
forth
a
child
,
where
there
is
none
;
but
where
there
is
,
can
assist
the
birth
,
though
the
mother
be
sickly
,
and
the
child
infirm
.
And
as
it
is
loss
of
labour
to
sow
where
there
is
no
soil
;
and
as
where
the
parts
are
meaner
,
the
greater
measure
of
cultivating
by
Instruction
and
practice
is
requisite
;
by
which
even
mean
parts
may
be
bettered
:
So
where
there
is
a
greater
measure
of
parts
,
less
institution
and
exercise
will
advance
in
them
a
greater
harvest
,
and
great
industry
will
raise
them
to
admiration
.
Of
these
several
degrees
,
it
is
diligently
to
be
considered
,
that
some
have
a
bare
capacity
,
sufficient
to
be
instructed
,
moving
only
as
they
are
drawn
;
who
,
like
Bottles
,
render
no
more
then
is
just
put
into
them
.
Others
have
a
great
inclination
to
knowledg
,
running
,
when
once
set
in
the
way
,
either
to
any
,
or
some
one
science
in
particular
;
and
having
the
grounds
and
principles
given
,
they
are
able
to
raise
Conclusions
,
gather
Corollaries
;
and
having
the
foundation
laid
,
build
up
the
rest
themselves
.
Others
(
though
few
)
are
as
automata
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
own
Masters
;
and
have
a
genius
,
or
somewhat
extraordinary
,
to
assist
them
.
Which
who
so
have
,
and
withal
a
probity
of
affection
,
and
willingnes
to
take
pains
,
they
seem
set
out
by
God
himself
richly
fraught
for
his
glory
,
and
the
good
of
Mankind
.
It
is
also
to
be
observed
,
that
,
where
there
is
a
great
indisposition
to
one
study
,
(
as
many
times
there
is
,
some
being
by
nature
more
inventive
,
others
more
retentive
;
some
very
active
,
others
slow
,
&c.
)
it
is
seldome
worth
the
labour
to
strive
to
introduce
the
contrary
to
such
inclination
.
Amended
and
bettered
such
persons
may
be
,
but
totally
cured
they
rarely
are
;
and
in
their
own
way
they
may
prosper
excellently
with
less
pains
.
I
speak
not
here
of
inclination
to
virtue
or
vice
;
for
there
is
no
man
so
disposed
,
but
he
may
be
virtuous
if
he
please
,
as
shall
be
shewed
hereafter
.
This
of
Capacities
.
4.
BUT
the
best
Capacity
,
without
Instruction
by
precepts
and
examples
,
to
which
are
subservient
exhortations
,
admonitions
,
threatnings
,
corrections
,
&c.
is
ready
to
spend
it self
upon
low
,
mean
,
and
many
times
vicious
employments
:
as
the
best
ground
,
except
tilled
and
sowed
with
profitable
seed
,
produceth
only
ranker
weeds
.
Satis
norunt
prudentes
(
saith
Pasch.
in
vitâ
Pybrach
)
virtutis
&
vitiorum
semina
cum
nascendi
origine
copulata
,
vi
educationis
,
in
alteram
partem
necessario
emicare
:
adeo
ut
bonum
esse
,
non
à
natura
datum
,
sed
arte
sit
quaesitum
;
ac
proinde
bene
institui
sit
efficacius
,
quam
feliciter
nasci
.
His
meaning
is
;
That
parts
are
indifferent
of
themselves
to
produce
good
or
evil
;
and
great
parts
(
as
Themistocles
was
told
by
his
Master
,
fili
,
tu
nihil
mediocre
eris
,
sed
vel
magnum
patriae
lumen
,
vel
magna
pestis
)
are
fitted
for
great
,
whether
good
or
bad
,
undertakings
;
great
errors
and
wickednesses
proceeding
only
from
great
Wits
.
Education
and
Discipline
form
our
manners
;
and
that
only
every
one
knows
which
he
is
taught
.
The
faculties
of
the
soul
can
work
of
themselves
;
but
as
not
except
upon
an
external
object
;
so
neither
to
the
utmost
of
their
power
,
without
imitation
;
nor
in
the
best
,
i.
e.
the
right
and
true
manner
,
but
by
instruction
.
We
are
born
with
hands
,
feet
,
and
tongue
;
and
have
by
nature
power
to
write
,
dance
,
and
speak
;
yet
none
of
these
can
we
do
,
except
assisted
,
sustained
,
and
formed
by
either
those
,
whom
we
see
so
to
employ
the
same
members
;
or
by
those
by
whom
we
are
,
as
soon
as
strength
permits
,
taught
and
moulded
into
such
habits
.
So
all
men
are
born
with
reason
,
but
have
not
the
use
of
it
at
first
.
And
when
we
begin
to
serve
our selves
of
it
,
it
is
so
weakly
,
that
we
are
easily
overcome
by
sense
,
which
till
then
hath
guided
us
.
And
,
if
at
this
dangerous
conjuncture
we
be
not
assisted
,
't
is
much
to
be
feared
our
reason
will
be
but
of
small
use
to
us
:
especially
since
we
find
great
store
of
tracks
and
encouragements
in
the
broad
way
of
pleasure
;
and
therefore
shall
be
unwilling
to
leave
it
for
the
narrow
,
rough
,
and
unbeaten
routtes
of
Industry
and
labour
.
It
is
true
,
that
persons
of
very
great
parts
can
,
out
of
their
own
observation
,
(
for
so
all
Sciences
at
first
began
)
or
when
they
arrive
at
years
of
discretion
by
the
help
of
books
,
(
that
is
,
other
mens
experience
)
advance
without
a
Teacher
to
a
considerable
perfection
.
As
Lucullus
is
said
to
have
come
into
Asia
an
excellent
General
,
who
departed
from
Rome
an
unexperienced
Soldier
.
The
same
is
also
storied
of
the
Lord
Deputy
Montjoy
.
Though
,
to
confess
the
truth
,
these
instances
are
not
very
rare
:
for
(
which
seems
strangely
absurd
)
there
is
no
Art
,
to
obtain
which
less
diligence
is
used
,
then
this
of
Soldiership
,
though
of
the
greatest
consequence
.
But
we
had
lately
a
person
,
who
without
any
experience
in
Navigation
,
by
reading
and
study
,
at
the
very
first
essay
of
his
Art
,
happily
and
discreetly
commanded
a
Ship
to
the
East-Indies
.
Some
commend
only
practice
:
Others
think
reading
sufficient
;
both
to
blame
:
joyned
together
they
do
best
.
Reading
advanceth
more
,
and
sooner
then
practise
alone
.
A
Reader
is
more
universal
,
better
for
many
things
;
more
accurate
and
observant
in
his
practise
:
A
Practisers
knowledge
is
in
a
shorter
compass
,
in
ordinary
cases
,
and
is
longer
before
it
come
to
perfection
.
Reading
is
other
mens
experience
,
which
by
meditation
and
practise
becomes
our
own
;
but
it
makes
us
somewhat
too
exact
,
and
to
expect
all
things
should
fall
out
according
to
our
Imaginations
;
whereas
the
World
in
fancy
is
much
different
from
that
in
reality
;
not
clothed
with
those
particularities
,
and
circumstances
,
which
are
either
parts
of
,
or
inseparable
from
it
.
Though
reading
however
be
good
,
yet
't
is
best
with
those
who
have
already
had
an
Instructer
;
who
can
apply
his
precepts
and
advices
to
all
accidents
,
supply
defects
,
answer
all
doubts
,
retrench
excesses
,
inculcate
what
is
neglected
,
call
to
mind
what
is
forgotten
,
and
set
his
charge
in
the
straightest
and
nearest
way
.
5.
YET
both
Capacity
and
Instruction
are
effectles
without
practise
and
exercise
;
which
consists
(
according
to
the
nature
of
the
thing
to
be
learned
)
in
Meditation
,
thinking
,
or
contriving
;
observing
others
practises
;
and
actually
trying
and
working
.
Precepts
serve
very
well
for
a
guide
;
but
advance
not
the
guided
,
except
himself
follow
them
;
they
facilitate
the
beginning
and
progress
,
but
the
person
himself
must
set
to
his
own
endeavour
,
if
ever
he
intends
to
attain
perfection
.
Never
have
I
seen
parts
,
how
great
soever
,
without
industry
and
study
to
produce
any
good
;
much
evil
indeed
I
have
known
proceed
from
thence
.
Such
persons
may
prove
sometimes
plausible
discoursers
,
and
of
an
agreable
conversation
in
ordinary
companies
for
a
time
,
till
their
Stock
be
spent
:
but
it
is
industry
and
exercise
,
that
renders
a
man
knowing
and
solid
;
that
makes
him
not
fear
to
be
asked
a
question
in
what
he
professeth
.
And
if
industry
be
necessary
to
great
,
much
more
to
mean
parts
;
which
it
bettereth
and
advanceth
to
perfection
and
honour
.
And
since
to
have
great
natural
parts
is
not
in
our
power
,
but
we
must
be
contented
with
those
which
God
hath
given
us
;
we
must
set
our
rest
upon
our
labour
and
industry
,
for
correcting
our
bad
,
bettering
our
indifferent
,
and
perfecting
our
good
inclinations
.
And
of
this
(
the
use
and
profit
we
make
of
our
talents
)
must
we
give
a
severe
account
.
Nothing
changeth
Nature
,
but
another
Nature
,
Custome
;
not
force
,
not
reward
,
not
passion
.
Our
thoughts
are
according
to
our
inclinations
,
our
discours
and
speeches
according
to
what
we
have
learned
,
but
our
Actions
according
to
what
we
have
bin
accustomed
.
How
often
do
we
see
men
promise
,
vow
,
engage
,
yea
and
resolve
to
change
v.
g.
an
ill
habit
,
and
yet
continue
to
do
as
they
did
before
?
How
many
see
we
daily
who
began
well
,
and
,
as
long
as
they
took
pains
,
profited
exceedingly
;
but
when
trusting
to
the
goodness
of
their
parts
,
and
that
small
stock
of
knowledge
laid
in
before
,
not
improving
it
further
,
but
giving
themselves
liberty
of
mirth
and
pleasure
,
have
not
only
not
profited
,
but
bankerupted
also
,
and
lost
their
principal
?
Besides
,
industry
and
exercise
of
themselves
render
us
thinking
,
vigilant
,
attentive
,
provident
for
all
cases
,
and
accidents
;
lay
up
a
treasury
against
all
events
;
prevent
surprizes
;
and
make
us
familiar
,
and
ready
to
all
that
may
happen
.
But
by
idleness
,
and
pleasures
,
the
spirit
is
relaxed
,
the
understanding
unbended
,
the
fancy
over-grown
with
rust
and
rubbish
,
and
the
memory
perished
.
6.
THESE
two
last
(
Instruction
,
and
Practise
)
are
comprehended
in
Education
.
There
is
but
one
way
and
manner
of
learning
,
be
the
subject
what
ever
it
will.
In
manual
Arts
the
Master
first
sheweth
his
Apprentice
what
he
is
to
do
;
next
works
it
himself
in
his
presence
,
and
gives
him
rules
,
and
then
sets
him
to
work
.
The
same
is
the
way
of
breeding
a
Gentleman
,
or
a
Scholar
.
The
Educator
prescribeth
his
end
;
gives
him
rules
and
precepts
;
presents
him
examples
and
patterns
;
and
then
sets
him
to
act
according
to
what
was
before
taught
him
.
And
if
the
Educated
apply
himself
seriously
to
meditate
,
contrive
,
observe
his
copy
,
and
be
content
to
be
admonished
and
corrected
when
faulty
,
he
will
,
no
doubt
,
arrive
to
the
intended
perfection
;
which
is
to
perform
his
duty
with
ease
,
readiness
,
and
delight
;
i.
e.
to
advance
his
Art
into
another
Nature
.
For
in
this
Art
equals
Nature
,
that
is
,
as
she
,
works
without
deliberation
,
and
is
indisposed
to
the
contrary
;
as
a
good
Musicians
hand
consulteth
not
what
string
to
touch
,
but
runs
to
it
as
readily
,
as
Nature
doth
to
the
proper
muscle
,
when
she
would
move
a
finger
.
Only
in
this
they
differ
,
that
Nature
God
hath
given
us
,
Art
is
of
our
own
acquisition
;
Nature
is
perfect
at
the
first
moment
,
Art
is
not
obtained
without
study
and
industry
.
And
the
earlier
we
begin
,
the
better
it
is
.
For
should
we
suffer
young-men
,
as
they
say
of
Hercules
,
to
chuse
virtue
or
vice
,
labour
or
pleasure
,
when
they
come
to
years
of
Discretion
;
and
in
the
interim
let
them
spend
their
youth
in
the
vanities
,
and
follies
,
that
age
suggests
to
them
;
is
not
this
that
wherein
the
Devil
tempted
our
first
Parents
,
presenting
them
the
excellency
of
the
knowledge
of
good
and
evil
?
whereas
it
had
bin
much
better
to
have
known
good
only
,
and
left
evil
to
have
been
understood
by
the
examples
of
such
,
as
would
not
consider
.
But
into
what
hazzards
are
these
uninstructed
persons
cast
,
should
it
please
God
to
cut
them
of
in
their
youth
?
Is
it
not
,
as
if
they
said
;
let
them
habituate
themselves
in
vanity
,
idlenes
and
folly
,
that
they
may
afterwards
judg
better
of
virtue
,
i.
e.
of
that
whereof
they
have
no
experience
?
How
can
they
chuse
good
,
since
they
know
not
what
it
is
?
and
every
one
must
follow
and
embrace
what
he
knows
.
Shall
we
let
them
first
vent
their
malice
?
but
by
practise
it
increaseth
:
let
them
defer
their
choice
till
they
may
make
it
with
Discretion
?
but
without
teaching
they
will
never
come
to
Discretion
.
For
every
habit
,
especially
when
according
to
a
natural
inclination
(
as
these
are
by
reason
of
the
remainder
of
that
evil
,
left
in
us
for
our
exercise
)
hurries
them
violently
,
and
at
length
irresistably
also
.
At
best
;
suppose
a
child
should
escape
accidentally
,
i.
e.
by
the
care
of
parents
,
or
his
own
naturally
good
disposition
,
this
rock
;
yet
those
,
who
start
late
,
are
so
far
behind
,
that
when
they
should
be
ready
for
employment
,
they
are
learning
the
principles
of
it
,
and
are
surpriz'd
and
at
a
gaze
where
to
begin
.
The
great
inclination
of
Youth
is
to
pleasures
;
and
that
,
either
to
idlenes
and
sleep
;
whence
proceed
inconsideration
,
carelesnes
,
hatred
of
labour
and
thinking
;
or
else
to
eating
,
drinking
,
or
the
other
lusts
of
the
flesh
.
And
all
these
,
indulged
and
accustomed
,
grow
stronger
,
and
at
last
inextirpable
.
For
they
end
in
habitual
sin
,
darknes
of
understanding
,
and
extinguishing
the
light
both
of
Gods
spirit
,
and
reason
.
Virtutem
(
saith
Pasc.
vit
.
Pibr
.
)
nisi
in
primaeva
germina
,
dum
tenera
sint
&
mollia
,
instilletur
,
frustra
in
adultis
requiras
.
The
reason
why
we
see
so
many
old
men
fools
,
is
because
we
see
so
many
young
men
unlearned
.
Those
,
who
are
employed
in
Missions
for
converting
Nations
to
Christianity
,
find
little
fruit
in
treating
with
ancient
men
.
It
is
also
necessary
to
get
an
habitude
of
virtue
and
knowledg
in
Youth
,
that
in
that
Age
,
when
our
understanding
fails
us
,
wee
may
do
nothing
unbeseeming
us
.
But
the
force
of
Education
is
seen
in
nothing
more
,
then
that
whole
Nations
,
from
age
to
age
,
continue
in
the
very
same
customes
and
manners
:
and
to
change
these
,
especially
to
the
better
,
is
a
difficulty
even
beyond
imagination
.
Those
,
who
are
brought
up
in
Wars
,
are
active
,
restles
,
violent
,
ungovernable
but
by
force
;
brought
up
in
peace
,
lazy
,
unexperienced
;
in
trade
,
subtil
,
interessed
,
covetous
;
amongst
poor
men
,
mean-spirited
;
amongst
idle
persons
,
good
for
nothing
.
Again
,
were
there
a
City
consisting
of
Subjects
without
Education
,
what
a
confusion
would
it
be
?
without
obedience
,
without
breaking
their
own
humors
and
passions
,
every
one
following
his
own
lusts
,
without
regarding
any
other
,
without
discretion
,
civility
,
even
without
humanity
it self
.
T
is
good
Education
of
Youth
,
that
makes
virtuous
men
and
obedient
Subjects
;
that
fills
the
Court
with
wise
Councellers
,
and
the
Common-wealth
with
good
Patriots
.
Even
Trees
,
if
not
cultivated
when
young
,
change
their
nature
into
wildnes
;
and
Beasts
grow
fierce
and
resty
if
not
tamed
and
broken
in
youth
.
Nature
is
bettered
,
and
made
useful
by
Education
;
and
what
our
industry
produceth
in
us
contrary
to
Nature
,
is
stronger
,
and
converts
Nature
into
it self
.
To
neglect
instructions
is
to
want
other
mens
experience
,
and
to
begin
again
at
the
very
foundation
of
every
Art
,
or
Science
;
which
being
by
little
and
little
advanced
,
and
not
yet
perfected
;
he
much
hinders
himself
,
that
takes
not
advantage
of
the
height
they
are
already
arrived
to
.
And
not
to
exercise
parts
is
to
loose
them
;
and
not
to
use
them
to
the
best
,
is
to
debase
and
vilify
them
.
For
they
,
whose
spirit
suffers
them
not
to
be
idle
,
and
yet
are
not
instructed
to
the
best
advantage
,
fall
upon
trifles
,
turning
,
watchmaking
,
hunting
,
or
worse
.
One
I
have
read
of
brought
to
Alexander
,
who
by
many
years
practise
,
had
obtained
the
dexterity
of
throwing
a
small
seed
through
a
needles
eye
.
The
King
for
a
just
reward
gave
him
a
sack
full
of
those
Seeds
.
But
Math.
Huniades
the
Warlike
King
of
Hungary
,
was
more
severe
with
him
,
that
brought
him
a
wooden
Coat
of
male
,
wherein
was
not
one
ring
wanting
,
a
work
of
fifteen
years
;
for
he
commanded
him
to
prison
for
fifteen
yeares
more
,
to
expiate
for
so
much
time
and
parts
spent
in
so
fruitles
an
employment
.
CHAP.
II.
Of
the
Duty
of
Parents
in
educating
their
Children
.
1
I
desire
Parents
would
seriously
consider
,
that
Education
of
their
Children
is
not
left
to
their
pleasure
,
but
a
duty
imposed
on
them
.
God
,
the
great
Father
of
us
all
,
deposited
the
Children
in
the
Fathers
charge
;
and
provided
by
his
Laws
,
and
threatnings
,
they
should
be
reverenced
and
obeyed
by
them
.
They
are
part
of
your selves
,
and
what
you
do
for
them
is
indeed
for
your selves
.
You
expect
honour
by
them
at
all
times
,
&
may
sometime
also
stand
in
need
of
their
help
.
'T
is
what
you
either
have
enjoyed
from
your
Parents
,
or
lament
your
loss
by
their
neglect
.
You
have
brought
forth
Children
into
this
World
of
misery
and
trouble
,
and
will
you
so
leave
them
?
Will
you
not
assist
them
in
passing
through
it
as
well
as
they
can
?
It
is
but
reasonable
they
should
by
a
speedy
death
be
taken
away
from
the
future
evil
,
if
you
refuse
to
fortify
them
against
it
.
You
provide
them
estates
;
to
what
purpose
,
if
you
also
procure
them
not
parts
to
use
them
?
By
that
you
appear
to
be
their
provident
Parents
,
but
by
this
you
are
paralleled
to
their
good
Angels
,
in
taking
care
and
watching
over
them
.
BUT
I
will
speak
no
more
of
this
:
for
though
there
be
some
inhuman
and
irrational
Parents
,
that
desire
their
Children
should
be
like
themselves
;
that
think
their
own
honour
and
respect
eclipsed
if
their
Sons
be
wiser
,
or
worthier
then
they
;
and
are
contented
their
Children
be
wicked
,
least
their
own
actions
be
shamed
:
some
also
who
for
covetuousnes
,
neglect
,
or
ignorance
,
will
not
bestow
good
Education
upon
them
;
yet
there
are
so
few
of
this
sort
,
and
their
error
so
manifest
,
that
it
needs
no
further
discovery
.
ANOTHER
and
not
inferior
error
of
Parents
there
is
,
that
out
of
I
know
not
what
tendernes
,
they
are
unwilling
their
Children
should
undergo
such
hardships
and
severities
as
a
good
Education
doth
require
.
Which
is
,
as
if
the
mother
should
not
suffer
her
new-born
Infant
to
be
molested
with
the
pain
of
swathing
,
and
binding
,
till
it
grows
better
able
to
endure
that
torment
.
Many
Parents
are
afraid
,
their
Childrens
spirits
,
i.
e.
their
obstinacy
and
pride
,
should
be
broken
with
due
correction
,
and
harsher
chiding
.
BUT
the
greatest
,
and
most
general
error
of
Parents
is
;
that
they
desire
their
Children
to
be
more
plausible
,
then
knowing
;
and
to
have
a
good
mine
,
rather
then
a
good
understanding
;
or
at
least
,
to
have
both
together
:
to
employ
the
same
time
to
acquire
serious
studies
,
and
à-lamodeness
;
to
study
gravity
and
levity
;
gallantry
and
Philosophy
together
.
But
(
besides
what
I
said
before
,
if
these
come
in
competition
,
pleasure
will
certainly
carry
the
cause
;
both
more
time
bestowed
and
greater
proficiency
shall
be
made
in
that
,
then
the
other
)
it
seems
to
me
little
less
then
impossible
,
that
two
things
so
unlike
,
if
not
contrary
,
should
be
together
attended
(
one
hour
of
pleasure
obliterating
more
,
then
three
of
study
will
imprint
;
)
that
two
so
differently
commanding
Masters
should
be
obeyed
.
If
the
Soul
can
apply
it self
to
such
dissonant
studies
,
why
may
not
the
eye
also
,
at
once
,
aime
at
two
opposite
marks
?
The
Gallants
chiefest
study
is
to
spend
his
time
;
the
other
's
to
save
it
:
the
one
is
for
living
in
pleasure
and
mirth
;
the
other
,
in
labour
and
seriousnes
.
The
one
for
adorning
and
trimming
himself
,
to
visit
,
game
,
play
,
&c.
the
other
for
watchfulnes
,
industry
,
devotion
.
In
sum
,
the
one
placeth
his
design
to
be
conformable
and
acceptable
to
those
,
who
understand
least
;
to
some
such
silly
Women
and
Ladies
,
from
whom
if
you
take
vanity
,
nothing
remains
:
the
other
strives
to
approve
himself
to
God
,
his
holy
Angels
,
the
example
of
all
worthy
and
wise
men
of
the
past
and
present
age
.
Why
are
rich
clothes
but
to
be
shown
;
shown
to
them
,
who
best
understand
them
?
They
best
understand
them
who
mind
nothing
else
,
who
can
judg
of
every
punctilio
of
the
mode
,
and
can
read
a
lecture
upon
a
knot
of
ruban
.
Besides
gallantry
is
ridiculous
,
except
accompanied
with
formality
of
conversation
,
punctuality
in
dancing
,
visiting
,
courting
;
which
inevitably
engage
them
in
loss
of
time
,
folly
,
and
averting
the
understanding
from
serious
and
useful
thoughts
.
And
this
is
as
consentaneous
to
reason
,
as
experience
;
for
the
Soul
is
fortified
by
introversion
upon
it self
,
continual
meditation
,
and
reflecting
upon
its
operations
,
faculties
,
and
the
objects
therein
reserved
:
whereas
all
sensual
pleasures
call
forth
the
forces
of
the
Soul
to
the
outward
parts
and
members
of
the
body
:
whence
proceeds
that
continual
combat
,
so
much
spoken
of
both
by
Philosophers
and
Divines
,
between
sense
and
reason
,
the
body
and
the
soul
,
wisdome
and
pleasure
.
METHINKS
therefore
Children
should
be
educated
to
all
severity
of
labour
,
and
virtue
;
and
to
this
outward
politure
,
by
the
bye
only
;
to
make
those
their
study
and
employment
,
and
to
regard
these
so
much
as
not
to
be
offensive
to
those
they
converse
withal
.
Pleasure
and
recreation
indeed
is
so
far
necessary
,
as
to
keep
up
the
strength
and
alacrity
of
the
bodily
forces
,
without
which
the
Soul
cannot
work
;
But
I
speak
not
of
these
at
this
time
,
but
of
that
which
is
esteemed
a
part
of
busines
,
and
employment
.
Cyrus
and
Darius
,
great
Captains
and
wise
men
,
ruin'd
their
families
and
Monarchy
,
because
they
educated
their
Children
after
the
Median
fashion
,
i.
e.
amongst
their
Wives
and
Women
;
who
never
suffering
them
to
want
any
thing
,
nor
to
be
contradicted
,
their
delicacy
made
them
slothful
and
languid
;
the
slavery
and
flattery
of
those
about
them
rendred
them
haughty
and
imperious
:
so
that
they
could
neither
labour
wirh
cheerfulnes
,
nor
command
without
arrogancy
:
that
made
them
contemptible
,
as
effeminate
;
this
odious
,
as
insolent
.
I
wish
the
Persians
were
the
onely
faulty
in
this
matter
.
Whoever
would
educate
a
child
to
folly
and
ruine
,
must
give
him
his
own
will
;
not
suffer
his
humor
to
be
contradicted
;
be
careful
that
he
never
come
in
danger
or
hardship
;
that
he
be
above
labour
and
industry
;
and
every
days
experience
shews
us
,
that
Fortuna
,
quem
fovet
,
fatuum
facit
.
BUT
it
is
very
considerable
,
contrary
to
the
Persians
,
that
many
great
Princes
have
brought
up
their
Children
to
industry
and
hardship
.
Egin●artus
saith
of
Charles
the
Great
,
Liberos
suos
it
a
censuit
instituendos
,
ut
tam
filii
,
quem
nepotes
,
primo
liberalibus
studiis
(
quibus
&
ipse
operam
dabat
)
erudirentur
.
Tum
filios
,
quamprimum
aetas
patiebatur
,
more
Francorum
equitare
,
armis
ac
venationibus
exerceri
fecit
.
Filias
lanificio
assuescere
,
coloque
ac
fuso
,
ne
per
otium
torperent
,
operam
impendere
,
atque
ad
omnem
honestatem
erudiri
fecit
.
Augustus
wore
the
clothes
spun
and
made
by
his
Wife
,
Daughter
,
and
Grand-children
,
as
Suet.
informs
us
.
Monsieur
de
Rhodez
thus
describes
the
Education
of
Henry
the
Great
of
France
.
His
Grand-father
would
not
permit
him
to
be
brought
up
with
that
delicatnes
,
ordinarily
used
to
persons
of
his
quality
;
well
knowing
,
that
seldome
lodgeth
other
then
a
mean
and
feeble
spirit
in
an
effeminate
and
tender
body
.
Neither
would
he
allow
him
rich
habilements
,
and
Childrens
usual
trifles
:
nor
to
be
flattered
or
treated
like
a
Prince
.
Because
all
these
things
are
causers
only
of
vanity
,
and
rather
raise
pride
in
the
hearts
of
Infants
,
then
any
sentiments
of
true
generosity
.
But
he
commanded
,
he
should
be
habited
,
and
educated
like
the
other
Children
of
that
country
;
that
he
should
be
accustomed
to
run
,
to
leap
,
to
climb
the
rocks
and
mountains
;
that
by
such
means
he
might
be
inured
to
labour
,
&c.
His
ordinary
food
also
was
course
Bread
,
Beef
,
Cheese
,
and
Garlick
;
and
he
often
went
bare-foot
,
and
bare-headed
.
The
same
care
was
taken
by
whole
Nations
,
especially
such
as
were
of
a
military
constitution
.
The
Lacedemonian
and
other
antient
Nations
Customs
are
to
every
one
known
.
Olaus
Magnus
describes
the
manner
of
the
Education
of
the
Nobility
of
the
Warlike
Nation
of
the
Goths
,
l.
8.
c.
4.
They
were
accustomed
to
endure
beating
and
wounds
,
to
change
of
heat
into
sudden
cold
,
to
suffering
of
fire
and
frost
,
to
lying
upon
boards
,
course
and
uneasy
clothing
,
strong
,
but
ordinary
food
,
violent
and
wearisome
exercises
according
to
every
age
;
such
as
riding
,
darting
,
shooting
,
wearing
heavy
arms
,
especially
helmets
,
sheilds
,
spears
,
boots
and
spurs
,
swimming
on
horseback
,
and
in
armor
.
I
shall
not
instance
in
any
more
for
fear
of
seeming
to
much
to
upbraid
the
present
delicacy
.
2.
THE
Duty
of
the
Parents
therefore
is
first
to
begin
betimes
;
for
very
frequently
the
blandishments
of
Nurses
,
and
the
foolish
,
vain
,
or
evil
conversation
of
those
about
them
,
leave
such
impressions
even
upon
their
Infancy
,
as
are
difficultly
defaced
,
even
when
the
child
arrives
to
discretion
,
and
maturity
.
Besides
,
the
Nurses
form
the
speech
,
the
garbe
,
and
much
of
the
sentiments
of
the
child
.
The
ancient
Romans
(
saith
Quintilian
)
when
a
child
was
born
,
put
him
not
out
to
an
hired
Nurse
,
but
brought
him
up
in
his
Mothers
chamber
,
under
the
eye
of
some
grave
and
virtuous
Matron
,
chosen
out
of
the
Neighbourhood
,
who
was
to
have
him
continually
in
her
presence
;
Coram
quâ
neque
dicere
fas
erat
quod
turpe
dictu
,
neque
facere
quod
inhonestum
factu
videretur
:
Ac
non
studia
modo
,
sed
remissiones
etiam
,
lususque
puerorum
sanctâ
quâdam
gravitate
ac
verecundiâ
temperabat
,
&c.
And
so
considerable
was
the
Education
of
Children
thought
to
be
,
that
,
as
he
saith
,
Cornelia
the
mother
of
the
Gracchi
,
Aurelia
,
the
mother
of
Augustus
Caesar
,
were
Governesses
to
great
mens
Children
.
3.
SECONDLY
,
though
a
discreet
and
careful
Nurse
be
provided
,
yet
let
not
the
Father
remit
his
diligence
to
wean
him
betimes
;
nor
permit
tenderness
to
overcome
his
judgment
,
or
his
present
false
,
the
durable
and
perfect
love
;
but
hinder
,
as
much
as
is
possible
,
the
sowing
of
evil
seeds
,
and
prevent
the
very
first
beginnings
,
and
sprowtings
of
bad
actions
.
There
is
indeed
no
man
that
seeth
not
the
vast
difference
in
Childrens
inclinations
to
virtue
or
vice
;
how
easy
some
are
advised
,
how
difficultly
others
restrained
,
even
by
correction
.
There
remaining
in
every
one
somewhat
of
that
pravity
derived
to
us
from
our
first
Parents
,
inclining
us
as
much
,
if
not
more
,
to
evil
,
then
to
good
;
yet
some
more
violently
then
others
:
which
inclinations
,
though
they
render
us
not
guilty
(
the
sin
being
washed
away
by
Baptisme
)
yet
our
consenting
to
them
is
sin
,
as
our
resisting
them
is
virtue
,
and
our
fighting
against
and
overcoming
them
,
is
the
great
employment
of
our
life
.
And
truely
were
it
not
for
evil
examples
and
councells
,
or
at
least
for
want
of
good
ones
,
the
victory
would
not
be
so
difficult
,
as
we
commonly
suppose
,
and
find
it
;
nor
the
difference
of
inclinations
so
manifest
.
For
thus
much
must
be
acknowledged
to
the
glory
of
our
Maker
;
first
that
as
every
constitution
hath
a
disposition
to
evil
,
so
that
very
disposition
is
contrary
to
another
evil
,
to
which
the
indifferent
would
be
more
obnoxious
;
and
Secondly
,
inclineth
also
to
the
neighbouring
good
;
every
defect
,
by
the
wise
ordering
of
providence
,
being
ballanced
with
another
advantage
;
as
proneness
to
anger
prompts
also
to
activenes
,
and
hardiness
to
attempt
difficulties
;
the
slow
,
and
phlegmatick
,
are
also
perseverant
and
constant
in
their
resolutions
;
that
which
disposeth
to
lust
,
suggests
also
persuasivenes
,
plausibility
,
and
cheerfulnes
:
desire
produceth
Industry
,
fear
breeds
quiet
and
cautiousnes
.
And
by
the
way
,
let
this
be
remembred
,
that
it
is
much
easier
to
bend
a
natural
mis-inclination
to
its
neighbour
virtue
,
then
to
its
opposite
:
as
an
angry
person
is
easilier
perswaded
to
activenes
,
then
meeknes
;
the
tenacious
,
to
frugality
,
rather
then
bounty
;
obstinacy
to
constancy
,
fawningnes
to
complaisance
,
and
ignorance
to
obedience
.
So
that
any
one
becomes
evil
rather
then
good
,
is
not
so
much
the
fault
of
his
constitution
,
as
the
perversnes
of
his
will
;
following
the
suggestions
of
sense
rather
then
the
Dictates
of
reason
.
'T
is
pleasure
in
Children
,
that
recommends
the
evil
,
and
warps
them
from
the
good
:
't
is
inconsideration
and
folly
more
then
the
difficulty
or
unnaturalnes
of
virtue
.
And
if
there
be
any
such
man
,
as
without
delight
or
interest
,
pursues
bad
rather
then
good
,
he
wanteth
either
the
reason
,
or
desires
common
to
all
Mankind
.
Nor
did
wise
Law-makers
institute
reward
and
punishment
to
constrain
men
to
doe
against
nature
;
but
to
equiponderate
the
prejudices
of
pleasure
and
interest
,
i.
e.
to
countenance
reason
against
sensuality
.
I
cannot
forbare
setting
down
a
notable
saying
of
Quintilian
cap.
ult
.
Natura
nos
ad
optimam
mentem
genuit
,
adeoque
discere
meliora
volentibus
promtum
est
;
ut
verè
intuenti
mirum
sit
illud
magis
,
malos
esse
tam
multos
.
And
Seneca
,
Nihil
est
tam
arduum
&
difficile
,
quod
non
humana
mens
vincat
,
&
in
familiaritatem
producat
assidua
meditatio
:
nullique
sunt
tam
feri
&
sui
juris
affectus
,
ut
non
disciplinâ
domentur
.
Quodcunque
sibi
imperavit
animus
,
obtinuit
.
Sanabilibus
aegrotamus
malis
,
ipsaque
nos
in
rectum
genitos
natura
,
si
emendari
voluerimus
,
juvat
.
Thus
they
out
of
the
strength
of
their
reason
and
experience
:
perhaps
also
they
had
learned
so
much
from
Socrates
,
who
by
his
own
example
,
shewed
that
even
the
worst
disposition
was
conquerable
by
reason
.
And
this
is
to
the
shame
of
so
many
pretended
Christians
.
But
how
would
they
have
glorified
God
,
had
they
known
the
advantage
given
us
by
grace
and
his
Holy
Spirit
,
always
ready
to
assist
our
good
endeavours
?
Though
Seneca
seems
to
have
discerned
some
glimpse
of
that
also
.
Ep.
41.
Sacer
intra
nos
spiritus
sedet
,
malorum
bonorumque
nostrorum
observator
&
custos
.
Bonus
vir
sine
Deo
nemo
est
.
An
potest
aliquis
supra
fortunam
,
nisi
ab
ipso
,
surgere
?
ille
dat
consilia
erecta
&
magnifica
.
O
pie
Domine
,
O
Salvator
bone
,
saith
Salvian
l.
7.
quantum
per
te
efficiunt
studia
Disciplinae
,
per
quae
mutari
possunt
vitia
Naturae
!
And
speaking
there
of
the
Africans
,
he
saith
,
Adeo
exclusa
naturae
originalis
sinceritas
,
ut
aliam
quodammodo
in
his
naturam
vitia
fecerunt
.
The
sum
is
,
Though
all
Dispositions
be
not
equally
good
,
yet
the
worst
may
,
by
the
industry
of
the
Educators
,
and
Gods
grace
,
never
wanting
till
refused
,
be
so
reformed
and
bettered
,
as
to
be
able
to
do
God
,
his
Prince
,
and
family
,
honour
and
service
.
And
the
greatest
frowardnes
and
worst
inclinations
,
we
find
in
Children
,
are
conquerable
;
and
when
actually
overcome
,
those
very
persons
may
better
succeed
,
then
the
more
facile
and
complying
.
Only
as
I
said
let
them
be
taken
betimes
:
and
the
rather
,
because
it
cannot
be
known
but
by
experience
,
how
any
childs
disposition
may
prove
and
shew
it self
.
But
if
instead
of
rectifying
his
evil
inclination
,
any
one
indulge
it
;
and
instead
of
bridling
incourage
it
;
he
makes
it
his
Master
.
Whence
come
those
irregular
and
extravagant
desires
,
and
actions
,
which
we
see
in
many
persons
,
of
stealing
,
drinking
,
inconstancy
,
and
the
like
.
4
MY
third
advice
is
,
that
Parents
would
have
their
Children
(
as
much
as
they
can
)
under
their
own
eye
and
inspection
.
By
this
they
shall
be
preserved
from
evil
companions
,
imitatation
of
bad
Superiors
,
their
councel
,
discours
,
and
such
like
;
but
more
then
all
,
from
indiscreet
,
impertinent
,
unmanaged
Servants
.
For
Youth
not
having
the
judgment
to
measure
it self
from
its
own
actions
,
knows
it
only
by
reflection
,
from
others
relations
;
and
thinks
it self
such
really
as
a
fawning
servant
represents
him
:
and
servants
who
are
usually
brought
up
in
that
low
condition
,
and
have
their
thoughts
and
speeches
suitable
,
cannot
be
fit
companions
to
a
Gentleman
.
But
above
all
,
the
example
of
the
Father
is
of
greatest
force
to
educate
a
Son.
O
te
beatum
Adolescentem
(
Plin.
lib.
8.
ep
.
13.
)
qui-eum
potissimum
imitandum
habes
,
cui
natura
te
simillimum
esse
voluit
.
The
Father's
actions
authorise
the
same
in
the
Child
;
nor
can
the
Father
chastise
him
for
what
himself
is
guilty
.
Great
care
must
the
Father
take
therefore
least
he
give
any
bad
example
either
of
intemperate
anger
with
servants
,
or
of
using
any
evil
,
obscene
,
or
undecent
words
;
and
to
be
such
as
he
desireth
his
Son
should
represent
him
.
It
concerns
him
also
to
overlook
even
his
Governor
and
Educator
,
when
he
is
of
age
to
stand
in
need
of
one
,
both
to
keep
him
to
his
diligence
,
and
create
authority
to
his
instruction
.
Cato
,
though
he
kept
a
Master
expresly
for
his
Son
in
his
own
house
,
yet
did
himself
always
frequently
teach
him
.
So
did
Augustus
his
Grand-children
Caius
and
Lucius
.
The
great
Theodosius
used
frequently
to
fit
by
Arsenius
,
whilst
he
taught
his
Sons
Arcadius
and
Honorius
;
to
whom
also
he
commanded
such
respect
to
be
given
by
them
,
that
surprizing
them
once
sitting
,
and
Arsenius
standing
,
he
took
from
them
their
robes
;
and
not
till
after
a
long
time
and
much
intreaty
restored
them
.
And
if
the
Father
and
Family
be
of
good
example
,
it
seems
to
me
best
to
educate
him
at
home
,
and
leave
him
in
his
first
bed
,
till
he
have
taken
some
root
before
he
be
transplanted
.
If
the
child
be
of
a
soft
,
or
of
an
haughty
disposition
,
or
the
family
of
evil
examples
,
't
is
better
to
send
him
abroad
betimes
.
But
generally
,
the
best
place
of
Education
seems
to
be
amongst
companions
(
as
near
as
may
be
,
his
equals
)
at
some
distance
from
home
;
but
whether
he
may
repair
every
night
,
or
very
frequently
.
If
this
cannot
be
,
then
with
companions
in
his
Fathers
house
;
for
to
teach
one
alone
,
besides
other
inconveniences
,
is
extreamly
tedious
both
to
Master
and
Scholar
.
For
want
of
these
opportunities
the
next
is
at
a
public
School
;
but
then
great
care
is
to
be
had
that
the
Family
,
where
he
sojourneth
,
be
of
good
example
.
And
much
better
would
it
be
for
him
there
to
have
a
Pedagogue
(
which
in
those
Countrys
,
that
abound
with
Clergy
,
is
seldome
omitted
)
i.
e.
one
somewhat
versed
in
learning
;
who
may
continually
attend
the
Child
,
see
to
his
repetitions
,
and
the
performing
his
tasks
&
exercises
,
model
his
manners
,
and
preserve
him
from
danger
,
and
the
like
.
5.
PARENTS
also
,
fourthly
,
ought
to
guide
them
,
as
much
as
is
possible
,
with
kindnes
and
affection
;
endeavoring
to
convince
and
perswade
them
of
the
excellency
of
labour
,
seriousnes
,
learning
,
virtue
,
sufferings
,
and
the
like
;
and
even
denying
what
they
think
not
fit
to
grant
them
with
sweetnes
and
love
;
and
even
chastising
them
with
sorrow
,
and
for
vices
only
,
in
things
indifferent
giving
them
liberty
.
In
bodily
sicknesses
the
patient
is
the
first
who
desireth
the
cure
;
but
the
distempers
of
the
mind
are
to
be
discovered
and
perswaded
to
the
Patient
by
reason
and
good
admonition
.
Neither
must
the
Father
destine
his
Child
to
such
an
employment
as
himself
thinks
fittest
to
serve
his
other
occasions
.
Though
most
mens
parts
are
capable
of
many
employments
,
yet
are
many
less
disposed
to
one
then
another
;
and
so
much
,
as
it
is
not
worth
the
time
and
labour
many
times
(
as
is
said
before
)
to
endeavour
the
change
of
such
inclinations
.
Consider
therefore
both
his
disposition
,
and
the
nature
of
the
calling
,
i.
e.
what
faculties
it
chiefly
employs
:
and
whether
those
faculties
be
most
eminent
in
the
subject
;
and
so
fit
them
together
;
and
you
shall
not
need
to
fear
their
corresponding
to
your
care
.
However
,
if
after
all
your
endeavours
they
prove
not
to
your
desire
;
as
many
times
it
happens
:
murmur
not
against
God
,
who
permits
them
to
miscarry
;
either
that
men
may
take
notice
,
that
all
wel-doing
is
from
his
grace
,
not
our
wisedome
;
or
that
your
faith
and
patience
may
be
tried
,
and
your self
purged
from
all
human
and
secular
affections
and
interests
;
or
that
some
faults
in
your self
may
be
punished
in
them
.
CHAP.
III.
Of
the
Educator
.
1.
THE
Fathers
greatest
diligence
is
seen
in
chusing
a
good
Governor
,
or
Director
of
his
Son.
A
good
Educator
therefore
,
whether
one
be
to
be
chosen
,
or
any
one
desires
to
render
himself
such
,
being
instead
of
a
Father
to
his
charge
,
ought
to
be
;
First
,
religious
,
virtuous
,
and
grave
,
both
himself
and
family
;
that
he
may
give
good
example
,
and
not
need
to
fear
that
his
Scholar
resemble
him
.
He
must
therefore
be
sure
to
live
with
greater
severity
then
he
exacts
of
his
charge
.
Then
also
may
he
hope
by
his
prayers
to
obtain
a
blessing
upon
his
endeavours
;
and
(
performing
his
duty
as
in
the
sight
of
God
)
to
give
up
his
accounts
cheerfully
,
and
receive
his
reward
from
him
.
2.
PRUDENT
,
and
discreet
,
as
in
all
other
things
,
so
especially
in
observing
the
Childs
disposition
,
and
to
know
what
it
will
produce
.
For
many
times
the
medicine
is
to
be
applied
to
the
disease
,
not
to
the
symptome
.
Not
too
severe
,
nor
too
indulgent
;
not
too
austere
,
least
he
affright
;
nor
too
familiar
least
he
become
contemptible
to
his
charge
.
For
young
men
understand
not
much
the
reason
of
his
demeanor
.
He
must
praise
without
flattery
,
chide
without
contumely
,
and
correct
without
passion
;
be
cheerful
without
levity
,
affable
without
fawning
,
grave
without
morosity
,
and
merry
without
folly
.
3.
PATIENT
,
humble
,
and
meek
,
to
pass-by
,
dissemble
,
and
bear
with
,
many
impertinencies
,
dulnesses
,
forgetfulnesses
:
to
endure
many
affronts
,
contempts
,
passions
,
and
sometimes
very
evil
words
.
Not
to
despond
,
though
success
answer
not
his
Industry
;
for
Almighty
God
gives
grace
when
he
pleaseth
,
nor
doth
all
seed
immediatly
sprout
:
however
he
shall
be
rewarded
not
according
to
the
others
proficiency
,
but
his
own
industry
and
sincerity
.
4.
MASTER
of
his
tongue
,
for
that
is
his
great
and
universal
instrument
.
Besides
,
the
speech
of
the
Master
authoriseth
the
Childs
imitation
.
He
must
therefore
religiously
avoid
,
not
only
all
wicked
,
profane
,
and
obscene
;
but
also
all
undecent
,
all
passionate
,
all
hyperbolical
,
superfluous
,
customary
,
vain
,
speeches
;
knowing
that
the
greatest
reverence
is
due
to
Children
.
5.
DILIGENT
,
making
it
his
busines
to
assist
and
better
his
charge
,
to
observe
all
his
motions
and
speeches
;
for
tho
all
cannot
be
amended
at
once
,
yet
no
default
is
to
pass
unregarded
;
least
that
connivance
authorize
the
committing
it
,
and
the
frequent
committing
produce
an
habit
.
Yet
let
him
not
so
trust
to
his
own
Industry
,
as
not
by
continual
prayer
,
to
recommend
his
employment
to
the
giver
of
success
.
6.
NOT
covetous
.
Especially
let
him
not
fancy
to
himself
the
making
advantage
by
insinuating
into
the
interest
of
his
charge
,
for
that
breeds
jealousies
at
least
:
nor
into
his
affections
,
for
their
gratitude
is
writ
in
sand
,
and
their
passions
change
with
new
objects
.
Besides
,
after
a
while
he
will
be
look'd
upon
as
impertinent
,
and
exercising
ridiculously
an
obsolete
power
.
If
,
besides
these
qualifications
,
he
have
experience
of
forreign
parts
;
if
he
understand
learning
and
sciences
;
if
wel-born
,
of
a
good
presence
,
and
address
,
and
wear
his
clothes
hansomely
,
it
will
admit
him
into
the
respect
of
his
charge
,
and
facilitate
the
performance
of
his
Duty
.
7.
IN
all
times
,
great
care
was
taken
for
providing
good
Educators
;
for
they
said
,
it
was
better
to
prevent
vices
,
then
punish
them
.
And
in
most
States
the
Magistrates
appointed
them
;
nor
was
it
lawful
amongst
many
Nations
for
Parents
to
employ
any
others
,
or
educate
their
Children
,
but
in
public
.
The
Canons
of
most
Churches
,
since
Christianity
,
have
charged
that
election
upon
the
Bishops
:
and
that
with
so
much
reason
and
prudence
,
that
the
contrary
practice
hath
once
,
and
is
even
now
ready
,
to
endanger
the
ruin
of
this
Government
.
The
Ancient
Persians
(
despairing
to
find
all
requisite
accomplishments
in
one
)
had
usually
four
distinct
persons
to
educate
their
Princes
:
one
supreme
,
who
had
the
general
inspection
over
both
Masters
and
Scholar
;
another
eminent
for
sanctity
and
virtue
,
to
teach
him
Religion
,
Honor
and
Justice
:
a
third
for
learning
,
to
principle
him
in
knowledg
and
wisdome
:
and
a
fourth
to
perfect
him
in
his
carriage
,
valour
,
exercise
of
Armes
and
Chivalry
.
And
,
tho
this
be
above
the
capacity
and
reach
of
most
subjects
;
yet
by
this
every
one
may
see
what
is
perfectest
,
toward
which
he
may
advance
as
his
estate
will
bear
.
And
let
them
be
sure
of
this
,
that
if
they
will
have
the
best
Educators
,
they
must
liberally
encourage
them
;
for
worthy
persons
will
not
labour
without
considerable
rewards
,
both
of
means
and
respect
.
Besides
,
the
gratitude
of
Princes
,
and
great
Persons
to
their
Educators
,
invites
others
to
fit
themselvs
,
and
to
undergo
that
laborious
and
hazardous
employment
.
Alexander
the
Great
built
up
Stagyra
for
Aristotles
sake
,
and
spared
Lampsacus
for
Anaximenes's
.
Augustus
bestowed
great
honours
upon
the
person
and
Country
of
Apollodorus
;
and
forgave
the
Alexandrians
,
to
gratify
Areus
his
Master
in
Philosophy
.
Trajan
dignified
his
Master
Plutark
with
the
Consulship
.
Memorable
is
the
piety
of
M.
Aurelius
,
who
made
Proculus
Proconsul
;
and
took
Junius
Rusticus
with
him
in
all
his
expeditions
,
advised
with
him
of
all
his
both
publick
and
private
businesses
,
saluted
him
before
the
Praefecti-Praetorio
,
designed
him
to
be
second
time
Consul
,
and
after
his
death
obtained
from
the
Senate
publicly
to
erect
a
statue
to
his
memory
.
Tantum
autem
honoris
Magistris
suis
detulit
,
ut
imagines
eorum
aureas
in
larario
haberet
,
ac
sepulchra
eorum
aditu
,
hostiis
,
floribus
semper
honoraret
,
saith
Capitolinus
.
See
the
gratitude
of
Gratianus
to
his
Educator
Ausonius
in
his
Epistle
to
him
.
Carolus
Magnus
exceedingly
honoured
Alcuinus
;
as
did
also
Theodorick
Cassiodorus
,
making
him
his
Counceller
and
Confident
.
So
did
Otho
III.
Gerbertus
;
for
whose
sake
,
&
ut
habeat
Magister
quid
Principi
nostro
Petro
à
parte
sui
Discipuli
offerat
,
Otho
gave
to
the
Church
,
to
be
disposed
of
by
his
Governour
,
eight
Comitatus
,
or
Counties
,
Pesaurum
,
Fanum
,
&c.
Will.
Rufus
made
Lanfranc
Archbishop
of
Canterbury
.
Laur.
Medices
greatly
enriched
Joh.
Argyropilus
,
and
Marsilius
Ficinus
his
Educators
.
And
truely
it
seems
to
me
,
that
one
of
the
greatest
advantages
of
wealth
is
,
that
thereby
may
be
procured
better
Education
,
then
those
can
have
,
who
are
not
able
to
requite
a
worthy
person
.
CHAP.
IV.
Of
the
Educated
.
THE
Educator
cannot
perform
his
Duty
,
unless
he
know
the
aime
and
scope
of
his
employment
,
i.
e.
unless
he
consider
diligently
,
what
a
one
the
Educated
ought
to
be
framed
by
him
.
1.
FIRST
then
we
suppose
,
that
no
man
cometh
into
this
World
either
to
be
idle
,
or
follow
and
enjoy
only
his
own
pleasure
and
humour
;
but
to
be
serviceable
to
his
Maker
:
who
(
acting
as
a
rational
agent
)
maketh
nothing
for
our
,
but
him
,
self
;
and
out
of
his
infinite
favour
to
us
,
is
pleased
to
honour
us
so
much
,
as
both
that
some
way
we
may
do
him
service
,
and
thereby
also
in
the
highest
manner
advantage
our selves
,
by
advancing
his
Kingdome
and
interest
,
i.
e.
by
doing
good
(
for
God
is
the
universal
good
)
both
to
our selves
and
others
.
There
is
no
exception
even
of
the
greatest
Prince
from
that
general
burden
laid
upon
us
by
God
himself
:
In
sudore
vultus
tui
vesceris
pane
tuo
.
i.
e.
Every
man
is
to
have
some
laborious
employment
,
either
of
body
or
mind
,
which
is
to
be
his
calling
,
and
of
which
he
is
to
render
a
strict
and
severe
account
.
Solomons
Princess
eats
not
the
bread
of
Idlenes
.
S.
Paul
laboured
.
Our
Lords
whole
life
was
divided
in
labores
and
dolores
.
The
greatest
Prince
is
obliged
to
the
greatest
observance
;
and
some
have
accounted
themselves
but
as
the
General
Ministers
or
Stewards
of
their
Subjects
.
The
High
Priest
among
the
Jews
had
,
and
the
Grand
Seignior
at
this
time
hath
a
trade
,
at
which
(
as
I
am
informed
)
he
is
to
labour
every
day
;
which
is
for
no
other
intent
but
to
mind
him
of
this
general
obligation
.
And
good
reason
this
is
;
for
there
cannot
be
imagined
such
a
difference
amongst
men
,
all
of
the
same
kind
,
made
all
of
one
mass
,
having
the
same
entrance
into
,
and
exit
out
of
this
life
;
that
some
should
be
born
for
pleasure
only
,
others
for
labour
;
some
for
themselves
only
,
others
for
the
sustentation
of
them
in
their
Idlenes
.
2.
THE
greater
means
and
opportunities
any
one
hath
of
glorifying
God
,
the
greater
Duty
and
obligation
lieth
upon
him
.
The
reason
is
plain
;
it
is
God
that
bestows
all
good
things
;
who
being
no
respecter
of
persons
,
gives
to
every
man
to
profit
others
.
And
the
more
he
(
as
the
Husband-man
)
sows
,
the
more
he
expects
to
reap
;
more
from
him
that
had
five
Talents
,
then
from
him
that
had
but
two
.
3.
WHATEVER
a
man
enjoys
,
enabling
him
to
glorify
God
,
and
to
do
good
to
himself
,
or
others
,
is
a
Talent
.
As
strength
,
health
,
parts
,
&c.
Also
whatever
gives
him
greater
Authority
,
as
riches
,
and
honors
,
or
reputation
;
the
two
foundations
of
Nobility
;
which
rendring
them
eminent
and
conspicuous
above
other
men
,
sets
them
also
,
at
least
,
as
lights
and
examples
to
be
followed
by
their
Inferiors
.
4.
PERSONS
of
quality
,
therefore
,
besides
the
obligation
of
private
persons
,
have
others
also
particular
and
peculiar
to
their
condition
.
First
,
as
rich
men
,
they
are
to
make
all
the
advantage
they
can
for
bettering
themselves
and
others
by
their
riches
.
They
are
Gods
Stewards
(
after
they
have
taken
what
is
necessary
or
convenient
to
themselves
,
and
families
,
the
better
to
perform
such
duties
)
not
for
luxury
,
delicious
fare
,
or
fatting
themselves
,
as
beast
are
for
the
day
of
slaughter
;
nor
for
accumulating
wealth
,
the
rust
whereof
will
corrode
their
consciences
as
fire
would
their
flesh
:
nor
for
furnishing
their
vain
pleasures
,
or
extravagant
desires
.
But
for
providing
for
the
poor
,
(
the
immediate
and
particular
care
and
charge
of
Almighty
God
)
many
of
whom
he
hath
left
in
worse
condition
then
the
Beasts
and
Fowls
;
were
they
not
preferred
to
these
Treasurers
;
but
for
public
and
magnificent
works
,
which
exceed
the
ability
of
meaner
persons
.
Besides
,
that
Charity
and
Generosity
are
ingenious
to
invent
many
waies
of
assisting
others
.
SECONDLY
,
As
Masters
of
numerous
Families
,
they
are
to
provide
for
their
several
relations
,
Wife
,
Children
,
Servants
,
Neighbors
.
And
not
only
temporal
,
but
also
,
spiritual
supplies
.
Every
Family
being
a
little
Church
,
and
every
Master
of
a
Family
a
Magistrate
within
his
own
walls
to
govern
,
advise
,
direct
,
reward
and
punish
those
under
his
charge
.
THIRDLY
,
As
Members
of
a
noble
Stock
,
they
are
to
advise
,
assist
and
benefit
also
their
brethren
and
kindred
,
to
whom
they
have
a
more
particular
relation
then
to
the
rest
of
Mankind
.
They
are
also
to
correspond
unto
,
and
in
themselves
(
as
in
a
burning-glass
)
concenter
the
characters
of
their
worthy
Predecessors
;
and
communicate
them
as
well
as
their
wealth
down
also
with
advantage
to
their
Descendants
.
And
let
them
remember
that
it
is
not
less
praise-worthy
to
deserve
to
be
a
Prince
,
then
to
be
one
.
4.
As
the
most
considerable
members
of
a
Common-wealth
,
they
are
engaged
in
more
peculiar
Duties
toward
the
Prince
,
and
his
subordinate
Magistrate
;
to
know
and
obey
the
Laws
,
and
assist
toward
the
observation
of
them
by
others
.
Beside
this
,
to
fit
themselves
for
such
employments
as
they
may
probably
be
call'd
unto
.
Whether
to
be
Courtiers
,
and
domestick
Servants
to
the
Prince
.
Magistrates
in
Peace
,
Commanders
in
War.
Councellers
of
,
or
Officers
under
the
Prince
.
Employed
in
forreign
Parts
,
as
Agents
,
Ambassadors
,
&c.
Or
in
the
Church
,
as
Clergy-Men
,
Secular
or
Religious
,
active
or
contemplative
.
Nec
sic
quisque
debet
esse
otiosus
,
ut
in
eodem
otio
utilitatem
non
cogitet
proximi
;
nec
sic
actuosus
,
ut
contemplationem
non
requirat
Dei.
Aug.
de
C.
D.
5.
THESE
,
and
such
like
,
are
the
Callings
and
employments
of
Gentlemen
;
who
,
as
you
see
,
ought
not
to
overvalue
or
think
themselves
better
,
because
of
their
wealth
or
honour
;
but
to
have
greater
obligations
.
And
as
they
may
justly
expect
greater
rewards
,
because
of
greater
temptations
,
so
are
they
to
fear
greater
punishments
,
because
of
greater
opportunities
of
doing
good
,
and
because
every
fault
is
more
conspicuous
and
dangerous
in
them
then
in
inferiors
.
But
besides
they
must
not
forget
themselves
also
to
be
private
Persons
:
But
let
their
public
busines
be
what
it
will
;
they
will
,
and
must
have
some
time
to
themselves
also
to
bestow
on
their
particular
Inclinations
.
Whereof
,
first
,
that
is
best
spent
,
which
is
employed
upon
Almighty
God.
And
by
the
way
,
let
them
take
notice
,
1.
That
they
ought
not
to
undertake
any
employment
,
which
will
not
allow
them
every
day
a
competent
time
for
their
Devotions
.
2.
Next
,
that
is
best
employed
which
is
set
upon
ingenious
studies
;
especially
such
as
are
beneficial
and
advantagious
to
the
Public
;
or
such
as
poorer
persons
are
not
able
to
support
.
Such
are
the
History
of
his
own
or
other
Countreys
,
search
of
Antiquity
,
Natural
History
,
and
experiments
;
Medicine
;
forreign
Laws
;
Mathematicks
,
Astronomical
observations
;
Mechanicks
,
and
the
like
;
It
being
a
noble
study
to
observe
,
how
God
governs
natural
,
as
well
as
free
Agents
.
Thus
is
Salomon
praised
for
his
knowledg
in
Plants
;
Moses
for
being
versed
in
all
the
learning
of
the
Egyptians
;
Daniel
was
chief
of
the
Magicians
;
Abraham
a
great
Astronomer
;
David
and
Job
eminent
Philosophers
,
Avicen
,
Averroes
,
and
Almansor
were
all
Princes
.
Radulfus
the
Emperor
gave
his
mind
to
Jewelling
;
Gratianus
to
making
of
Arms.
But
heed
must
be
taken
least
those
be
made
the
principal
,
which
should
only
be
accessories
and
divertisements
.
6.
Now
to
all
these
the
Educators
care
cannot
extend
,
nor
is
it
expected
it
should
.
But
this
he
ought
to
do
:
First
,
to
lay
in
his
charge
the
foundation
of
Religion
and
virtue
.
2.
To
improve
his
natural
parts
as
much
as
he
shall
be
able
.
3.
To
ground
him
so
far
in
such
general
knowledges
,
as
may
be
serviceable
or
useful
unto
him
,
till
he
be
able
in
some
measure
to
proceed
in
them
by
his
own
Industry
,
and
by
them
be
also
fitted
for
the
other
.
4.
And
lastly
to
assist
him
in
such
particular
Arts
or
Faculties
as
he
seems
most
fit
for
,
inclined
unto
,
or
likely
to
follow
.
But
these
not
all
at
once
,
but
as
his
judgment
and
parts
are
prepared
to
receive
them
:
that
being
not
superficially
or
slightly
painted
or
tincted
,
but
thorowly
furnish'd
to
all
good
employments
,
he
may
have
both
ability
and
delight
to
pursue
by
himself
the
same
routte
;
and
in
his
private
studies
build
up
that
knowledg
and
wisedome
,
whose
foundation
was
laid
by
his
Teachers
.
Which
is
the
end
of
the
Educators
pains
,
and
will
perhaps
take
up
more
of
the
Young-mans
age
,
then
is
usually
allowed
by
Parents
to
that
purpose
.
And
perhaps
it
will
not
be
amiss
here
to
advertise
,
that
Governors
be
not
too
soon
cast
off
.
Augustus
Caesar
kept
Posidonius
his
Instructor
with
him
till
his
old
age
;
and
when
he
then
desired
of
the
Emperor
to
be
dismissed
into
his
own
Countrey
,
where
he
might
dye
in
quiet
out
of
the
tracas
and
noise
of
the
World
;
Cesar
desired
before
his
departure
,
to
receive
some
good
rules
from
him
for
better
governing
himself
;
the
Philosopher
answered
,
that
when
he
perceived
himself
angry
,
he
should
,
before
he
undertook
any
business
,
repeat
over
the
Alphabet
;
Augustus
considering
his
prescription
,
replyed
,
that
he
perceived
he
had
still
need
of
him
,
and
perhaps
as
much
as
when
he
was
first
under
his
care
;
so
refused
to
dismiss
him
,
but
gave
him
an
appartment
in
the
Palace
,
better
,
and
nearer
to
himself
,
increased
his
revenues
,
and
kept
him
with
him
as
long
as
he
lived
.
CHAP.
V.
General
Directions
to
the
Educator
.
1.
THE
Educator
having
thus
his
end
proposed
,
and
his
matter
(
the
Educated
)
delivered
into
his
hands
,
let
him
consider
how
to
work
this
matter
to
that
end
.
And
first
he
should
endeavour
thorowly
to
understand
what
parts
and
capacity
,
as
also
what
dispositions
and
inclinations
,
his
charge
hath
;
i.
e.
how
apt
to
,
or
averse
from
this
end
.
Next
,
how
to
frame
and
order
these
dispositions
;
which
to
correct
,
which
restrain
,
which
encourage
.
For
many
times
an
unskilful
Gardiner
spends
much
vain
labour
to
gather
out
the
roots
of
Summer-weeds
,
which
would
perish
in
the
digging
.
2.
MUCH
doth
it
concern
the
Educator
to
carry
himself
discreetly
.
For
young
Men
observe
diligently
,
and
censure
severely
(
when
amongst
their
Camerades
)
and
their
Governors
in
the
first
place
.
His
first
case
must
be
to
steer
evenly
between
mildness
and
severity
.
Yet
making
use
of
more
or
less
of
each
,
according
to
the
disposition
of
his
charge
,
and
the
present
occasion
.
It
requires
great
judgment
to
join
sweetnes
and
efficaciousnes
in
his
commands
:
not
to
advance
into
harshnes
and
morosity
on
the
one
side
;
nor
degenerate
into
softnes
and
laschenes
on
the
other
.
Harshnes
is
discovered
in
these
and
the
like
particulars
.
In
enjoyning
things
in
themselves
too
difficult
,
unfesible
,
unsuportable
,
or
too
hard
for
that
person
:
or
commanding
obscurely
,
or
equivocally
,
as
if
he
were
seeking
an
occasion
to
chide
;
or
enjoyning
them
too
imperiously
,
and
not
shewing
the
reason
of
his
commands
:
in
not
directing
him
how
to
do
them
:
in
unseasonable
urging
,
and
exacting
them
either
in
regard
of
the
time
,
or
the
ability
,
or
disposition
of
his
charge
:
In
pressing
all
things
great
and
small
with
the
same
vigour
and
importancy
,
or
because
it
is
his
command
:
in
rejecting
all
reasons
to
the
contrary
,
as
excuses
;
and
not
hearing
his
charge
speak
for
himself
:
In
shewing
himself
jealous
and
suspicious
,
or
to
have
an
ill
opinion
of
his
charge
,
or
giving
occasion
to
suspect
him
morose
,
unsatisfiable
;
or
that
all
his
actions
and
speeches
,
tho
dubious
,
are
interpreted
in
the
worst
sense
:
In
exaggerating
all
mistakes
and
errours
into
sins
and
crimes
:
In
denying
all
,
or
most
of
his
desires
,
tho
the
things
be
reasonable
,
or
unprejudiciable
:
In
unseasonble
,
nimious
,
opprobrious
chiding
,
and
such
like
.
3.
REMISSNES
on
the
contrary
shews
it self
in
these
things
.
If
he
take
notice
only
of
great
and
scandalous
,
not
smaller
or
secreter
faults
.
If
what
is
well
enjoyned
,
either
because
of
the
Educated's
unwillingnes
,
or
others
intercessions
,
be
not
as
it
ought
,
exacted
;
but
either
omitted
,
or
changed
into
an
easier
.
If
he
judg
faults
,
because
ordinarily
committed
,
or
his
charge
is
inclined
to
them
,
lesser
then
indeed
they
are
.
If
he
think
them
incorrigible
,
and
so
go
not
about
to
rectify
them
.
If
indeed
he
resent
them
as
faults
,
but
chideth
or
correcteth
not
so
much
,
as
is
sufficient
to
amendment
.
If
,
when
he
hath
shewed
him
his
faults
,
and
that
he
is
displeased
with
them
,
he
leave
the
amendment
to
the
young
Man.
If
,
to
please
others
,
as
the
Parents
,
kindred
,
companions
of
his
charge
,
he
yeild
to
a
greater
indulgence
then
he
ought
,
Or
if
out
of
timidity
and
fear
of
offending
his
charge
,
he
neglect
his
duty
.
4.
Now
to
avoid
both
these
rocks
,
either
of
which
is
fatal
;
let
the
Governor
be
resolute
to
obtain
his
end
,
but
sweet
and
mild
in
prescribing
and
exacting
the
means
.
To
be
sure
not
to
let
any
vice
pass
unreprehended
,
and
according
to
the
nature
or
danger
of
it
,
to
be
more
or
less
eager
;
but
for
things
indifferent
,
indecencies
,
fancies
,
little
humors
(
which
are
neither
vicious
,
nor
scandalous
)
to
bear
with
them
till
their
turn
come
to
be
weeded
out
.
Endeavour
to
beget
in
your
charge
a
perswasion
,
that
you
reprehend
or
correct
,
not
out
of
your
own
interest
,
pleasure
,
or
passion
;
but
out
of
a
true
,
internal
,
sincere
affection
;
which
,
if
you
really
bear
such
towards
him
,
will
not
be
difficult
.
And
if
you
can
thus
far
advance
,
you
may
go
a
step
farther
;
i.
e.
breed
in
him
an
affection
toward
you
(
for
love
begets
love
)
and
then
the
great
difficulty
of
your
work
is
past
:
in
this
also
the
Parents
must
assist
.
This
must
be
increased
by
shewing
your self
at
all
times
concerned
in
his
interests
;
openly
taking
part
in
,
and
justifying
his
quarrels
,
tho
privately
you
reprehend
him
severely
,
(
for
thus
he
sees
you
are
careful
of
his
reputation
;
)
by
your
diligent
care
and
attendance
on
him
when
sick
;
and
many
other
occasions
will
be
suggested
of
honestly
insinuating
into
his
affections
.
But
take
heed
you
flatter
him
not
,
nor
praise
him
too
much
,
yea
tho
he
deserve
very
well
;
for
many
times
immoderate
praise
makes
him
proud
and
insolent
;
many
times
also
lasch
and
negligent
,
thinking
he
hath
got
applause
enough
,
and
needs
no
more
endeavour
;
but
,
as
if
he
hath
already
hit
the
mark
,
unbends
and
throws
away
his
bow
.
Indeed
the
moderate
suffering
of
praise
,
is
as
great
a
tryal
of
wisedome
and
prudence
,
as
the
cupel
is
of
silver
.
5.
STRIVE
also
to
enamour
him
of
what
you
would
teach
him
.
For
to
him
that
doth
willingly
what
he
must
of
necessity
,
the
proficiency
is
certain
.
To
be
a
good
and
virtuous
man
,
consists
almost
solely
in
the
will
:
Quid
tibi
opus
est
ut
sis
bonus
?
velle
.
Sen.
ep
.
80.
He
that
desires
to
be
so
,
wants
little
of
being
so
.
And
this
is
done
by
recommending
your
commands
&
instructions
with
the
reason
of
them
;
for
when
the
judgment
is
convinced
,
the
Will
surrenders
of
her self
.
I
cannot
deny
but
this
is
contrary
to
the
practise
of
too
many
of
our
great
Schools
,
where
Children
learn
only
,
because
it
is
minus
malum
;
tho
painful
and
troublesome
,
yet
not
so
much
altogether
as
perpetual
chastisement
.
Many
have
doubted
whether
Children
of
Person
of
quality
should
at
all
be
beaten
,
pretending
it
is
slavish
,
and
if
in
another
age
,
injurious
;
that
he
,
who
will
not
reform
with
chiding
,
will
be
also
obstinate
against
beating
.
Tho
there
is
no
justifying
those
Masters
,
who
think
every
thing
lawful
against
that
unresisting
age
,
who
being
overburdened
with
numbers
,
make
cruelty
pass
for
diligence
,
and
supply
their
want
of
care
with
plenty
of
the
rod
:
as
if
they
,
who
are
committed
to
their
charge
,
are
abandoned
to
their
passion
;
or
as
if
reason
were
not
to
be
used
to
those
who
are
not
yet
Masters
of
it
:
Yet
corporal
chastisement
is
necessary
,
even
for
great
Mens
Children
also
,
especially
for
such
stubborn
dispositions
,
as
care
not
for
shame
,
but
are
afraid
of
pain
.
But
not
this
till
last
of
all
.
For
the
Educator
is
to
try
all
means
before
he
comes
to
that
:
Exhorting
,
examples
,
employments
,
praise
and
shame
,
promising
,
threatning
,
rewards
alwaies
before
punishments
.
Divers
laudable
crafts
also
,
and
deceits
are
to
be
practised
;
as
to
commend
him
sometimes
more
then
he
deserves
,
or
for
what
he
hath
not
done
,
but
you
feign
to
believe
he
hath
done
it
.
To
let
him
know
that
you
pass-by
many
failings
in
compassion
to
his
age
;
to
seem
not
to
believe
the
evil
related
of
him
,
but
to
nourish
a
better
opinion
:
to
put
his
faults
upon
another
,
and
exaggerate
them
in
his
presence
;
to
declare
the
punishment
deserved
or
inflicted
;
to
watch
over
him
so
as
to
hinder
the
acting
of
his
evil
intention
,
without
taking
notice
of
it
.
It
was
also
the
custome
to
punish
the
young
Prince's
Favorite
for
the
Prince
.
If
these
suffice
not
,
try
smart
chiding
;
wherein
take
heed
of
unbeseeming
words
,
which
a
noble
nature
many
times
resents
long
after
,
but
all
are
apt
to
imitate
towards
others
.
Beware
also
of
too
importunate
,
or
unseasonable
reprehensions
;
as
either
when
the
offender
is
in
passion
,
or
in
public
,
or
your self
in
passion
;
tho
it
be
not
amiss
sometimes
to
seem
so
.
Neither
be
alwayes
chiding
,
for
that
breeds
insensibility
and
carelesnes
,
and
authorizeth
his
fault
by
your
own
.
Nescio
quomodo
hoc
ipsum
,
quod
concupiscitur
,
jucundius
fit
cum
vetatur
,
&
contumax
est
animus
(
maxime
puerorum
)
&
in
contrarium
atque
arduum
nitens
.
Indiscreet
reprehension
is
many
times
recommendation
of
the
vice
.
Let
corporal
punishments
be
the
last
refuge
,
and
when
the
rest
,
tryed
,
are
found
insufficient
;
for
what
is
done
willingly
is
best
done
,
Horses
and
Beasts
are
subdued
by
the
rod
,
but
man
hath
a
free-will
,
which
(
if
possible
)
is
to
be
gained
by
reason
.
What
we
do
for
fear
of
punishment
we
really
detest
;
and
,
were
we
left
to
our selves
,
we
would
not
do
it
.
Yet
by
accustoming
to
do
it
,
though
for
fear
,
the
bugbear
that
caused
our
hatred
is
driven
away
,
and
by
little
and
little
we
acquire
an
habit
of
,
and
by
degrees
a
love
to
,
it
.
6.
TAKE
all
faults
,
vices
especially
,
at
the
beginning
,
by
preventing
as
much
as
you
can
all
occasions
and
opportunities
of
ill-doing
;
as
let
him
not
frequent
suspected
places
,
not
be
abroad
,
tho
with
a
friend
,
nor
be
late
from
his
lodging
,
and
the
like
.
For
tho
he
do
at
such
time
nothing
blame-worthy
,
yet
that
irregularity
indulged
will
breed
inconveniencies
first
,
and
faultines
afterwards
.
Plato
having
chid
a
young
man
for
a
slight
fault
,
and
he
replying
't
was
no
great
matter
,
answered
,
But
the
custome
of
it
is
.
Tho
he
cannot
amend
all
at
once
,
yet
he
must
not
settle
in
any
one
.
Many
times
also
we
see
a
word
cast
in
by
chance
,
or
in
merriment
,
to
have
greater
force
then
a
formal
admonition
.
Quintilian
,
if
any
of
his
young
Scholars
commited
a
fault
,
especially
too
bold
and
venturous
,
would
tell
him
,
that
for
the
present
he
disliked
it
not
,
but
for
the
future
he
would
not
endure
it
:
so
he
both
indulged
their
wit
,
and
corrected
theit
errours
aegre
enim
reprehendas
quae
sinis
consuescere
.
ESPECIALLY
beware
of
all
obscene
discourse
,
and
those
equivocal
phrases
,
which
the
wicked
invent
to
express
their
lust
(
ingeniously
as
they
think
)
most
plausibly
,
i.
e.
dangerously
.
As
likewise
of
all
filthy
Songs
,
and
of
Libels
,
wherein
either
the
Magistrate
,
or
other
person
is
taxed
.
Forbear
also
(
chiefly
if
the
Child
be
naturally
timorous
)
all
discourse
of
witches
,
Spirits
,
Fayries
,
and
the
like
;
which
intimidate
the
spirit
,
and
fill
the
head
with
vain
and
frightful
imaginations
.
Also
all
fond
Romances
,
whether
of
Giants
or
Love.
Those
seem
to
have
taken
their
original
about
the
time
of
the
Holy-War
,
when
all
Europe
was
upon
the
gog
of
fighting
,
to
which
they
thought
those
fond
Stories
were
very
conducing
;
but
these
from
later
times
,
when
Courtship
and
lust
were
in
greater
account
then
Arms
and
Valour
.
But
whatever
they
be
,
being
but
Castles
in
the
Aire
,
it
matters
not
whether
they
are
built
for
Palaces
or
Prisons
;
thay
have
both
a
bad
effect
:
For
they
impress
upon
Children
,
and
(
which
is
almost
the
same
)
upon
Women
,
and
weak
silly
men
also
,
false
notions
.
They
are
to
the
mind
what
a
Feaver
is
to
the
body
,
filling
the
Soul
with
preternatural
,
irregular
conceits
,
and
hindering
the
true
understanding
and
reall
notion
of
things
as
they
are
in
the
World
,
which
true
Histories
set
forth
.
They
represent
actions
by
a
false
glass
,
as
in
the
idle
imaginations
of
silly
and
loose
people
.
If
wandring
and
insignificant
fancies
in
the
brain
,
(
Romances
in
the
thought
)
be
so
troublesome
to
all
well-minded
people
;
to
have
such
in
writing
,
is
certainly
much
worse
.
What
a
madness
is
it
to
increase
these
by
suggesting
more
non-sense
?
by
printing
our
follies
,
and
publishing
our
resveries
?
They
shew
us
lust
instead
of
love
,
false
honour
and
valour
instead
of
true
;
the
World
in
imagination
for
that
in
reality
,
agreeable
dotages
,
pleasant
means
to
render
men
fools
.
The
most
dangerous
of
all
Romances
,
are
those
,
which
are
dressed
up
with
all
the
artifice
of
good
words
,
habits
,
action
,
&c.
on
purpose
to
withdraw
the
Soul
from
seriousnes
and
virtue
,
to
vanity
and
filthines
:
Comedies
,
I
mean
,
which
who
with
delight
frequenteth
,
returns
with
the
passions
and
humours
there
represented
,
shall
I
say
?
or
recommended
.
The
design
of
them
is
sensual
delight
and
pleasure
(
to
say
no
worse
)
which
a
good
serious
man
looks
upon
as
his
greatest
enemy
:
Nemo
ad
voluptatem
venit
sine
affectu
;
nemo
affectum
sine
casibus
suis
patitur
.
Vbi
voluptas
ibi
studium
,
per
quod
sc.
voluptas
sapit
.
Tert.
de
Spect.
Upon
the
same
reason
I
would
disswade
all
conversation
with
Fools
,
Jesters
,
Buffoons
,
and
all
such
as
accustome
to
,
and
study
to
procure
,
laughter
.
A
dangerous
and
pestilent
sort
of
pleasure
,
that
renders
the
mind's
indulging
it
,
like
to
his
that
causeth
it
,
light
,
foolish
,
vain
,
and
contrary
to
that
seriousnes
and
thinkingnes
requisite
to
prudence
and
gallantry
of
spirit
.
When
this
passion
is
over
,
reflect
upon
what
caused
it
,
and
the
manner
of
it
,
and
you
shall
scarce
find
any
action
wherof
you
will
be
more
really
ashamed
;
as
of
that
which
Nature
hath
not
suffer'd
to
be
acted
without
uncomely
motions
of
the
mouth
and
countenance
.
E
impossible
(
saith
Danti
p.
53.
)
che
sia
pace
o
verit
à
nella
republica
,
se
colui
che
governa
e
amico
de
buffonerie
,
&
bugie
.
And
as
it
is
in
a
common-wealth
,
so
in
a
family
,
and
in
all
conversation
.
7.
LET
him
do
every
thing
for
a
good
end
,
&
the
best
way
.
First
,
direct
his
intentions
aright
,
and
by
that
means
his
actions
become
virtues
;
and
(
which
is
more
)
there
will
be
insensibly
implanted
the
very
essence
of
Religion
.
To
carry
himself
decently
,
tell
him
,
not
that
the
people
will
think
better
of
him
,
that
he
shall
be
more
accepted
in
conversation
;
but
tell
him
that
he
ought
to
carry
himself
as
the
noblest
and
worthiest
of
Gods
creatures
.
To
study
and
be
diligent
;
not
that
thereby
he
may
arrive
to
honors
here
,
and
be
acceptable
to
great
persons
,
but
to
do
God
his
Creator
the
more
service
,
and
the
like
.
To
do
his
actions
the
best
way
,
will
breed
a
laudable
ambition
in
him
to
excell
in
that
which
is
good
.
And
since
in
every
age
the
same
faculties
are
employ'd
,
only
the
objects
changed
,
and
the
actions
of
those
faculties
not
many
;
it
must
need
be
,
that
our
whole
life
is
but
reacting
the
same
thing
frequently
over
upon
divers
subjects
and
occasions
.
As
the
Fool
personates
the
same
humour
,
tho
in
divers
Comedies
;
and
tho
sometimes
Lance
,
Jodelet
,
or
Scaramuccio
,
yet
't
is
all
but
the
same
Buffoon
.
In
infancy
little
quarrels
with
their
brethren
,
peevishnes
,
wilfulnes
,
&c.
are
afterwards
angers
,
hatreds
,
envies
,
prides
,
jealousies
;
and
a
sensiblenes
in
Youth
for
a
gig
or
a
suggar-plum
,
is
the
same
afterwards
for
honour
or
interest
.
And
he
is
not
the
only
wise
man
who
discourseth
of
,
or
acteth
,
great
and
high
matters
,
but
he
who
speaks
or
doth
,
whatever
it
be
,
great
or
small
,
pertinently
,
and
according
to
the
nature
of
the
subject
.
Therefore
let
your
charge
,
even
in
his
youth
,
frequently
reflect
upon
his
own
and
others
actions
,
and
censure
them
freely
,
that
himself
may
be
engaged
to
know
to
do
better
when
the
like
occasion
recurs
.
'T
is
generosity
not
to
admire
every
thing
he
hears
or
sees
(
which
some
miscall
civility
)
but
to
use
his
judgment
;
to
discommend
as
well
as
praise
;
nor
to
acquiesce
in
every
answer
,
but
to
seek
for
solid
reason
,
and
,
according
to
his
capacity
,
satisfaction
.
Let
him
also
in
in
his
sports
be
prompt
,
diligent
,
active
,
subtil
,
free
,
not
dishonest
;
and
where
there
is
any
engagement
for
victory
,
earnest
,
contriving
,
watching
advantages
,
yet
not
quarrelsome
;
endeavouring
to
overcome
,
yet
patient
if
vanquished
:
and
these
qualities
will
be
also
afterward
put
on
in
more
serious
matters
;
for
if
hunting
be
a
praeludium
to
War
,
Childrens
sports
are
so
to
all
other
actions
of
their
life
.
8.
IT
is
also
necessary
that
the
Educator
have
the
disposing
of
the
servants
;
or
at
least
that
the
Child
have
none
but
virtuous
and
discreet
persons
to
serve
and
wait
upon
him
,
especially
in
his
Chamber
:
whose
discourse
at
his
rising
and
going
to
bed
have
great
influence
upon
him
many
times
,
either
to
confirme
or
deface
such
notions
,
as
have
bin
infused
into
him
the
day
before
.
Great
care
also
must
be
had
of
recommending
him
to
good
Companions
,
and
rather
those
that
are
somewhat
above
him
in
years
,
of
a
good
reputation
,
and
such
as
you
will
be
content
he
may
imitate
.
If
you
come
into
a
strange
place
,
you
may
discover
evill
company
;
if
they
be
extraordinarily
officious
without
any
reason
;
if
they
applaud
whatever
the
young
man
saith
,
or
doth
;
if
they
offer
their
service
and
assistance
to
all
purposes
;
if
they
advise
against
the
Governor
,
or
to
liberty
,
libertinisme
,
or
idlenes
;
if
they
railly
,
droll
,
and
speak
evil
of
others
,
especially
of
virtuous
men
,
or
such
as
the
young
man
is
recommended
to
;
if
they
endeavour
to
draw
him
to
unknown
,
obscure
,
or
suspected
places
,
or
bring
him
into
much
company
.
Beware
of
such
men
,
and
get
your
charge
out
of
their
hands
as
soon
as
you
can
.
9.
I
have
often
thought
it
a
great
shame
to
see
Beasts
,
as
Horses
and
Dogs
,
taught
with
so
much
care
and
industry
,
their
natural
vices
corrected
,
and
their
disposition
reformed
,
by
almost
certain
rules
fitted
,
out
of
observation
,
to
every
humour
and
imperfection
:
Yet
many
men
to
return
not
only
not
bettered
,
but
much
deteriorated
from
their
Governors
;
till
I
considered
,
that
besides
the
ignorance
,
negligence
,
and
insufficiency
of
the
Educators
,
or
their
undertaking
to
bring
up
too
many
,
and
all
by
the
same
way
,
there
was
also
required
on
the
part
of
the
Educated
,
the
generous
concurrence
of
his
own
free
desire
and
endeavour
to
do
well
.
That
some
also
have
such
natural
imperfections
and
perverse
dispositions
,
as
if
not
taken
at
the
first
moment
,
as
it
were
,
the
primo-prime
acts
,
and
preserved
with
infinite
care
and
industry
from
temptation
,
are
difficultly
reformed
and
straightned
.
Nero
was
not
rectified
by
Seneca
and
Burrhus
,
tho
it
is
probable
,
had
he
been
a
private
person
,
and
so
long
under
their
care
till
he
had
got
an
habit
,
and
imbibed
those
instructions
they
gave
,
he
might
have
proved
a
virtuous
person
.
But
the
Tree
returned
to
its
native
crookednes
before
it
had
time
to
grow
straight
.
Cicero's
Son
to
the
stupidity
of
his
nature
,
added
Drunkennes
and
good
fellowship
;
and
no
wonder
if
from
Athens
and
Cratippus
,
he
returned
as
he
went
to
them
.
M.
Aurelius
provided
14.
of
the
most
approved
Masters
of
the
whole
Empire
(
the
learned
Julius
Pollux
being
one
)
to
educate
his
Son
Commodus
;
and
within
a
while
cashiered
five
of
them
,
because
he
had
observed
some
levities
in
their
carriage
.
Yet
could
not
the
other
nine
rectify
the
froward
and
barbarous
humour
,
perhaps
suck'd
from
,
and
encouraged
afterward
,
by
his
Mother
,
at
the
time
of
his
conception
in
love
with
a
Gladiator
.
Caracalla
was
nursed
by
a
Christian
(
Tert.
ad
Scapulam
)
whose
education
had
such
force
upon
him
,
that
for
a
long
time
he
behaved
himself
so
,
as
he
gained
the
love
of
all
men
,
hujus
puoritia
blanda
,
ingeniosa
,
&c.
saith
Spartianus
.
But
afterward
the
natural
humors
which
were
not
sufficiently
by
that
short
time
of
good
education
purged
out
,
sermented
again
,
and
corrupted
the
whole
mass
.
In
such
cases
therefore
,
I
advise
the
Educator
to
be
contented
to
do
his
endeavour
,
and
not
easily
despond
;
but
if
no
betterment
,
to
have
patience
;
and
without
all
passion
,
and
with
due
respect
to
the
person
(
careful
not
to
fix
any
scandal
or
permanent
infamy
upon
the
family
)
send
him
away
.
He
may
be
fit
for
somewhat
else
;
as
the
Spanish
Proverb
saith
,
that
which
will
not
make
a
pot
,
may
make
a
cover
:
or
others
may
be
more
fitting
for
him
,
or
more
fortunate
then
your self
.
And
so
,
as
Physicians
remove
their
incurable
Patients
far
off
into
the
countrey
,
free
your self
from
him
,
that
you
may
not
be
shamed
by
him
,
nor
your self
see
his
shame
.
CHAP.
VI.
Of
the
ordering
the
disposition
and
Manners
of
the
Educated
.
THIS
I
begin
withal
,
because
it
is
the
chiefest
and
foundation
of
all
the
rest
.
For
if
you
can
plant
in
him
a
virtuous
disposition
,
the
rest
is
easy
,
and
follows
as
natural
corollaries
from
thence
.
And
this
is
sustained
upon
two
general
bases
,
Conscience
,
and
Honor.
Therefore
,
1.
LET
the
Educator
in
the
very
first
place
endeavour
to
plant
in
his
charge
a
true
sense
of
Religion
.
I
mean
not
that
,
which
consists
in
Disputing
for
a
party
,
or
in
discourse
only
;
but
that
in
the
heart
and
affections
.
That
he
may
seriously
remember
and
acknowledg
his
Creator
betimes
;
and
accustome
himself
to
bear
that
yoke
,
which
in
time
will
grow
easy
,
and
at
length
pleasant
:
and
that
he
may
not
be
ashamed
to
own
God
Almighty
for
his
Master
in
this
adulterous
and
atheistical
generation
.
Our
Lord
said
,
that
the
good
Seed
,
being
sown
in
the
ground
of
an
honest
and
tractable
disposition
,
cannot
but
bring
forth
in
youth
the
blade
,
then
the
eare
,
and
at
last
arrive
at
maturity
.
Regard
not
any
wicked
Proverb
,
or
censures
of
early
piety
.
But
if
Religion
once
take
root
in
the
spirit
of
a
Child
;
1.
The
principal
is
saved
,
should
it
please
God
to
call
him
betimes
out
of
the
World.
2.
Neither
can
he
in
his
whole
life
miscarry
.
For
this
is
founding
him
upon
the
rock
,
which
withstands
all
floods
and
tempests
;
i.
e.
it
is
a
principle
,
universal
,
perfect
,
unfailable
;
upon
which
whoever
builds
,
shall
live
uniformly
,
contentedly
,
and
happily
,
both
here
and
hereafter
:
A
principle
which
will
bear
him
up
in
all
estates
,
accidents
,
and
actions
;
a
principle
,
he
never
need
change
,
or
forget
.
His
sufferings
by
it
will
be
pleasant
,
his
life
blameles
,
his
actions
prudent
,
his
words
discreet
,
his
thoughts
virtuous
and
regular
,
and
in
all
things
shall
he
live
according
to
the
perfection
human
nature
is
capable
of
.
Religion
prescribes
a
certain
end
,
the
Glory
of
God
,
or
doing
as
much
good
as
he
can
to
himself
and
others
;
which
is
an
high
and
noble
aime
,
and
direction
;
and
hinders
all
lownes
of
spirit
,
disorder
and
confusion
in
actions
,
and
inconstancy
in
resolutions
.
For
if
any
object
be
proposed
,
he
considers
not
so
much
what
is
lawfull
or
expedient
,
as
what
is
best
to
be
done
.
From
want
of
such
a
scope
or
mark
it
comes
,
that
most
men
shoot
under
,
employ
their
minds
in
little
by-businesses
,
unworthy
their
dignity
,
and
not
honorable
if
effected
.
Indeed
our
understandings
are
foolish
,
and
desires
irregular
;
and
to
rectify
them
we
have
Fathers
and
Governors
,
whose
wisedome
we
make
our
guide
;
yet
is
not
theirs
comparable
to
that
of
our
Lord
set
forth
in
the
Holy
Scriptures
.
Frequently
therefore
inculcate
the
greatness
of
God
,
the
Creator
and
Governor
of
all
,
and
every
particular
,
in
this
World
;
the
shortnes
of
our
life
,
and
certainty
of
judgment
;
the
great
reward
for
the
good
,
and
severe
punishment
for
the
bad
.
Explain
to
him
the
mysteries
of
the
Lords
Prayer
,
the
Creed
,
Commandments
,
his
obligation
in
Baptism
,
and
the
doctrine
of
the
Sacraments
in
due
time
.
Accustom
him
often
to
meditate
,
and
set
before
him
the
manner
of
the
life
,
which
our
great
Lord
,
the
only
Son
of
God
,
lived
here
on
Earth
;
and
the
great
sufferings
and
mortifications
he
voluntarily
chose
and
underwent
;
that
so
he
may
not
prefer
in
his
thoughts
any
way
before
it
.
Frame
also
for
him
Prayers
conformable
to
his
age
and
condition
,
which
may
contain
a
summary
of
his
duty
.
And
take
care
that
he
say
them
every
morning
and
evening
upon
his
knees
,
not
in
bed
;
and
as
he
advanceth
,
change
them
,
lest
they
become
a
meer
form
.
Let
him
also
every
night
,
at
his
going
to
bed
,
recollect
historically
what
he
hath
done
,
and
said
that
day
;
and
for
what
he
hath
done
amiss
to
be
sorry
,
and
for
what
well
done
give
thanks
.
Let
him
also
frequently
(
suppose
twice
a
day
)
read
some
part
of
the
Scripture
,
and
the
Historical
and
Sapiential
Books
rather
then
the
other
,
which
are
more
difficultly
understood
.
In
the
morning
let
him
,
as
much
as
he
can
,
order
his
actions
and
emploiments
for
the
whole
day
;
foreseeing
what
temtations
that
day
are
likely
to
come
upon
him
,
and
how
he
may
best
prepare
against
them
.
2.
LET
him
also
be
made
to
know
his
own
dignity
,
the
sublime
ends
to
which
he
was
created
,
and
the
noble
actions
which
are
in
his
power
.
Ad
magna
,
imò
ad
maxima
,
nati
sumus
,
not
as
Beasts
groveling
on
the
Earth
,
obedient
to
their
appetit
,
and
labouring
only
for
their
belly
.
Major
sum
,
&
ad
majora
genitus
,
quam
ut
mancipium
sim
mei
corporis
.
Sen.
Man
hath
a
design
higher
then
Nature
,
to
be
like
to
Almighty
God
and
his
Holy
Angels
;
to
overcome
himself
,
master
his
passions
,
and
rule
over
others
,
not
by
fear
and
violence
,
but
by
reason
,
justice
,
and
choice
.
The
Arts
and
Sciences
he
invents
,
the
Laws
and
Government
he
establisheth
,
the
Cities
and
Fleets
he
buildeth
,
argue
him
to
be
of
a
most
noble
extraction
;
and
that
a
good
man
is
worthy
to
be
reverenced
of
his
own
self
;
in
as
much
as
he
will
do
nothing
misbeseeming
so
noble
and
eminent
a
nature
.
And
especially
let
him
be
fortified
,
and
well
prepared
to
entertain
sufferings
;
which
is
the
great
trial
and
cupel
of
gallant
spirits
,
and
without
which
he
can
never
become
perfect
,
i.
e.
his
faculties
can
never
be
advanced
to
the
height
of
their
power
.
For
in
some
sort
suffering
is
the
one
half
of
our
life
,
as
doing
is
the
other
.
Sufferings
in
body
,
sicknesses
,
pains
,
want
of
conveniencies
in
diet
,
lodging
,
liberty
,
wearines
,
&c.
In
good
name
,
obloquies
,
defamations
,
revilings
,
affronts
,
too
much
reputation
,
expectation
,
and
the
like
.
In
his
mind
,
ignorances
of
what
he
desires
,
or
is
fitting
for
him
to
know
,
discontents
for
loss
,
or
miscarriage
of
Relations
,
and
Friends
,
breaches
of
friendship
,
treacheries
,
ingratitudes
,
failings
of
his
designs
,
insulting
of
enemies
,
&c.
In
external
things
,
losses
,
poverty
,
with
infinite
more
.
I
shall
not
name
spiritual
afflictions
,
because
seldom
incident
to
this
age
.
Now
for
these
and
the
like
,
let
him
be
instructed
how
to
render
himself
as
little
,
as
is
possible
,
obnoxious
to
them
,
by
not
setting
his
mind
upon
what
is
not
in
his
power
;
by
good
considerations
proper
to
every
sort
,
such
as
are
furnished
in
many
Books
,
particularly
in
Petrarch
.
But
especially
let
him
be
practised
and
inured
to
suffer
and
bear
so
many
as
his
age
well
permits
,
with
courage
and
patience
.
However
,
he
may
arrive
to
the
discretion
not
to
be
disturb'd
for
trifles
,
for
the
loss
of
a
Horse
,
a
Dog
,
or
a
Picture
,
or
somewhat
of
smaller
value
.
And
if
he
can
bear
a
small
burthen
in
youth
,
doubt
not
but
he
will
be
able
to
carry
greater
still
as
he
grows
in
age
.
3.
ENDEAVOUR
to
sow
in
him
the
seeds
of
true
honor
,
to
be
afraid
of
shame
for
misbehaviours
,
and
to
value
the
good
opinion
of
virtuous
and
worthy
persons
.
The
desire
of
honor
is
of
so
great
force
in
all
our
actions
,
that
the
false
and
conterfeit
of
it
is
the
great
incentive
and
encouragment
to
all
wickednes
;
that
those
men
,
who
neglect
and
despise
Religion
,
yet
pretend
altogether
for
honor
;
that
the
horridest
and
most
dangerous
designs
never
want
persons
to
act
them
,
if
they
can
be
perswaded
to
be
honorable
;
that
the
pretended
diminution
of
it
is
thought
not
sufficiently
revenged
with
the
loss
of
life
;
that
for
it
so
many
Battels
are
fought
,
so
many
friendships
broken
,
so
many
Laws
,
even
of
Religion
despised
,
and
Conscience
and
Justice
trampled
on
.
But
these
are
from
a
misapprehension
and
mistaking
that
to
be
honorable
,
which
indeed
is
not
so
.
But
I
would
my
Educated
should
esteem
reputation
only
from
wise
and
virtuous
persons
,
which
is
the
attestation
of
them
,
that
know
best
,
to
his
actions
,
and
a
public
recommendation
to
emploiment
.
By
this
means
he
shall
list
himself
under
that
ensign
,
and
be
ranged
with
that
party
,
whereof
our
Lord
himself
is
the
Captain
;
and
he
will
take
pleasure
in
virtue
and
piety
,
when
he
sees
his
actions
and
waies
conformed
to
the
sentiment
of
the
World
of
all
gallant
persons
,
both
past
and
present
.
Nor
shall
he
need
to
hunt
after
applause
and
fame
;
that
will
follow
him
fast
enough
,
with
those
that
are
either
indifferently
,
or
well
inclined
.
But
he
must
expect
obloquy
from
the
contrary
party
;
and
many
evil
words
,
and
much
raillery
will
be
spent
upon
him
;
in
vain
,
if
he
have
the
courage
to
despise
them
.
Being
a
Gentleman
,
then
let
him
consider
that
he
is
above
the
tongues
of
evil
men
:
That
he
is
engaged
to
nobler
and
sublimer
designs
and
actions
then
other
persons
;
he
must
steer
by
higher
Stars
,
and
aim
at
somewhat
more
Heroical
.
Other
men
labour
for
a
fortune
,
and
are
a
long
time
before
they
can
arrive
at
that
height
to
which
he
is
born
,
and
wherein
the
virtues
of
his
fore
fathers
have
placed
him
:
he
is
already
,
because
of
his
wealth
,
secured
from
necessity
and
want
of
what
may
be
convenient
or
useful
for
his
studies
;
from
necessity
,
too
often
the
mother
of
low
and
abject
thoughts
,
with
which
a
poor
man
first
combats
before
he
can
conquer
any
advantage
of
emploiment
.
Besides
,
by
his
Family
he
is
already
placed
upon
the
Theater
,
where
all
his
actions
shall
be
observed
and
praised
,
even
more
then
they
deserve
;
all
mens
eyes
are
upon
him
expecting
somewhat
extraordinary
from
him
;
and
so
he
needs
not
some
eminent
action
to
introduce
him
into
the
good
opinion
of
the
World.
Let
him
therefore
aim
at
somewhat
above
,
not
only
ordinary
persons
,
but
his
own
condition
also
;
least
he
fall
equal
to
those
below
him
;
for
he
cannot
in
practise
reach
the
height
his
imagination
designs
.
Let
him
say
continually
with
himself
,
for
what
came
I
into
the
World
?
Why
hath
God
gived
me
such
riches
,
such
parents
,
such
respect
amongst
men
,
but
to
do
more
good
?
Surely
I
have
received
five
talents
,
a
greater
increase
and
return
is
expected
from
me
.
Magnam
fortunam
magnus
animus
decet
.
4.
THIS
greatnes
of
spirit
consists
principally
in
these
virtues
,
(
omitting
most
of
those
,
which
Erasmus
in
his
Enchiridion
Militis
Christiani
,
recommends
very
effectually
,
but
are
common
to
all
Christians
as
well
as
to
a
Cavalier
)
I
will
only
recite
such
as
are
more
noble
,
heroical
,
and
honorable
;
and
leave
the
pressing
of
them
to
the
industry
of
the
Educator
.
HIS
Title
of
Gentleman
suggests
to
him
the
virtue
of
humility
,
courtesy
,
and
affability
;
easy
of
access
,
and
passing
by
neglects
and
offences
,
especially
from
inferiors
.
Pardoning
also
injuries
,
as
being
superior
to
them
;
and
not
provocable
to
injure
another
.
Generosum
apud
animum
cito
moritur
iracundia
.
He
despiseth
no
man
for
his
fortune
or
misery
;
and
is
not
afraid
to
own
those
who
are
unjustly
oppressed
;
for
such
,
ordinarily
,
are
men
of
parts
,
and
if
of
virtue
and
integrity
,
they
commonly
rise
again
.
He
is
not
proud
,
no
not
when
commended
,
nor
doth
any
thing
render
him
insolent
or
haughty
above
other
persons
.
Nor
doth
he
strive
to
make
himself
known
to
be
a
Gentleman
by
huffing
,
swelling
,
strutting
,
or
domineering
over
inferiors
;
nor
by
disobedience
,
and
restines
towards
Superiors
;
much
less
by
hectoring
and
quarelling
.
So
neither
by
his
clothes
and
peruque
:
nor
stands
he
upon
his
family
,
name
,
wealth
,
honor
of
his
kindred
or
Ancestors
;
but
strives
to
equal
himself
with
those
that
began
their
reputation
,
in
civility
,
industry
,
gentlenes
and
discretion
.
By
obedience
to
Laws
,
submission
to
Governors
;
not
content
to
do
barely
what
is
enjoined
,
or
to
make
Law
the
adequate
rule
of
his
actions
,
he
forbears
more
then
the
law
forbids
,
and
doth
more
then
it
commands
:
he
storns
to
take
advantage
of
his
quality
to
exemt
him
from
such
duties
,
exercises
,
and
rules
,
as
meaner
persons
are
obliged
unto
.
HE
doth
nothing
for
fear
of
punishment
;
nor
leaves
he
a
good
action
because
of
the
danger
,
obloquy
,
or
the
like
.
Courage
is
the
proper
virtue
of
great
spirits
.
Wherefore
he
defieth
all
little
crafts
and
subtilties
in
negotiations
,
and
thinks
to
master
his
designs
by
reason
,
and
magnanimity
,
rather
then
finesse
and
devices
.
He
is
also
,
as
much
as
is
possible
,
equal
and
alike
;
in
his
conversation
,
calme
,
peaceable
;
and
the
same
in
private
as
in
public
.
He
bears
also
adversity
cheerfully
:
when
deservedly
chid
or
corrected
,
is
patient
;
is
open
,
and
free
,
not
dissembling
or
hiding
himself
behind
little
nets
,
or
fig-leaves
.
Invalidum
omne
naturâ
querulum
est
.
He
scorns
to
tell
a
lie
.
Tasso
said
,
that
other
vices
were
like
clip'd
or
light
,
but
lying
like
counterfeit
and
false
mony
,
which
an
honest
man
ought
not
to
pay
,
tho
himself
received
it
.
Nor
is
he
afraid
to
confess
his
faults
,
because
he
committeth
them
unwillingly
;
nor
ashamed
to
discover
his
ignorance
,
for
he
hath
a
desire
to
learn.
HE
is
also
laborious
,
abstinent
,
and
willingly
undertakes
difficult
and
painful
emploiments
:
he
had
rather
be
in
a
Camp
then
in
a
Bed-chamber
,
and
is
afraid
of
nothing
more
the
the
dead
Sea
of
sloth
and
pleasure
.
Difficulties
,
he
knows
,
bake
and
concoct
the
mind
,
lazines
effeminates
and
loosneth
it
.
HE
is
ready
to
do
good
to
all
;
give
rather
then
receive
;
is
bountiful
,
values
not
great
favours
done
by
himself
,
so
much
as
small
ones
received
.
Is
not
ungrateful
to
others
;
but
himself
desires
no
recompense
,
and
is
content
,
tho
unworthily
used
.
Bona
facere
&
mala
pati
regium
est
.
He
thinks
it
much
below
him
to
hate
any
one
.
IN
sum
,
he
is
bold
without
rashnes
;
affable
without
flattery
;
prudent
without
cunning
;
secret
without
dissimulation
;
devout
without
hypocrisy
.
He
is
constant
,
not
opiniatre
;
liberal
,
not
prodigal
;
gentle
,
not
soft
;
open
,
not
foolish
;
frugal
,
not
covetous
.
He
fears
nothing
,
he
despiseth
nothing
,
he
admires
nothing
.
5.
TO
beget
in
him
these
and
all
other
virtues
,
set
before
him
good
examples
;
if
of
his
own
family
,
ancestors
,
and
kindred
't
is
the
better
:
as
also
are
those
of
his
own
Countrey
,
condition
,
time
,
age
,
acquaintance
,
and
present
,
rather
then
ancient
and
absent
.
No
Prince
(
except
of
a
very
base
alloy
,
as
Nero
and
Commodus
)
if
he
hear
of
a
good
Musician
or
Comedian
,
desire
to
be
like
him
;
but
if
he
knows
of
the
noble
Acts
of
his
equal
,
he
wisheth
his
own
were
such
.
Acquaint
him
also
with
the
stories
of
good
and
virtuous
,
rather
then
great-fam'd
men
,
for
this
many
times
fills
his
head
with
vain
and
fruitles
imaginations
.
And
here
I
cannot
but
recommend
to
all
persons
the
reading
of
lives
,
of
modern
rather
then
ancient
persons
:
which
are
not
the
worse
(
if
drawn
truly
)
because
somewhat
hansomer
then
the
Original
.
As
Monsieur
Peiresk
,
and
Monsieur
de
Renty
,
Alessandro
Luzzaga
,
&c
Coglione
,
Giacome
Medices
,
Marquis
of
Pescara
,
Pibrac
,
Giac.
Foscarini
,
&c.
Sir
Tho.
More
,
proposed
to
himself
Jo.
Picus
Mirandula
,
whose
life
and
some
of
his
Works
he
translated
into
English.
Carolus
Calvus
caused
a
Manual
to
be
made
for
his
instruction
in
his
daily
duty
,
out
of
the
lives
of
famous
persons
;
and
that
excellent
book
of
M.
Aurelius
,
seems
to
be
no
other
,
then
such
Memorials
as
he
collected
for
the
governing
himself
and
Empire
.
Examples
also
of
evil
men
,
if
discreetly
represented
,
are
as
useful
(
if
not
more
)
then
others
;
for
wise
men
learn
more
by
fools
,
then
fools
by
wise
men
.
The
thorns
also
which
are
dug
out
of
his
own
ground
by
admonition
or
correction
,
must
serve
to
make
a
fence
for
the
future
:
and
he
must
be
manured
with
the
weeds
pluck'd
up
in
his
own
Garden
.
All
the
faults
,
both
of
himself
,
and
other
men
,
being
useful
to
preserve
him
from
the
like
.
6.
LET
him
also
know
the
great
advantage
of
Innocency
above
Repentance
.
He
that
keeps
himself
from
great
sins
,
is
as
one
that
hath
a
prosperous
voiage
;
he
that
repents
as
he
that
saves
himself
upon
a
plank
.
Consider
what
the
good
Father
said
to
the
frugal
Son
;
All
that
I
have
is
thine
.
And
what
S.
John
of
those
who
continue
Virgins
,
i.
e.
Innocent
;
that
they
have
a
new
and
peculiar
song
,
that
they
,
as
immediate
attendants
,
follow
the
Lamb
whither
soever
he
goeth
.
And
that
they
are
the
first
fruits
most
holy
unto
God
and
our
Lord.
How
happy
is
he
that
never
goes
out
of
his
way
!
With
a
reasonable
constant
pace
he
must
needs
advance
much
further
then
other
persons
.
Especially
fortify
him
against
the
three
great
ruins
of
youth
,
Luxury
,
debauchery
,
and
Gaming
;
and
all
other
faults
,
which
tho
in
themselves
lesser
,
yet
his
peculiar
inclination
may
render
them
as
dangerous
as
the
other
.
But
if
his
garment
cannot
be
kept
alwaies
clean
;
yet
have
a
care
it
may
be
with
all
possible
speed
washed
;
and
let
all
endeavour
be
used
to
preserve
him
from
habitual
and
customary
sins
;
for
rather
then
permit
these
,
you
ought
to
render
him
up
to
his
Parents
,
who
perhaps
may
find
a
cure
you
know
not
.
Dionysius
(
't
is
better
to
use
a
forreign
example
for
that
,
which
is
too
common
amongst
us
)
having
in
his
youth
indulged
himself
the
liberty
of
debauchery
,
and
finding
too
late
the
inconvenience
,
and
endeavouring
to
oblige
himself
to
the
strict
rules
of
temperance
;
was
answerd
,
tho
perhaps
untruly
,
that
he
could
not
safely
do
it
;
if
he
relinquished
his
drinking
he
would
fall
into
a
consumtion
;
so
in
his
own
defence
he
was
forced
to
continue
in
his
sottishnes
.
So
true
is
that
of
our
Lord
,
He
that
committeth
sin
is
the
servant
of
sin
;
and
especially
in
this
sin
of
Drunkennes
,
whilst
that
extraneous
supernatural
fire
quenching
the
true
,
native
,
genuine
heat
of
the
body
,
requireth
still
to
be
nourished
by
its
equal
or
stronger
.
7.
THE
great
spring
and
origine
of
lust
is
Idlenes
;
and
if
drinking
increase
the
fire
,
lust
takes
away
the
fewel
,
both
shorten
the
life
.
Ply
him
therefore
with
continual
labour
and
study
,
that
the
Temter
may
find
no
bait
to
cover
his
poison
.
This
is
the
remedy
against
that
fire
,
which
consumeth
so
many
noble
Persons
,
Families
and
Nations
;
an
enemy
not
to
be
contended
withal
,
but
avoided
.
After
you
have
detained
from
him
all
Romances
,
lascivious
Books
,
Pictures
and
discourses
,
and
yet
prevail
not
;
bodily
labour
interchanged
with
study
must
be
prescribed
:
and
if
this
remedy
not
,
change
places
,
and
suggest
new
objects
continually
.
A
worthy
Prince
of
late
times
,
being
,
by
a
servant
of
his
,
temted
to
this
sin
,
shewing
him
all
things
prepared
for
the
purpose
;
the
Prince
opened
the
door
of
the
room
,
and
commanded
the
officious
Ruffian
to
give
him
place
and
secrecy
;
which
he
had
no
sooner
done
,
but
the
Prince
shut
the
door
upon
him
,
and
forbad
him
ever
to
come
again
into
his
presence
.
And
truly
this
Temtation
is
the
exact
,
and
almost
adequate
,
trial
of
a
brave
and
heroical
spirit
.
He
that
is
not
carried
away
with
every
beauty
,
nor
too
much
with
any
one
;
that
is
deaf
to
pleasure
&
those
enticements
which
so
few
can
avoid
,
hath
a
noble
Soul
and
well
grounded
virtue
.
But
if
neither
sense
of
honor
,
which
this
sin
wounds
more
then
any
other
,
(
shame
alwaies
accompanying
those
unlawful
,
as
blushing
doth
the
lawful
actions
)
nor
sense
of
the
grievousnes
of
the
sin
,
nor
the
expensivenes
,
nor
spoiling
his
parts
,
nor
danger
to
his
person
,
nor
the
fear
of
diseases
,
and
shortnes
of
life
,
nor
conscience
of
his
duty
and
virtue
,
nor
emploiment
,
nor
any
other
remedy
will
serve
;
't
is
best
to
marry
him
.
This
sort
of
Love
,
said
Tasso
,
is
a
vice
,
wherein
the
same
coin
is
not
current
between
buyer
and
seller
:
the
one
pays
honor
,
conscience
,
virtue
as
well
as
money
,
the
other
but
love
at
the
very
best
.
But
betwixt
man
and
wife
there
is
money
for
money
,
love
for
love
,
and
all
other
things
equal
.
But
I
look
not
upon
Marriage
as
a
remedy
only
for
fornication
,
except
in
such
young
men
,
who
before
the
time
,
are
impetuously
carried
on
to
those
desires
;
it
is
much
more
honorable
,
but
seldom
falls
under
the
Educators
cognisance
;
and
if
it
do
,
he
is
rather
to
advise
who
is
unfit
,
then
who
is
fit
for
a
wife
.
8.
THE
inconveniencies
of
gaming
,
are
,
1.
acquaintance
with
low
,
base
,
unworthy
company
.
2.
Learning
also
from
them
sordid
and
unmanly
Arts
,
as
sharking
,
cheating
,
lying
,
equivocating
,
which
is
by
such
counted
overwitting
their
camerade
.
3.
Loss
of
time
and
money
.
4.
Great
engagement
of
the
passions
,
which
is
the
most
effectual
and
speedy
means
to
obliterate
any
good
thought
,
and
introduce
the
superiority
of
the
bestial
part
.
5.
Learning
,
or
at
lest
patiently
enduring
those
abominable
swearings
,
cursings
,
blasphemings
,
&c.
6.
Danger
from
other
mens
Passions
.
How
many
have
bin
murthered
,
more
duelled
,
upon
play-quarrels
?
Monsieur
Faret
observes
,
that
only
three
sorts
of
persons
follow
the
trade
of
gaming
.
1.
Covetuous
,
who
for
love
of
money
care
not
what
means
they
employ
to
obtain
it
,
and
find
none
easier
and
cheaper
then
this
which
requires
no
stock
,
no
tools
,
no
learning
,
and
is
readily
taken
up
by
any
one
that
hath
but
little
wit
,
and
less
conscience
.
2.
Lazy
and
effeminate
,
who
not
knowing
how
to
spend
their
time
better
,
can
devise
no
divertisement
so
proper
as
this
lasch
exercise
.
3.
Desperate
,
who
being
by
fortune
,
or
their
own
wickednes
,
reduced
to
that
extremity
,
that
they
live
to
day
,
as
if
they
were
to
die
to
morrow
,
think
they
may
obtain
that
subsistence
by
cheating
or
hazard
,
which
they
cannot
hope
reasonably
for
by
their
industry
;
and
not
having
any
virtue
,
ability
,
or
lawful
emploiment
to
supply
their
debauchery
,
they
betake
themselves
to
prey
upon
the
weaknesses
and
ignorance
of
better
men
then
themselves
.
Here
then
it
is
to
be
supposed
,
that
no
Gentleman
desires
to
advance
his
fortune
by
the
detriment
of
an
other
,
and
that
to
avoid
coveteousnes
(
the
author
of
those
horrid
mischiefs
in
gaming
)
he
ought
to
forbear
gaming
,
as
the
trade
and
emploiment
of
necessitous
,
idle
,
dissolute
persons
:
the
cheats
whereof
are
so
infinite
,
that
it
is
impossible
a
virtuous
or
ingenious
person
should
learn
or
avoid
them
;
and
that
it
is
a
science
which
will
neither
credit
its
Professor
,
nor
quit
the
charge
of
the
learning
.
Yet
if
not
as
a
trade
,
but
with
due
caution
practised
,
plays
may
be
learned
;
such
especially
as
are
menaged
by
skill
,
and
not
fortune
only
,
to
acquaint
him
with
numbring
,
and
to
quicken
his
fancy
and
memory
.
Besides
,
Musick
,
discourse
,
and
such
other
divertisements
will
not
hold
out
long
conversation
with
the
same
persons
.
But
then
let
him
not
play
for
more
money
then
the
loss
of
it
will
be
insensible
to
him
;
and
if
his
play
can
bear
its
own
charge
,
seek
not
to
gain
by
it
.
And
let
him
(
as
much
as
is
possible
)
practise
to
be
unconcern'd
in
the
winning
or
loosing
;
to
play
calmly
without
passion
.
To
which
if
he
can
arrive
,
he
hath
been
serious
in
his
play
to
very
good
purpose
.
Let
him
also
be
veracious
,
and
abominate
a
lie
,
or
cheat
,
even
in
his
play
.
And
lastly
,
if
a
by-stander
,
let
him
beware
of
discovering
the
faults
,
either
unskilfulnes
,
or
deceit
of
the
gamesters
;
else
both
parties
will
hate
him
.
CHAP.
VII
.
Of
Frugality
,
or
ordering
his
Money
and
expences
.
1.
WEALTH
i.
e.
Money
being
the
great
Instrument
,
whereby
all
things
are
performed
in
civil
Societies
;
and
therefore
being
equal
to
all
other
external
commodities
of
our
life
;
whereby
also
well
laid
out
friends
are
gained
in
the
Court
of
Heaven
;
it
is
necessary
the
Educated
be
taught
the
use
and
value
of
it
betimes
.
It
is
reported
of
Sr
Thomas
More
's
Father
,
that
to
the
intent
his
Son
might
prove
a
good
husband
,
and
employ
his
time
and
intention
wholly
upon
learning
,
he
would
never
permit
him
to
have
any
money
,
but
when
he
wanted
any
thing
to
ask
for
it
.
Quod
adeo
stricte
observavit
,
ut
nec
ad
reficiendos
attritos
calceos
,
nisi
à
patre
peteret
,
pecuniam
haberet
.
And
this
severity
Sir
Thomas
More
afterwards
mightily
commended
;
For
by
that
means
(
saith
he
)
I
could
not
furnish
any
vice
or
pleasure
,
I
could
not
loose
my
time
in
gaming
,
nor
knew
I
what
unthristines
or
luxury
were
,
nor
could
I
employ
my self
in
any
thing
but
my
studies
.
Sir
Thomas
More
was
indeed
one
of
a
rare
and
extraordinary
spirit
,
so
observant
of
his
Father
,
that
the
History
saith
he
never
offended
him
,
nor
was
ever
offended
with
any
thing
his
Father
said
or
did
to
him
:
And
when
himself
was
Lord
Chancellor
of
England
,
before
he
ascended
his
own
Tribunal
in
Westminster-Hall
,
he
went
to
the
Kings-Bench-Court
(
where
his
Father
was
Judge
)
to
ask
him
blessing
upon
his
knees
:
And
I
beleive
had
his
Father
indulged
him
the
command
of
all
his
Estate
,
he
would
have
done
no
otherwise
then
as
without
it
.
So
that
whether
is
better
to
keep
all
money
from
a
Youth
,
or
let
him
have
some
small
proportion
(
for
any
great
part
he
must
by
no
means
be
possess'd
of
)
is
a
question
not
to
be
decided
by
this
example
.
I
knew
two
Persons
of
quality
,
great
friends
,
who
brought
up
their
Sons
together
,
and
were
of
divers
opinions
and
practises
in
this
point
.
If
we
may
judge
by
the
event
,
he
,
who
had
the
power
of
money
,
proved
the
better
husband
.
But
neither
do
I
think
this
to
be
any
more
then
one
single
example
;
more
,
I
am
confident
,
have
miscarried
on
the
other
side
.
Methinks
the
best
general
rule
(
because
several
dispositions
are
to
be
handled
several
waies
,
which
must
be
left
to
the
discretion
of
an
ex-experienced
Educator
)
is
;
That
he
be
allowed
so
much
a
Month
to
be
spent
according
to
his
own
fancy
,
yet
over-looked
,
not
scrictly
watched
(
except
where
there
is
reason
to
suspect
some
ill
menagement
)
by
the
Governor
.
Who
is
also
to
restrain
him
from
debauchery
,
gaming
,
and
all
notorious
acts
of
Prodigality
:
and
on
the
contrary
to
provoke
him
to
compassionate
the
necessitous
,
be
liberal
to
such
as
have
any
way
served
him
(
nothing
being
so
unbecoming
a
Gentleman
as
ingratitude
)
and
such
like
.
But
by
no
means
let
him
have
all
his
allowance
in
his
own
power
,
for
that
is
to
put
the
bridle
out
of
his
mouth
,
the
means
whereby
the
Governor
must
coerce
him
.
2.
LET
him
,
(
at
first
with
the
direction
of
his
Governor
)
do
as
much
of
his
own
business
(
I
mean
buying
,
trucking
,
giving
,
receiving
,
paying
,
chusing
,
clothes
,
books
,
&c.
)
as
he
is
capable
:
for
hereby
his
mind
is
inured
to
a
great
piece
of
wisdom
,
[
Soli
sapienti
notum
est
,
quanti
res
quaeque
taxanda
sit
.
Sen.
ep
.
82.
]
to
esteem
,
compare
one
thing
with
another
;
to
judge
and
value
,
not
only
things
necessary
for
the
present
,
but
all
others
also
.
For
the
grounds
and
principles
of
judgment
and
discretion
are
the
same
,
tho
the
subjects
,
whereupon
they
are
exercised
,
are
divers
.
Nor
let
him
fear
the
silly
opinion
of
such
Persons
,
as
think
cheapning
or
chusing
a
derogation
to
their
honor
,
or
buying
for
the
just
value
a
cheating
of
the
seller
.
I
have
seen
the
greatest
King
in
Christendom
refuse
to
buy
what
he
conceived
too
dear
,
and
to
change
the
Shop
where
he
thought
himself
not
well
used
.
Persons
also
of
very
good
quality
in
Italy
are
not
asham'd
to
go
to
a
Shop
,
chuse
,
and
bargain
,
v.
g.
for
their
clothes
,
and
make
the
Taylor
also
cut
them
out
of
the
whole
piece
before
them
.
Whereas
an
ordinary
Gentleman
amongst
us
thinks
himself
abused
,
if
not
cousened
.
As
if
it
were
noblenes
to
expose
and
suffer
themselves
to
be
overreached
,
derided
,
and
fooled
by
an
impudent
Pedlar
,
or
flattering
Host.
Who
,
tho
in
our
Nation
they
arrive
,
by
the
impudent
folly
of
those
,
who
know
no
nobler
way
of
generosity
then
to
be
fooled
by
the
meanest
and
unworthiest
of
all
people
,
to
buy
the
estates
of
such
Prodigals
,
as
degrade
themselves
first
into
a
familiarity
,
then
into
an
equality
,
at
last
into
an
inferiority
,
with
them
:
yet
in
other
Countreys
,
where
men
have
and
make
use
of
the
parts
God
hath
given
them
,
they
are
kept
in
that
degree
and
rank
which
befits
their
Profession
.
3.
LET
him
alwaies
buy
with
ready
money
;
which
will
both
keep
him
in
mediocrity
of
expences
,
within
his
bounds
,
teach
him
the
value
of
money
,
and
acquire
him
very
great
reputation
both
with
Tradesmen
and
others
.
He
buyeth
cheaper
and
better
commodities
,
and
is
not
imposed
upon
with
false
bills
and
accounts
.
By
this
means
also
he
may
learn
to
live
under
his
revenue
;
which
whosoever
doth
not
,
can
never
keep
himself
out
of
debt
.
It
is
therefore
dangerous
to
have
to
do
with
them
that
keep
books
,
which
are
authentick
records
,
tho
governed
many
times
by
careles
or
dishonest
Boys
;
except
himself
also
keep
another
,
and
as
diligently
look
to
his
accounts
;
and
that
frequently
to
,
(
old
reckonings
never
turning
to
the
profit
of
the
debtor
)
:
and
if
after
the
manner
of
Merchants
,
under
the
notion
of
Creditor
and
Debtor
,
't
is
the
easier
and
better
.
But
if
he
keep
his
accounts
severely
,
not
only
they
with
whom
he
deals
,
but
his
Servants
also
,
will
be
more
careful
what
reckonings
they
bring
him
.
4.
YOUNG
Men
out
of
emulation
have
a
great
vanity
of
desiring
whatever
they
see
their
equals
enjoy
,
and
this
proves
many
times
a
dangerous
and
expensive
folly
:
being
accompanied
most-what
with
a
speedy
loathing
,
or
neglect
of
what
they
unreasonably
long'd
for
.
Omnis
flultitia
laborat
fastidio
sui
.
A
young
man
need
not
be
altogether
cured
of
this
distemper
:
if
it
can
be
regulated
,
excellent
use
may
be
made
of
it
for
his
instruction
in
many
knowledges
,
and
gaining
him
much
experience
.
But
to
moderate
the
exorbitancy
,
the
best
way
is
to
make
him
an
example
to
others
;
by
putting
him
upon
some
particular
curiosity
by
himself
,
which
may
with
reputation
be
opposed
to
those
many
vanities
of
his
Camerades
.
And
such
a
one
also
as
need
not
perish
with
the
using
,
as
Globes
,
Maps
,
Pictures
,
Medals
,
Curiosities
of
Art
and
Nature
,
&c.
4.
NEITHER
let
the
Educator
be
too
morose
or
solicitous
to
keep
him
from
all
vanity
in
clothes
or
expences
,
lest
he
be
discouraged
.
For
few
being
willing
to
learn
out
of
the
School
of
Experience
,
and
she
being
a
good
Mistress
,
if
not
the
sole
one
,
it
is
very
fitting
to
make
her
a
partner
in
our
instruction
.
Only
the
Educator
(
that
is
,
reason
)
must
be
the
chief
Master
,
and
let
his
charge
take
out
only
such
lessons
under
her
,
as
his
Guide
shall
think
fit
:
that
is
,
such
as
may
convince
the
Younker
of
the
vanity
of
those
and
the
like
desires
.
Scriptum
est
enim
(
saith
Rog.
Bacon
very
wisely
)
qui
non
errat
non
invenit
,
qui
non
corrumpit
non
emendat
,
qui
non
tristatur
non
laetatur
.
CHAP.
VIII
.
Of
the
preservation
of
his
Health
.
BECAUSE
it
is
very
tedious
,
chargeable
,
and
sometimes
dangerous
to
repair
for
every
small
distemper
to
a
Physician
,
it
is
very
fitting
the
Governor
should
know
to
preserve
his
charge
in
health
.
For
without
that
he
is
uncapable
to
undergo
any
emploiment
;
neither
can
he
study
,
nor
follow
his
exercises
,
when
sick
;
but
is
troublesom
to
others
,
and
unprofitable
to
himself
.
1.
IN
Youth
excess
in
eating
and
drinking
is
very
frequent
,
necessary
therefore
it
is
to
moderate
his
appetite
.
For
if
the
stomack
be
stretched
beyond
its
true
extent
,
it
will
require
to
be
filled
,
but
never
well
digest
what
it
receives
.
Besides
it
is
much
better
to
prevent
diseases
by
temperance
,
sobriety
,
chastity
,
and
exercise
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
then
cure
them
by
Physick
.
Qui
enim
se
Medicis
dederit
,
seipsum
sibi
eripit
.
Summa
medicinarum
ad
sanitatem
corporis
&
animae
abstinentia
est
.
He
that
lives
abstemiously
or
but
temperately
,
needs
not
study
the
wholesomnes
of
this
meat
,
nor
the
pleasantnes
of
that
sawce
,
the
moments
and
punctilios
of
air
,
heat
,
cold
,
exercise
,
lodging
,
diet
;
nor
is
critical
in
cookery
and
vintnership
;
but
takes
thankfully
what
God
gives
him
.
Especially
let
all
young
men
forbear
wines
and
strong
drinks
,
as
well
as
spiced
and
hot
meats
;
for
they
introduce
a
preternatural
heat
into
the
body
,
and
at
least
hinder
and
obstruct
,
if
not
at
length
extinguish
the
natural
.
2.
BUT
if
overtaken
by
excess
(
as
it
is
difficult
alwaies
to
stand
upon
guard
)
the
best
remedy
is
vomiting
,
or
fasting
it
out
;
neither
go
to
bed
upon
a
full
stomack
,
except
by
reason
of
drinking
,
it
be
necessary
to
remove
him
from
company
;
that
the
World
may
not
be
witnes
of
his
brutality
;
and
that
himself
may
be
hindred
from
all
extravagancies
,
and
be
ashamed
of
it
the
next
day
.
Let
Physick
be
alwaies
the
last
remedy
,
that
Nature
may
not
trust
to
it
.
3.
IF
through
melancholy
,
timorousnes
,
or
womanish
education
(
for
I
see
very
few
Women
well
educate
Men
;
nor
Men
Women
)
your
charge
have
imaginations
that
he
is
alwaies
sick
;
(
if
he
only
pretend
so
that
he
may
avoid
study
and
labour
,
't
is
another
case
)
do
not
at
first
seem
to
discourage
him
,
but
rather
bring
him
off
his
humor
by
painful
and
harsh
Physick
;
which
is
the
cure
also
of
those
melancholic
persons
,
whose
sicknes
,
tho
they
are
frequently
indisposed
,
yet
is
not
dangerous
either
for
life
or
labour
.
4.
MUCH
of
health
consists
in
exercises
and
recreations
,
which
must
be
regulated
according
to
the
Country
,
Season
,
&c.
but
generally
rather
violent
then
lasch
;
such
,
I
mean
,
as
may
cause
the
body
to
transpire
plentifully
;
and
exhale
those
black
and
fuliginous
vapors
,
which
are
wont
to
oppress
young
men
;
that
nature
be
not
hindred
in
her
circulation
.
Neither
be
afraid
,
tho
he
be
weary
and
tired
:
for
wearines
is
no
disease
,
nor
doth
simple
heat
without
putrefaction
cause
a
Feaver
.
Besides
brisk
exercise
will
render
him
strong
,
active
,
mettlesome
;
whereas
idlenes
contracts
a
stagnation
of
humors
,
numnes
of
the
joints
,
and
dulnes
in
the
brain
.
Yet
violent
exercises
,
as
running
,
leaping
,
wrestling
,
are
not
so
fit
for
thin
,
choleric
,
and
weak
bodies
:
rendring
such
old
and
gowty
before
their
time
,
as
they
did
Constans
the
Emperor
.
5.
DANCING
is
a
moderate
exercise
;
so
much
whereof
is
to
be
learn'd
as
may
give
a
good
and
graceful
motion
of
the
body
.
No
Nation
civil
or
barbarous
,
ancient
or
modern
(
except
our
late
contradictive
spirits
)
that
express
not
their
joy
and
mirth
by
it
,
which
makes
it
seem
a
sprout
of
the
Law
of
Nature
.
But
the
use
,
which
is
now
frequently
made
of
it
,
especially
since
it
is
become
a
difficult
study
,
and
many
years
,
besides
infinite
practise
,
required
to
a
reasonable
perfection
in
it
,
I
cannot
but
utterly
condemn
:
subscribing
to
the
severe
,
but
true
,
censure
of
that
most
excellent
modern
Historian
Monsieur
de
Rhodez
.
There
is
nothing
(
saith
he
)
which
doth
more
dissipate
the
powers
of
the
spirit
,
nor
more
enervate
the
forces
of
the
Soul
,
then
the
ravishing
harmony
,
the
continual
agitation
of
the
body
,
and
the
charms
of
Ladies
conversation
.
The
great
triumph
of
sensuality
is
such
meetings
,
where
the
eare
is
fed
with
Musick
,
the
eyes
with
Beauties
,
the
smell
with
Perfums
,
the
tast
with
Banquets
;
whither
none
are
invited
or
come
,
but
to
please
or
be
pleased
.
Could
their
thoughts
be
then
seen
,
in
what
a
hurry
and
tumult
should
we
perceive
them
?
what
desires
,
what
fears
,
what
impatience
,
what
lust
,
what
jealousy
,
what
envying
,
what
despisings
!
&c.
Card.
Borromeus
in
his
Book
against
Balls
and
Dances
saith
:
that
he
,
when
a
young
man
at
the
University
,
and
his
companions
,
with
great
importunity
prevailed
with
one
of
their
Professors
,
a
grave
and
prudent
person
,
to
go
along
with
them
to
a
Ball
:
who
having
observed
the
actions
and
circumstances
thereof
,
told
them
with
great
astonishment
,
that
it
was
an
invention
of
the
Devil
to
destroy
Souls
,
by
corrupting
the
very
being
and
essence
of
Christian
virtues
.
When
a
servant
lighteth
a
torch
,
we
give
him
strict
charge
not
to
carry
it
amongst
flax
,
straw
,
or
the
like
.
Why
do
not
Parents
forbid
their
Children
to
frequent
those
places
,
where
is
more
danger
of
kindling
another
manner
of
flame
?
to
have
the
imagination
swelled
with
the
presence
of
Beauties
in
their
trim
,
and
under
a
full
sail
,
when
the
blood
is
chased
,
and
the
mind
set
upon
pleasure
;
is
not
drinking
cold
water
,
but
strong
poison
to
one
overheated
.
6.
IT
will
not
be
amiss
here
to
add
,
that
divers
bodily
diseases
,
infirmities
,
and
undecencies
may
by
the
Educators
care
be
regulated
,
and
either
wholly
,
or
in
good
part
,
amended
.
For
few
there
be
,
who
have
all
the
members
of
their
body
equally
sound
and
well-disposed
;
the
worst
is
corrected
by
bringing
spirits
to
that
part
with
labour
and
exercise
:
as
Shooting
in
a
long
bow
,
for
the
breast
and
arms
.
Bowling
for
the
reins
,
stone
,
gravel
,
&c.
Walking
for
the
stomack
.
Riding
for
the
head
:
and
the
great
Drusus
having
weak
and
small
thighs
and
legs
strengthened
them
by
riding
,
especially
after
dinner
:
as
did
also
his
late
Majesty
.
Squinting
and
a
dull
sight
,
are
amended
by
shooting
.
Crookednes
by
swinging
and
hanging
upon
that
arm
.
Stammering
by
deliberate
and
slow
speaking
,
and
observing
what
words
run
most
currently
.
So
both
Mr
Mede
and
Mr
Oughtred
helped
themselves
.
Divers
misaffections
in
the
eyes
,
by
Spectacles
.
Bashfulnes
and
blushing
,
by
frequent
speaking
in
company
,
&c.
CHAP.
IX
.
Of
the
divers
passions
,
inclinations
,
and
dispositions
of
Man
,
and
the
ways
to
rectify
and
order
them
.
1.
BUT
that
the
Educator
may
clearly
see
his
work
,
and
have
it
,
as
it
were
,
wholly
in
his
view
;
I
will
dig
a
little
deeper
;
anatomize
and
lay
open
the
Soul
with
its
operations
.
Perhaps
not
so
accurately
and
punctually
,
yet
as
plainly
,
and
for
practice
as
usefully
,
as
I
can
;
regarding
not
the
curiosity
or
Philosophy
,
but
the
necessity
and
utility
of
the
knowledge
.
For
he
that
knows
quid
homo
potest
,
will
quickly
perceive
what
his
charges
abilities
are
,
and
what
his
defects
;
and
consequently
what
the
remedies
.
2.
IN
the
Soul
then
are
two
sorts
of
powers
,
Cognoscitive
for
knowledge
.
Motive
for
action
.
Knowledge
(
omitting
apprehension
as
not
falling
under
our
consideration
)
consists
in
invention
,
memory
,
and
judgment
,
of
which
in
their
places
.
Action
is
in
the
Will
(
of
which
we
shall
not
speak
)
or
Affections
.
And
these
are
either
Concupiscible
or
Irascible
,
and
both
these
are
Passions
or
Inclinations
.
Passions
are
the
natural
motions
of
the
Soul
towards
objects
agreeable
or
disagreeable
.
Or
the
motions
,
or
effects
,
which
objects
pleasing
or
displeasing
immediately
cause
in
the
Soul.
i.
e.
what
the
Soul
suffers
from
its
objects
immediately
without
deliberation
.
Tho
some
call
Passions
only
the
more
irregular
and
ungoverned
actions
of
the
Soul.
Inclinations
are
the
frequenter
,
and
customary
working
according
to
those
passions
.
And
,
if
meerly
according
to
natural
suggestions
,
they
are
properly
called
Inclinations
:
but
if
they
proceed
to
excess
,
and
be
not
bridled
and
regulated
,
they
become
vices
.
But
if
regulated
by
reason
or
Gods
spirit
,
they
are
properly
Virtues
.
If
by
the
probity
of
Nature
,
without
much
deliberation
,
our
inclinations
work
laudably
,
i.
e.
as
they
do
when
habitually
regulated
by
reason
,
then
are
those
natural
Inclinations
called
natural
virtues
,
or
good
nature
.
3.
BY
the
way
take
this
caution
,
That
you
trust
not
to
these
natural
virtues
,
as
if
they
were
,
or
could
be
,
sufficient
to
make
a
man
habitually
and
throughly
virtuous
:
or
,
as
if
he
,
that
acteth
according
to
them
,
were
really
and
sufficiently
virtuous
.
What
Seneca
saith
of
Valour
,
is
true
of
all
the
rest
.
Paucissimos
fortes
natura
procreavit
,
bona
institutione
plures
reddidit
industria
.
And
this
our
holy
Religion
expresseth
more
plainly
,
when
it
distinguisheth
between
Grace
and
Nature
;
for
if
natural
dispositions
be
not
sufficiently
virtuous
morally
,
neither
are
moral
virtues
sufficient
for
obtaining
heavenly
and
spiritual
graces
.
Dispositions
indeed
they
are
to
virtue
,
but
must
themselves
also
be
ordered
and
directed
by
Prudence
:
else
they
will
run
into
many
mistakes
;
love
,
where
there
is
more
reareason
to
hate
,
and
cajole
,
where
they
should
chastise
:
they
will
also
neglect
many
actions
of
virtue
,
and
run
into
many
of
vice
.
Nor
is
it
a
sufficient
excuse
for
any
evil-dispositioned
,
v.
g.
an
angry
person
,
to
say
,
that
he
is
so
naturally
,
for
we
are
to
live
by
reason
and
grace
,
not
by
Nature
;
nor
is
it
well
said
of
a
thief
,
I
am
so
naturally
,
for
to
what
purpose
have
you
reason
?
4.
PASSIONS
.
INCLINATIONS
proper
to
,
or
arising
from
,
them
.
1.
Love.
Sweetness
,
kindness
;
contrary
to
insensibleness
of
good
.
2.
Hatred
.
Maliciousness
,
evil-naturedness
.
3.
Desire
.
Heat
or
eagerness
;
contrary
to
coldness
or
Indifferency
.
4.
Aversation
.
Frowardness
,
peevishness
.
5.
Hope
.
Courage
,
boldness
;
contrary
to
faintheartedness
,
cowardliness
.
6.
Fear
.
Timidity
,
softness
,
(
contrary
to
hardiness
,
)
indifferency
,
lazines
,
quietness
,
love
of
ease
,
dulnes
.
7.
Confidence
.
Credulity
;
contrary
to
distrust
.
8.
Despair
.
Impatience
;
contrary
to
patience
,
longanimity
.
9.
Joy.
Cheerfulnes
;
contrary
to
sadness
.
10.
Sorrow
.
Melancholy
,
saturninenes
;
contrary
to
mirth
,
jovialness
.
11.
Acknowledgment
.
Gratitude
,
generosity
;
contrary
to
ingratitude
.
12.
Wrath
or
choler
.
Roughness
,
harshness
,
morosity
,
contrary
to
meekness
.
Anger
.
Promptness
,
briskness
,
rashness
,
revenge
.
Pride
.
Haughtiness
,
swelling
.
13.
Shame
,
Modesty
,
bashfulness
.
14.
Impudence
.
Hastiness
,
impertinency
.
15.
Repentance
.
Flexibility
;
contrary
to
obstinateness
.
16.
Pitty
.
Tenderness
,
mercifulness
;
contrary
to
hardheartedness
,
cruelty
.
17.
Envy
.
Malice
.
18.
Emulation
.
Activeness
.
19.
Indignation
.
Vehemency
.
20.
Reverence
.
Humility
.
21.
Contempt
.
Surliness
,
disdain
,
scorn
,
insolence
.
22.
Love
of
Women
.
Amorousness
,
uxoriousness
.
23.
Jealousy
.
Suspiciousness
,
doubtfulness
,
suspense
,
misinterpretation
.
IT
is
to
be
noted
,
that
many
times
a
man
worketh
contrary
to
his
natural
Inclinations
;
because
the
Inclinations
follow
the
cognoscence
of
the
Soul
:
and
it
happens
frequently
,
that
a
violent
and
strong
apprehension
may
be
formed
on
a
suddain
,
contrary
to
what
is
usual
.
As
the
sound
of
Drums
,
Trumpets
,
Shouts
,
Examples
,
&c.
may
put
such
apprehensions
into
a
Coward
,
as
may
make
him
valiant
;
and
on
the
contrary
weariness
,
darkness
,
rumors
,
sombre
and
dismal
accidents
,
&c.
may
intimidate
a
valiant
man.
Wherefore
it
is
great
rashness
to
judge
of
any
mans
inclination
by
any
particular
action
:
or
to
think
that
every
man
must
work
,
as
he
is
inclined
.
Again
;
Passions
having
their
force
,
because
reason
and
the
commanding
part
of
the
Soul
doth
not
restrain
and
bridle
them
;
it
seems
that
Inclinations
are
best
discerned
when
they
are
most
at
liberty
:
as
Childrens
at
their
play
,
when
they
think
not
of
dissembling
,
or
restraining
them
.
And
2.
that
they
,
who
command
not
one
passion
,
are
also
obedient
to
others
;
and
that
he
who
is
one
way
passionate
,
is
likely
to
be
so
in
all
,
or
any
.
And
3.
that
the
Educator
,
seeing
the
inclination
of
his
charge
,
may
moderate
,
change
,
and
govern
it
as
it
shall
be
convenient
;
and
that
by
changing
objects
,
and
apprehensions
;
but
chiefly
by
shewing
him
the
good
or
bad
of
that
,
or
the
contrary
,
that
is
,
by
rationally
persuading
him
to
submit
it
to
reason
.
5.
THESE
Inclinations
are
but
as
the
Elements
and
principles
of
our
dispositions
and
humors
:
which
are
made
up
of
many
of
these
(
Man
as
all
other
Creatures
being
de-de-compositum
)
and
these
in
several
degrees
and
predominancies
;
and
these
also
mingled
and
tempered
with
the
differences
of
knowledge
or
apprehension
.
And
by
the
way
,
upon
these
grounds
,
I
perswade
my self
,
it
would
not
be
difficult
to
enumerate
all
,
or
the
greatest
part
of
our
actions
,
and
the
causes
and
order
of
them
;
which
is
a
piece
of
knowledge
the
most
conducing
to
the
well
menaging
of
our selves
that
can
be
;
for
the
variety
of
passions
,
inclinations
,
and
dispositions
is
the
cause
of
all
human
business
and
affairs
in
the
whole
World.
From
the
mingling
of
Inclinations
,
and
apprehensions
,
arise
those
infinite
sorts
and
varieties
of
(
as
the
French
and
Spaniards
call
them
)
Wits
;
we
term
them
Dispositions
.
The
chiefest
I
have
observed
,
I
will
here
set
down
,
for
an
essay
and
sampler
,
to
direct
those
who
have
more
leisure
to
add
to
them
according
to
their
experience
.
And
it
would
be
a
good
work
to
characterize
them
so
vively
,
that
men
(
at
least
such
as
are
extravagant
)
may
see
themselves
as
in
a
glass
;
and
discovering
their
imperfections
,
amend
and
alter
them
.
In
general
some
dispositions
are
bad
,
others
good
.
Bad
are
such
as
these
.
1.
Such
as
want
wit
,
dead
,
stupid
,
senseless
,
heavy
,
dull
,
forgetful
,
sottish
,
not
able
to
apply
themselves
to
any
thing
,
yet
are
crafty
,
and
deceitful
;
these
are
miserable
.
2.
Idle
,
sensual
,
slothful
,
gluttons
,
without
memory
or
care
,
cat-witted
,
dissolute
,
foolish
,
impertinent
,
obstinate
,
untractable
.
3.
Weak
,
base
,
low
,
fearful
,
irresolute
,
soft
,
troubled
,
mazed
,
confused
,
emty
,
open
,
bashful
,
sheepish
,
sneaking
,
low-spirited
,
yet
many
times
crafty
and
malicious
;
these
easily
become
a
prey
to
low
and
mean
companions
.
4.
Vain
,
giddy
,
harebrain'd
,
bird-witted
,
inconstant
,
such
as
employ
their
thoughts
in
things
of
no
value
(
as
Domitian
in
catching
flies
)
skipping
from
place
to
place
,
neglectful
,
haters
of
thinking
,
inconsiderate
,
heeding
nothing
after
it
is
out
of
their
hands
.
Fantastical
,
restless
,
light-headed
,
crack-brain'd
,
carried
away
with
every
new
object
,
never
considering
what
is
best
,
unconstant
,
impatient
,
changeable
;
that
work
without
affection
or
delight
,
doing
what
they
must
to
make
an
end
,
rather
then
to
do
it
well
.
5.
Curious
,
scornful
,
mockers
,
jeerers
,
taunters
,
abusive
,
reproachful
,
tatlers
,
charlatans
,
who
upon
all
occasions
are
ready
to
publish
all
they
know
to
the
prejudice
of
another
;
delightful
in
making
debates
and
mischief
,
enemies
of
God
and
charity
,
breeders
of
all
petit
factions
,
news-brokers
.
6.
Buffoons
,
ridiculous
,
flatterers
,
apes
,
rimers
,
players
,
wits
,
airy
,
light
,
foolish
.
7.
Proud
,
pretenders
,
pedantick
,
vain-glorious
,
formal
.
8.
Contentious
,
litigious
,
quarrelsom
,
blustering
,
cowardly
,
hectors
,
froward
,
perverse
,
disloyal
,
treacherous
,
envious
.
9.
Ambitious
,
arrogant
,
fierce
,
rash
,
impudent
,
violent
.
10.
Crafty
,
sly
,
double
,
malicious
,
cheats
,
versuti
,
and
who
can
change
their
shape
,
mine
,
and
discours
,
according
to
their
advantage
.
11.
Covetuous
,
sordid
.
12.
Of
angry
persons
some
are
sour
,
harsh
,
ill
to
please
,
sturdy
,
sullen
,
intractable
,
unadvisable
(
a
disposition
mixed
up
of
pride
and
melancholy
)
peevish
,
fixing
upon
the
worst
,
morose
(
a
delicate
sort
of
wasps
)
who
are
offended
if
every
thing
be
not
done
the
best
way
,
i.
e.
as
they
would
have
it
.
Some
mens
anger
vapoureth
away
in
words
,
clamor
,
scolding
,
reviling
,
railing
,
threatning
.
Others
say
little
,
but
lay
up
revenge
against
an
opportunity
;
this
is
incident
to
superiors
,
who
conceive
it
below
them
to
quarrel
,
and
who
think
themselves
despised
,
if
every
thing
is
not
conformed
to
their
will.
Others
neither
chide
nor
revenge
,
but
turn
their
wrath
upon
themselves
,
as
melancholic
men
do
.
I
pitty
these
,
for
they
have
already
the
reward
of
their
peaceable
wrath
:
who
have
a
pleasure
in
their
torment
,
and
a
kind
of
satisfaction
in
their
most
agreeable
discontent
.
But
it
were
better
for
them
to
chide
even
without
reason
,
then
store
up
this
sooty
humor
,
which
corrodes
body
and
soul.
Some
are
quickly
angry
,
and
quickly
pacified
,
hasty
.
Some
are
quickly
angry
,
and
difficultly
pacified
.
Some
difficultly
angry
,
and
difficultly
pacified
.
Some
difficultly
angry
,
and
easily
pacified
.
The
disposition
of
God
himself
.
13.
Pragmatical
,
prating
,
impertinent
,
giving
judgment
in
every
business
without
a
fee
,
without
asking
,
in
every
mans
company
unwelcome
.
14.
Mad
,
wild
,
furious
,
brutish
,
untamed
,
terrible
,
pertinacious
,
cruel
,
impious
,
divelish
,
cross
,
precipitious
,
despiteful
,
revengeful
,
tyrannical
.
15.
Ill-natured
,
solipsi
,
valuing
themselves
only
,
their
own
judgment
and
interest
,
deceitful
.
16.
Melancholick
,
jealous
,
suspitious
,
discontented
,
interpreting
every
thing
in
the
worst
sense
;
and
every
displeasure
to
be
contemt
,
affront
;
and
all
men
to
be
against
,
and
enemies
to
,
him
.
17.
Extravagant
,
Heteroclites
,
Alchymistical
or
blessed-stone-men
,
Astrologues
,
Diviners
,
passionate
lovers
,
Romantick
.
Good
dispositions
also
are
of
several
sorts
.
1.
Subtil
,
sharp
,
piercing
,
ready
,
vigilant
,
attentive
to
business
,
sagacious
.
2.
Argute
,
acute
,
quick
in
giving
answers
and
reparties
,
resolving
doubts
and
speculative
questions
,
inventive
.
3.
Facetious
,
merry
,
cheerful
,
gay
,
jovial
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
4.
Wise
,
prudent
,
judicious
,
that
examine
things
to
the
bottom
,
able
to
discern
and
judge
of
things
alike
,
sage
,
grave
,
practical
,
experienced
,
that
know
opportunity
.
5.
Free
,
noble
,
generous
,
bountiful
,
meek
,
peaceable
,
quiet
,
moderate
,
magnificent
.
6.
Bold
,
resolute
,
free
in
reprehending
others
,
and
speaking
their
own
minds
,
back'd
with
reason
,
hardy
in
difficult
enterprises
,
brave
,
warlike
,
valiant
,
sensible
of
honour
.
7.
Stable
,
magnanimous
,
constant
,
patient
in
adversities
,
and
businesses
.
8.
Industrious
,
thinking
,
ingenious
,
universal
.
9.
Religious
and
devout
.
There
is
also
great
mixture
and
composition
of
these
,
sometimes
contraries
seeming
equally
eminent
in
the
same
person
.
Procopius
saith
of
Justinian
,
Juxta
malignus
erat
&
deceptu
facilis
,
cujus
ingenium
pravum
&
fatuum
dixeris
.
Dissimulabat
ipse
fraudibus
omnium
expositus
.
Temperamentum
insolitum
,
cum
ex
contrariis
constet
.
Inconstans
amicis
,
inimicis
inexorabilis
;
avarus
,
contentiosus
,
novarum
rerum
cupidus
;
ad
scelera
facile
,
ad
optima
nullis
suasionibus
moveri
poterat
.
Yet
is
not
this
temper
so
unusual
as
Procopius
supposeth
.
For
most
men
mistake
a
vice
for
a
seemingly
like
,
but
really-contrary
,
virtue
.
As
pride
for
greatness
of
spirit
;
hectorisme
for
valour
;
cunning
for
wisedome
;
which
are
really
contraries
.
And
indeed
concerning
young
Men
,
and
all
others
(
as
Women
,
persons
ill-educated
,
&c.
)
who
follow
their
present
apprehensions
and
impetus
,
without
much
considering
their
actions
,
or
rectifying
their
inclinations
by
reason
,
it
is
oftentimes
hard
to
discern
whether
they
be
virtuous
,
or
vitious
;
which
is
not
so
concerning
those
who
are
habituated
:
for
then
all
virtues
go
together
,
as
well
as
all
vices
.
And
those
constellations
are
easily
discovered
by
their
own
light
.
But
natural
virtues
are
often
accompanied
with
such
natural
vices
as
are
habitually
contrary
.
As
meekness
is
often
joined
with
faithfulness
,
and
then
it
proceeds
from
want
of
spirit
and
apprehension
.
Whereas
habitual
or
acquisite
meekness
hath
perhaps
an
inclination
to
sloth
,
but
hath
mortified
and
bridled
it
.
And
every
virtue
appeareth
and
sheweth
it self
,
when
necessity
or
fitting
occasion
requires
it
.
So
gravity
in
a
child
,
and
those
who
being
old
are
yet
children
in
understanding
,
is
accompanied
with
dulness
,
formality
,
pride
,
and
censoriousness
:
because
it
proceeds
from
want
of
mettle
,
not
from
choice
;
and
seeks
to
justify
and
shrow'd
that
defect
by
finding
fault
with
others
.
Whereas
true
and
laudable
gravity
is
opposed
only
to
levity
and
folly
.
So
natural
civility
and
courtesy
is
joined
with
effeminacy
;
severity
with
implacability
,
and
the
like
.
6.
CLIMATS
also
,
and
divers
other
accidents
,
produce
various
inclinations
;
not
that
any
Country
produceth
only
one
inclination
,
but
only
more
of
one
then
another
.
So
all
of
one
age
are
not
alike
inclined
,
tho
most
of
them
are
;
and
more
in
youth
then
age
,
because
the
manners
are
then
least
artificial
.
I
will
set
down
therefore
,
and
because
most
to
our
purpose
,
inclinations
of
youth
:
that
the
Educator
may
in
some
measure
be
able
to
judge
,
which
are
imperfections
of
the
Age
,
and
therefore
likely
to
fall
off
when
his
charge
arrives
to
maturity
.
Only
this
caution
ought
to
be
observ'd
;
that
he
humor
or
encourage
not
his
charge
in
any
of
them
,
for
that
is
to
perswade
him
to
be
a
child
alwaies
.
And
2ly
that
,
if
he
be
in
any
of
them
exorbitant
,
the
fault
then
seems
to
be
of
the
person
,
not
of
the
age
;
which
happens
very
frequently
:
and
therefore
requires
more
care
,
and
a
more
early
and
efficacious
remedy
in
the
edication
.
Young
men
then
,
being
guided
by
sense
,
nature
and
passion
,
not
reason
,
experience
or
discretion
,
are
inconstant
and
unsetled
.
For
the
sense
being
easily
tired
with
the
enjoiment
of
its
object
,
and
the
Soul
(
being
made
for
somthing
better
)
not
finding
satisfaction
in
things
sensible
,
they
conceive
à
fastidiousness
of
the
present
,
and
a
desire
to
change
:
and
this
is
necessary
for
their
condition
,
that
they
may
not
obstinately
and
fixedly
resist
(
as
old
men
commonly
do
)
the
introducing
of
such
habits
as
are
necessary
to
the
perfecting
their
faculties
,
and
making
them
happy
.
For
tho
their
passions
be
eager
,
and
sensuality
predominant
,
yet
their
resistance
is
strongest
at
the
beginning
,
afterwards
they
with
patience
are
brought
off
;
their
natural
inconstancy
suggesting
advantages
to
the
Director
.
For
their
present
thoughts
being
vented
,
they
are
at
long-running
,
as
a
fish
when
wearied
,
brought
tamely
to
your
hand
:
therefore
also
you
may
hope
well
of
most
of
them
,
but
be
confident
of
none
.
Hence
also
it
cometh
that
with
less
reluctance
they
embrace
such
knowledges
as
do
not
thwart
their
pleasures
,
and
senses
,
but
of
morality
and
prudence
they
are
less
capable
;
and
that
in
sickness
when
sensuality
fails
,
they
are
easiliest
wrought
upon
.
Therefore
also
are
they
open
,
and
free
,
easily
discovering
their
thoughts
and
inclinations
.
Eager
,
also
,
hasty
,
unadvised
,
sudainly
resolving
and
as
violently
pursuing
what
they
resolve
for
a
little
time
.
Quicquid
volunt
valde
volunt
.
Stomacful
also
,
as
not
tamed
by
adversity
or
necessity
.
They
are
also
taken
with
shows
,
gallantry
in
cloathing
,
&c.
desirous
of
what
they
see
,
and
weary
of
what
they
possess
:
ambitious
to
do
what
they
cannot
,
or
should
not
,
but
neglectful
of
what
they
ought
and
can
.
Therefore
gladly
would
they
be
learned
,
but
not
study
;
be
excellent
,
but
not
take
pains
:
consequently
expensive
,
easily
seduced
,
negligent
,
careless
,
fearless
,
forgetful
,
improvident
and
credulous
:
Desirous
of
honor
,
and
making
a
shew
of
excelling
in
beauty
,
clothes
,
&c.
of
getting
the
victory
at
play
and
gaming
,
yet
valuing
honour
more
then
gain
;
wanting
experience
they
are
angry
,
fierce
,
enemies
of
thinking
and
consideration
,
and
therefore
rather
affecting
bodily
exercises
,
at
which
they
labour
and
sweat
without
measure
.
Full
of
hope
also
,
catching
at
appearances
,
gay
,
merry
,
laughers
,
modest
,
bashful
(
because
ignorant
)
pittiful
,
loving
their
companions
and
and
follies
more
then
riches
;
the
want
whereof
they
value
not
,
because
they
know
not
their
value
;
therefore
not
looking
beyond
the
present
,
nor
avoiding
ill
consequences
.
Imitative
also
;
for
the
Soul
,
being
a
blank
paper
,
and
naturally
desiring
to
be
furnished
,
greedily
imbibes
what
it
sees
before
it
;
and
this
is
that
faculty
,
with
which
God
indued
them
on
purpose
that
they
may
learn
,
and
advance
in
knowledge
and
wisedom
.
Children
speak
nothing
but
what
they
hear
,
and
do
nothing
but
what
they
see
:
hence
they
are
generally
addicted
to
designing
,
acting
,
&c.
SUCH
then
being
the
conditions
of
young
persons
;
those
who
have
the
contrary
are
to
be
feared
and
well
look'd
after
;
especially
the
sly
,
reserved
,
close
,
who
are
also
commonly
cunning
and
malicious
,
for
this
reservedness
proceeds
either
from
pride
,
conceit
of
their
own
abilities
,
and
unwillingness
to
be
taught
;
or
from
evil
designs
;
for
who
strives
to
conceal
what
he
cares
not
who
knows
?
or
from
jealousy
,
that
other
persons
counsel
them
not
for
the
best
.
These
do
usually
guide
themselves
by
words
that
seem
to
them
accidentally
spoken
,
whereby
they
are
easily
ensnared
and
ruined
.
For
no
man
being
able
to
bear
the
burden
of
his
own
thoughts
,
and
these
having
no
friend
or
confident
,
they
have
no
other
course
to
steer
.
They
will
with
all
patience
hear
your
advice
and
reprehension
,
when
they
are
resolved
nothing
shall
work
upon
or
alter
their
purposes
.
Sometimes
they
will
take
notice
of
so
much
as
serves
to
their
own
designs
,
and
misinterpret
and
detort
what
you
say
,
even
contrary
to
your
intention
.
These
persons
are
commonly
seized
by
flatterers
,
mistresses
,
or
at
best
fall
into
low
and
mean
courses
.
It
is
difficult
to
cure
this
malady
,
yet
ere
they
know
their
strength
,
threats
and
punishment
do
them
good
:
or
accidental
recommendation
of
such
to
their
conversation
,
who
may
humor
them
by
counterfeiting
the
same
inclinations
,
and
complying
with
them
,
till
by
little
and
little
they
can
shew
them
the
great
advantage
of
freedom
and
openness
.
It
hath
bin
also
the
observation
of
learned
men
,
that
the
sad
,
melancholick
and
querulous
hardly
advance
to
any
great
proficiency
.
Praecipuè
vitentur
tristes
,
&
omnia
deplorantes
,
quibus
nulla
non
causa
in
querelas
placet
Sen.
Neque
illum
tristem
semperque
demissum
sperare
possum
crectae
circa
studia
mentis
fore
.
Quint.
Querulousnes
often
proceeds
from
some
inward
debility
of
body
,
as
sharp
humors
,
mal-conformation
of
some
part
,
or
the
like
.
IMPUDENCE
is
commonly
a
forerunner
of
debauchery
,
violence
,
contemt
of
Laws
;
also
of
heedlesness
,
forgetfulness
,
slowness
to
learning
and
wisedom
.
Confidence
is
the
medium
betwixt
it
and
bashfulness
.
'T
is
observed
in
the
life
of
Emanuel
Philibert
Duke
of
Savoy
,
that
when
a
child
,
he
had
the
confidence
to
speak
to
any
person
,
as
he
did
to
Charles
V.
that
great
Emperor
;
but
if
what
he
said
was
not
approved
,
he
pressed
it
not
,
nor
was
offended
when
denied
;
which
seems
indeed
to
be
the
true
notion
of
Modesty
and
Confidence
,
to
express
his
mind
freely
,
yet
entirely
submitting
himself
to
the
judgment
of
his
Superiors
.
BASHFULNES
on
the
contrary
is
an
evil
weed
,
but
sign
of
a
fruitful
and
good
indoles
.
Care
must
be
had
,
that
in
weeding
it
we
extirpate
not
modesty
.
A
bashful
man
is
not
his
own
master
,
nor
useth
his
own
judgment
,
but
is
over-awed
by
others
boldness
:
and
the
more
impudent
have
more
power
over
him
.
'T
is
also
an
evil
guardian
of
youth
,
betraying
it
,
contrary
to
its
own
desire
and
inclination
,
to
the
worst
men
,
who
hurry
it
to
evil
actions
and
places
.
How
many
have
lost
their
estates
,
honors
and
lives
,
because
they
were
ashamed
to
distrust
?
A
man
invites
you
to
drink
,
to
game
,
to
rob
,
to
be
bound
for
him
:
cast
of
that
foolish
modesty
,
deny
him
.
An
impudent
flatterer
comes
to
eat
upon
you
,
he
begs
an
horse
,
a
ring
,
a
garment
,
give
to
the
deserver
,
not
the
beggar
.
Some
are
so
bashful
,
as
not
to
send
for
a
good
Physician
,
or
chuse
a
good
Lawyer
or
Governor
,
because
they
are
acquainted
with
a
worse
.
Begin
betimes
to
break
this
fault
in
small
matters
,
exert
your
liberty
and
judgment
in
denying
to
drink
,
to
accept
a
recommendation
,
to
lend
money
,
to
admire
every
one
you
hear
praised
.
And
be
constant
,
not
overcome
with
importunity
,
another
sort
of
impudence
.
7.
THERE
are
two
Dispositions
most
incident
to
young
Persons
of
Quality
,
because
they
most
resemble
greatness
of
spirit
,
tho
in
truth
as
much
opposite
to
it
as
a
Dropsy
to
health
:
of
which
I
shall
speak
somewhat
more
copiously
,
These
are
Anger
and
Pride
.
1.
AN
angry
Inclination
in
children
discovers
it self
,
either
by
pettishness
,
peevishness
,
hastiness
,
&c.
or
by
surliness
and
sullenness
.
Tho
all
in
youth
of
mettle
are
promt
and
seem
to
be
angry
naturally
,
yet
doth
that
shew
it self
in
briskness
and
cheerfulness
,
this
in
frowardness
and
incorrigibility
.
If
this
evil
weed
grow
up
with
them
in
age
,
and
they
be
not
broken
of
it
betimes
;
it
makes
them
follow
their
own
impetus
,
despise
counsel
of
friends
,
and
authority
of
Superiors
;
Eripi
sibi
suum
judicium
,
etsi
pravum
,
non
sinunt
;
they
defend
and
hug
their
error
,
and
had
rather
continue
in
it
,
then
change
,
or
repent
by
others
advice
.
Also
because
they
are
inconsiderate
and
furious
,
they
pursue
their
purposes
good
or
bad
with
great
force
and
concernment
;
and
therefore
take
not
the
aptest
and
most
rational
means
to
obtain
them
.
(
For
reason
judgeth
what
is
fit
and
just
,
anger
useth
that
as
fit
which
it
judgeth
to
be
such
;
which
makes
many
good
Hunters
,
for
we
are
not
angry
with
Beasts
,
few
good
Soldiers
.
)
Hence
it
comes
that
angry
men
are
unwary
,
easily
deceived
;
not
open
and
plain
,
but
exposed
to
them
,
who
are
willing
to
take
advantage
.
Apt
also
to
judge
evil
,
and
hate
other
men
upon
slight
occasions
;
therefore
are
they
not
fit
for
friendship
:
also
uneven
,
and
unequal
in
their
conversation
;
many
times
also
inexorable
,
unsociable
,
and
tyrannical
:
and
their
discourses
runs
much
upon
oaths
and
curses
.
Many
are
the
causes
of
angriness
;
sometimes
a
choleric
humor
,
from
their
nativity
,
or
adventitious
,
so
we
see
families
very
subject
to
it
;
but
most
commonly
it
proceeds
from
weakness
of
judgment
.
And
generally
the
more
impotent
,
the
subjecter
to
it
:
as
children
,
women
,
aged
,
sickly
,
in
adversity
,
or
such
as
are
other-waies
also
passionate
.
So
we
are
more
testy
and
angry
when
weary
,
when
watched
,
or
any
other
trouble
upon
us
,
as
a
thorn
in
a
finger
breeds
a
feaver
in
the
whole
body
.
Some
are
angry
out
of
choice
,
thinking
it
a
piece
of
grandezza
,
and
that
it
makes
them
feared
and
respected
.
Others
by
an
evil
custome
,
being
by
their
Parents
or
Educators
indulged
their
own
wills
;
who
at
first
not
suffering
others
to
contradict
them
,
at
length
neither
dare
they
themselves
.
BECAUSE
this
passion
admits
no
counsel
as
other
passions
do
,
but
is
,
as
when
a
man
sets
his
own
house
on
fire
,
all
full
of
tumult
and
confusion
,
that
no
orders
can
be
heard
or
obeyed
;
it
is
difficultly
cured
.
In
age
it
is
remedied
either
by
afflictions
and
crosses
,
which
Providence
bestows
upon
such
persons
as
he
loves
,
or
by
prudent
considerations
;
such
as
these
.
Because
it
springs
commonly
from
small
matters
,
a
word
,
a
jest
,
a
taunt
,
a
neglect
;
endeavour
to
pass
by
,
pardon
,
and
get
quit
of
the
occasions
;
examine
no
faults
too
curiously
;
chaw
not
nor
reflect
upon
them
;
argue
not
,
nor
consider
what
other
men
will
think
or
say
,
for
that
blows
and
kindles
the
flame
.
Neither
desire
great
,
much
,
difficult
,
or
rare
things
;
nor
desire
vehemently
;
be
as
indifferent
to
all
things
as
is
possible
;
and
make
use
of
common
things
,
rather
then
appropriate
them
to
your self
;
that
I
and
MINE
are
great
sticklers
for
anger
.
When
you
are
in
a
fit
,
reflect
upon
your self
and
your
inner
constitution
,
see
how
the
whole
frame
is
disordered
(
it
is
a
passion
even
in
the
external
as
deformed
as
dangerous
)
and
either
conquer
it
(
which
after
you
have
done
sometimes
,
the
victory
to
a
vigilant
person
is
much
easier
)
or
at
least
defer
what
your
passion
promts
you
to
do
;
for
whatever
is
done
in
anger
,
may
also
be
done
with
judgment
.
For
discretion
saith
not
,
do
not
punish
a
faulty
servant
,
but
do
it
prudently
.
Some
endeavor
to
suppress
and
quench
it
by
violence
,
but
then
it
is
apt
to
ferment
either
into
melancholy
,
or
malice
,
and
envy
.
THE
Education
also
of
choleric
persons
is
not
less
difficult
,
except
they
be
menaged
when
very
young
;
for
then
their
humor
may
be
broken
by
force
and
punishment
;
but
when
they
begin
to
understand
their
strength
,
fair
means
must
be
used
,
for
fear
of
breaking
also
their
spirit
;
and
while
we
cure
the
angry
man
,
we
make
him
soft
and
lazy
.
For
this
passion
,
and
spirit
,
are
many
times
so
twisted
together
,
that
it
is
difficult
to
distinguish
the
actions
of
one
from
those
of
the
other
;
and
consequently
to
pluck
up
one
without
destroying
the
other
.
It
is
in
vain
to
admonish
or
reprehend
when
the
passion
is
violent
,
for
at
best
't
is
but
as
burning
feathers
under
the
nose
of
one
in
a
fit
of
the
falling
sickness
,
which
may
perhaps
raise
him
up
,
but
cannot
cure
him
.
But
when
he
is
sober
,
furnish
him
with
good
remedies
and
considerations
against
a
time
of
necessity
;
as
men
do
when
they
fear
a
Siege
,
and
expect
no
relief
from
abroad
.
Or
check
it
with
another
passion
,
as
with
shame
,
or
fear
,
or
joy
.
Indeed
cheerfulness
and
moderate
pleasure
clear
up
the
spirits
:
and
tho
sadness
and
anger
differ
,
yet
are
they
much
alike
in
their
causes
,
and
the
same
medicines
are
good
for
both
.
2.
PRIDE
is
many
times
grafted
upon
anger
:
and
is
so
like
to
it
,
that
it
is
not
easy
to
discern
which
operations
proceed
from
which
cause
.
It
is
grounded
in
an
error
of
the
understanding
,
i.
e.
a
vain
and
false
opinion
of
his
own
excellency
above
others
,
and
above
the
truth
.
In
youth
it
discovers
it self
by
contemt
of
others
,
ingratitude
,
injuriousness
;
accepting
all
honor
,
respect
,
and
officiousness
as
due
and
deserved
,
but
paying
none
:
therefore
conversing
more
willingly
with
inferiors
,
and
domineering
over
them
also
;
neither
is
a
proud
man
familiar
or
friendly
to
any
but
flatterers
,
to
whom
he
easily
becomes
a
prey
.
His
care
is
not
to
do
well
,
but
to
seem
so
;
and
therefore
he
is
ashamed
to
confess
a
fault
,
error
,
ignorance
,
or
inferiority
;
to
learn
or
be
taught
;
to
be
chid
or
corrected
.
Instead
of
amendment
he
is
sullen
and
dogged
.
He
is
seldome
free
from
envy
,
and
therefore
impatiently
hears
the
praises
of
another
,
especially
his
equal
;
but
he
swells
,
looks
big
,
struts
,
vapors
,
and
boasts
to
shew
what
he
thinks
himself
to
be
:
he
is
displeased
,
hateth
,
and
revengeth
if
not
treated
according
to
his
merit
.
Comparing
himself
with
others
't
is
to
his
own
advantage
;
looking
only
upon
their
errors
,
and
aggrandizing
them
into
faults
and
vices
:
but
upon
his
own
virtues
,
which
are
all
heroical
.
Especially
prying
into
the
actions
of
Superiors
,
whom
he
imagines
to
usurp
upon
him
,
who
deserves
and
can
menage
all
things
,
better
then
they
.
Therefore
if
in
power
,
he
becomes
imperious
,
tyrannical
,
opiniastre
,
impatient
,
if
every
thing
correspond
not
to
his
desires
:
But
if
he
fall
into
misery
,
as
commonly
such
do
(
being
more
exposed
to
it
by
reason
of
their
high
valuing
of
themselves
)
he
is
low
,
vile
,
cowardly
,
and
dejected
.
His
great
badge
is
singularity
,
and
his
discours
runs
much
upon
I
,
we
,
mine
,
&c.
This
being
a
fault
of
the
mind
,
and
not
radicated
in
the
temper
of
the
body
,
is
reduced
to
equanimity
by
mortification
of
his
own
conceits
and
fancies
:
either
by
punishments
,
by
reason
and
good
counsel
,
or
conversing
much
with
strangers
;
or
by
the
method
taken
by
God
Almighty
to
humble
him
by
others
resisting
,
,
despising
,
and
crossing
him
.
8
I
HAVE
not
observed
that
any
Physiognomical
signs
are
infallible
:
not
,
tho
many
of
them
concur
in
the
same
indication
;
and
tho
many
famous
Authors
and
Proverbs
in
all
Languages
seem
to
authenticate
them
.
For
indeed
the
temperature
of
the
body
seems
no
otherwise
to
be
the
cause
of
the
actions
of
the
soul
or
person
,
then
as
the
temper
of
the
Axe
is
the
cause
of
cutting
;
to
which
many
other
things
as
figure
,
weight
,
motion
,
&c.
are
required
as
well
as
it
;
and
yet
all
together
are
but
the
instrument
of
the
man
,
who
by
greater
strength
,
dexterity
,
&c.
can
work
better
with
another
sort
of
a
worse
tool
,
and
can
make
one
advantage
remedy
another
disadvantage
.
We
see
also
that
study
and
experience
give
more
force
to
the
soul
,
then
any
disposition
whatsoever
of
the
body
;
even
as
temperance
,
labour
,
&c.
make
the
body
more
obedient
:
all
which
are
great
testimonies
of
the
Souls
spirituality
.
'T
is
commonly
set
down
by
Authors
,
that
tall
and
strong
men
are
of
small
understanding
and
courage
:
that
it
is
a
sign
of
wit
,
to
have
a
curiouc
tast
,
and
delicate
stomack
(
which
indeed
proceeds
sometimes
from
the
weakness
of
that
faculty
by
too
much
intentive
study
)
and
many
such
like
:
which
it
is
in
vain
to
repeat
;
since
it
is
not
difficult
to
shew
that
some
of
contrary
dispositions
have
the
same
signs
:
and
of
contrary
signs
,
v.
g.
to
ingenuity
,
are
yet
ingenious
.
Seneca
saith
of
Claranus
ep
.
66.
Inique
se
gessit
natura
,
&
talem
animum
malè
collocavit
:
aut
fortasse
voluit
ho●
ipsum
ostendere
,
posse
ingenium
fortissimum
ac
beatissinium
suh
qualibet
cute
latere
.
Et
videtur
in
exemplum
editus
,
non
deformitate
corporis
foedari
animam
.
The
like
is
verified
of
the
President
Pedro
Gasca
,
that
recovered
to
the
King
of
Spain
,
Peru
almost
wholly
revolted
:
and
of
many
more
in
our
memory
.
Yet
thus
much
I
willingly
grant
,
that
the
passions
discover
themselves
almost
inevitably
by
the
countenance
;
because
they
,
being
sudain
and
violent
mutations
in
the
Soul
,
cause
the
like
also
in
the
spirits
;
which
shew
themselves
through
the
skin
:
or
in
the
motions
also
of
the
exterior
members
.
But
it
is
not
so
with
the
inclinations
and
dispositions
,
which
are
by
our
own
industry
and
habituations
turned
now
into
natural
:
and
impress
no
such
violent
or
extraordinary
motions
in
any
part
,
either
of
spirits
,
or
body
.
9.
MORE
trust
is
to
be
had
to
such
other
signs
,
as
seem
to
be
the
flowers
,
which
preceed
and
pretend
some
smell
of
the
fruit
it self
.
These
then
promise
virtue
;
modesty
,
obedience
,
advisableness
,
compassionateness
,
loving
virtue
in
others
,
and
consorting
with
such
,
cheerfulness
,
aptness
to
friendship
,
impatience
till
reconciled
to
any
he
offended
,
mildness
,
humility
.
Those
who
are
apt
to
shed
tears
,
are
of
a
softer
and
lovinger
disposition
,
as
those
who
cry
and
shed
no
tears
,
prove
commonly
stubborn
.
Signs
of
nobleness
and
generosity
are
,
to
confess
a
fault
rather
then
tell
a
ly
,
or
frame
a
cobweb
excuse
;
to
be
ashamed
to
be
overcome
in
any
laudable
study
or
exercise
;
not
to
be
angry
when
justly
reproved
,
or
corrected
,
(
moneri
posse
,
ac
velle
,
summa
virtus
est
;
)
to
do
more
for
honor
then
reward
;
not
to
be
easily
discouraged
or
despond
,
but
to
be
more
sprightly
;
to
desire
difficult
emploiments
;
to
pass
by
small
offences
;
not
to
deride
others
defects
;
to
be
more
ready
to
excuse
then
aggravate
faults
of
his
Companions
;
lastly
,
to
be
grateful
,
especially
to
his
Masters
,
Teachers
,
and
Servants
.
Signs
of
a
capacity
for
sciences
,
are
,
attention
to
what
he
goes
about
;
demanding
the
reasons
of
things
.
[
By
the
way
,
asking
questions
very
much
discovers
the
ingeny
of
a
child
:
for
to
ask
many
is
a
sign
of
curiosity
and
wit
;
to
ask
vain
and
impertinent
ones
,
or
the
same
over
again
,
or
not
to
stay
for
an
answer
,
of
folly
and
inconsiderateness
;
material
and
pertinent
ones
,
of
judgment
and
discretion
.
]
WHY
is
the
great
question
of
knowledge
;
not
to
be
satisfied
with
a
slight
answer
;
sagacity
,
and
much
thinking
;
not
talkative
,
but
reflecting
wardly
,
meditating
with
,
and
entertaining
himself
.
Primum
argumentum
compositae
mentis
,
posse
consistere
,
&
secum
morari
.
Good
imitation
of
what
he
sees
.
If
he
have
so
much
confidence
of
his
parts
,
as
to
hope
with
industry
to
conquer
every
thing
,
but
without
labour
to
do
nothing
well
;
if
he
have
a
strong
faithful
memory
for
things
,
tho
not
for
words
;
if
a
rational
,
methodical
,
and
regular
understanding
.
As
Democritus
seeing
Protagoras
,
when
a
youth
,
to
bind
up
a
fagot
orderly
,
and
to
the
best
advantage
,
conceived
him
fit
to
be
a
Scholar
.
AND
Cimabue
rationally
conceived
great
hopes
of
Giotto
Bondone
,
when
being
a
poor
boy
and
keeping
his
Fathers
sheep
he
saw
him
designing
one
of
them
upon
a
brick
.
Afterwards
he
became
the
restorer
of
that
whole
art
,
and
the
famousest
man
of
his
age
.
A
child
that
delights
in
tormenting
,
and
vexing
either
Beasts
or
Men
(
as
the
daughter
of
Caligula
,
that
let
her
nails
grow
to
scratch
her
companions
and
play-fellows
)
is
of
an
evil
,
perfidious
,
and
bestial
nature
.
DELIGHTING
in
gallantry
commonly
portends
lowness
and
weakness
of
spirit
,
as
have
those
Women
,
who
have
nothing
but
their
outside
to
entitle
them
to
humanity
.
But
slovenliness
,
if
it
proceed
from
negligence
,
i.
e.
if
he
be
careless
in
other
things
,
especially
of
concernment
,
is
a
very
ill
sign
:
ad
morem
discincti
vivere
Nattae
.
But
if
from
particular
neglect
of
delicateness
,
as
too
low
and
mean
,
't
is
a
good
sign
,
cave
tibi
à
male
cincto
puero
.
A
sign
of
timorousness
and
effeminacy
is
to
indulge
divers
fancies
,
and
to
pretend
to
see
imaginations
and
spectra
(
things
which
valiant
men
are
seldom
troubled
withal
)
as
also
to
pretend
antipathy
to
divers
sorts
of
meats
;
&c.
and
timorousness
is
the
prologue
to
craft
and
dissimulation
.
Unseasonable
gravity
many
times
indicates
slowness
to
sciences
,
negligence
,
and
weak
memory
.
Quickness
of
wit
is
in
danger
to
usher
in
pride
,
contemt
,
abuse
of
others
,
and
neglect
of
study
.
Acuteness
and
sagacity
is
often
accompanied
with
anger
and
precipitiousness
.
Such
also
,
if
Students
,
are
apt
to
fall
into
needless
curiosities
,
factions
and
heresies
.
For
they
search
not
to
the
bottom
;
but
having
principles
think
to
work
out
the
rest
by
the
dexterity
of
their
wit.
Vain-gloriousness
is
alwaies
subject
to
flatterers
.
Distinguish
between
softness
and
meekness
:
the
more
soft
the
less
understanding
,
the
more
meek
,
the
greater
generosity
and
nobleness
of
spirit
:
a
soft
man
hath
no
anger
or
gall
,
a
meek
man
bridles
and
masters
it
.
Huffing
and
swaggering
(
like
bottled
drink
)
commonly
shews
want
of
spirit
,
for
it
is
but
froth
that
makes
that
noise
,
and
presently
such
become
vapid
,
and
distastful
.
10.
WE
must
take
heed
of
thinking
any
of
these
imperfections
or
faults
incurable
,
because
according
to
a
natural
inclination
:
or
if
a
child
be
not
exactly
such
a
one
as
we
would
have
him
,
that
he
must
be
treated
as
the
Brachmans
did
their
children
,
whose
indoles
they
disliked
,
abandon
them
in
the
Woods
to
the
wild
Beasts
;
or
as
the
Inhabitants
of
Madagascar
,
who
expose
all
their
children
born
upon
a
Friday
.
Turpiter
desperatur
quicquid
fieri
potest
,
saith
Quintilian
.
Illud
desperandum
est
posse
nos
casu
bonam
mentem
influere
:
laborandum
est
:
&
ut
verum
dicam
,
ne
labor
quidem
magnus
est
;
si
modo
animum
formare
incipimus
,
antequam
durescat
pravitas
ejus
.
Sed
nec
indurata
despero
.
Nihil
est
,
quod
non
expugnet
pertinax
opera
,
&
intenta
ac
diligens
cura
.
Sen.
ep
.
50.
Let
the
industrious
and
skilful
Educator
make
many
trials
and
divers
experiments
,
as
Physicians
do
,
before
they
give
a
determinate
prognostic
.
Now
,
of
cures
some
are
general
.
As
1.
to
make
them
know
their
infirmity
,
and
that
it
is
an
infirmity
;
and
2.
that
they
be
willing
to
be
cured
.
For
it
is
not
as
in
corporeal
diseases
,
when
the
body
is
necessitated
,
by
connexion
of
causes
,
to
undergo
and
suffer
the
malady
incumbent
.
But
here
the
Soul
is
in
its
own
power
,
subject
to
it self
only
and
its
own
will
,
and
that
directed
by
the
understanding
.
Wherefore
the
first
step
to
a
cure
,
is
to
convince
by
reason
that
they
do
ill
,
i.
e.
to
acknowledge
their
disease
:
the
desire
to
have
it
cured
follows
naturally
.
So
that
it
is
in
the
power
of
reason
to
rule
absolutely
over
the
affections
and
dispositions
of
the
Soul.
But
because
reason
sometimes
is
misled
,
or
obstinately
mistaken
,
Almighty
God
hath
given
us
his
holy
Religion
,
and
his
spirit
,
to
govern
reason
also
,
and
render
every
thought
obedient
to
Faith.
So
that
in
Religion
lies
the
universal
and
never
failing
remedy
of
all
the
evils
of
the
Soul.
But
many
times
particular
and
topical
ones
are
also
to
be
applied
.
A
child
,
when
he
begins
to
go
,
refuseth
immediately
to
be
assisted
;
So
when
the
will
begins
to
follow
its
own
choice
,
it
then
also
begins
to
scorn
a
guide
;
the
appetite
of
liberty
being
stronger
then
that
of
security
.
Great
industry
therefore
and
discretion
is
requisite
to
turn
it
the
best
way
;
endeavouring
,
as
Physicians
,
to
introduce
the
contrary
of
what
is
amiss
,
and
supply
what
is
defective
;
to
coerce
and
discountenance
the
bold
and
impertinent
;
to
encourage
the
soft
and
modest
:
severe
to
the
merry
,
cheerful
to
the
melancholic
.
Waken
the
taciturn
with
questions
,
and
silence
the
loquacious
with
baffling
fallacies
.
Bridle
the
too
forward
and
eager
,
and
spur
up
the
lazy
and
slothful
.
11.
SOME
there
are
,
who
are
lazy
and
unindustrious
to
study
,
yet
very
active
and
sprightly
in
bodily
exercises
;
these
many
times
are
fitter
for
other
emploiments
then
learning
.
Others
are
to
all
purposes
slow
and
sawntring
,
and
these
are
to
be
cured
with
bodily
labor
.
First
make
them
play
,
run
,
leap
,
&c.
afterwards
bring
them
to
study
.
For
there
seems
to
be
a
moisture
clogging
their
spirit
,
which
must
be
first
shaken
of
;
for
if
they
be
indulged
they
will
become
more
sleepy
,
even
till
chang'd
into
dormice
.
Then
never
let
them
want
work
,
yet
not
much
at
a
time
,
but
be
careful
that
what
you
command
them
be
sedulously
performed
.
There
are
also
who
are
pettish
,
peevish
,
hard
to
please
,
and
are
alwaies
lean
,
maigre
,
and
consumtive
:
which
proceeds
from
a
sharp
,
thin
humor
,
easily
exasperated
,
and
to
such
a
degree
as
may
be
very
prejudicial
.
It
is
best
therefore
to
deal
with
those
gently
and
smoothly
(
the
default
being
more
in
the
body
then
the
mind
)
and
not
put
them
upon
crabbed
,
intricate
,
vexatious
,
or
intentive
studies
;
nor
be
too
rigorous
in
exacting
an
account
of
them
.
It
would
be
worth
labor
to
try
whether
such
medicines
,
as
dulcify
the
blood
,
would
not
profit
them
.
Like
to
these
are
they
,
who
seem
rough
,
harsh
,
regardless
of
civility
,
and
not
easily
mingling
conversation
.
These
,
(
if
not
such
in
extremity
)
when
mellowed
by
experience
,
prove
better
then
the
complaisant
and
amicable
.
Keep
this
sour
disposition
to
study
,
virtue
,
and
knowledge
;
and
tho
he
grumble
and
repine
,
be
content
so
as
he
doth
his
work
;
and
he
is
in
less
danger
of
temtation
,
becomes
more
solidly
virtuous
,
and
lasts
much
the
longer
.
As
the
wine
,
which
pleaseth
in
the
Cuve
,
must
be
drunk
in
the
must
.
They
are
also
fitter
for
friendship
then
the
compliant
;
for
these
are
equal
to
all
,
and
the
greatest
interest
can
be
gain'd
in
them
is
but
civility
;
the
other
chuse
their
company
,
and
fix
upon
the
best
.
This
sourness
proceeds
ordinarily
from
a
brisker
,
and
fiercer
spirit
,
not
willing
to
go
in
the
ordinary
routte
,
nor
follow
the
track
of
those
he
undervalues
;
but
loves
the
generous
tast
of
liberty
.
Whereas
the
soft
wax
,
that
melts
with
every
ones
fingers
,
keeps
no
impression
.
But
if
this
harshness
be
extream
,
and
increase
with
age
;
consider
whether
it
grow
from
pride
,
and
then
the
root
is
to
be
digged
up
;
or
from
natural
inclination
;
and
then
let
him
frequent
facetious
and
merry
company
,
let
him
converse
with
Strangers
,
with
whom
he
must
stand
upon
his
guard
.
Womens
acquaintance
also
,
if
discreet
persons
,
is
not
ill
for
this
disease
.
With
the
froward
and
perverse
begin
to
use
severity
betimes
,
and
master
him
before
he
know
his
own
strength
.
Let
him
not
be
humored
or
gain
by
his
sturdiness
;
but
let
him
know
by
experience
,
that
his
tricks
are
not
only
undecent
,
but
vain
also
and
uneffectual
.
Imitate
God
Almighty
,
who
to
the
meek
sheweth
himself
gentle
,
but
to
the
perverse
,
froward
:
that
he
may
humble
the
high
looks
and
thoughts
of
the
proud
.
For
indeed
this
sullen
humor
,
which
against
all
reason
will
be
guided
only
by
its
own
opinions
,
and
will
brook
no
contradiction
,
is
the
effect
of
the
greatest
pride
;
and
is
too
frequently
found
in
Persons
of
quality
,
when
cockered
by
Parents
,
or
flattered
by
Servants
.
When
they
are
children
rough
usage
is
good
for
them
,
but
afterwards
it
irritates
them
the
more
.
Then
if
sober
reasoning
open
not
their
eyes
,
they
must
be
(
as
wild
Trees
)
often
transplanted
and
removed
into
strange
company
.
For
where
unacquainted
they
dare
not
shew
their
humor
;
especially
before
such
as
will
not
brook
their
impertinencies
,
but
answer
them
with
laughter
,
scorn
,
or
somewhat
more
severe
.
Indeed
generally
all
bad
dispositions
are
reclaimed
by
conversation
,
and
the
example
of
other
persons
,
especially
such
as
are
eminent
in
the
virtue
you
would
produce
.
Afflictions
also
have
a
wonderful
force
,
which
are
discreetly
to
be
menaged
by
the
Educator
,
for
then
the
humors
are
ripe
for
purgation
.
CHAP.
X.
Of
parts
or
capacities
in
general
;
and
of
their
diversity
;
and
how
to
be
ordered
and
rectified
.
HITHERTO
we
have
spoken
of
Dispositions
in
order
to
the
regulation
of
life
and
manners
.
In
the
next
place
we
must
treat
of
what
concerns
Knowledge
and
Science
.
And
in
order
to
this
we
must
resume
;
that
there
are
three
faculties
(
of
which
we
shall
speak
by
and
by
more
copiously
)
naturally
implanted
in
us
,
Wit
,
Judgment
,
and
Memory
.
Concerning
which
that
you
may
the
better
understand
my
intention
,
I
will
set
down
the
most
common
and
usual
differences
of
capacities
.
And
first
take
notice
,
that
the
goodness
of
Wit
is
seen
in
,
first
quick
apprehending
what
is
proposed
:
and
2ly
ready
,
pertinent
,
and
copious
invention
.
A
Memory
then
is
counted
excellent
,
when
it
quickly
embraceth
,
and
long
retaineth
,
what
is
committed
to
it
.
And
that
Judgment
is
commended
,
which
subtilly
compareth
,
and
accurately
discerns
between
things
that
are
like
.
Next
,
that
Wits
some
are
ordinary
,
others
extraordinary
.
Extraordinary
,
such
are
:
1.
IMAGINATIVE
persons
,
who
1.
either
have
their
fancy
so
volatil
and
skipping
from
one
thing
to
another
,
that
they
cannot
fix
long
upon
any
one
subject
.
Sometimes
this
proceeds
from
levity
and
impatience
of
the
labor
of
thinking
(
non
est
enim
minor
lassitudo
animi
quam
corporis
,
sed
occultior
;
)
sometimes
from
Melancholy
.
And
such
a
degree
there
is
of
this
,
as
is
incurable
but
only
by
Medicine
,
that
is
frenzy
and
madness
.
Or
2ly
who
have
great
and
ready
variety
of
fancies
or
suggestions
,
but
little
of
Judgment
.
Even
as
Cisterns
,
whereinto
the
water
continually
flows
,
are
never
clear
.
These
catch
at
,
and
sit
down
with
,
their
fullest
apprehensions
,
without
weighing
or
considering
the
contrary
;
and
are
called
Phantastical
.
The
best
way
to
cure
both
these
,
is
to
fix
them
,
by
setting
them
to
Mathematicks
,
Geometry
especially
,
where
they
are
not
suffered
to
tast
a
second
dish
,
till
they
have
perfectly
digested
the
former
;
and
by
employing
their
memory
.
Disputations
also
in
public
are
very
profitable
.
2.
PRECOCIOUS
persons
,
whom
the
Proverb
hath
branded
to
be
of
small
duration
.
Perhaps
because
these
sine
Tempers
are
usually
less
strong
and
durable
,
their
spirits
either
exhaling
and
spending
,
or
fixing
and
thickning
.
So
that
like
corn
upon
stony
ground
,
they
spring
up
upon
a
suddain
,
shew
all
they
can
do
,
are
in
admiration
for
their
forwardnes
;
but
wanting
root
,
they
bring
forth
yellow
,
and
emty
eares
before
the
Harvest
,
and
so
vanish
.
Thus
Hermogenes
the
Orator
was
heard
with
admiration
at
12.
years
old
,
at
24.
with
laughter
.
Yet
by
the
good
leave
of
the
Proverb
,
I
have
not
seen
many
of
precocious
parts
,
except
by
their
own
or
Educators
fault
,
miscarry
.
For
many
times
it
happens
that
those
persons
,
seeing
their
advantage
in
the
race
above
their
companions
,
slacken
their
speed
,
betaking
themselves
to
pleasure
and
idlenes
;
or
as
they
say
of
Rablais
,
who
not
finding
his
good
parts
and
serious
studies
encouraged
according
to
his
expectation
,
abandoned
himself
to
buffoonery
.
These
pregnant
wits
,
being
much
courted
for
their
plausible
conversation
,
endanger
their
ruin
from
those
,
who
pretend
to
woe
their
friendship
.
It
would
be
better
for
them
to
consider
,
that
they
are
not
matched
only
with
those
who
started
at
the
same
time
with
them
,
but
with
those
also
who
had
advantage
;
and
that
he
is
to
be
crowned
,
not
who
doth
as
well
as
others
,
but
as
well
as
he
can
.
But
because
of
the
prejudice
most
men
have
against
precociousnes
,
it
will
not
be
amiss
to
shew
some
late
examples
of
those
who
begun
betimes
,
have
proved
admirable
,
and
lasted
a
long
while
.
The
great
Card.
Bellarmine
,
whilst
at
School
,
interpreted
publicly
Cicero's
Oration
pro
Milone
;
at
16.
began
to
preach
,
and
openly
read
the
grounds
of
Divinity
,
Card.
du
Perron
read
over
the
Almagest
of
Ptolemy
in
13.
days
before
he
was
18.
years
old
.
Torquato
Tasso
spoke
plain
at
6.
months
old
;
at
3.
years
went
to
School
;
at
seven
he
understood
Latin
and
Greek
,
and
made
Verses
;
before
12.
he
finished
his
Cours
of
Rhetoric
,
Poetry
,
Logic
,
and
Ethics
;
at
17.
he
received
his
degrees
in
Philosophy
,
Laws
,
and
Divinity
;
and
then
printed
his
Rinaldo
.
And
tho
of
prodigious
natural
parts
,
yet
the
writer
of
his
life
observes
,
that
he
writ
(
his
Poëms
especially
)
by
the
force
of
indefatigable
study
,
rather
then
vivacity
of
wit
,
or
fruitfulnes
of
invention
;
which
rendered
them
admirable
,
for
he
began
there
where
others
would
have
ended
.
Augustus
Caesar
at
19.
years
old
,
contrary
to
the
advice
of
his
Friends
,
put
himself
upon
the
menagement
of
affairs
,
claimed
,
and
entred
upon
,
the
inheritance
and
succession
to
his
great
Uncle
Julius
.
So
did
Cosmo
(
the
great
Cosmo
)
Medici
,
at
17.
years
old
,
contrary
also
to
the
counsel
of
his
kindred
,
take
upon
him
the
government
of
the
Republic
of
Florence
,
after
the
murder
of
his
cousin
Duke
Alexander
.
By
the
bye
also
't
is
observed
,
that
to
both
of
these
the
first
day
of
Augustus
was
fortunate
,
to
the
one
for
the
Battel
at
Actium
,
to
the
other
for
the
two
victories
over
the
two
Strozzi
,
Father
and
Son.
Vesalius
began
when
a
child
to
cut
up
Mice
and
Rats
;
Mich.
Angelo
to
draw
Figures
:
Galen
to
compose
Medicines
.
Jo.
Picus
Earl
of
Mirandula
out-went
his
Teachers
,
nor
could
they
propose
any
thing
to
him
,
which
he
did
not
immediately
apprehend
;
and
the
900.
conclusions
,
which
he
proposed
to
defend
against
all
opposers
about
21.
years
of
age
,
shew
what
he
was
,
and
he
never
retired
till
his
death
.
Jos.
Scaliger
saith
of
himself
,
that
all
the
time
he
lived
with
his
Father
in
his
youth
,
he
every
day
declamed
,
and
before
17.
years
old
made
his
Tragedy
Oedipus
.
Besides
many
other
particulars
which
he
reciteth
in
the
life
of
his
Father
.
To
Vid.
Fab.
Pibrac
then
not
20.
years
old
,
the
great
Alciati
in
his
public
Lectures
acknowledged
the
solution
of
many
great
difficulties
in
the
civil
Law.
Grotius
at
8.
years
old
made
Verses
,
and
performed
his
public
exercises
in
Philosophy
;
before
15.
he
put
forth
his
Comment
upon
Martianus
Capella
.
At
16.
he
pleaded
causes
.
At
17.
he
put
forth
his
Comment
upon
Aratus
.
Lipsius
writ
his
Books
Variarum
Lectionum
at
18.
years
old
.
Ingenium
habuit
docile
,
&
omnium
capax
praeter
Musices
:
memoria
non
sine
praeceptorum
miraculo
etiam
in
puero
,
quae
in
senectute
non
defecit
.
Cent.
4.
ep
.
87.
Sr
Phi.
Sidney
(
saith
Sr
Fou.
Grevill
)
tho
I
knew
from
a
child
,
yet
I
never
knew
other
then
a
man
;
with
such
staiednes
of
mind
,
lovely
and
familiar
gravity
,
as
carried
grace
and
reverence
above
greater
years
.
And
what
his
parts
were
,
appears
by
that
strange
affection
born
him
by
Lanquet
,
and
William
Prince
of
Orange
,
who
kept
correspondence
with
him
when
but
a
youth
.
Calvin
printed
his
Institutions
before
25.
years
old
.
Alph.
Tostatus
learned
all
the
liberal
Sciences
without
being
taught
;
and
writ
in
the
40.
years
he
lived
as
much
as
most
men
can
in
that
time
well
read
:
yet
was
he
also
Counsellor
to
the
King
,
Referendary
Major
of
Spain
,
and
Professor
of
Philosophy
,
Divinity
,
and
Law
in
the
University
of
Salamanca
.
I
could
bring
also
very
many
more
of
our
own
Nation
,
and
my
own
knowledg
(
besides
Mr
Oughtred
and
Mr
Cowley
)
to
testify
against
that
Proverb
:
but
I
think
very
few
examples
(
Vopiscus
saith
none
)
can
be
given
of
such
,
as
being
dull
and
heavy
in
their
youth
,
arrived
to
any
great
perfection
in
their
age
.
Neminem
(
says
he
in
Probo
)
unquam
pervenisse
ad
virtutum
summam
jam
maturum
,
nisi
qui
puer
seminario
virtutum
generosiore
concretus
aliquid
inclitum
designasset
.
Mai
non
si
raccoglie
buon
frutto
nell
'
autumno
,
sel
'
albero
non
ispunta
buone
foglie
nella
prima
vera
.
Danti
.
Indubitatum
est
,
eos
,
qui
in
ullà
re
unquam
excelluerunt
,
mature
puerilibus
annis
ad
eam
rem
accessisse
.
P.
Com.
p.
59.
totum
in
hoc
consistit
,
primum
in
beneficio
Dei
,
proximè
in
educatione
.
Ibid.
Let
no
man
therefore
slacken
his
endeavor
towards
these
early
fruits
,
nor
let
the
young
man
himself
despond
,
but
rather
(
which
is
a
great
truth
)
say
,
that
God
Almighty
hath
thus
furnished
him
to
be
an
ornament
to
his
Creation
,
and
an
assistance
to
Mankind
.
Let
the
Educator
also
be
more
careful
of
him
,
and
not
leave
him
to
himself
,
for
there
will
come
cold
frosts
and
hails
,
loathings
and
tediousnes
of
Labor
,
which
,
if
not
well
defended
,
will
hazard
his
dropping
off
.
The
subtil
and
delicate
edge
,
if
encountring
too
great
difficulties
,
is
in
danger
to
turn
;
in
such
cases
therefore
let
them
not
be
tired
out
,
but
assisted
to
expedite
themselves
with
ease
and
delight
.
Propose
to
them
high
and
noble
studies
,
but
give
them
your
hand
;
keep
them
continually
running
,
but
not
at
their
full
speed
,
lest
they
grow
weary
,
and
loath
,
and
abandon
them
.
And
indeed
it
is
a
much
greater
difficulty
and
master-piece
,
to
direct
and
conduct
great
parts
,
then
mean
ones
.
Parts
are
indifferent
to
good
or
bad
,
and
great
parts
to
great
good
or
great
evil
;
and
all
great
evil
as
well
as
great
good
proceeds
from
them
.
And
which
way
soever
they
go
,
they
are
not
easily
diverted
,
their
abilities
supplying
them
still
with
sufficient
defence
for
themselves
.
Maxima
ingenia
,
saith
Seneca
,
miror
&
timeo
,
mediocria
probo
;
as
he
is
in
less
danger
who
walks
on
a
plain
,
then
he
who
dances
on
a
rop●
.
Minutius
,
in
the
Preface
to
his
Paradoxes
,
tells
us
of
one
Creighton
,
a
Scottishman
,
who
at
21.
years
old
(
when
he
was
killed
by
order
of
the
Duke
of
Mantua
)
understood
twelve
Languages
,
had
read
over
all
the
Poets
,
and
Fathers
,
disputed
de
omni
scibili
,
and
answered
ex
tempore
in
verse
:
Ingenium
,
saith
Scaliger
,
prodigiosum
,
&
admiratione
magis
quam
amore
,
dignum
,
ei
judicium
defuit
.
Principes
solent
illa
ingenia
amare
magis
,
quam
bene
doctos
.
Such
persons
,
if
not
well
regulated
(
which
as
I
said
is
difficult
)
become
many
times
proud
and
conceited
,
angry
and
precipitious
,
scornful
and
presumtuous
,
many
times
also
light
and
freakish
.
And
truly
mean
and
indifferent
,
or
even
low
wits
,
have
more
pleasure
and
satisfaction
then
these
high-flyers
.
For
trusting
to
their
parts
they
neglect
study
and
exercise
,
and
so
are
easily
surprised
and
discovered
,
when
either
not
fully
apprehending
the
question
and
the
consequences
of
an
opinion
,
or
themselves
not
well
disposed
for
discourse
.
3.
THERE
is
another
sort
who
have
not
so
great
parts
,
but
have
a
volubility
of
language
,
are
able
upon
a
suddain
to
speak
de
omni
ente
&
non
ente
,
and
of
them
too
,
pro
&
con
.
This
passeth
amongst
Women
and
ordinary
people
for
Eloquence
and
great
parts
,
but
amongst
discreet
and
serious
persons
,
for
impertinence
.
And
the
rather
,
because
these
Men
chuse
to
talk
commonly
of
things
they
understand
not
,
or
are
most
improper
and
unknown
to
the
company
;
and
of
them
also
,
without
order
,
or
method
;
and
have
,
when
at
a
non
plus
,
certain
common
places
to
retire
to
;
lest
they
should
fall
into
that
terrible
disgrace
of
having
no
more
to
say
.
4.
SOME
persons
(
tho
very
few
)
have
a
strong
indoles
or
inclination
to
,
and
abilities
for
,
some
particular
science
;
strong
,
I
say
;
for
a
slight
fancy
to
one
more
then
another
is
not
straightways
(
as
they
call
it
)
a
Genius
to
such
a
thing
:
for
most
men
are
not
altogether
indifferent
to
all
sorts
of
learning
,
(
tho
Card.
du
Perron
could
never
observe
that
he
was
more
affected
to
,
or
more
apt
for
,
one
Science
then
another
)
and
yet
may
arrive
to
a
great
perfection
in
that
,
whereto
they
are
least
disposed
.
But
if
his
Genius
lead
him
so
strongly
to
any
one
Science
,
that
he
be
unapt
to
others
,
it
is
by
all
means
to
be
humored
.
Ne
tentes
(
saith
Quintil.
)
quod
effici
non
potest
;
nec
ab
eo
,
quod
quis
optime
facit
,
in
aliud
,
cui
minus
est
idoneus
,
eum
transferas
.
It
is
reported
of
Ch.
Clavius
,
that
being
found
by
the
Jesuits
,
under
whose
education
he
was
,
very
unapt
for
learning
,
and
ready
to
be
sent
back
to
his
Parents
,
to
be
some
other
way
emploied
,
before
they
would
quite
abandon
him
,
one
of
them
resolved
to
try
him
in
Mathematics
;
wherein
in
a
short
time
he
profited
to
admiration
,
and
grew
very
famous
and
eminent
in
those
studies
.
Or
if
his
Genius
be
accompanied
with
a
noble
and
generous
wit
,
let
great
endeavor
be
used
to
teach
him
other
Sciences
;
and
if
that
,
he
is
inclined
to
,
be
not
the
noblest
,
to
take
him
off
from
it
also
.
Omnino
iniquum
est
nobiliora
ingenia
dehonestari
studiis
minoribus
.
Yet
many
times
it
is
difficult
to
bring
such
off
their
inclination
;
as
in
Monsieur
Pascal
;
out
of
the
Preface
to
whose
last
book
I
will
transcribe
some
passages
very
memorable
both
concerning
the
precociousnes
of
his
wit
,
and
strong
inclination
to
Mathematics
.
Monsieur
Pascal
was
observed
in
his
childhood
to
have
had
an
admirable
understanding
to
pierce
into
the
profundity
and
depth
of
things
;
and
to
discern
solid
reason
from
superficial
words
.
In
so
much
that
when
they
offered
him
words
only
,
his
understanding
was
restles
and
unsetled
,
until
he
had
discovered
reason
.
At
11.
years
old
,
at
table
,
having
struck
an
earthen
dish
,
and
observed
it
to
make
a
sound
,
which
ceased
as
soon
as
touched
with
his
hand
,
he
was
very
earnest
to
know
the
cause
thereof
;
and
from
that
began
to
demand
many
other
questions
concerning
sounds
,
in
so
much
that
he
made
then
a
small
,
but
very
ingenious
,
treatise
concerning
sounds
.
This
his
strange
inclination
to
ratiocination
,
made
his
Father
fear
,
that
if
he
should
give
him
any
insight
into
Geometry
and
Mathematics
,
he
would
be
so
much
taken
with
them
,
that
he
would
neglect
all
other
studies
,
especially
Languages
.
He
therefore
resolved
to
hinder
him
,
to
lock
up
all
Books
of
those
Sciences
,
and
not
so
much
as
to
speak
of
them
in
his
presence
.
But
all
this
cautiousnes
served
only
to
excite
his
curiosity
;
so
that
he
often
intreated
his
Father
to
teach
him
Mathematics
,
or
at
least
to
tell
him
what
they
were
.
His
Father
to
satisfy
him
somewhat
,
in
general
said
,
they
were
Sciences
which
taught
how
to
make
figures
equal
or
proportional
one
to
another
,
and
withal
forbad
him
to
speak
to
him
,
or
think
any
more
,
of
them
.
A
command
impossible
for
such
a
wit.
For
upon
this
hint
he
began
to
revolve
them
continually
in
his
mind
,
especially
at
his
times
of
recreation
.
Once
especially
being
in
a
large
Hall
(
where
he
used
to
divertise
himself
)
he
began
to
make
figures
with
a
coal
on
the
pavement
,
as
a
circle
,
a
triangle
of
equal
sides
,
or
of
equal
angles
,
and
the
like
,
and
this
he
did
easily
.
Afterwards
he
began
to
search
out
and
make
propositions
.
But
all
Books
and
instruction
being
by
his
Fathers
diligence
concealed
from
him
,
he
was
forced
to
give
names
and
definitions
after
his
own
invention
.
A
circle
he
called
a
round
,
a
line
a
bar
,
&c.
After
this
he
framed
also
to
himself
Axiomes
,
and
upon
them
Demonstrations
after
his
own
manner
,
till
he
arrived
to
the
32.
Prop.
E.
l.
1.
His
Father
surprizing
him
in
this
posture
,
was
mightily
astonished
when
he
heard
him
discourse
,
and
as
it
were
analize
his
propositions
.
And
hereupon
,
by
the
advice
of
friends
,
he
put
into
his
hands
Euclides
Elements
,
which
he
read
and
comprehended
at
12.
years
old
,
with
as
great
pleasure
and
facility
,
as
other
Children
do
Romances
:
he
read
and
understood
it
all
by
himself
without
any
Master
;
and
advanced
so
much
in
that
knowledg
,
that
a
while
after
at
Paris
he
entred
into
the
Conferences
of
learned
Men
,
held
once
a
week
concerning
Mathematical
questions
.
Thither
he
brought
his
own
inventions
,
examined
others
propositions
,
&c.
and
yet
was
all
this
knowledg
only
the
product
of
his
leasure
hours
.
At
16.
years
old
he
composed
a
treatise
of
Conics
,
which
Monsieur
Descartes
would
not
believe
but
to
have
bin
the
work
of
his
Father
,
endeavoring
to
procure
reputation
to
his
Son.
At
19.
years
old
he
invented
that
Instrument
of
Arithmetic
,
which
is
in
print
;
and
at
23.
having
seen
the
experiments
of
Torricelli
,
he
also
added
to
them
a
great
number
of
his
own
.
This
example
of
Monsieur
Pascal
is
very
extraordinary
,
as
was
that
of
Pet.
Damianus
to
piety
;
who
being
a
Boy
and
almost
starved
and
naked
,
by
the
churlish
and
unnatural
usage
of
his
Brother
,
yet
having
found
a
piece
of
mony
,
not
regarding
his
own
necessities
,
he
bestowed
it
upon
a
Priest
to
pray
for
his
Fathers
Soul.
Most
men
are
fit
for
many
Sciences
,
and
that
inclination
,
which
they
have
to
one
more
then
another
,
is
ordinarily
from
their
ability
to
perform
one
more
then
another
:
as
memory
is
for
some
;
wit
for
others
;
courage
and
bodily
strength
for
others
,
&c.
or
from
their
own
imitation
,
or
others
recommendation
,
by
word
or
example
,
to
one
thing
more
then
another
;
or
from
some
external
and
accidental
effect
they
have
seen
or
known
of
any
one
,
or
some
such
like
.
But
tho
all
men
have
not
,
or
scarce
any
have
,
all
faculties
excellent
in
an
equal
degree
;
it
will
be
the
Teachers
care
and
Educateds
endeavor
to
better
that
,
wherein
they
are
most
defective
;
but
so
all
waies
,
that
you
conduct
them
by
that
way
they
will
go
.
Too
much
strained-wits
,
as
forced
grounds
,
badly
correspond
to
our
hopes
.
Unusquisque
suum
noscat
,
saith
Tully
,
ad
quas
res
aptissimi
erimus
,
in
iis
potissimum
elaborabimus
.
Seneca
saith
,
that
Virgil
was
as
unfortunate
in
Prose
,
as
Cicero
in
Verse
.
But
I
am
rather
perswaded
that
both
the
one
and
the
other
proceeded
from
want
of
practise
.
For
Tasso
was
eminent
in
both
:
and
Ovid
was
an
acute
and
eloquent
Declamator
as
well
as
a
fluent
Poët
.
And
Sen.
l.
2.
Cont.
3.
stories
of
him
,
that
being
importuned
by
his
Friends
for
liberty
to
expunge
three
verses
out
of
his
Writings
,
he
yeilded
upon
condition
he
might
except
three
,
and
named
those
they
would
have
blotted
out
.
5.
BESIDES
what
I
have
already
mentioned
,
there
are
in
teaching
Sciences
,
two
great
rules
to
be
observed
.
1.
Begin
not
to
teach
a
new
science
till
your
Scholar
understand
all
that
is
necessary
to
it
;
as
not
Rhetoric
till
he
know
Grammar
,
and
the
Latin
Tongue
,
for
so
he
will
learn
both
more
,
and
cheerfuller
.
Whereas
the
mind
cannot
to
purpose
intend
many
things
at
once
.
Tho
such
studies
as
have
correspondence
and
affinity
may
well
be
conjoined
;
for
the
comparing
illustrates
both
,
and
variety
takes
off
the
tediousnes
.
See
Quint.
l.
2.
c.
12.
Be
not
too
hasty
with
your
Scholar
;
advance
him
not
too
fast
;
lay
the
foundation
sure
and
stable
.
For
he
that
eats
faster
then
he
digests
,
breeds
crudities
,
and
work
for
the
Physician
to
purge
away
.
Besides
he
that
understands
,
goes
on
cheerfully
and
securely
.
Which
I
take
to
be
the
reason
,
why
Men
of
age
make
greater
progress
in
learning
,
then
Children
.
Jul.
Scaliger
began
not
to
learn
Greek
till
40.
years
old
,
and
then
mastered
it
in
a
very
few
months
,
as
he
did
French
and
Gascon
in
three
.
Pet.
Damianus
learn'd
not
to
read
till
mans
estate
,
yet
proved
one
of
the
eminentest
Scholars
of
his
time
.
Balaus
entred
so
late
upon
the
Law
,
that
they
told
him
he
intended
to
be
an
Advocate
in
the
other
World.
2.
Teach
not
too
much
at
once
,
but
take
your
Lesson
in
pieces
,
let
him
spell
before
he
read
;
invent
in
English
before
in
Latin
,
confusedly
before
in
order
;
then
chuse
the
best
,
put
it
in
order
,
turn
it
into
Latin
,
and
then
file
and
polish
it
.
It
is
reported
of
Virgil
,
that
he
first
composed
his
matter
in
Prose
,
then
turn'd
it
into
Verse
,
afterwards
reformed
those
Verses
to
fewer
;
and
last
of
all
revised
and
amended
them
.
To
these
rules
I
must
add
,
that
he
be
taught
things
necessary
or
useful
.
Such
are
,
1.
LANGUAGES
.
The
Bulla
Aurea
,
tit
.
26.
commands
all
the
Sons
of
Electors
to
be
brought
up
from
7.
years
old
,
in
the
Italian
and
Slavonian
Languages
,
and
to
perfect
that
study
before
14.
That
is
prescribed
to
the
German
nobility
;
but
for
ours
it
seems
requisite
,
that
they
learn
the
Latin
Tongue
,
so
much
as
to
understand
an
Author
readily
,
to
write
and
speak
it
competently
;
and
if
they
go
abroad
,
the
more
readily
they
speak
it
,
the
better
.
Other
of
the
learned
Languages
are
ornaments
,
but
not
so
necessary
as
the
Modern
:
and
of
these
,
theirs
,
with
whom
we
have
most
converse
,
are
the
most
useful
.
2.
IT
is
requisite
that
he
learn
to
speak
perspicuously
,
decently
,
and
persuasively
,
which
is
Rhetoric
.
To
understand
the
difference
of
stiles
Epistolary
,
Historical
,
and
for
Orations
in
all
the
three
kinds
.
Also
to
compose
and
pronounce
them
hansomly
,
at
least
in
his
own
Language
.
It
is
better
also
,
if
he
understand
and
practise
(
tho
not
much
,
except
he
have
a
considerable
dexterity
in
it
)
Poetry
;
without
which
no
man
can
be
perfect
Orator
,
but
his
fancy
as
well
as
expressions
will
be
low
and
mean.
Poetry
warms
the
imagination
,
makes
it
active
,
and
promt
to
soar
to
the
top
of
Parnassus
;
it
emboldens
to
the
use
of
a
lofty
Metaphor
,
or
confident
Catachresis
.
Besides
accustoming
the
stile
to
measure
gives
insight
,
judgment
,
and
readines
also
in
Oratorical
number
.
It
teacheth
also
to
chuse
good
words
,
to
consider
,
weigh
,
and
pierce
better
into
what
we
read
,
to
take
notice
of
the
most
delicate
artifice
,
and
discern
sparks
of
diamonds
.
So
that
it
is
observed
,
that
when
Poetry
is
despised
,
other
Sciences
also
are
in
the
wane
.
One
great
piece
of
Poetry
,
and
perhaps
the
most
familiar
and
proper
,
is
the
Dramatic
,
in
which
could
they
be
of
good
subjects
,
well
garbled
,
and
discreetly
handled
,
it
would
not
misbecome
our
young
Gentleman
to
have
his
part
.
3.
MUSICK
I
think
not
worth
a
Gentlemans
labor
,
requiring
much
industry
and
time
to
learn
,
and
little
to
loose
,
it
.
It
is
used
chiefly
to
please
others
,
who
may
receive
the
same
gusto
from
a
mercenary
(
to
the
perfection
of
many
of
whom
few
Gentlemen
arrive
)
at
a
very
easy
rate
.
I
should
rather
advise
Singing
,
especially
if
you
fear
him
subject
to
a
consumtion
;
which
,
besides
that
it
strengthens
the
lungs
,
modulates
the
voice
,
gives
a
great
grace
to
elocution
,
and
needs
no
instrument
to
remove
or
tune
.
4.
To
discourse
pertinently
and
rationally
is
also
necessary
.
This
is
Logic
;
which
tho
taught
in
every
Colledg
,
and
every
one
learneth
,
yet
do
very
few
attain
perfection
in
it
.
Error
is
so
well
disguised
,
Verity
is
also
sometimes
so
deep
,
and
our
cord
so
shallow
,
that
it
requireth
very
much
experience
,
to
be
able
readily
to
discover
the
truth
,
and
dissolve
a
sophism
.
These
knowledges
already
mentioned
are
but
foundations
,
upon
which
all
Sciences
are
built
,
but
themselves
appear
not
in
the
edifice
.
For
they
are
nothing
but
regulating
and
perfecting
the
actions
of
our
natural
faculties
;
not
informing
them
with
any
new
or
extrinsecal
accedent
;
they
are
disposing
and
preparing
the
table
,
that
good
resemblances
may
be
drawn
upon
it
.
They
are
necessary
that
a
man
may
make
the
best
advantage
of
his
natural
parts
in
apprehending
of
other
Arts
and
Knowledges
.
Some
indeed
have
bin
of
opinion
,
that
a
Gentleman
needs
no
more
,
but
what
nature
hath
given
him
.
Licinius
,
and
a
great
General
in
our
own
times
,
were
so
illiterate
,
that
they
could
scarce
write
their
own
names
.
Lewis
XI
.
desired
his
Son
might
understand
no
more
Latin
then
,
Qui
nescit
dissimulare
,
nescit
regnare
.
And
what
harm
had
it
bin
,
if
he
had
permitted
his
Son
(
Charles
VIII
.
)
to
have
learned
somewhat
of
Latin
?
He
could
at
the
worst
but
have
done
as
he
did
,
that
is
commit
his
busines
to
others
,
and
not
be
able
to
discern
good
counsel
from
evil
,
and
interessed
.
But
it
seems
that
Prince
had
but
one
trick
in
King-craft
,
and
that
a
very
mean
one
;
more
Latin
might
have
taught
him
others
,
and
not
to
have
needed
that
,
so
base
and
unworthy
of
a
Prince
.
As
it
did
those
great
Monarcks
,
who
were
practised
in
them
,
Julius
,
Augustus
,
and
the
rest
of
that
family
;
(
whereof
Nero
,
to
his
dishonor
,
was
the
first
that
stood
in
need
of
borrowed
eloquence
,
Seneca
making
his
speeches
for
him
;
)
Trajan
,
Hadrian
,
M.
Aurelius
,
and
that
miracle
of
Princes
,
Severus
Alexander
.
Hannibal
writ
the
lives
of
two
famous
Generals
:
and
Alexander
slept
with
Homer
under
his
pillow
.
I
will
not
muster
up
any
more
examples
;
they
are
infinite
.
Learning
,
i.
e.
Sciences
are
not
necessary
to
every
man
;
nor
all
to
any
man
;
yet
are
they
useful
to
all
,
tho
not
to
all
equally
.
But
that
is
best
,
which
is
most
beneficial
and
proper
for
every
ones
condition
of
life
.
Learning
and
study
makes
a
young
man
thinking
,
attentive
,
industrious
,
confident
,
and
wary
;
an
old
man
cheerful
,
and
resolved
.
'T
is
an
ornament
in
prosperity
,
a
refuge
in
adversity
;
an
entertainment
at
home
,
a
companion
abroad
:
it
cheers
in
solitude
and
prison
;
it
moderates
in
the
height
of
fortune
,
and
upon
the
throne
.
In
these
parts
of
the
World
we
seem
to
run
after
Sciences
,
and
think
them
to
be
all
things
;
whereas
the
great
and
universal
busines
of
our
life
,
especially
active
,
is
wisdom
,
prudence
,
noblenes
,
and
liberty
of
spirit
.
Sciences
are
necessary
to
mans
life
,
and
Professors
of
them
are
requisite
to
instruct
such
,
whom
it
concerns
to
know
and
exercise
them
;
in
other
persons
wisdom
is
the
chiefest
,
and
what
can
be
spared
from
acquiring
that
,
let
it
be
bestowed
upon
Science
.
By
the
way
,
take
notice
,
that
these
are
not
both
the
same
,
that
to
be
learned
is
not
to
be
wise
;
nor
are
Sciences
to
be
placed
in
the
upper
room
,
notwithstanding
the
honor
and
wealth
to
be
acquired
by
them
.
They
are
particular
means
for
the
obtaining
particular
ends
;
and
dispose
a
man
very
much
for
wisdom
also
:
but
the
great
universal
Art
is
,
Tu
regere
imperio
populos
,
&c.
to
excel
others
in
virtue
,
prudence
,
and
those
abilities
which
render
him
more
useful
in
the
general
concernments
of
Mankind
.
Besides
Sciences
are
easily
learned
being
taught
by
routte
and
course
;
but
wisdom
requires
greater
advertency
,
and
more
accurate
observation
;
which
all
are
not
able
to
learn
,
and
very
few
to
teach
.
But
,
if
a
young
man
be
industrious
and
of
good
parts
,
there
is
time
enough
for
both
Sciences
and
wisdom
.
Those
are
more
properly
the
emploiments
of
youth
,
this
of
maturer
age
.
He
may
obtain
those
before
he
be
well
capable
of
this
,
I
mean
a
sufficient
perfection
in
them
;
not
so
much
as
is
required
for
a
Professor
,
but
so
much
,
as
is
necessary
or
requisite
for
a
Gentleman
.
Nor
will
the
acquisition
of
them
hinder
his
progress
in
this
,
but
much
further
,
and
advance
,
it
.
Both
because
of
the
well-disposing
of
the
faculty
,
and
of
the
affinity
between
both
knowledges
.
Amongst
Sciences
therefore
I
recommend
to
him
,
5.
THE
practise
of
discoursing
,
or
the
seeking
after
truth
by
Evidence
,
which
is
Mathematics
,
Geometry
especially
.
I
mean
not
a
superficial
taking
upon
trust
the
Propositions
,
or
the
practical
part
only
,
or
Instruments
;
these
spoil
,
make
not
,
Mathematicians
,
but
the
high
road
of
Demonstration
.
This
is
the
first
part
of
the
building
that
appears
above
ground
;
it
is
practising
them
in
the
greatest
Instances
of
invention
that
we
know
;
it
fixeth
the
fancy
,
it
accustometh
to
thinking
,
and
enquiring
after
truth
in
all
discourses
.
Analytica
is
the
gage
of
a
mans
parts
,
and
Algebra
the
pinnacle
of
argumentation
.
Only
let
it
be
remembred
,
that
I
advise
it
here
as
a
piece
of
Education
,
not
a
profession
.
I
would
not
have
a
Gentleman
give
up
himself
to
it
;
for
it
makes
him
less
fit
for
active
life
,
and
common
conversation
;
except
he
well
consider
that
he
cannot
find
his
Demonstration
in
all
matters
;
except
he
can
be
content
with
such
evidence
as
the
subject
affords
;
and
not
despise
a
proof
,
because
he
can
say
somewhat
against
it
:
and
except
he
can
apply
his
mind
and
intention
to
things
as
they
are
in
the
World
;
and
not
rack
them
to
the
accurate
model
of
his
exactly
regulated
Imagination
.
6.
NATURAL
Philosophy
,
but
especially
Ethics
,
and
Politics
,
should
also
not
be
neglected
.
Which
will
dispose
him
,
when
he
comes
to
greater
maturity
,
to
comprehend
the
Laws
,
especially
of
his
own
,
and
neighboring
Nations
,
and
their
Government
.
Of
which
I
shall
speak
hereafter
.
7.
YET
one
thing
we
lack
.
Albertus
Magnus
desired
of
God
5.
years
before
his
death
,
that
he
might
forget
all
that
he
had
learned
in
those
studies
,
that
he
might
intirely
give
himself
up
to
devotion
.
The
example
also
of
Monsieur
Pascal
is
very
eminent
.
Tho
he
was
able
,
as
any
man
could
be
,
to
pierce
into
the
secrets
of
nature
,
and
actually
did
see
very
far
into
them
;
yet
more
then
ten
years
before
his
death
,
he
so
well
understood
the
vanity
and
nothingnes
of
all
those
kinds
of
knowledg
,
and
conceived
such
a
distast
against
them
;
that
he
could
hardly
endure
men
of
parts
should
seriously
discourse
of
,
or
busy
themselves
,
in
them
:
from
that
time
he
alwaies
professed
,
that
nothing
besides
Religion
was
an
object
worthy
an
ingenious
mans
study
;
that
it
was
a
proof
of
the
lownes
,
whereto
we
were
thrown
by
the
fall
,
that
a
man
should
seriously
fasten
upon
the
search
of
such
things
,
as
contribute
little
or
nothing
to
his
happines
.
Wherefore
his
usual
saying
was
,
that
all
those
Sciences
produced
no
consolation
in
the
times
of
affliction
;
but
that
the
knowledg
of
Christianity
was
a
comfort
both
in
adversity
,
and
defect
of
all
other
knowledg
.
He
believed
therefore
,
tho
there
were
some
advantage
or
customary
obligation
to
study
things
of
nature
,
and
to
be
able
to
conceive
and
discourse
rationally
concerning
them
;
yet
it
was
absolutely
necessary
not
to
prize
them
above
their
just
value
.
And
that
if
it
were
better
to
know
and
undervalue
,
then
be
ignorant
of
,
them
;
yet
it
were
better
to
be
ignorant
of
,
then
know
and
overvalue
,
them
.
The
gentle
spirit
of
Petrarch
also
long
before
his
death
quitted
his
Helicon
and
Muses
for
mount
Olivet
and
Divinity
.
Card.
du
Perron
kept
not
so
much
as
any
book
of
humanity
(
tho
formerly
a
great
Poet
and
Orator
)
either
Poetry
,
Oratory
,
or
History
in
his
Library
.
Jo.
Picus
Mirandula
extreamly
repented
his
love
verses
;
so
did
Bembus
,
Ronsard
,
Marc-Ant.
Muretus
,
Laur.
Gacubaro
,
and
Cavalier
Marini
.
And
Naugerius
tho
formerly
a
famous
Poet
,
yet
afterwards
so
much
detested
all
licentious
compositions
,
particularly
Martial
;
that
every
year
he
bought
up
a
considerable
number
of
such
books
,
and
upon
his
birth-day
solemnly
burnt
them
.
Nonnus
in
penance
for
his
Dionysiaca
paraphras'd
the
Gospel
of
St.
John.
Pet.
Veliardus
not
being
able
to
abolish
the
custome
of
reading
the
Poets
,
&c.
Omnes
Poetas
,
scriptoresque
profanos
Evangelicos
faciebat
.
Omnia
ad
exaedificandam
in
timore
domini
juventutem
accommodabat
,
ut
unde
non
pauci
perniciem
periculumque
suis
discipulis
ferunt
,
inde
illi
in
salutem
&
morum
disciplinam
compararet
.
Orlan
.
in
vita
P.
Fabri
.
These
,
you
will
say
,
did
well
to
begin
to
disengage
themselves
of
their
riding
posture
,
when
they
came
in
sight
of
their
home
:
but
that
it
will
be
difficult
to
perswade
young
men
coming
into
the
World
to
follow
these
examples
.
This
I
grant
,
yet
some
time
should
be
given
to
him
that
gives
us
all
,
even
in
youth
;
and
the
more
the
better
;
and
as
before
I
advised
to
the
practise
of
Religion
in
the
very
beginning
,
so
,
as
they
grow
towards
maturity
,
I
would
perswade
them
to
the
study
of
Divinity
,
even
that
decried
study
of
School-Divinity
.
Which
the
great
Earl
of
Strafford
,
and
many
other
very
wise
Persons
and
States-men
have
themselves
studied
,
and
to
others
recommended
.
Theologia
Scholastica
principi
viro
necessaria
;
nam
,
dum
quaestiones
suas
discutiunt
,
omnes
subtilitates
,
effugia
,
suspiciones
,
omnes
denique
ingenii
machinas
&
vires
produnt
,
&c.
The
Writers
of
this
do
more
exactly
canvas
,
and
search
out
,
their
subject
then
any
others
whatsoever
.
Which
partly
might
be
the
reason
why
Monsieur
Pascal
fell
into
such
an
utter
dislike
and
loathing
of
his
Physical
and
Mathematical
studies
in
comparison
of
Divinity
.
For
tho
he
afterwards
made
that
discourse
of
the
Roulet
or
Cycloid
,
yet
all
therein
was
found
out
by
chance
,
and
almost
without
study
;
and
besides
he
intended
it
for
another
purpose
far
differing
from
Mathematics
.
But
if
ever
this
study
was
necessary
,
it
is
now
much
more
certainly
,
when
some
are
ready
by
the
study
of
Nature
to
immerse
God
in
the
matter
;
and
with
those
impieties
of
Democritus
and
Epicurus
to
confound
him
with
Nature
:
and
others
for
want
of
this
ballast
in
these
unsettled
times
,
are
driven
upon
rocks
and
sands
by
the
ignorance
of
some
,
and
craft
of
others
,
that
lye
in
wait
to
deceive
the
better-minded
,
but
less-learned
then
themselves
.
6.
AND
the
best
place
and
manner
of
learning
these
,
and
all
other
Arts
and
Sciences
,
or
what
belongeth
to
them
,
I
take
to
be
in
the
Universities
.
And
so
hath
bin
the
general
opinion
from
the
very
beginning
of
learning
.
These
were
the
Schools
of
the
Prophets
in
Gods
Church
;
and
such
were
Athens
,
Alexandria
,
and
many
other
places
,
among
them
that
followed
their
own
reason
.
For
these
were
the
great
Markets
for
Learning
;
here
resided
the
best
learned
,
and
greatest
frequency
of
them
;
here
was
emulation
and
mutual
information
in
studies
;
here
were
opportunities
of
discoursing
,
studying
,
and
continual
advance
;
here
were
Books
,
privacy
,
and
all
other
necessaries
for
that
purpose
.
And
still
to
this
day
in
all
Christendom
is
this
observed
;
every
Nation
,
whether
Kingdom
,
or
Common-wealth
,
makes
the
establishing
and
well
regulating
their
Universities
,
one
of
the
principal
parts
of
their
care
.
For
from
hence
they
draw
able
subjects
for
all
Professions
and
emploiments
;
here
they
institute
,
both
in
learning
and
manners
,
the
whole
Youth
of
the
Nation
,
and
the
hopes
and
honor
of
the
growing
age
.
And
therefore
do
the
Supreme
Magistrates
,
by
such
great
rewards
,
and
immunities
,
encourage
and
procure
the
best
Professors
and
Teachers
in
every
Art
and
Faculty
.
And
such
rewards
are
needful
to
entice
persons
of
great
parts
(
as
such
must
be
)
,
to
such
indefatigable
and
uncessant
labor
and
study
,
and
to
quit
all
the
means
of
advancing
themselves
in
the
Common-wealth
to
serve
the
Public
.
In
these
places
you
may
find
skilful
men
in
all
Knowledges
you
desire
:
some
give
their
mind
and
time
to
Languages
,
others
to
Sciences
;
either
to
have
a
right
and
large
knowledg
,
or
comprehension
of
things
,
whether
the
effects
of
Nature
or
manner
of
her
operations
,
or
of
the
sublimer
and
abstruser
general
propositions
concerning
the
higher
and
noble
entities
,
and
such
as
are
not
obliged
to
the
Laws
of
Nature
:
others
to
be
able
to
express
their
knowledg
and
notions
,
whether
popularly
by
orations
and
speeches
,
wherein
they
are
frequently
exercised
,
or
convincingly
to
learned
Men
,
by
their
continual
Disputations
,
to
which
they
are
educated
.
I
mean
not
that
arguing
and
discoursing
,
which
a
Student
useth
with
his
own
self
to
find
out
truth
,
but
that
which
comprehendeth
both
,
and
the
assistance
also
of
others
,
public
and
open
Argumentation
pro
&
con
.
This
is
it
which
brings
a
question
to
a
point
,
and
discovers
the
very
center
and
knot
of
the
difficulty
.
This
warms
and
activates
the
spirit
in
the
search
of
truth
,
excites
notions
,
and
by
replying
and
frequent
beating
upon
it
,
cleanseth
it
from
the
ashes
,
and
makes
it
shine
and
flame
out
the
clearer
.
Besides
it
puts
them
upon
a
continual
stretch
of
their
wits
to
defend
their
cause
,
it
makes
them
quick
in
replies
,
intentive
upon
their
subject
:
where
the
Opponent
useth
all
means
to
drive
his
Adversary
from
his
hold
;
and
the
Answerer
defends
himself
sometimes
with
the
force
of
truth
;
sometimes
with
the
subtility
of
his
wit
;
and
sometimes
also
he
escapes
in
a
mist
of
words
,
and
the
doubles
of
a
distinction
;
whilst
he
seeks
all
holes
and
recesses
to
shelter
his
persecuted
opinion
and
reputation
.
This
properly
belongeth
to
the
Disputations
,
which
are
exercises
of
young
Students
,
who
are
by
these
velitations
and
in
this
palaestra
,
brought
up
to
a
more
serious
search
of
truth
.
And
in
them
I
think
it
not
a
fault
to
dispute
for
victory
,
and
to
endeavor
to
save
their
Reputation
;
not
that
their
questions
and
subjects
are
concerning
things
of
small
moment
,
and
little
reality
:
yea
I
have
known
some
Governors
that
have
absolutely
forbidden
such
questions
,
where
the
truth
was
of
concernment
;
on
purpose
that
the
youth
might
have
the
liberty
of
exerting
their
parts
to
the
uttermost
,
and
that
their
might
be
no
stint
to
their
emulation
.
But
indeed
in
natural
Philosophy
(
wherein
the
greatest
liberty
is
given
)
what
is
there
that
is
not
disputable
?
and
even
they
,
who
most
pretend
to
experiments
,
will
find
it
difficult
to
produce
one
new
,
or
confute
an
old
,
universal
proposition
;
and
when
they
shall
discover
one
,
they
will
find
it
disputed
both
with
contrary
reasons
and
experiments
.
So
true
is
that
of
Salomon
,
Eccles.
3.
Tradidit
mundum
disputationi
eorum
,
ut
non
inveniat
homo
opus
quod
operatus
est
Deus
ab
initio
usque
ad
finem
.
And
of
Siracides
,
Ecclus.
18.
Non
est
minuere
neque
ad●icere
,
nec
invenire
magnalia
Dei.
Cum
consummaverit
homo
tunc
incipiet
,
&
cum
quieverit
aporiabitur
.
There
may
be
further
discoveries
,
as
perhaps
was
the
circulation
of
the
blood
,
and
some
others
;
and
with
all
thankfulnes
we
acknowledg
,
and
embrace
their
labors
that
endeavor
such
advancement
,
but
to
lay
new
principles
,
especially
since
the
received
are
incorporated
into
all
common
speech
,
and
our
Languages
are
formed
according
to
them
;
and
consequently
all
mens
notions
set
according
to
them
,
which
will
not
be
altered
and
extirpated
by
small
fancies
,
is
a
busines
of
an
higher
difficulty
.
Besides
that
Aristotle
himself
,
whom
all
Universities
,
Christian
,
have
followed
about
400.
years
(
longer
then
any
other
of
his
maligners
have
continued
theirs
)
but
the
Grecians
and
Arabians
much
longer
time
,
was
not
a
Novice
in
Natural
History
;
witnes
those
most
learned
works
in
that
subject
.
Yet
did
he
write
his
Philosophy
conformable
,
not
contradictory
,
to
his
knowledg
in
particulars
;
and
therefore
it
must
needs
be
very
difficult
to
overthrow
that
which
is
so
well
grounded
,
which
was
the
product
of
so
much
experience
;
and
by
none
but
those
who
are
better
versed
in
that
learning
then
himself
.
Neither
is
his
Philosophy
more
notional
then
all
Sciences
,
which
are
delivered
in
a
Synthetical
,
i.
e.
a
doctrinal
method
,
and
begin
with
universal
propositions
.
I
acknowledg
indeed
one
point
of
Education
,
wherein
I
wish
our
Universities
more
defective
then
they
are
,
i.
e.
that
which
the
Ladies
call
breeding
and
accomplishment
;
a
fault
incident
to
all
these
Schools
of
Learning
,
even
to
Athens
it self
;
for
Plutarch
tells
us
,
that
long
before
his
time
some
persons
wondred
,
why
those
,
that
went
fine
Gentlemen
to
Athens
,
and
very
knowing
,
after
a
year
or
two's
stay
there
began
to
know
nothing
;
and
the
longer
they
staied
the
greater
clowns
they
proved
.
A
negligence
incident
to
those
,
who
have
their
minds
more
emploied
then
their
bodies
;
and
who
converse
not
with
the
gallantry
of
the
age
.
7.
THAT
you
may
judge
the
better
of
Universities
,
I
will
set
down
the
manner
of
Instructing
in
forreign
Universities
,
or
also
our
own
in
former
times
;
without
reflecting
upon
,
or
judging
our
present
practise
.
Anciently
in
Oxford
and
Paris
,
(
the
two
only
general
Studies
for
a
long
time
on
this
side
the
Alps
)
I
suppose
in
the
others
too
,
their
reading
was
dictating
,
and
their
learning
writing
those
dictates
of
their
Master
.
Card.
d'
Estouteville
about
1476.
reformed
this
tedious
and
unprofitable
way
of
teaching
,
and
brought
in
(
as
it
should
seem
)
the
manner
now
generally
used
;
which
is
,
first
an
account
of
the
former
Lectures
;
then
to
read
and
write
about
half
an
hour
;
then
to
explicate
that
about
an
equal
time
.
Experience
since
hath
added
an
hour
more
for
the
Scholars
conferring
one
with
another
in
circles
,
in
presence
of
their
Reader
,
and
disputing
upon
questions
given
them
the
reading
before
.
The
hour
that
remains
,
the
Master
begins
another
Lecture
,
explains
it
to
them
,
and
gives
them
questions
for
their
next
disputations
.
Yet
the
Jesuits
in
Portugal
,
to
ease
their
Scholars
also
of
much
of
the
labor
of
writing
dictates
,
have
printed
a
Course
of
Philosophy
,
which
they
explain
,
confer
,
and
dispute
upon
.
And
this
seems
the
best
way
:
but
whether
introducible
amongst
us
;
or
if
it
be
,
whether
better
then
Tutors
reading
privately
in
their
Chambers
,
especially
if
Tutors
be
diligent
,
it
is
not
fitting
for
me
to
determine
.
8.
THE
true
method
of
studying
to
render
any
one
a
learned
man
,
I
conceive
not
to
be
,
to
trust
to
his
memory
;
Aliud
enim
est
meminisse
aliud
scire
:
meminisse
est
rem
commissam
memoriae
custodire
;
at
scire
est
&
sua
quaeque
facere
,
nec
ab
alio
exemplari
pendere
.
And
these
differ
as
much
as
digesting
our
meat
,
and
reserving
it
in
a
cupboard
.
Wherefore
neither
is
it
to
be
able
to
quote
many
Authors
,
nor
tell
their
opinions
,
nor
to
repeat
their
pretty
sentences
or
profound
subtilties
:
as
neither
to
read
many
Books
,
nor
to
say
them
by
heart
,
is
to
be
a
Scholar
:
but
to
digest
what
is
read
,
and
to
be
able
to
know
where
a
difficulty
lies
,
and
how
to
solve
it
,
i.
e.
to
make
it
your
own
,
and
to
be
able
to
satisfy
your self
and
others
in
that
which
you
conceive
to
be
truth
.
First
of
all
then
,
propose
to
your self
a
subject
;
never
read
at
adventure
the
book
newly
come
out
,
or
in
fashion
,
whatever
subject
it
handles
,
for
that
is
commonly
lost
labor
:
but
read
alwaies
with
design
:
then
shall
you
know
where
you
are
,
how
far
you
have
gone
,
what
is
behind
both
of
that
Science
,
or
of
the
whole
Encyclopaedia
.
Having
fixt
upon
your
subject
,
take
an
Author
,
a
modern
one
,
and
the
learneder
the
better
:
and
consider
first
the
latitude
and
method
of
your
Science
;
and
then
begin
with
his
first
question
;
upon
which
first
use
your
own
thoughts
;
or
at
least
yours
together
with
his
,
i.
e.
let
your
imagination
loose
,
both
before
and
when
you
read
;
discourse
,
doubt
,
argue
upon
and
against
;
and
draw
consequences
from
your
Author
;
who
is
many
times
but
a
ladder
to
your
own
inquisitivenes
.
When
you
have
found
a
difficulty
,
which
neither
your
own
thoughts
,
nor
his
writing
,
do
resolve
,
make
use
of
other
Authors
of
the
same
subject
;
for
what
one
wants
another
supplies
;
your
difficulty
perhaps
your
Author
foresaw
not
,
another
did
.
And
by
the
citations
of
modern
Authors
you
will
easily
be
directed
where
to
look
for
satisfaction
.
When
that
question
and
the
difficulties
and
solutions
are
fixed
in
your
mind
by
sufficient
meditation
,
go
to
another
,
and
so
forward
.
CHAP.
XI
.
Of
Invention
,
Memory
,
and
Judgment
;
and
how
to
help
,
better
,
and
direct
them
.
IT
is
not
my
purpose
to
intermeddle
with
any
particular
Art
or
Science
in
this
discourse
;
but
only
with
such
things
,
as
do
not
properly
fall
under
,
or
belong
to
,
any
of
them
,
yet
are
generally
required
to
them
all
.
And
first
I
must
reassume
,
what
before
I
only
mentioned
,
that
there
are
three
faculties
to
be
cultivated
,
Wit
,
Memory
,
and
Judgment
.
1.
WIT
,
the
actions
whereof
are
fancy
,
or
invention
,
is
in
ordinary
acception
,
nothing
else
but
a
quicker
apprehension
of
such
notions
,
as
do
not
usually
enter
into
other
mens
imaginations
.
It
consists
(
saith
Thesauro
)
in
1.
perspicacity
,
which
is
the
consideration
of
all
,
even
the
minutest
,
circumstances
:
and
2.
versability
,
or
speedy
comparing
them
together
;
it
conjoins
,
divides
,
deduceth
,
augmenteth
,
diminisheth
,
and
in
sum
puts
one
thing
instead
of
another
,
with
like
dexterity
,
as
a
jugler
doth
his
balls
.
It
differs
very
much
from
judgment
;
that
is
more
perspicacious
,
this
more
profound
;
that
more
quick
,
this
more
stable
;
that
chiefly
considers
appearances
,
this
reality
;
that
produceth
admiration
and
popular
applause
,
this
profit
and
real
advantage
.
Ingenious
men
are
commonly
impatient
of
thinking
,
and
therefore
take
appearances
for
reality
;
and
their
fancy
still
suggesting
new
conceits
,
suffers
them
not
to
weigh
or
compare
reasons
:
wherefore
they
are
commonly
unfit
for
busines
;
their
ability
consisting
in
sudain
apprehensions
,
and
quick
expressions
;
whereas
't
is
only
study
,
and
thinking
,
that
hatcheth
and
produceth
all
noble
designs
and
actions
.
And
if
ingenious
men
do
come
to
consider
seriously
,
or
to
deliberate
,
they
are
able
to
say
so
much
for
either
side
,
that
they
have
no
resolution
;
they
dispute
well
,
but
conclude
nothing
.
Consequently
they
are
irresolute
,
inconstant
,
and
unfortunate
:
and
their
wit
failing
before
they
arrive
at
old
age
,
and
not
being
furnished
in
their
memory
and
judgment
,
they
become
flat
and
contemtible
.
But
if
wit
be
joined
with
power
,
it
is
very
dangerous
to
the
public
.
Sapientia
sine
eloquentia
parum
prodest
civitatibus
;
eloquentia
sine
sapientia
nimium
plerunque
obest
,
prodest
nunquam
.
saith
Cie
.
l.
1.
de
Invent.
I
think
I
may
truly
add
,
that
all
mischiefs
in
Common-wealths
proceed
from
these
Wits
;
for
wise
men
will
not
disturb
government
,
and
fools
cannot
.
Whereas
the
Judicious
man
is
fitted
for
any
emploiment
,
considers
what
dangers
and
evils
may
happen
,
and
avoids
them
;
consequently
is
prosperous
,
brings
about
his
designs
,
advanceth
himself
and
family
.
And
the
longer
he
lives
,
the
more
doth
his
Talent
increase
.
In
sum
,
the
one
is
best
in
a
Tavern
or
Coffy-house
,
the
other
at
a
Councel-table
:
the
one
is
a
facetious
companion
,
the
other
a
faithful
friend
;
the
one
a
good
droll
,
the
other
a
good
Patriot
;
the
one
makes
us
merry
,
the
other
wise
.
Wit
,
say
some
,
proceeds
from
active
spirits
,
or
a
greater
degree
of
heat
in
the
brain
;
the
excess
whereof
produceth
madnes
;
and
so
difficult
it
is
to
determine
what
degree
serves
for
one
,
and
what
for
the
other
,
that
the
Proverb
assigns
them
the
same
confines
.
And
indeed
the
conceits
of
Mad-men
are
nothing
else
but
high
and
extravagant
Metaphors
:
as
that
of
one
who
fancied
himself
a
fire-brand
,
and
desired
every
one
he
met
to
blow
him
.
Another
thought
himself
a
mustard-seed
.
Another
took
himself
for
a
glass-alembick
with
a
long
nose
,
the
droppings
whereof
he
called
Rose-water
.
Others
were
Cocks
,
Urinals
,
&c.
A
lesser
degree
of
madnes
was
that
they
called
Enthusiasm
(
many
times
from
some
vapor
or
water
out
of
the
Earth
)
which
was
imagined
to
come
from
the
Gods
,
and
which
created
the
most
ingenious
Poets
.
Who
all
,
pretending
to
that
afflatus
,
continually
call'd
upon
the
Muses
,
Nymphs
,
and
Presidents
of
those
inspiriting
places
,
in
the
beginning
of
their
Poems
.
And
they
,
who
are
denied
by
Nature
this
faculty
,
and
will
not
take
the
pains
by
study
and
exercise
to
prepare
and
fit
themselves
,
are
wont
to
increase
their
heat
or
frenzy
by
Wine
(
which
causeth
a
temporary
madnes
;
)
or
by
some
high
Passion
,
which
hath
the
same
effect
as
drunkennes
.
Magna
pars
eloquentiae
est
dolor
,
said
Seneca
,
when
he
heard
a
dull
Orator
declame
most
eloquently
that
day
his
Son
died
.
So
Polus
the
Actor
,
that
he
might
more
vively
represent
the
grief
of
a
Father
upon
the
body
of
his
deceased
Son
,
brought
in
an
Urn
the
ashes
of
his
own
Son
newly
dead
.
This
for
one
Passion
.
So
for
anger
,
Si
natura
negat
,
facit
indignatio
,
versum
.
Archilochus
and
Hipponax
two
very
bad
Poets
,
yet
for
spite
and
rabbia
,
to
be
revenged
of
two
persons
that
injured
them
,
invented
those
doggrel
sorts
of
Verses
,
Iambics
and
Scazons
,
whose
force
they
so
well
applied
,
that
their
Adversaries
made
away
themselves
.
And
for
Love
,
let
the
Smith
of
Antwerp
be
witnes
;
who
,
being
refused
by
his
sweet-heart
because
of
his
dirty
Profession
,
changed
his
hammers
and
anvil
for
pencils
and
tables
,
and
arrrived
to
be
the
famousest
Painter
of
his
time
.
But
to
let
these
pass
;
Wit
is
the
mother
of
facetiousnes
,
conceits
,
jests
,
raillery
,
satyricalnes
,
(
which
is
almost
synonymum
to
wit
,
)
drollery
,
quick
reparties
,
quaint
Metaphors
,
and
the
like
,
in
conversation
.
Of
projects
,
new
Inventions
,
Mechanical
Instruments
,
&c.
And
in
learning
is
the
great
Nurse
of
Poetry
,
Oratory
,
Musick
,
Painting
,
Acting
,
and
the
like
.
2.
JUDGMENT
is
the
deliberate
weighing
and
comparing
of
one
subject
,
one
appearance
,
one
reason
,
with
another
;
thereby
to
discern
and
chuse
true
from
false
,
good
from
bad
,
and
more
true
and
good
from
lesser
.
Which
who
so
doth
,
is
a
wise
man
,
beloved
of
God
,
and
reverenced
of
all
good
men
.
Its
parts
consist
1.
in
circumspection
,
or
consideration
,
of
all
circumstances
,
advantages
,
accidents
,
&c.
2.
In
sagacity
,
or
collecting
much
from
little
hints
;
which
requires
both
a
great
vivacity
,
serenity
,
and
subtilty
of
spirit
;
all
these
together
make
up
Solertia
.
3.
In
caution
or
weighing
all
things
for
,
and
against
,
the
subject
.
And
4.
Providence
,
or
provision
of
futures
,
what
may
,
and
what
may
not
,
most
probably
fall
out
;
which
is
the
height
of
human
wisdom
.
A
judicious
man
is
stable
,
solid
,
serious
,
looks
after
truth
,
real
advantage
,
and
happines
;
is
fit
to
govern
and
obey
:
is
not
rash
or
inconstant
;
believes
not
easily
;
nor
easily
disbelieves
,
but
as
his
reason
guides
him
.
His
discourse
is
not
so
plausible
as
solid
;
useth
reasons
more
then
Metaphors
;
speaks
to
purpose
,
and
knows
when
to
hold
his
peace
.
He
is
what
every
one
strives
,
but
few
arrive
,
to
be
.
This
faculty
is
proper
for
all
Sciences
that
depend
upon
rational
discourse
,
and
much
thinking
,
as
Divinity
and
the
profound
mysteries
thereof
;
Natural
Philosophy
,
and
Moral
;
Practical
Medicine
,
Law
,
Judicature
,
and
Government
in
Peace
and
War.
3.
MEMORY
is
the
calling
to
mind
or
recollecting
of
what
hath
bin
before
known
and
apprehended
.
They
that
excel
in
it
are
accounted
many
times
greater
Clerks
then
wise
men
;
are
able
to
cite
many
Books
,
and
Authors
,
and
their
Editions
;
can
tell
their
opinions
;
and
enterlace
their
discourse
with
ends
of
gold
and
silver
.
Yet
,
if
not
menaged
by
judgment
,
their
opinion
or
learning
is
of
little
force
or
esteem
amongst
knowing
men
;
who
yet
can
gather
many
useful
things
out
of
their
confusion
.
This
faculty
is
necessary
for
Lawyers
,
whose
learning
lies
in
quotations
,
and
records
;
and
who
number
,
rather
then
weigh
,
their
Authorities
.
'T
is
also
proper
for
learning
Languages
,
Criticismes
,
Philology
,
Antiquities
;
for
putting
out
,
commenting
upon
,
and
making
Indexes
to
,
Authors
.
It
is
a
natural
faculty
,
and
conspicuous
even
in
Children
,
who
by
it
learn
till
they
arrive
to
some
considerable
degree
of
Understanding
.
4.
IT
is
commonly
imagined
,
that
a
great
memory
seldom
accompanieth
a
great
wit
,
or
a
good
judgment
;
and
that
these
three
are
incompatible
one
with
another
;
that
they
have
divers
habitations
in
,
and
a
divers
temperature
of
,
the
brain
.
Whereas
I
think
the
contrary
is
generally
,
but
not
alwaies
,
true
.
And
thence
is
gathered
an
effectual
argument
,
that
they
are
all
menaged
by
one
great
Agent
,
the
Soul
or
spirit
;
which
is
above
temperature
,
place
,
and
matter
.
That
one
man
proves
not
excellent
in
all
or
many
Sciences
,
proceeds
not
from
the
inhability
of
one
or
other
faculty
of
the
Soul
;
but
either
from
the
long
time
required
to
one
study
;
from
want
of
industry
,
every
one
being
most
ready
to
make
use
of
,
and
cultivate
,
that
,
wherein
they
have
some
natural
advantage
,
and
to
neglect
the
other
;
or
from
the
two
great
attachment
Men
have
to
what
they
first
master
,
so
that
all
following
studies
are
cast
into
the
mold
of
the
first
;
or
lastly
from
a
mistake
,
for
that
memory
is
not
so
conspicuous
,
except
where
wit
and
judgment
are
wanting
.
Yet
in
these
later
times
what
persons
have
we
seen
eminent
in
all
three
faculties
?
Erasmus
,
when
a
youth
,
had
all
Terence
and
Horace
by
heart
;
Jos.
Scaliger
in
21.
daies
got
by
heart
all
Homer
(
the
Ilias
containing
31670
verses
,
and
the
Odysses
about
the
same
number
)
and
in
4.
months
all
the
other
Greek
Poets
.
Monsieur
Peiresk
,
when
a
youth
at
School
,
could
repeat
all
Ovids
Metamorphosis
,
and
Justins
History
without
book
.
Card.
Bellarmin
,
saith
Gallutius
,
had
such
a
memory
,
ut
quicquid
legeret
scriberetve
statim
ac
subito
reciperet
,
quicquid
recepisset
,
fidelissimè
constantissimèque
retineret
.
P.
Paolo
Sarpi's
great
memory
,
as
well
as
wit
and
judgment
,
even
from
a
child
,
read
in
his
life
.
What
a
man
Monsieur
Pascal
was
in
divers
Sciences
,
his
other
works
;
what
in
Divinity
,
the
Provincials
Letters
,
demonstrate
.
I
will
omit
Julius
Scaliger
,
Joh.
Picus
,
Paulus
Scalichius
,
Adr.
Turnebus
,
Casaubon
.
Card.
Perron
in
four
daies
got
by
heart
all
Ecclesiastes
in
Hebrew
,
and
besides
his
other
vast
abilities
,
was
also
an
excellent
Poet.
Mr
Oughtred
in
his
old
age
had
Ovid
and
Virgil
fresh
in
his
memory
.
Fr.
Suarez
had
S.
Austins
works
so
by
heart
,
that
he
could
repeat
,
not
only
the
sense
,
but
for
the
most
part
his
very
words
;
and
if
he
was
asked
of
any
thing
in
his
own
works
(
22.
Volums
in
fol.
)
he
could
tell
the
place
and
very
page
where
he
treated
of
it
.
But
this
himself
called
not
memory
,
but
reminiscence
;
for
it
was
indeed
as
much
judgment
as
memory
:
for
he
was
so
well
versed
in
that
learning
,
and
so
perfectly
master
of
it
(
having
read
the
whole
Course
of
School-Divinity
,
as
I
remember
,
17.
times
over
)
that
if
he
were
asked
of
any
point
,
or
conclusion
,
he
would
discourse
of
it
just
in
the
same
manner
,
and
order
,
as
he
had
writ
it
in
his
Books
.
I
could
produce
many
more
instances
.
But
in
reason
,
the
goodnes
of
the
judgment
must
depend
upon
invention
and
memory
;
that
being
the
faculty
which
gives
sentence
according
to
the
reports
of
the
other
two
.
Yet
few
there
are
in
whom
these
faculties
are
,
as
I
may
say
,
mingled
ana
.
It
is
best
therefore
that
all
be
cultivated
and
advanced
as
high
as
they
are
capable
to
be
:
and
what
is
most
defective
is
most
to
be
helped
.
And
Children
having
memory
by
nature
,
invention
not
till
youth
,
nor
judgment
till
maturity
,
their
memory
is
first
to
be
menaged
:
only
with
this
caution
,
that
they
be
made
to
understand
what
they
learn
,
and
the
reason
of
it
,
as
soon
as
they
shall
be
capable
.
5.
OF
the
bettering
of
Judgment
we
shall
speak
in
another
place
;
but
for
Memory
,
because
we
remember
better
those
things
,
1.
which
we
learn
from
our
childhood
;
2.
which
we
are
more
attentive
to
;
3.
which
we
exercise
our selves
most
in
;
4.
which
we
orderly
apprehend
;
5.
which
we
can
call
to
mind
from
the
beginning
;
6.
which
we
conceive
to
be
somewhat
like
;
7.
and
which
is
pleasing
to
us
;
and
because
childhood
and
youth
have
their
memory
(
tho
not
so
excellent
as
men
,
yet
)
more
useful
then
their
understanding
;
therefore
what
ever
they
learn
,
let
it
be
got
by
heart
;
that
they
may
repose
and
store
up
in
their
memory
what
their
understanding
afterwards
may
make
use
of
:
let
them
also
frequently
render
it
,
and
after
several
interstitiums
;
which
will
be
a
great
help
to
their
memory
,
to
the
perfecting
of
which
nothing
conduceth
so
much
as
practise
.
Yet
there
is
also
an
Artificial
help
to
memory
,
which
is
variously
and
obscurely
delivered
by
many
Authors
;
the
shortest
and
easiest
is
this
.
Make
use
of
a
sufficient
number
of
places
best
known
to
you
;
as
of
Towns
in
the
way
to
London
,
the
Streets
of
London
,
or
the
Signs
in
one
Street
,
such
in
fine
as
are
well
known
to
you
.
Keep
their
order
perfectly
in
mind
,
which
first
,
which
second
,
&c.
and
when
any
word
is
given
you
to
remember
,
place
it
in
the
first
Town
,
Street
,
or
Sign
;
joining
them
together
with
some
fancy
,
tho
never
so
extravagant
,
the
calling
to
mind
your
known
place
will
draw
along
with
it
the
fancy
,
and
that
the
word
joined
to
it
.
And
these
you
may
repeat
afterwards
either
in
the
same
order
as
they
were
delivered
,
or
backwards
,
or
as
you
please
.
This
serves
very
well
for
words
,
and
indifferently
for
verses
after
much
practise
;
but
it
requires
a
long
time
by
this
art
to
remember
Sentences
.
A
succedaneum
to
memory
is
writing
;
and
Students
are
wont
to
serve
themselves
of
Common-place-Books
,
excellent
helps
to
ordinary
memories
.
The
best
way
that
I
know
of
ordering
them
,
is
;
To
write
down
confusedly
what
in
reading
you
think
observable
.
[
Young
Students
commonly
take
notice
of
remarkable
Histories
,
Fables
,
Apologues
,
(
such
as
are
not
in
Esop
)
Adagies
,
if
not
in
Erasmus
,
or
Manutius
.
Hieroglyphics
,
Emblems
,
Symbols
;
(
which
are
all
but
simile's
drest
after
divers
fashions
)
Histories
of
heathen
Gods
,
Laws
and
customes
of
Nations
.
Wise
and
useful
Sentences
.
Elegant
Figures
,
Reasons
and
Causes
,
Descriptions
and
the
like
.
]
Leaving
in
your
Book
a
considerable
margin
;
marking
every
observation
upon
the
page
as
well
as
the
pages
themselves
with
1
,
2
,
3.
&c.
Afterwards
at
your
leasure
set
down
in
the
margin
the
page
of
your
Index
,
where
the
head
is
,
to
which
such
Sentence
relates
:
and
so
enter
into
the
Index
under
such
a
head
the
page
of
your
Note-book
,
wherein
such
sentence
is
stored
.
These
Note-books
,
if
many
,
are
to
be
distinguished
by
A
,
B
,
C
,
&c.
your
Index
must
be
well
furnished
with
heads
;
yet
not
too
much
multiplied
,
least
they
cause
confusion
.
Your
own
experience
will
continually
be
supplying
what
is
defective
.
6.
INVENTION
is
bettered
by
practise
,
by
reading
,
by
imitation
,
and
by
common-places
.
1
FOR
practise
,
let
him
have
a
Teacher
,
who
himself
hath
some
considerable
dexterity
and
practise
in
it
,
who
may
guide
his
charge
by
fit
and
easy
rules
and
exercises
,
and
not
thrust
him
upon
fishing
in
Books
at
first
;
and
may
take
his
subject
after
him
,
and
shew
him
what
more
might
have
bin
said
,
and
what
he
hath
said
,
bettered
.
Neither
let
the
young
man
torture
his
mind
at
all
;
but
set
down
what
is
suggested
by
his
memory
or
fancy
concerning
his
subject
,
be
it
considerable
or
no.
The
Soul
will
by
little
and
little
heat
,
and
wind
it self
,
unto
higher
conceptions
;
and
in
transcribing
,
he
may
reject
what
is
too
obvious
.
Let
him
be
taught
first
to
fill
up
a
Sentence
with
epithetes
,
oblique
cases
of
the
Instrument
,
manner
,
cause
,
and
all
circumstances
and
relations
:
which
is
easily
known
by
the
rection
of
the
parts
of
his
Sentence
.
Practise
him
in
most
easy
oppositions
of
Not
and
But
;
in
most
easy
descriptions
of
things
most
familiar
to
him
,
to
enure
him
to
the
observation
and
taking
notice
of
what
he
sees
:
in
enumeration
of
parts
and
species
,
as
The
old
is
better
.
In
Histories
or
Fables
;
giving
him
somewhat
to
make
out
the
rest
,
as
Ultima
omnium
spes
evolavit
è
dolio
;
in
most
easy
and
familiar
similes
,
as
of
a
Shepheard
and
Magistrate
,
pismire
and
industrious
person
;
sufficient
variety
of
these
is
collected
by
Erasmus
.
Under
simile's
are
comprehended
also
Metaphors
,
Allegories
,
Fables
,
Parables
,
Symbols
and
the
like
.
And
it
were
a
good
exercise
amongst
a
circle
of
Scholars
,
to
propose
a
Symbol
(
the
easiest
first
)
and
every
one
to
answer
in
his
turn
;
v.
g.
let
every
one
give
his
Symbol
of
fortitude
,
and
a
motto
or
word
for
it
such
as
,
a
Pillar
,
which
sustaineth
the
greatest
weight
laid
upright
upon
it
,
the
motto
Rectum
stabile
;
a
Palm
tree
that
grows
up
against
a
pressure
,
Tu
ne
cede
malis
,
sed
contra
audentior
ito
;
to
a
Die
,
homo
quadratus
;
An
oaken-bough
struck
with
lightning
,
impavidum
ferient
:
A
Rock
,
an
Anvil
,
an
helmet
,
&c.
Fables
are
taken
(
as
Symbols
from
things
natural
)
from
things
animate
,
as
an
Eagle
,
Cock
,
&c.
clothing
them
with
speech
and
action
;
such
betwixt
Men
,
are
Parables
.
So
there
are
mixtures
of
all
these
,
as
,
Easter
said
to
the
Griggs
,
tarde
venerunt
.
There
are
also
compound
subjects
,
which
they
call
Emblems
,
of
which
Alciat
,
Sambucus
,
and
many
others
have
made
Volums
.
Such
are
also
Impresa's
of
great
Men
,
a
vast
number
whereof
are
collected
by
Typotius
and
others
.
Another
way
of
practise
is
,
to
apply
all
such
things
as
he
seeth
,
or
as
occur
in
his
ordinary
busines
or
conversation
,
to
somewhat
of
morality
,
policy
,
&c.
As
seeing
an
Ivy
thrust
down
the
wall
upon
which
it
grew
,
one
said
,
that
was
the
perfect
emblem
of
a
flatterer
;
an
onion
having
its
germe
covered
with
so
many
scales
,
representeth
a
man
that
conceals
his
intention
under
many
pretences
,
and
the
like
.
2
FOR
reading
;
verse
him
well
in
inventive
Authors
:
such
are
generally
all
Paradoxists
,
Satyrists
,
such
as
write
one
against
another
,
Declamators
,
Controvertists
,
and
generally
Orators
and
Poets
,
as
Cicero
,
Quintilian
,
Seneca
;
I
name
him
last
,
because
,
tho
his
matter
be
very
good
,
yet
he
husbands
it
well
,
and
spreads
it
thin
.
Among
the
Latin
Poets
,
Lucan
,
Juvenal
,
Claudian
,
Epigrammatists
,
&c.
Let
him
also
use
his
own
invention
before
he
reads
upon
his
subject
;
and
in
reading
set
down
what
his
own
fancy
suggests
upon
,
or
besides
,
the
Author
;
and
let
him
alwaies
read
.
Cassiodorus
reports
of
Tully
,
that
he
refused
to
plead
when
it
was
expected
,
because
he
had
not
read
upon
his
subject
.
3
FOR
imitation
;
let
him
imitate
those
he
readeth
(
as
is
taught
in
Rhetoric
)
by
translating
,
paraphrasing
,
epitomizing
,
and
composing
upon
his
own
subject
somewhat
like
the
other
.
Give
him
the
same
subject
with
an
Author
unknown
to
him
;
and
then
compare
his
conceits
,
fancies
,
reasons
,
metaphors
,
&c.
with
the
Authors
.
Let
him
also
vary
discourses
,
as
an
History
into
a
Dialogue
,
or
Epistle
;
which
take
their
Arguments
from
all
occasions
;
as
Antenor
to
Priamus
,
to
send
back
Helena
.
Agan
emnon
to
Menelaus
to
quit
her
.
So
to
vary
Comedies
and
Dialogues
into
Epistles
and
Discourses
,
as
Mitio
to
Demeas
to
spare
his
Son
,
and
the
like
.
7.
4
FOR
Common-places
and
helping
the
Invention
by
them
,
many
have
written
very
copiously
;
others
think
it
altogether
unuseful
.
For
that
experience
testifies
;
That
those
,
who
have
passed
the
course
of
their
studies
,
and
never
understood
or
practised
this
Art
,
have
yet
had
very
good
Inventions
;
that
those
who
use
their
fancies
,
do
not
at
all
serve
themselves
of
these
common-places
,
nor
beg
at
every
door
for
Arguments
and
Metaphors
;
that
the
matter
suggested
by
these
places
is
only
general
,
or
an
heap
of
universal
notions
,
which
is
rather
a
disadvantage
then
an
help
.
Thus
l'
Art
de
penser
.
But
on
the
contrary
,
it
must
be
acknowledged
,
that
all
the
Ancients
,
Aristotle
,
Cicero
,
&c.
made
great
account
of
this
;
that
tho
some
have
great
parts
,
that
they
can
without
Art
perform
the
effects
of
art
,
yet
all
Fields
have
not
a
River
or
a
Spring
in
them
,
but
some
require
the
diligence
of
a
bucket
;
that
those
(
whom
they
called
Sophistae
)
who
governed
in
their
daies
,
made
Profession
,
out
of
these
places
,
to
teach
to
discourse
upon
any
subject
pro
&
con
,
and
to
say
all
that
could
be
spoken
concerning
it
:
that
many
of
late
daies
have
attained
to
plausibility
in
discourse
meerly
by
Lullies
art
,
which
is
but
a
few
of
those
common-places
;
and
those
too
the
most
general
and
indistinct
:
that
all
conceptions
are
drawn
out
of
these
places
;
and
if
reason
naturally
as
it
were
,
and
of
her self
runs
to
them
,
it
cannot
but
be
very
useful
(
for
Art
is
a
more
certain
guide
then
Nature
)
to
make
her
see
her
own
power
,
to
discover
to
her self
her
great
treasure
,
and
to
direct
her
,
whither
to
go
for
what
she
wants
.
For
if
the
Soul
be
a
great
Palace
furnished
with
all
necessaries
;
is
it
not
a
considerable
assistance
to
the
general
Dispenser
,
to
shew
him
where
every
thing
is
disposed
and
deposited
in
its
proper
place
?
The
sole
reason
,
why
these
are
not
more
taught
in
the
Schools
,
is
,
because
they
are
included
in
,
and
learned
together
with
,
Logic
and
Philosophy
;
and
tho
the
use
of
the
Topics
in
Logic
be
quite
different
from
this
here
intended
(
which
seems
to
be
the
mistake
of
that
Author
)
yet
being
the
things
are
the
same
,
it
is
left
to
the
diligence
and
versability
of
the
Understanding
,
to
apply
them
according
to
all
their
uses
.
The
uses
of
Topics
in
Logic
and
Rhetoric
,
are
to
discover
the
value
and
force
of
a
proposition
in
order
to
find
out
the
truth
,
and
to
produce
assent
in
our selves
or
others
,
either
by
conviction
or
perswasion
;
but
here
they
serve
to
procure
a
right
notion
and
apprehension
of
things
,
by
considering
all
that
belongs
to
them
:
as
also
to
communicate
the
same
right
notions
to
others
;
and
by
questions
to
draw
forth
as
many
notions
as
the
subject
will
afford
.
It
is
true
also
,
that
these
places
are
general
;
for
being
the
common
springs
of
wit
and
invention
,
they
cannot
be
otherwise
;
Invention
being
the
well
applying
of
general
predicates
to
particular
subjects
.
Thus
much
also
I
confess
,
that
these
Topics
are
not
so
profitable
to
them
,
who
already
understand
Sciences
,
as
to
those
who
are
ignorant
,
and
concerning
the
usefulnes
of
them
to
such
,
Matteo
Pellegrini
(
of
whose
Fon●
del
'
ingegno
I
have
made
much
use
in
this
chapter
)
telleth
us
;
that
the
Gentleman
,
for
whom
he
composed
that
Book
,
by
the
use
of
it
,
arrived
to
such
a
perfection
,
as
to
be
able
in
a
short
time
to
write
,
without
defacing
one
word
,
many
pages
concerning
any
the
meanest
subject
proposed
to
him
;
to
the
great
admiration
of
as
many
as
knew
him
.
It
is
also
to
be
noted
,
that
some
subjects
are
barren
,
which
notwithstanding
will
serve
very
well
for
beginners
;
such
are
universal
,
plain
,
ordinary
themes
and
propositions
,
which
are
to
be
fertilized
by
divers
Artifices
;
chiefly
by
clothing
them
with
some
rare
or
unaccustomed
circumstances
;
such
as
have
a
shew
of
novelty
or
unexpectednes
,
for
nothing
else
is
grateful
.
As
to
congratulate
for
a
degree
,
marriage
,
&c.
are
barren
,
except
there
be
somewhat
particular
of
age
,
severer
examination
,
extraordinary
merit
,
&c.
It
is
also
to
be
noted
,
that
,
tho
some
persons
have
such
happy
Inventions
,
that
they
can
presently
compare
notions
,
and
as
it
were
descant
ex
tempore
upon
a
subject
;
yet
will
they
sometimes
be
at
a
loss
;
and
then
these
Topics
will
be
useful
unto
them
,
tho
perhaps
not
so
much
as
to
ordinary
wits
;
who
must
read
,
and
observe
much
,
that
they
may
store
up
a
Magazin
of
conceptions
;
and
practise
much
also
,
that
they
may
readily
and
easily
by
their
questions
pump
out
what
is
to
serve
their
occasions
.
For
every
proposition
is
the
answer
to
some
question
,
and
we
think
we
understand
perfectly
,
when
we
are
able
to
answer
any
question
concerning
our
subject
.
All
subjects
also
are
either
of
single
words
,
or
propositions
.
Invention
concerning
single
words
consists
chiefly
in
substituting
other
single
words
for
it
,
whether
for
expressions
only
,
or
to
raise
more
matter
for
propositions
.
In
short
,
the
height
of
the
Invention
,
a
single
word
is
capable
of
,
is
an
high
Metaphor
,
Catachresis
,
or
Hyperbole
.
I
will
give
you
an
example
of
a
single
theme
,
and
how
the
fancy
descants
upon
,
and
menageth
it
through
all
the
Predicaments
,
out
of
Imman
.
Thesauro
,
to
save
my self
the
labor
.
His
subject
is
a
Bee
,
dead
,
in
Amber
,
which
he
makes
a
compound
subject
,
and
takes
first
the
several
parts
,
Bee
,
and
Amber
.
Substantia
.
APIS
.
Animans
,
fera
,
avicula
,
corpusculum
vivax
,
insectum
.
ELECTRUM
.
Gemma
inanimis
,
Heliadum
sororum
lacrima
,
arborum
sudor
,
humor
concretus
,
viscus
,
gelu
.
Quantitas
.
AP.
Pusilla
,
brevis
,
levis
,
monstrosa
.
EL.
Gutta
,
stilla
,
rara
merx
,
informe
corpus
,
formas
se
in
omnes
vertens
.
Qualitas
.
AP.
Flava
,
auricolor
(
for
first
she
was
iron-colored
,
till
Jove
changed
that
for
golden
,
because
she
was
his
Nurse
)
sonora
,
ingeniosa
,
prudens
,
sedula
,
casta
,
vilis
,
metuenda
,
sonitu
minax
.
EL.
Flavum
,
mellicolor
,
illustre
,
perspicuum
,
clarum
,
pretiosum
,
nobile
,
à
fluido
aridum
,
tenax
,
gelidum
,
fragile
,
sterile
.
Relatio
.
AP.
Fimo-genita
,
mellis
genitrix
,
nobilissima
insectorum
,
Jovis
nutricula
,
fera
socialis
,
Reip.
amans
,
fucorum
hostis
,
Regi
fida
,
Colonis
chara
;
Harpyiae
,
Amazoni
,
Pegaso
similis
;
Aristaei
inventum
.
EL.
Ex
populo
genitum
;
matronis
carum
;
speculo
,
auro
,
vitro
,
simile
.
Actio
&
Passio
.
AP.
Hortos
populatur
;
dulces
è
floribus
succos
delibat
;
furunculos
insectatur
;
nocuis
nocet
;
telum
jaculatur
;
venena
fundit
;
nectareos
molitur
favos
;
facibus
ceras
ministrat
;
aliis
mellificat
;
domos
architectatur
;
Remp.
gerit
;
Regibus
paret
;
pro
Rege
militat
;
fumo
necatur
.
EL.
Magneticâ
virtute
paleas
rapit
;
animalcula
illaqueat
;
labra
mordet
;
oculos
allicit
;
Phaetontem
extinctum
deflet
;
artificum
torno
expolitur
,
elaboratur
.
Locus
&
Situs
.
AP.
Hyblaea
,
Cecropia
,
odoris
innata
floribus
,
hortorum
cultrix
,
ceratae
urbis
inquilina
;
domi
nidificat
;
dulces
nidos
fovet
.
EL.
In
Eridani
ripa
,
ad
Phaethontis
sepulcrum
stillat
;
monilibus
&
armillis
inseritur
;
thesauris
atque
scriniolis
servatur
.
Motus
.
AP.
Per
fiorea
rura
volitat
,
vagatur
;
semper
fugax
,
quasi
aliger
equus
,
&
eques
;
dum
volitat
,
pugnat
,
EL.
Trunco
haeret
&
profluit
;
lentum
,
segne
.
Quando
.
AP.
Brevis
aevi
;
in
castris
hyemat
;
vere
novo
se
prodit
;
in
aurorâ
roscidum
nectar
legit
.
EL.
Aeternum
,
immortale
;
vere
liquatur
;
densatur
bruma
.
Habere
.
AP.
Pennigera
,
alata
,
loricata
,
armata
;
tubam
&
hastam
gerit
;
ipsa
telum
&
pharetra
.
EL.
Aurium
appendix
;
virginum
gestamen
;
monilium
decus
&
luxus
;
inter
opes
numeratur
.
So
joining
several
of
these
together
,
you
may
call
a
Bee
Ingeniosum
insectum
;
hyblaea
hospes
;
Ales
Cecropia
;
nobilissima
simi
filia
;
aurea
Jovis
altrix
;
florum
praedo
,
hirudo
;
Florae
satelles
;
cerearum
aedium
architecta
;
nectaris
propinatrix
;
mellis
opifex
;
pusilla
hortorum
Harpyia
;
volans
venefica
;
loricata
avicula
;
alata
Amazon
;
volatilis
tuba
;
viva
telorum
pharetra
;
surunculorum
terriculum
,
&c.
And
Amber
,
Pretiosum
gelu
;
luctuosa
Eridani
gemma
;
jucunda
Heliadum
lacrima
&
monile
;
Phaethontis
funus
;
lapideum
mel
;
aridus
liquor
;
concretus
fluor
;
aurum
fragile
;
gemmeus
arborum
sudor
;
gelidus
ignis
;
viscosa
lux
;
avicularum
illex
&
pedica
;
flavus
palearum
magnes
;
gemma
rapax
,
mordax
;
fulva
Eridani
supellex
;
lubricae
opes
,
tenaces
divitiae
;
populea
spolia
;
lapis
non
lapis
;
armillarum
pupilla
;
lacrimosum
Matronarum
delicium
,
nobile
aurium
pondus
.
Then
he
joins
both
together
,
not
considering
that
the
Bee
is
dead
.
Substantia
.
Nova
Metamorphosis
!
olim
flebilis
Niobe
in
saxum
,
nunc
apis
flebilem
in
gemmam
migrat
:
Mirae
deliciae
!
Apis
inter
gemmas
numeratur
:
lapis
animatur
,
animal
lapidescit
:
Medusam
vidit
apicula
;
imo
eadem
Medusa
est
&
lapis
:
novas
natura
docet
insitiones
,
in
arbore
gemmas
,
in
gemmis
apes
:
prodigiosa
fecunditas
,
lapis
aviculam
parturit
,
&c.
Quantitas
.
Myrmecidis
anaglyptis
adnumerandum
opus
;
apis
in
guttâ
.
Unica
haec
apis
rempub
.
perosa
sibi
vivit
;
sola
suum
implet
aviarium
,
&
pusillâ
se
in
aulâ
jactat
,
&c.
Qualitas
.
Fulva
apis
fulvâ
lucet
in
gemmâ
;
electrum
dixeris
in
electro
.
Cerne
ut
gemmeo
radiet
fulgore
ignobile
insectum
;
dices
etiam
Apicula
est
sidus
.
Alget
Apis
in
flamma
;
ardet
in
glacie
:
quid
enim
electrum
nisi
flammeum
gelu
?
vilissima
rerum
Apis
electro
pretium
astruit
;
nescias
utrum
utri
plus
conferat
,
Electrum
Api
,
an
Apis
Electro
.
Haec
pretiosior
est
captiva
quam
libera
,
eo
carior
quo
clarior
.
Hem
voluptuarius
puellarum
terror
Apis
in
gemma
;
de
alieno
superbit
Apis
,
luce
fulgens
non
suâ
.
Relatio
.
Jovis
altrix
praemium
alterum
tulit
,
olim
aurea
,
nunc
gemmea
;
imaginem
cernis
quam
nemo
expressit
,
sine
caelo
caelatam
;
nimis
ipsa
sui
amatrix
apicula
perpetuo
se
miratur
in
speculo
.
Actio
.
Arbor
apim
,
apis
oculos
rapit
;
ex
istâ
gemma
pateram
confice
,
Nectar
apicula
propinabit
.
Cerne
ut
arcto
complexu
hyblaeam
volucrem
gemma
soveat
;
dices
electrum
esse
Adamantem
.
Ad
Phaethontis
sepulerum
dolens
apicula
lacrimis
obruitur
.
Aucupio
delectantur
Heliades
,
viscus
est
lacrima
.
Incauta
apis
in
lacrimis
invenit
insidias
.
In
furto
deprehensa
gemmeis
compedibus
tenetur
apicula
.
Non
impune
arbores
pupugit
ut
flores
.
Florum
praedo
fit
arborum
praeda
.
Avarae
volucri
viscus
est
gemma
.
Electrum
vidit
Apis
,
mel
opinata
in
illecebris
laqueum
reperit
.
Dolosas
experta
gemmas
,
viscata
munera
,
&c.
Locus
&
Situs
.
Gemmeâ
in
thecâ
latet
venenum
.
In
gemmâ
latitat
fera
:
&
opes
timentur
.
Apum
Regina
regiam
invenit
qualem
nec
Semiramis
.
Auream
domum
sibi
condidit
Nero
,
Apis
gemmeam
.
Sumtuosa
haec
Apis
in
gemmâ
nidificat
.
In
speculo
excubias
ducit
.
Gemmam
custodit
apis
quâ
custoditur
.
Apim
coluere
Aegyptii
,
apem
avari
.
Infidae
infida
latebra
latentem
prodit
.
Ubi
asylum
sperabat
carcerem
invenit
,
&c.
Tempus
.
Strenua
bellatrix
apis
in
gemma
hyemat
,
aestivat
in
glacie
.
Brevis
aevi
avicula
lacrimis
aeternatur
.
Nuper
avis
,
nunc
lapis
.
Motus
.
Vernis
fessa
laboribus
apis
vacationem
obtinuit
in
gemmâ
.
Castrorum
desertrix
in
ostro
cubat
.
A
lento
velox
tenetur
.
In
liquido
haeret
,
in
sicco
nat
at
.
Nimis
alte
volitans
Icario
lapsu
naufragium
fecit
.
Effugere
si
potest
,
nollet
,
illustrem
sortita
carcerem
.
Rara
avis
volucri
gemma
,
&c.
Habitus
.
Novum
indumenti
genus
,
vestita
est
apis
&
nuda
pellucet
.
Jam
matronales
inter
luxus
feram
numeres
,
&c.
If
you
add
to
these
another
circumstance
,
the
Bee
dead
in
Amber
,
you
discover
a
new
field
of
matter
.
Substantia
.
Venesica
hic
jacet
cui
gemma
venenum
suit
.
Titulo
non
eget
hic
tumulus
,
latentem
cernis
.
Lethalis
hic
succus
,
quam
necuit
,
servat
;
dubites
,
apisne
mortua
sit
an
electrum
vivat
;
exanimatum
corpus
suum
animavit
sepulorum
.
Hoc
cadaver
,
uti
Hectoreum
,
pretio
redimitur
,
&c.
Quantitas
.
Pusillum
hoc
sepulorum
Mausoleo
insultat
.
Ingens
miraculum
apis
mortua
.
Unica
jam
non
est
Phoenix
,
alteram
ostendit
Eridanus
.
Qualitas
.
Obscura
olim
avicula
,
dum
extinguitur
,
lucet
.
Hoc
cadavere
nihil
pulerius
,
nihil
hâc
umbrâ
clarius
;
Flysium
habet
in
gemma
.
Luxus
est
sic
perire
.
Pretiosum
hoc
funus
invidiam
morti
detraxit
.
Relatio
.
Gemmeum
apiculae
typum
cernis
in
protypo
.
Sese
ipsa
finxit
&
fixit
.
Narcissi
fatum
experta
est
apis
in
speculo
mersa
.
Hanc
puellae
vivam
oderunt
,
mortuam
colunt
.
Actio
&
Passio
.
Exigua
haec
artifex
majori
ingenio
cadaveri
cavit
quam
corpori
;
ceream
sibi
domum
molita
,
sepulcrum
gemmeum
.
Nec
lacrimis
eget
nec
face
;
in
lacrimis
conditur
,
in
tumulo
lucet
.
Crudelis
Nympharum
pietas
!
innocuam
apim
dum
lugent
,
necant
:
hanc
amore
an
odio
peremerint
,
nescias
,
complexu
praefocarunt
.
Mortuae
Heliades
hostem
occiderunt
.
Mirum
,
auceps
in
gemmâ
latuit
.
Locus
&
Situs
.
Huic
cadaveri
sepulorum
non
debes
sed
serinium
.
nobili
leto
laeta
volucris
fimo-genita
in
gemmâ
moritur
.
Sarcophagi
pulcritudine
capta
mortem
solicitavit
.
Hunc
tumulum
violabit
nemo
;
pretium
vetat
.
Rapax
volucris
rapaci
conditur
gemma
;
florum
harpyia
sic
condi
debuit
.
Motus
.
Fugacem
licet
aviculam
lenta
mors
tenuit
.
Casses
abdiderat
inter
gemmas
.
Diu
pennis
velificata
carybdim
reperit
in
gemma
.
Novum
inalum
!
in
lapide
mergi
.
Tempus
.
Quod
immortalis
sit
apis
nil
superis
debet
,
sed
morti
.
Aeternitatem
Phario
Regi
astruit
Myrrha
,
api
Electrum
,
utrique
lacrima
.
Lethali
hoc
succino
mors
apem
perdidit
,
Apis
mortem
.
Habere
.
Gemmeum
cadaver
cerne
;
tales
Proserpina
gemmas
gestitat
.
Inops
victavit
apes
,
dives
moritur
.
Thus
much
for
single
words
;
it
follows
concerning
Propositions
or
Sentences
:
these
consist
of
subject
,
copula
,
and
predicate
.
The
subject
in
Invention
is
either
kept
,
and
other
copula's
and
predicates
applyed
to
it
;
or
changed
to
raise
more
matter
;
and
then
is
substituted
in
its
place
either
,
1.
SYNONYMUM
:
as
for
little
,
take
epitome
,
compendium
,
pigmeus
,
homuncio
,
punctum
,
atomus
,
&c.
or
some
other
of
those
expressions
,
found
out
in
the
places
for
single
words
.
2.
GENUS
;
as
for
treachery
,
take
deceit
.
3.
SPECIES
;
as
for
treachery
,
take
Treason
against
the
Prince
,
or
Countrey
,
as
Tarpeias
;
against
enemies
,
as
Sinon
;
or
against
friends
,
as
Bocchus's
betraying
Jugurth
to
Sylla
.
4.
THE
Cognata
;
as
for
treachery
take
feigned
friendship
.
5.
Or
its
simile's
;
as
of
a
Fisher
baiting
his
hook
;
a
Coy-duck
intising
those
of
its
own
kind
into
the
danger
.
For
beginning
;
Root
,
fountain
,
spring
,
(
as
of
a
watch
)
seed
.
6.
OPPOSITES
;
as
fidelity
.
The
Copula
,
for
so
we
will
at
present
call
those
Verbs
auxiliary
,
by
some
of
which
all
questions
are
made
,
and
by
which
the
predicatos
,
whether
Verb
or
Noun
,
are
joined
to
the
subject
.
These
are
,
am
,
was
,
with
their
divers
cases
and
persons
,
have
,
had
;
do
,
did
:
make
,
made
:
suffer
:
shall
,
should
:
will
,
would
:
may
,
might
:
can
,
could
:
owe
,
ought
:
useth
or
is
wont
.
These
again
vary
questions
by
the
Tenses
or
times
;
present
,
past
,
or
future
:
and
both
these
a
long
or
short
while
:
such
are
these
questions
,
Is
it
?
was
it
?
hath
it
bin
alwaies
?
lately
,
or
a
long
time
agoe
?
will
it
be
?
would
it
be
?
may
it
be
?
might
it
be
?
&c.
ought
it
or
behoveth
it
to
be
?
useth
it
,
or
is
it
wont
to
be
?
Again
all
these
are
either
affirmative
or
negative
.
Is
it
not
?
was
it
not
?
hath
it
not
bin
?
They
are
also
varied
with
If
,
as
,
if
it
be
,
if
it
were
or
were
not
what
would
follow
?
If
Alexander
,
had
fought
with
the
Romans
?
If
the
Sun
go
out
of
the
Zodiack
?
For
Predicates
,
ordinarily
Authors
do
prescribe
no
other
Common-places
for
Invention
then
the
Predicaments
;
which
indeed
do
supply
answers
to
very
many
questions
,
but
not
to
all
.
I
have
therefore
rather
chosen
to
follow
Matteo
Pellegrini
,
who
reduceth
all
Predicates
that
can
be
applied
to
a
subject
(
as
near
as
his
observation
could
reach
)
to
twelve
heads
,
or
(
as
he
calls
them
)
Fountains
and
Springs
of
Invention
;
which
are
these
.
1.
The
relation
or
commerce
between
the
object
and
human
faculties
.
2.
Constituents
or
parts
.
3.
The
causes
,
principles
,
or
efficients
.
4.
The
End.
5.
The
Action
.
6.
Passion
.
7.
Quality
.
8.
Quantity
.
9.
Time.
10.
Place
.
11.
The
Subjects
.
12.
The
Correspondents
.
Of
which
I
shall
speak
in
order
,
shewing
what
sub-heads
every
place
containeth
,
and
how
matter
may
be
drawn
out
of
them
by
questions
.
Yet
I
shall
not
set
down
all
that
is
to
be
said
,
for
that
were
both
impossible
and
unnecessary
;
but
sufficient
to
make
the
use
of
them
,
and
of
all
not
set
down
,
understood
and
practicable
.
The
manner
to
use
them
is
this
;
set
down
the
common
place
with
its
particular
heads
upon
a
several
table
or
page
;
till
by
frequent
perusing
and
practising
they
become
ready
and
familiar
to
you
.
Then
,
by
the
auxiliary
Verbs
put
in
form
of
a
question
,
find
out
such
notions
contained
in
each
place
as
are
agreeable
and
fitting
to
your
subject
:
change
also
the
subject
(
as
often
as
you
have
need
)
by
some
of
the
former
waies
,
and
apply
the
questions
after
the
same
manner
to
them
also
.
1.
COMMON-PLACE
.
The
Relation
of
the
object
to
the
faculties
of
man
,
is
as
divers
as
the
faculties
are
;
1.
Sense
external
,
internal
.
2.
Understanding
.
3.
Expression
.
4.
Affection
.
Concerning
sense
(
your
subject
being
the
object
of
some
of
them
)
are
these
and
infinite
other
questions
,
v.
g.
a
Battel
.
Have
I
ever
seen
it
?
at
least
painted
?
or
described
?
might
I
have
seen
it
?
where
?
how
long
agoe
?
how
often
?
had
I
seen
it
,
what
would
it
have
wrought
in
me
?
I
would
I
had
seen
it
,
for
,
How
can
I
imagine
it
?
what
notion
have
I
of
it
?
hath
my
friend
,
or
stranger
,
or
acquaintance
seen
it
?
had
he
seen
it
,
or
not
seen
it
,
what
would
have
followed
?
hath
he
dream'd
of
it
?
If
a
Battel
be
so
terrible
when
heard
,
much
more
when
seen
;
yet
more
when
present
in
it
.
Could
virtue
be
seen
how
would
it
allure
all
the
World
!
't
is
pitty
a
lye
cannot
be
seen
,
that
all
men
might
beware
of
it
.
Again
,
the
passion
of
the
sense
affords
such
questions
as
these
.
The
Comet
,
did
it
deceive
,
weaken
,
blind
,
astonish
,
confound
,
please
,
comfort
,
cheer
,
the
sense
?
Semper
ego
Auditor
tantum
?
nunquamne
reponam
,
Vexatus
toties
rauci
Theseide
Codri
?
&c.
2.
CONCERNING
Understanding
,
or
the
internal
faculty
of
knowing
.
The
actions
whereof
are
thinking
,
imagination
,
apprehension
,
comprehension
,
perfected
when
we
have
a
compleat
notion
,
or
Idea
of
our
object
;
this
by
many
men
(
an
original
of
many
errors
)
is
confounded
with
assent
.
Assent
or
beleif
that
the
object
is
so
,
or
not
so
;
hereto
belong
also
doubting
,
opinion
,
beleiving
or
crediting
another
,
science
or
perfect
knowledg
,
deceit
,
error
,
prevision
or
foresight
,
remembrance
,
there
being
nothing
that
falls
not
out
to
be
the
object
of
the
understanding
,
&c.
Concerning
these
,
we
frame
commonly
these
with
infinite
other
questions
.
v.
g.
Columbus's
finding
out
the
new
World.
How
came
it
into
his
thought
?
did
any
think
of
it
before
?
what
imagination
or
conception
was
formed
of
it
?
why
were
not
such
,
as
before
him
had
that
imagination
,
excited
to
undertake
it
?
did
the
Ancients
think
it
impossible
?
did
they
doubt
,
whether
it
were
not
all
Sea
?
did
they
beleive
their
Predecessors
that
denied
the
Antipodes
?
how
did
Columbus
first
assent
to
it
?
what
Arguments
,
what
Authorities
moved
him
?
if
he
had
not
thought
upon
it
,
would
any
other
?
A
thing
so
probable
did
it
find
many
abetters
?
&c.
How
did
it
move
,
work
upon
Columbus
,
when
he
first
gave
his
full
consent
?
what
Resolutions
did
he
take
upon
it
?
&c.
3.
EXPRESSION
,
or
that
faculty
which
discovers
our
minds
to
others
,
comprehendeth
Words
,
languages
,
spoken
or
written
;
our
own
or
forreign
;
ancient
or
modern
;
copious
or
barren
;
elegant
or
rude
;
pleasant
or
harsh
;
perspicuous
or
obscure
;
ambiguous
,
equivocal
,
synonymous
,
proper
,
natural
,
figurative
.
Again
,
verse
or
prose
;
narration
,
interpretation
,
question
:
instructing
,
disputing
,
determining
,
affirming
,
denying
,
proposing
,
answering
,
confuting
,
amplifying
,
exhorting
,
praying
,
commanding
,
advising
,
congratulating
,
condoling
,
&c.
All
these
again
are
true
or
false
;
likely
or
unlikely
;
doubtful
or
certain
.
To
this
head
are
referred
also
all
expressions
not
by
words
;
as
by
painting
,
graving
,
symbols
,
emblems
,
characters
,
cyphers
,
hieroglyfics
,
impresas
;
as
also
signs
with
the
hand
,
eye
,
or
other
motion
of
the
body
;
either
natural
,
or
by
consent
of
general
custome
,
or
particular
correspondence
.
As
also
all
natural
expressions
of
passions
,
as
sighing
,
laughing
,
&c.
V.
g.
Being
to
speak
of
America
and
its
Inhabitants
;
I
ask
what
is
the
name
of
the
Country
?
what
language
it
is
?
who
imposed
it
?
whence
derived
or
took
he
it
?
what
is
its
true
signification
?
what
the
reason
of
imposing
it
?
what
synonymas
to
it
?
is
it
equivocal
?
who
hath
writ
of
it
?
in
what
language
?
how
much
?
&c.
Again
,
is
there
any
Map
of
it
?
what
doth
it
resemble
?
is
it
painted
any
where
?
&c.
4.
AFFECTION
hath
these
sub-heads
,
whence
questions
may
be
suggested
.
Delight
and
trouble
;
pain
and
pleasure
;
love
and
hatred
;
desire
or
aversion
;
hope
or
fear
;
gratitude
or
ingratitude
;
anger
,
admiration
,
veneration
,
contemt
,
indignation
,
compassion
,
complacency
,
and
in
short
all
other
motions
,
or
passions
of
the
Soul.
In
reference
whereto
I
demand
,
if
v.
g.
a
visit
of
a
friend
hath
ever
,
and
when
,
and
how
often
,
delighted
me
?
whether
it
be
a
thing
desirable
,
joyful
,
&c.
to
me
?
or
if
to
any
other
,
and
to
whom
?
&c.
If
he
should
come
,
how
would
my
passions
be
affected
?
what
content
?
&c.
II.
SECOND
common
place
of
Constituents
containeth
three
heads
.
1.
of
essential
degrees
of
Genus's
,
Species
,
&c.
2.
of
Particulars
of
its
Species
;
and
3.
of
parts
constitutive
.
The
first
hath
subheads
all
Essential
predicates
.
Beginning
first
with
ens
,
enquiring
if
your
subject
(
v.
g.
an
Unicorn
)
be
,
or
if
there
be
such
a
thing
.
So
descending
,
if
it
be
a
substance
,
or
accident
.
If
a
substance
,
whether
corporeal
,
or
incorporeal
.
If
an
accident
,
whether
quantity
,
quality
,
motion
(
action
and
passion
)
relation
,
time
,
or
place
;
running
through
the
species
of
your
genus
till
you
come
to
your
subject
it self
.
These
subdivisions
of
every
genus
are
to
be
found
in
the
predicaments
.
For
example
,
an
Eagle
.
Is
there
such
a
thing
?
a
substance
or
accident
?
is
it
a
substance
created
?
corporeal
?
compounded
?
living
?
mortal
?
animal
?
irrational
?
volative
?
wild
?
that
flies
single
,
not
in
flocks
?
with
a
hooked-beak
?
living
by
prey
?
&c.
So
concerning
the
first
predicate
,
many
questions
offer
themselves
.
As
,
War
is
a
thing
,
no
great
matter
if
it
were
not
in
the
World.
Were
it
not
that
we
see
it
acted
every
day
,
we
should
esteem
it
a
fabulous
chimera
;
such
as
Cerberus
,
and
the
Furies
.
Were
it
not
,
from
how
many
calamities
should
we
be
free
?
Oh
that
there
were
never
known
the
names
of
quarrels
,
dissentions
,
hatreds
,
fightings
!
but
that
love
,
charity
,
and
peace
reigned
every
where
.
What
sort
of
entity
is
War
?
pursuing
it
through
all
its
differences
;
it
is
an
Action
,
not
peaceable
or
profitable
,
but
troublesome
and
offensive
:
offensive
upon
deliberation
,
not
by
Nature
,
as
cold
is
contrary
to
heat
:
for
interest
of
state
,
to
distinguish
it
from
robbery
or
private
quarrels
.
Menaged
with
open
violence
,
not
secret
plots
,
with
armed
multitudes
,
against
an
enemy
that
defends
himself
with
a
competent
Army
,
&c.
The
second
suggesteth
to
us
considerations
,
if
the
subject
be
one
or
many
,
simple
or
various
;
and
of
how
many
sorts
,
v.
g.
how
many
sorts
of
Eagles
?
of
War
?
by
Sea
,
by
Land
,
offensive
,
defensive
;
just
,
unjust
;
horse
,
or
footfights
;
fair
or
barbarous
.
So
for
particulars
,
the
War
of
the
Turks
against
the
Venetians
,
English
against
Hollanders
,
French
against
Spaniards
.
The
third
of
Constituent
parts
,
whether
essential
,
integral
;
and
these
homogeneal
or
heterogeneal
.
Adjuncts
,
as
hairs
are
parts
of
Beasts
,
leaves
of
Trees
,
and
these
either
excrementitious
,
or
else
perfective
and
for
ornament
;
as
pillars
are
parts
of
noble
Buildings
,
Theaters
,
Fountains
,
Piazza's
,
&c.
of
great
Cities
.
Or
parts
of
order
,
as
beginning
,
middle
,
end
:
superior
,
inferior
;
internal
,
external
,
&c.
The
Soul
,
hath
it
parts
?
may
it
have
?
why
hath
it
or
hath
it
not
?
if
it
had
or
had
not
,
what
sort
of
parts
?
how
many
,
&c.
III.
THE
third
Common-place
is
of
Causes
,
efficients
or
principles
,
to
which
are
reduced
,
occasions
,
instruments
,
means
,
or
any
concurrents
,
assistants
,
or
accessories
to
produce
the
effect
.
These
again
are
remote
,
near
,
or
immediate
;
universal
,
particular
:
primary
principal
,
or
secundary
and
less
principal
:
total
,
partial
,
separate
,
conjoined
:
internal
,
external
:
necessary
,
contingent
,
fortuitous
,
intended
:
weak
,
strong
:
which
may
,
or
may
not
,
be
hindred
:
easy
,
hard
:
possible
,
impossible
:
prepared
,
unprepared
:
dispositions
,
&c.
Again
,
all
these
are
either
of
the
thing
it self
,
or
the
thing
being
such
as
it
is
,
clothed
with
accidents
and
circumstances
.
In
human
actions
also
are
other
heads
,
as
the
Person
,
our selves
,
or
some
other
,
friend
,
neighbour
,
stranger
,
enemy
;
which
work
either
by
chance
,
by
reason
,
by
passion
,
and
these
love
,
hatred
,
&c.
by
force
,
necessity
,
or
violence
;
by
custome
,
by
error
or
mistake
,
by
opportunity
,
&c.
as
War
:
by
whom
or
between
whom
made
?
who
the
occasion
?
what
moved
to
it
?
what
was
the
true
cause
?
what
the
pretence
?
whence
began
it
?
with
what
Armes
and
Forces
was
it
menaged
?
what
instruments
or
furniture
?
what
conveniences
?
how
many
artillery
?
how
many
horse
?
how
many
foot
?
how
many
shot
?
what
stock
of
mony
?
what
strength
?
what
experience
?
what
counsel
?
who
the
General
?
what
a
one
for
skill
,
courage
,
fortune
?
what
under-Officers
of
all
sorts
?
how
qualified
?
was
he
constrained
to
fight
?
did
he
undertake
the
charge
voluntarily
?
out
of
duty
?
ambition
?
doth
he
menage
it
by
intelligence
?
treachery
?
or
force
?
IV.
THE
fourth
Common-place
is
of
the
End
and
Means
,
or
of
Good
;
for
the
end
of
every
Agent
and
every
action
is
Good
either
real
or
seeming
;
near
or
far
off
;
private
or
public
.
Of
Ends
there
are
several
degrees
or
subordinations
.
The
ultimate
or
supreme
end
.
The
chiefest
is
the
glory
of
God
the
Creator
:
next
,
the
perfection
of
the
universe
.
And
these
are
universal
of
all
things
.
Next
follow
more
particular
or
mediate
ends
,
the
conservation
of
the
Species
;
the
conservation
of
the
Individuum
:
its
delight
or
pleasure
;
excellency
;
and
convenience
;
honestum
,
or
duty
;
profit
to
the
Agent
,
his
friends
,
neighbors
,
the
public
,
his
Country
,
&c.
All
natural
Agents
,
though
they
work
for
an
end
,
yet
intend
it
not
,
but
are
directed
to
it
.
Only
man
,
being
a
rational
creature
,
knows
and
aimes
at
an
end
.
And
the
end
of
the
man
is
one
;
of
his
Art
,
another
:
as
the
statuary
makes
a
statue
to
get
mony
,
&c.
but
of
his
Art
is
to
resemble
the
Archetype
.
Of
mens
intentions
or
aims
,
some
are
principal
,
others
accessory
;
some
ordinary
,
others
accidental
.
Pompey
married
Caesars
daughter
;
not
for
the
love
of
progeny
,
nor
for
her
beauty
,
or
dowry
;
but
for
his
own
ambition
,
an
accidental
end
to
marriage
.
Some
direct
,
others
perverse
;
as
a
Father
recounts
to
his
Son
the
worthy
actions
of
his
Ancestors
,
to
provoke
him
to
the
like
;
which
he
perverts
to
pride
,
libertinism
,
dis-subjection
to
Laws
and
Magistrates
,
and
insolence
towards
his
inferiors
.
And
this
happens
sometimes
out
of
error
and
mistake
;
as
when
an
Orator
diverts
his
Art
to
get
applause
;
sometimes
also
out
of
malice
and
wickednes
,
as
when
a
General
desires
Victory
to
satisfy
his
private
revenge
.
When
a
man
goes
to
Church
to
look
upon
an
hansom
woman
,
&c.
Again
of
ends
,
some
are
ultimate
and
principal
,
others
secundary
,
instrumental
,
or
means
to
obtain
the
other
.
As
a
Prince
gives
out
mony
,
to
form
an
Army
,
to
fight
an
enemy
,
to
overcome
him
,
to
take
away
his
dominion
,
to
seize
it
for
himself
.
This
is
the
ultimate
end
,
the
other
are
means
.
Of
these
also
some
are
proper
and
convenient
for
the
end
;
as
if
he
,
that
designs
to
be
a
Soldier
,
learns
to
menage
an
Horse
,
to
understand
and
use
arms
,
to
endure
hunger
,
cold
,
wearines
,
wounds
,
watching
,
&c.
Others
are
improper
,
as
to
quarrel
,
to
swagger
,
to
be
drunk
,
fight
,
kill
and
slay
,
every
one
he
meets
.
To
be
an
Orator
,
the
proper
means
are
to
study
reasoning
and
argumentation
;
to
imitate
Cicero
,
Demosthenes
,
&c.
to
observe
the
best
way
of
disposing
his
matter
,
clothing
it
with
good
words
,
phrases
,
figures
,
&c.
the
contrary
and
improper
way
,
or
rather
impediment
,
is
to
scrape
together
a
parcel
of
well-sounding
words
,
a
few
snaps
of
wit
,
&c.
Again
,
some
ends
are
obtained
,
others
hindred
;
as
a
man
desires
health
and
strength
,
sed
grandes
patinae
,
tucetaque
crassa
annuere
his
superos
vetuere
.
A
Father
desires
his
Son
to
be
virtuous
and
prudent
,
and
provides
him
Masters
,
Books
,
&c.
but
the
young
man
abandons
himself
to
ill
company
,
&c.
hindred
by
our
own
folly
,
opposition
of
friends
,
enemies
.
&c.
or
fortuitous
accidents
.
Questions
concerning
the
End
are
such
as
these
.
Wherefore
?
why
so
?
to
what
end
,
purpose
,
intention
?
for
whose
sake
?
for
what
good
doth
,
worketh
,
maketh
,
he
this
?
what
shall
he
reap
by
it
?
hath
he
obtained
his
end
?
hopeth
he
,
shall
he
obtain
it
;
what
means
taketh
he
to
obtain
it
?
are
they
rational
,
prudent
,
proper
?
who
can
,
hath
,
will
,
hinder
him
?
or
it
?
V.
THE
5.
Common-place
is
of
Actions
.
Whereof
some
are
immanent
,
when
the
Agent
is
also
the
patient
,
commonly
expressed
by
Verbs
neuters
in
Latin.
Such
are
,
to
grow
,
to
fail
,
to
move
,
to
rest
,
to
want
,
to
hast
,
to
declame
,
to
study
,
&c.
to
think
,
understand
,
&c.
Others
are
transient
,
when
the
Agent
and
Patient
are
divers
,
aad
are
expressed
by
Verbs
transitives
,
as
striking
,
heating
,
&c.
Again
,
some
actions
concern
being
;
as
v.
g.
Pride
,
what
doth
,
can
,
shall
,
will
,
&c.
it
produce
?
[
Note
that
all
the
auxiliary
Verbs
have
their
greatest
use
and
force
in
this
Classe
]
generate
,
perfect
,
preserve
,
consume
,
destroy
?
Conversation
begetteth
similitude
in
manners
,
mutual
confidence
,
uniting
interests
,
conserves
friendship
,
and
is
apt
to
procure
advancement
,
&c.
Debauchery
consumes
the
estate
,
destroies
health
,
&c.
Others
concern
qualities
,
and
indeed
all
actions
proceeds
from
the
virtues
or
faculties
of
their
Agents
;
whether
natural
or
acquisite
;
and
Actions
are
as
various
,
and
copious
,
as
Qualities
are
.
As
a
wise
man
gives
good
counsel
,
and
doth
his
actions
wisely
.
A
young
man
doth
,
can
,
may
,
is
wont
to
do
foolishly
.
Strong
Wine
,
doth
,
is
apt
to
inebriate
.
In
action
,
the
place
,
time
,
and
quantity
often
afford
matter
considerable
.
He
can
speak
more
boldly
in
an
Ale-house
,
then
at
Court.
The
Sun
warmeth
and
enlightneth
(
because
bigger
)
more
then
Venus
;
more
also
when
nearer
.
How
doth
it
move
,
act
?
by
it self
,
by
another
?
by
Nature
,
force
,
chance
;
as
the
Efficient
,
end
,
pretence
,
&c.
circularly
?
directly
?
how
in
youth
?
how
in
age
?
how
at
first
?
how
afterwards
?
slowly
or
hastily
?
constantly
or
by
intermissions
?
equally
or
unequally
?
mediately
or
immediately
?
To
action
are
reduced
also
Consequents
or
Effects
,
which
answer
to
the
Question
,
what
doth
it
,
or
he
,
work
?
and
of
these
some
are
made
,
some
are
done
;
some
endure
no
longer
then
the
action
it self
;
as
,
the
room
is
no
longer
light
then
it
is
enlightened
.
If
the
Auditors
mind
him
not
,
all
is
done
,
as
soon
as
the
Preacher
hath
spoke
his
Sermon
.
Others
remain
after
the
action
is
ended
;
as
health
remains
,
tho
the
Medicine
have
ended
;
Science
remains
,
when
the
study
is
finished
.
Science
gets
honor
,
honor
emploiment
,
emploiment
riches
.
A
Prince
what
doth
he
?
what
ought
he
,
&c.
to
do
?
to
administer
Justice
.
What
will
that
do
,
or
is
it
apt
to
produce
?
to
maintain
plenty
,
security
,
peace
.
What
are
the
effects
of
these
,
naturally
,
usually
,
alwaies
,
continually
?
the
peoples
love
,
and
readines
to
spend
their
lives
and
estates
for
him
.
Hence
no
danger
of
insurrections
,
rebellions
,
&c.
he
will
live
in
great
honor
,
and
reverence
with
his
Neighbors
,
&c.
The
golden
apple
,
thrown
by
discord
amongst
the
Gods
at
a
feast
,
what
consequents
had
it
,
might
it
have
?
&c.
delight
of
the
guests
:
Emulation
and
desire
of
the
three
Goddesses
:
Chusing
of
Paris
to
be
Judge
:
Mercuries
descent
to
carry
him
the
message
:
His
undertaking
it
:
his
beholding
the
three
Goddesses
,
&c.
So
the
immediate
effect
of
the
Sun
is
heat
,
thence
the
warming
of
the
Earth
,
raising
vapors
,
thence
clouds
,
rain
.
Again
,
from
heat
,
Seasons
of
the
year
,
generation
of
all
plants
,
metals
,
&c.
VI.
THE
sixth
Common-place
is
of
Passion
,
or
receiving
an
Action
.
But
especially
suffering
,
which
is
chiefly
of
evil
.
To
this
belongs
being
made
,
being
done
;
was
the
World
,
could
it
be
,
could
it
be
made
,
from
eternity
?
the
rebuilding
of
the
City
,
is
it
,
may
it
,
could
it
be
done
,
finished
,
perfected
,
destroied
,
consumed
and
changed
into
better
,
worse
?
Why
do
some
men
grow
as
fat
as
Ehud
,
none
as
big
as
Goliah
?
Qualities
.
The
Moon
,
because
receiving
her
light
from
the
Sun
,
is
subject
to
Eclipses
,
changes
,
full
,
&c.
Priamus
,
because
old
,
lived
to
be
spoiled
of
his
Kingdom
,
to
see
his
Sons
slain
,
his
City
destroied
,
&c.
The
Ethiopian
is
burnt
with
heat
,
the
Laplander
frozen
with
cold
.
In
sum
,
what
ever
heads
belong
to
action
,
may
be
also
easily
applied
to
Passion
.
What
doth
the
object
work
upon
us
?
our
senses
?
&c.
what
do
all
Simples
and
Medicines
;
Air
,
and
all
things
(
called
by
Physicians
)
preternatural
?
all
things
edible
?
&c.
work
upon
us
in
order
to
health
and
sicknes
?
what
do
all
Arts
work
?
what
all
virtues
,
vices
,
estates
,
ages
,
sexes
,
&c.
work
?
well
?
ill
?
or
indifferently
?
VII
.
THE
7th
Common-place
is
of
Qualities
,
which
hath
these
heads
.
1.
Good
and
evil
in
themselves
,
good
is
perfect
,
worthy
,
noble
,
excellent
,
happy
,
&c.
Evil
the
contrary
.
In
respect
of
others
,
necessary
,
helpful
,
superfluous
,
profitable
,
agreeable
,
hurtful
,
&c.
as
Lucifer
was
created
a
most
noble
and
excellent
spirit
;
but
afterwards
became
unfortunate
,
wicked
,
dangerous
,
malicious
,
in
endeavoring
to
diminish
the
glory
of
God
,
and
devising
mischief
to
man.
Full
of
hatred
against
Heaven
,
and
deceit
against
Earth
,
&c.
by
which
means
he
is
become
the
vilest
,
and
most
detestable
of
all
Creatures
.
2.
QUALITIES
occult
,
which
are
known
only
by
their
actions
.
What
is
the
power
,
faculty
,
&c.
of
the
Loadstone
?
to
draw
Iron
,
to
make
it
move
towards
the
North
,
&c.
who
could
beleive
the
power
of
Circe
,
to
change
Men
into
Hogs
?
3.
QUALITIES
sensible
,
such
are
beauty
,
uglines
;
figures
of
all
sorts
;
light
,
darknes
;
colours
of
all
sorts
,
natural
,
artificial
;
white
,
black
,
&c.
for
hearing
,
sounds
of
all
sorts
,
shrill
,
loud
,
skreeking
,
whistling
,
din
,
noise
,
&c.
So
for
smells
of
all
sorts
,
and
tasts
:
also
tangible
qualities
,
as
heat
,
cold
;
dry
,
moist
:
heavy
,
light
;
hard
,
soft
;
liquid
,
solid
,
thin
,
thick
,
subtil
,
gross
,
clear
,
&c.
and
all
these
natural
,
or
adventitious
.
As
Lucretia
was
beautiful
naturally
,
&c.
4.
QUALITIES
of
the
mind
,
faculties
,
or
powers
natural
,
or
accidents
,
as
in
the
understanding
,
perspicacity
,
sagacity
;
memory
,
tenacious
,
treacherous
:
invention
,
ready
,
slow
:
the
affections
also
and
passions
:
virtues
and
vice
belong
to
this
head
.
5.
ADJUNCTS
;
as
naked
,
clothed
,
armed
,
adorned
,
trimmed
;
not
men
only
,
but
Houses
,
Cities
,
Sepulchres
,
Fountains
,
and
the
like
.
6.
SITUATION
;
as
Cloth
is
tenter'd
,
folded
,
&c.
a
Pillar
upright
,
leaning
,
fallen
,
hanged
up
,
&c.
a
living
creature
standeth
,
sitteth
,
lieth
,
kneeleth
,
&c.
7.
RELATIONS
;
as
Lord
,
Subject
,
Judg
,
Advocate
,
accused
,
Magistrate
,
Master
,
Servant
,
Scholar
,
teacher
:
maried
,
unmaried
;
rich
,
poor
,
&c.
noble
,
ignoble
;
glorious
,
in
disgrace
,
&c.
VIII
.
THE
8th
Common-place
is
Quantity
;
this
is
easily
and
vulgarly
known
with
its
species
.
To
it
therefore
belong
number
,
one
,
many
,
few
,
&c.
v.
g.
How
many
Suns
are
there
?
is
it
never
seen
double
,
or
triple
?
why
can
there
be
no
more
?
if
there
were
more
,
what
would
follow
?
is
it
divisible
or
indivisible
?
extended
?
how
far
?
how
many
parts
hath
it
?
how
great
is
it
?
how
large
,
long
,
high
,
thick
?
greater
then
the
Earth
?
how
often
?
how
is
it
to
be
measured
?
how
long
hath
it
lasted
?
is
it
diminished
or
increased
?
hath
it
any
weight
?
IX
.
THE
9th
Common-place
of
Time
,
hath
these
heads
,
alwaies
,
sometimes
,
v.
g.
what
is
the
duration
of
the
Creator
?
he
hath
alwaies
bin
.
Is
it
possible
he
should
be
not
eternal
?
if
he
were
not
eternal
,
what
would
follow
?
why
is
he
eternal
?
can
any
thing
be
eternal
besides
him
?
Duration
is
varied
into
past
,
present
,
and
future
.
Prudence
considereth
things
past
,
that
it
may
govern
the
present
;
and
maketh
conjectures
from
both
,
that
it
may
well
menage
the
future
.
The
past
is
considered
by
memory
;
the
present
is
in
acting
;
in
the
future
are
concerned
our
hopes
,
fears
,
providence
,
cautiousnes
,
&c.
2.
DIVERS
measures
,
of
time
;
as
ages
,
years
,
months
,
daies
,
hours
,
moments
,
and
parts
of
time
as
Morning
,
Evening
;
Spring
,
Summer
;
Infancy
,
Childhood
,
&c.
the
beginning
,
middle
,
ending
of
the
Duration
of
any
thing
.
3.
OCCASION
,
as
favorable
,
opportune
,
accustomed
,
purposed
,
&c.
with
their
contraries
.
X.
THE
10th
Common-place
is
where
,
or
place
.
To
which
belong
.
1.
The
several
parts
of
the
Universe
;
as
Air
,
Earth
,
Fire
,
Water
,
Heavens
,
Firmament
,
&c.
North
,
South
,
&c.
Zones
,
Climates
,
&c.
Land
,
Sea
,
Islands
,
&c.
Countries
,
Asia
,
Africk
,
&c.
India
mittit
ebur
,
molles
sua
thura
Sabaei
.
Where
shall
we
find
deceit
?
in
Shops
and
Markets
,
in
narrow
Souls
.
Where
subtilty
?
in
the
Genoueses
.
Where
Industry
?
in
Holland
.
2.
PLACE
is
either
Proper
,
common
;
due
belonging
to
another
.
A
Scholar
in
a
Market
is
a
fish
on
dry
land
.
Place
also
is
natural
,
violent
,
accidental
;
where
it
ought
,
is
wont
;
it
may
safely
,
well
,
be
.
Our
Country
,
dwelling
,
&c.
3.
DIFFERENCES
of
place
;
before
,
behind
;
on
the
right
,
left
&c.
hand
;
above
,
under
;
over
against
,
towards
,
&c.
neer
to
,
far
off
;
in
,
by
,
at
,
&c.
Where
stood
Carthage
?
Italiam
contra
,
Tyberinaque
ostia
.
Where
is
water
to
be
had
?
in
the
Fountain
,
River
,
Sea
,
Well
,
&c.
4.
QUALITIES
of
place
,
cold
,
hot
;
fruitful
,
barren
;
clean
,
dirty
;
champaigne
,
mountainous
;
tilled
,
untilled
,
sandy
,
chalky
,
&c.
desert
,
inhabited
.
5.
CIVIL
places
,
as
an
House
,
Town
,
Village
,
Villa
,
Shop
,
Market-place
,
Street
,
Theater
,
Church
,
Hall.
Public
or
private
.
Sacred
or
profane
,
solitary
,
inhabited
,
our
own
,
anothers
.
Where
may
a
man
plant
,
build
,
&c.
upon
his
own
.
Where
do
flatterers
frequent
?
the
Court.
6.
THE
power
or
property
of
place
.
Vervecum
in
patriâ
,
crassoque
sub
aere
natus
.
XI
.
THE
11th
Common-place
is
the
subject
to
which
any
thing
belongeth
,
or
wherein
any
thing
is
.
There
is
nothing
that
may
not
be
the
subject
of
another
.
The
cause
may
be
of
its
propriety
.
Virtuous
actions
to
whom
are
they
proper
?
in
whom
to
be
found
?
in
prudent
persons
.
What
things
are
hot
?
those
exposed
to
the
Sun
,
are
neer
to
the
fire
,
are
in
motion
.
Who
are
cunning
?
they
who
have
much
experience
.
The
effects
and
signs
.
Who
are
noble
?
they
who
do
nothing
basely
,
or
craftily
.
Who
are
true
Princes
?
they
who
govern
for
the
good
of
their
People
.
Who
are
subject
to
anger
?
they
who
have
a
sharp
nose
,
curled
hair
,
red
face
,
&c.
Substances
are
most
properly
the
subject
of
other
things
.
As
God
is
the
fountain
of
goodnes
,
the
Angels
receive
it
immediately
from
him
.
Men
and
other
Creatures
are
good
each
in
his
kind
.
So
for
all
other
things
.
What
things
are
,
may
be
,
use
to
be
,
ought
to
be
,
accounted
long
?
[
Actions
and
Passions
]
a
Journy
from
England
to
China
.
The
works
of
Tostatus
Abulensis
.
Delay
of
what
is
earnestly
desired
.
[
Time
]
the
lives
of
Men
before
the
Flood
.
[
Piace
]
the
way
from
Paris
to
Constantinople
.
What
things
are
weak
and
feeble
.
[
Quantity
]
things
small
and
little
.
[
Quality
]
sick
persons
,
Women
,
pale
persons
,
fearful
,
tired
,
&c.
[
Action
]
Children
,
old
Men.
[
Place
]
the
Asiatics
,
&c.
XII
.
THE
last
Common-place
is
Correspondents
,
which
hath
many
under
it
,
as
1.
Before
and
after
;
first
,
second
,
third
,
&c.
last
:
beginning
,
middle
,
ending
.
More
or
less
.
Whether
is
before
,
Saturn
or
the
Sun
?
in
dignity
and
perfection
the
Sun
is
before
:
in
place
descending
Saturn
is
before
.
In
time
they
are
equal
.
2.
The
same
and
divers
or
different
.
Virgil
was
the
Author
of
the
Georgies
,
who
of
the
Aeneids
?
the
same
.
How
doth
his
Poems
differ
from
Homers
,
Theocritus
,
Hesiod
,
Tasso
?
&c.
3.
Equal
and
unequal
:
double
,
triple
,
&c.
half
,
and
generally
all
Proportions
.
4.
Like
,
unlike
;
contrary
,
opposite
;
and
these
varied
with
more
and
less
.
Alexander
and
Jul.
Caesar
were
like
in
boldnes
,
unlike
in
stature
;
of
contrary
dispositions
.
Whether
was
more
prudent
?
less
fortunate
?
Was
Plato
a
better
Philosopher
,
or
Dionysius
a
worse
Tyrant
?
the
Astrologues
prediction
of
Caesars
death
,
brings
to
mind
the
like
of
the
Earl
of
Pembrok
.
5.
Union
or
conjunction
in
the
same
action
;
as
when
two
act
one
upon
another
.
Mutually
,
as
two
enemies
,
or
emulators
seeking
to
undermine
one
another
.
Or
when
both
act
upon
a
third
,
as
two
Rivals
toward
the
same
Mistress
.
Or
both
suffer
from
a
third
,
as
two
servants
under
the
same
Master
.
Or
one
act
and
the
other
receive
or
suffer
,
as
the
Master
and
Scholar
,
Judge
and
accused
.
6.
Together
,
near
,
far
of
:
antecedent
,
concomitant
,
subsequent
,
either
in
place
,
dignity
or
time
.
Christmas
brings
to
mind
good
cheer
,
mirth
,
jollity
.
A
feast
suggests
Meats
,
Cooks
,
Fish
,
Foul
,
Flesh
,
Sawces
,
Dishes
,
Chargers
,
Wines
,
Cups
,
Plates
,
&c.
The
Spring
brings
in
Summer
,
Autumn
,
Winter
.
Caesar
makes
me
think
of
Brutus
,
Cassius
,
Pompey
,
&c.
CHAP.
XII
.
Brief
Directions
for
Elocution
.
I
Beg
the
Readers
pardon
,
if
,
contrary
to
my
own
design
,
I
here
subjoin
to
the
discourse
of
invention
,
a
few
lines
in
order
to
regulate
our
speaking
and
writing
,
what
we
have
invented
.
And
the
rather
,
because
amongst
the
very
many
Books
of
Rhetoric
,
I
have
not
seen
any
,
that
declares
the
differences
and
reasons
of
Stiles
and
Figures
so
exactly
as
Eman.
Thesauro
.
Out
of
him
therefore
,
for
the
greatest
part
,
I
have
drawn
this
short
scheme
and
prospect
;
whereby
any
,
even
meanly
practised
,
capacities
,
may
be
able
to
discern
and
judg
of
what
is
well
,
and
Orator-like
written
or
spoken
;
and
consequently
himself
also
to
imitate
the
Eloquentest
Authors
,
There
are
then
divers
manners
of
speaking
and
writing
.
1.
CONCISELY
,
in
few
short
abrupt
Sentences
,
as
men
ordinarily
speak
in
common
conversation
,
without
any
art
,
or
order
.
As
Dic
mihi
Damaeta
,
cujum
pecus
?
An
Melibaei
?
Non
,
verum
Aegonis
.
Nuper
mihi
tradidit
Aegon
.
Such
is
very
frequent
in
the
Comedians
.
Vos
isthaec
intro
anferte
:
abite
.
Sosia
Adesdum
.
Paucis
te
volo
.
Dixi
,
audivistis
,
tenetis
,
judicate
.
2.
SOMEWHAT
artificially
but
imperfectly
;
1.
without
any
observation
of
numbers
,
correspondence
,
measure
,
&c.
when
a
period
hath
no
certain
bounds
,
but
goes
on
till
the
matter
be
ended
,
keeping
the
mind
of
the
Auditor
still
in
suspense
,
till
all
is
said
which
is
to
say
;
which
when
it
will
be
,
the
Auditor
cannot
divine
,
because
he
cannot
foresee
where
the
speakers
design
will
determine
.
Such
are
the
beginnings
of
most
of
S.
Pauls
Epistles
.
Such
is
that
beginning
of
Cicero's
Oration
pro
Caelio
.
Si
quis
Judices
forte
adsit
,
ignarus
legum
,
&c.
till
you
come
to
quibus
otiosis
,
ne
in
communi
quidem
otio
,
liceat
esse
.
So
in
that
pro
Milone
beginning
at
Occidi
,
occidi
non
Sp.
Maelium
&c.
unto
non
modò
vestibulo
privaret
,
sed
omni
aditu
&
lumine
.
So
in
Catone
Majore
.
Plus
apud
me
Antiquorum
authoritas
valet
,
&c.
unto
per
visum
ex
Africano
audisse
dicebat
.
Such
is
that
Dithirambique
scene
in
Senecas
Oedipus
which
begins
,
Effusam
redimite
comam
nutante
Corimbo
Mollia
Nisaeis
armati
brachia
thyrsis
.
&c.
Such
that
of
Virgil
in
his
Silenus
.
Namque
canebat
uti
magnum
per
inane
coacta
,
&c.
And
Aeneid
.
6.
Principio
caelum
ac
terras
,
camposque
liquentes
,
&c.
Such
is
most
of
the
Historians
manner
of
writing
.
This
fashion
of
speech
the
Greeks
called
Oratio
pendens
,
Ar.
Rhet.
l.
3.
c.
9.
such
when
an
Athenian
Ambassador
used
at
Sparta
,
the
Senate
replied
,
the
first
part
of
your
Oration
is
gone
out
of
our
minds
,
and
the
second
never
entred
in
.
4.
AFTERWARDS
Thrasimacus
,
or
whoever
he
was
,
that
first
observed
the
pleasingnes
in
Lyrics
to
proceed
from
their
pauses
and
measures
,
began
to
practse
the
same
in
Prose
;
and
to
mince
those
great
and
unlick'd
masses
into
shorter
and
rounder
periods
.
Of
these
,
that
,
which
consists
of
one
entire
sense
only
,
and
is
not
divided
into
members
,
(
such
as
are
most
of
Senecas
)
is
called
by
Aristotle
Periodus
supina
:
and
by
reason
of
the
omission
of
the
transitions
,
and
the
frequent
repetition
of
the
same
matter
in
several
words
,
is
by
most
Orators
rejected
.
Wherefore
others
,
out
of
more
diligent
observation
of
what
was
pleasing
,
changed
those
round
and
incoherent
periods
into
many
more
concise
members
:
carving
them
,
as
it
were
,
into
divers
clauses
and
parcels
;
which
were
also
made
correspondent
and
commensurate
one
to
another
.
So
that
they
became
neither
intire
,
nor
yet
maimed
;
not
metrical
,
yet
not
without
meeter
;
not
in
feet
,
yet
not
altogether
loose
;
without
Verse
,
not
without
rythme
;
verse
compared
with
other
prose
,
prose
compared
to
verses
.
This
came
not
in
fashion
amongst
the
Romans
till
the
latter
end
of
Tullies
time
;
which
made
his
first
Orations
not
to
be
so
eloquent
as
his
latter
;
and
himself
to
complain
that
he
was
going
out
of
the
World
when
he
began
to
understand
Rhetoric
.
And
of
some
Orators
in
his
time
he
saith
;
In
iis
erat
admirabilis
cursus
orationis
,
ornata
sententiarum
concinnitas
non
erat
.
i.
e.
they
had
a
wonderful
fluency
in
their
stile
,
choice
words
,
and
round
full
periods
,
but
they
wanted
the
neat
distribution
of
them
into
parts
and
members
.
The
first
is
like
an
head
of
excellent
hair
,
but
hanging
down
,
and
flagging
;
this
other
like
the
same
hair
disposed
and
made
up
into
rings
and
curles
.
Examples
of
these
are
infinite
in
Plinies
Panegyric
.
4.
THIS
Harmony
or
correspondence
of
the
clauses
of
a
Period
consists
in
three
things
,
1.
Equality
of
the
members
.
2.
Contraposition
of
the
words
.
3.
Similitude
of
terminations
.
1.
Equality
is
,
when
the
divers
clauses
of
a
period
consist
of
equal
number
of
words
,
or
of
syllables
,
or
times
,
(
two
short
syllables
being
equal
to
one
long
)
which
is
altogether
as
graceful
.
As
Speremus
quae
volumus
;
quod
acciderit
feramus
.
Cic.
Alterum
optare
crudelitatis
est
,
alterum
servare
clementiae
.
Superbia
in
fronte
;
ira
in
oculis
;
pallor
in
corpore
;
in
ore
impudentia
.
Plin.
Si
quid
obtigerit
,
aequo
animo
paratoque
moriar
;
neque
enim
potest
accidere
turpis
mors
forti
viro
;
neque
immatura
Consulari
;
neque
misera
sapienti
.
Cic.
2.
Contraposition
,
antithesis
,
is
a
conversion
or
retorsion
of
the
same
words
in
divers
clauses
of
the
same
period
.
For
the
same
words
are
severally
(
and
often
contrarily
)
joined
,
to
make
as
it
were
a
seeming
contradiction
,
or
paradox
at
least
.
As
Saepius
accidit
ut
imprudentes
felixiter
,
prudentes
infeliciter
agant
.
Inselix
Dido
nulli
bene
nupta
marito
;
Hoc
pereunte
fugis
,
hoc
fugiente
peris
.
Stultus
prudentibus
,
prudens
stultis
,
visus
.
Sometimes
also
words
of
a
contrary
signification
are
joyned
together
elegantly
in
one
periodus
supina
.
As
,
Inclinata
resurgo
.
Carpit
&
carpitur
una
.
Qui
spectavit
vulnera
vulnus
habet
.
Sparta
ibi
muros
habet
ubi
non
habet
.
Sometimes
words
signifying
contrary
things
are
placed
in
divers
clauses
of
the
same
period
.
As
,
Aut
vivos
amplifica
,
aut
mortuos
derelinque
.
Alba
ligustra
cadunt
,
vaccinia
nigra
leguntur
.
Sometimes
they
are
placed
in
manner
of
a
Dilemma
.
Morere
,
si
casta
es
,
viro
;
si
incesta
,
amori
.
Jupiter
aut
falsus
pater
est
,
aut
crimine
verus
.
3.
Similitude
of
terminations
,
whether
.
1.
by
iteration
of
the
same
words
in
several
clauses
.
2.
Of
the
same
cases
and
persons
of
nouns
and
verbs
,
though
not
the
same
words
,
yet
of
the
same
or
like
sound
.
Of
the
Spartans
at
Thermopylae
.
Trecenti
sumus
,
sed
viri
,
sed
armati
,
sed
Lacones
,
sed
ad
Thermopylas
;
nunquam
vidi
plures
trecentos
.
Of
the
same
,
Nos
sine
deliciis
educamur
,
sine
muris
vivimus
,
sine
vita
vincimus
.
This
correspondence
is
sometimes
in
one
word
,
sometimes
in
2
,
3
,
4
;
and
5
sometimes
,
but
rarely
.
Indignus
cui
vel
improbi
bene
vel
probi
malè
dicant
.
Dum
laurum
acquisivit
regiam
,
palmam
amisit
popularem
.
Vel
in
negotio
sine
periculo
,
vel
in
otio
cum
dignitate
esse
possint
.
Aeque
nocent
&
qui
nolentibus
vitam
officiosè
impertiunt
,
&
qui
volentibus
mortem
malitiosè
negant
.
An
tu
me
per
hos
in
patriam
revocare
potuisti
,
ego
te
per
eosdem
in
patria
retinere
non
potero
?
5.
BESIDES
these
,
there
are
two
other
sorts
of
figures
,
or
ornaments
of
speech
.
The
first
are
such
as
move
the
affections
,
and
perswade
as
well
as
delight
,
and
therefore
may
well
be
called
Pathetical
.
The
second
are
such
as
consist
in
ingenious
expressions
in
the
words
themselves
.
Pathetical
are
those
figures
,
which
serve
to
express
some
passion
,
or
other
operation
of
the
mind
;
as
the
imagination
,
understanding
,
&c.
whether
they
concern
apprehension
,
appetite
,
anger
,
or
any
other
affection
whatsoever
.
Such
are
,
1.
Cognitio
,
to
this
belong
these
and
the
like
expressions
.
Agnosco
,
audio
,
intelligo
,
scio
,
experior
,
video
,
&c.
Agnosco
,
agnosco
;
victum
est
Chaos
.
Sen.
Nunc
scio
quid
sit
amor
.
Virg.
Nescio
quo
pacto
fieri
dicam
.
Cic.
2.
Demonstration
,
to
which
belong
en
,
ecce
,
adspice
,
audite
,
&c.
En
quo
discordia
cives
perduxit
miseros
!
En
queis
,
&c.
Virg.
Intuemini
huic
erutos
oculos
,
illi
confractos
pedes
;
quid
exhorrescitis
?
sic
iste
miseretur
.
3.
Narratio
,
to
which
belong
,
dicam
,
enarro
,
&c.
Favete
linguis
;
carmina
non
prius
audita
Musarum
sacerdos
Virginibus
puerisque
canto
.
Hor.
—
Nunc
quâ
ratione
quod
instat
confieri
possit
,
paucis
adverte
,
docebo
.
Hospes
,
disce
novum
mortis
genus
.
4.
Affirmatio
,
est
labor
,
non
nego
;
pericula
magna
,
fateor
;
multae
insidiae
sunt
bonis
,
verissime
dictum
.
Cic.
Affirmo
tibi
,
Caie
Mari
,
non
sic
restitisset
.
Qum
.
Negatio
.
Nego
esse
quicquam
à
testibus
dictum
,
quod
&c.
Jole
meis
captiva
germanos
dabit
?
non
.
5.
Ironia
.
Ni
fallor
,
feminas
ferrum
decet
.
6.
Aposiopesis
.
Novimus
&
qui
te
.
7.
Praeteritio
.
Non
dico
te
à
sociis
pecunias
accepisse
;
non
sum
in
eo
occupatus
,
quod
civitates
,
regna
,
domos
omnium
depeculatus
es
;
surta
,
rapinas
omnes
tuas
omitto
.
8.
Juramentum
.
Per
has
lacrymas
dextramque
tuam
te
.
Virg.
Testatio
.
Vos
,
Dii
Patrii
,
penates
,
testor
,
integro
me
animo
ac
libero
P.
Sullae
causam
defendere
.
9.
Animadversio
,
epitasis
.
A
reflecting
upon
what
was
said
before
,
or
animadverting
upon
some
circumstance
of
what
preceded
.
Obrepsisti
ad
honores
commendatione
fumosarum
imaginum
;
upon
which
he
animadverts
,
Quarum
nihil
habebas
simile
praeter
colorem
.
Cic.
in
Pis.
Tu
intrare
illum
Senatum
poteris
,
O
Tulli
,
in
quo
Pompeium
non
sis
visurus
?
tu
illam
togam
induere
,
quae
armis
cessit
?
Sen.
in
Suas
.
Regina
quondam
ancilla
nunc
quidem
tua
.
10.
Parenthesis
.
11.
Correctio
.
Antronium
in
campo
vidimus
,
&
quid
dico
?
vidisse
nos
?
Ego
vidi
.
12.
Repetitio
.
Commotus
non
es
,
cum
tibi
mater
pedes
amplexaretur
;
non
es
commotus
.
13.
Admiratio
.
Novum
monstrum
!
integer
alitur
,
debiles
alunt
.
Sen.
14.
Exclamatio
.
15.
Extenuatio
.
Levia
memoravi
nimis
;
haec
virgo
feci
.
Leve
est
quod
actum
est
.
16.
Commemoratio
.
O
Mysis
,
Mysis
,
etiam
nunc
scripta
illa
dicta
mihi
sunt
in
animo
.
17.
Praesagitio
.
Nescio
quid
animus
grande
praesagit
malum
.
18.
Dubitatio
.
Dubito
an
moriendo
vicerit
,
an
vincendo
sit
mortuus
.
19.
Inquisitio
&
interrogatio
.
Nunc
quaero
abs
te
,
quare
patrem
suum
Roscius
occiderit
:
quaero
quando
occiderit
.
Cic.
20.
Responsio
.
Quaeris
,
quo
jaceas
post
obitum
loco
?
quo
non
nata
jacent
.
21.
Interpretatio
.
Si
intelligis
,
Cicero
,
non
dicit
roga
ut
vivas
;
sed
roga
ut
servias
.
When
Anthony
offered
him
his
life
if
he
would
ask
it
.
22.
Occupatio
,
or
preventing
an
objection
.
23.
Fictio
.
Fingite
vobis
,
antiquam
illam
urbem
videre
,
lucem
orbis
terrarum
,
&c.
24.
Imaginatio
.
Jam
mihi
cernuntur
trepidis
delubra
moveri
sedibus
.
Virg.
25.
Expressio
,
ectypôsis
.
Putares
cadaver
ambulare
.
Quacunque
iter
faceret
,
ejusmodi
fuit
,
ut
non
legatus
Populi
Romani
,
sed
ut
quaedam
calamitas
pervadere
videretur
.
Cic.
Verr.
26.
Prosopopoeia
.
Tecum
patria
sic
agit
.
Cic.
Cat.
27.
Apostrophe
,
when
we
speak
to
one
that
hears
not
.
O
Fons
Blandusiae
splendidior
vitro
,
dulci
digne
mero
.
Hor.
28.
Ratiocinatio
,
when
one
discourseth
with
himself
.
Cur
Pallas
non
nupta
?
virum
non
invenit
ullum
.
29.
Conclusiuncula
,
when
the
foregoing
matter
is
reflected
upon
and
concluded
with
somewhat
unexpected
.
As
Cicero
,
having
declared
how
the
Herbetesi
were
by
Verres
condemned
to
pay
a
great
sum
of
mony
to
two
of
his
Mistresses
,
concludes
.
Itaque
civitas
una
sociorum
atque
amicorum
;
duabus
deterrimis
mulierculis
vectigalis
fuit
.
Epiphomena
.
Sic
dii
spreti
exardescunt
.
Sic
humana
consilia
castigantur
,
ubi
se
coelestibus
praeferunt
.
Val.
Max.
Compendium
.
Illis
parentis
nullus
aut
aequi
est
amor
,
avidis
cruoris
,
imperii
,
armorum
,
doli
:
diris
scelestis
,
breviter
ut
dicam
,
meis
.
Oedip.
30.
Perplexitas
.
Quid
agimus
?
animum
distrahit
geminus
timor
;
hinc
gnatus
,
illinc
conjugis
cari
cinis
.
Pars
utra
vincit
?
31.
Approbatio
.
Sic
,
sic
agendum
est
.
Bene
est
.
Abunde
est
.
Hic
placet
poenae
modus
.
32.
Imperium
.
Egredere
ex
urbe
Catilina
,
—
Egredere
,
purga
regna
;
lethales
tecum
aufer
herbas
:
libera
cives
metu
.
Medea
.
Admonitio
.
Vos
pro
mea
summa
diligentiâ
moneo
;
pro
authoritate
consulari
hortor
;
pro
magnitudine
periculi
obtestor
.
Cic.
Obsequium
.
Tuus
,
O
Regina
,
quid
optes
Explorare
labor
,
mihi
jussa
capessere
fas
est
.
So
for
the
Passions
.
Blanditiae
.
Animula
dulcis
,
suavis
animula
.
Salutatio
&
Apprecatio
.
Bene
valeas
,
quisquis
es
.
Sit
tibi
terra
levis
.
Dii
te
ament
qui
haec
legis
.
Veneratio
.
Delubra
&
aras
coelitum
,
&
patrios
lares
supplex
adoro
.
Abominatio
.
Heu
stirpem
invisam
!
&
fatis
contraria
nostris
.
Irrisio
.
Ah
,
ah
,
Ah
,
lepidus
amator
silicernius
.
Execratio
.
Dii
te
perdant
,
fugitive
.
Cic.
Optatio
.
Fecisset
utinam
Deus
immortalis
.
Maximè
vellem
,
Judices
.
Invocatio
.
Hymen
,
ô
Hymenaee
veni
.
Votum
.
Voveo
tibi
victimam
,
fortuna
redux
.
Obsecratio
.
Per
has
aniles
ecce
te
supplex
comas
,
atque
ubera
ista
penè
materna
,
obsecro
.
Commendatio
.
Si
te
in
germani
fratris
dilexi
loco
:
sive
haec
te
solum
fecit
maximi
,
seu
tibi
morigera
fuit
in
rebus
omnibus
:
Te
isti
virum
do
,
amicum
,
tutorem
,
patrem
.
Bona
nostra
haec
tibi
committo
,
ac
tuae
mando
fidei
.
Concessio
.
Do
quod
vis
;
&
me
victusque
volensque
remitto
.
Gratiarum
actio
.
Non
erimus
regno
indecores
,
nec
vestra
seretur
fama
levis
,
tantive
abolescet
gratia
facti
.
Virg.
Recusatio
.
Non
me
delectant
ignoti
domino
servorum
greges
:
nec
sonantia
laxi
ruris
ergastula
:
nolo
dives
esse
:
Patrem
gratis
amo
.
Exultatio
.
Jo.
triumphe
!
tu
moraris
aureos
currus
,
&
intactas
boves
.
Jo
triumphe
!
nec
Jugurthino
parem
.
Horat.
Jactantia
.
Et
nos
aliquod
nomenque
decusque
gessimus
.
Gratulatio
.
Laetare
,
gaude
gnata
;
quam
vellet
tuos
Cassandra
thalamos
.
Plausus
.
At
mihi
plaudo
ipse
domi
,
simulac
nummos
contemplor
in
arcâ
.
Horat.
Ejulatio
.
Hei
mihi
!
nequēo
quin
fleam
.
Expostulatio
.
Improperium
.
Ingrate
cessas
orbis
?
excidimus
tibi
?
Poenitentia
.
Potens
jam
cecidit
ira
:
poenitet
;
facti
pudet
.
Sen.
Spes
.
Spero
equidem
mediis
,
si
quid
pia
numina
possunt
,
Haesurum
scopulis
.
Desperatio
.
Actum
est
,
conclamatum
est
.
Occidimus
.
Aures
pepulit
hymenaeus
meas
.
Timor
,
horror
.
Sudor
per
artus
frigidus
totos
cadit
:
omen
tremisco
misera
feralis
Dei.
Sen.
Pavet
unimus
,
horret
:
magna
pernicies
adest
.
Verecundia
.
Heu
me
!
per
urbem
(
nam
pudet
tanti
mali
)
fabula
quanta
fui
.
Audacia
.
Impudentia
.
Resistam
:
inermes
offeram
armatis
manus
.
Dabit
ira
vires
.
Ingentem
confidentiam
!
num
cogitat
quid
dicat
?
num
facti
piget
?
Excandescentia
,
Minae
.
Accingere
ira
;
teque
in
exilium
feras
furore
toto
.
Vae
tibi
causidice
.
Diris
agam
vos
;
dira
detestatio
nullâ
expiatur
victimâ
.
Nemesis
.
Indignatio
.
Isthic
nunc
metuenda
jace
:
non
te
optima
mater
condet
humo
,
patrioque
oner
abit
membra
sepulcro
:
Alitibus
liquere
feris
;
aut
gurgite
mersum
undaseret
.
Virg.
Miseratio
.
Compescere
quidem
verba
,
&
audacem
manu
poteram
domare
;
sed
meus
captis
quoque
scit
parcere
ensis
.
Confessio
.
Me
amare
hanc
fateor
;
si
id
peccare
est
,
fateor
id
quoque
.
Tibi
,
Pater
,
me
dedo
;
quid
vis
oneris
impone
,
impera
.
Deprecatio
.
Miseremini
familiae
,
Judices
;
miseremini
fortissimi
Patris
;
miseremini
filii
.
Cic.
3.
OTHER
figures
there
are
,
which
consist
in
the
words
;
as
Metaphors
of
divers
sorts
,
whether
the
Genus
for
the
Species
,
Species
for
the
Genus
,
part
for
the
whole
,
or
the
like
.
As
Hypotyposis
,
or
applying
of
words
of
life
and
sense
to
things
inanimate
.
As
Hyperboles
,
Laconisms
,
Oppositions
,
such
as
Campi
liquentes
,
liquidi
Chrystalli
;
Or
Deceptio
,
when
a
sentence
ends
unexpectedly
.
Spero
tibi
eventuram
hoc
anno
maximam
messem
mali
.
Her
mouth
,
oh
heavenly
!
wide
.
Tuâ
nitet
in
fronte
sulgor
aureus
;
argentum
in
cirris
;
smaragdus
in
oculis
;
sapphirus
in
labiis
;
chrysolithus
in
genis
;
collum
in
resti
.
Metaphors
are
of
divers
sorts
,
i.
e.
are
taken
from
divers
common
places
.
1.
From
likenes
Homo
quadratus
.
2.
From
the
attribute
Regnat
gladius
.
3.
Equivocation
Jus
Verrinum
.
4.
Hypotyposis
Pontem
indignatus
Araxes
.
5.
Hyperbole
Instar
montis
equum
.
6.
Laconismus
Carpathii
leporem
.
7.
Opposition
Mens
amens
:
8.
Deception
Vale
apud
Orcum
.
More
particulars
may
be
found
in
Authors
;
thus
much
is
sufficient
for
this
place
,
where
this
discourse
intruded
it self
,
besides
my
intention
.
CHAP.
XIII
.
Of
bettering
the
Judgment
.
1.
THE
Judgment
is
that
faculty
whereby
we
discern
,
i.
e.
Judge
of
,
true
and
false
;
good
and
bad
;
better
and
less
good
.
Naturally
some
(
i.
e.
sedate
considering
persons
)
are
better
disposed
to
it
then
others
;
but
none
at
ain
any
considerable
perfection
in
it
any
other
way
,
then
by
experience
.
Experience
(
I
say
)
of
others
communicated
by
Books
or
instruction
,
and
of
themselves
by
their
own
observation
.
The
habit
,
which
perfects
this
faculty
,
(
as
that
which
regulates
the
will
and
affections
is
virtue
)
is
Wisdome
or
Prudence
.
That
great
power
,
whereby
we
live
in
happiness
and
content
;
whereby
we
excell
all
other
creatures
,
and
most
men
also
;
being
by
it
out
of
the
reach
of
their
deceit
and
craft
,
and
not
imposed
upon
,
or
derided
,
by
them
;
whereby
our
reason
and
better
part
is
regulated
;
and
whereby
we
ought
to
govern
both
our selves
and
others
.
This
if
it
be
applied
to
particular
subjects
hath
severall
names
;
as
if
to
govern
Cities
or
Common-wealths
,
't
is
political
prudence
;
if
Armies
and
War
,
military
;
if
a
family
,
oeconomical
,
&c.
with
none
of
which
I
intermeddle
,
but
only
with
that
,
which
concerns
every
particular
person
in
the
conduct
of
his
life
:
and
here
only
in
general
;
reserving
to
the
second
Part
such
particular
rules
,
as
either
my
own
or
others
experience
,
that
I
have
read
,
have
suggested
.
In
this
place
therefore
I
shall
only
advise
(
as
wall
as
I
can
)
how
the
faculty
is
to
be
cultivated
for
the
implanting
that
great
perfection
.
2.
AND
first
take
notice
;
that
the
exercising
this
faculty
is
the
employing
of
all
the
rest
.
For
it
is
in
vain
to
give
judgement
without
examining
the
reasons
(
devised
by
Invention
)
for
both
parties
;
and
the
like
cases
in
former
times
suggested
by
memory
.
For
the
chief
employment
of
the
judgment
being
concerning
the
future
,
either
the
choice
of
an
End
,
or
of
apt
means
to
an
end
;
no
man
can
promise
to
himself
any
success
in
his
election
without
engaging
all
the
powers
he
hath
.
As
there
must
be
.
1.
[
Supposing
the
end
to
be
already
resolved
upon
and
alwaies
before
his
eyes
]
a
proposal
or
finding
out
severall
v.
g.
mediums
to
an
end
.
Which
is
called
Counsel
.
2.
A
comparing
these
together
,
that
he
may
be
able
to
chuse
the
best
and
properest
,
and
honestest
for
his
purpose
,
(
for
if
he
use
dishonest
means
,
tho
proper
,
't
is
craft
and
subtilty
,
as
to
chuse
improper
is
folly
and
want
of
wisdom
.
)
This
is
the
immediate
action
of
Judgment
;
and
which
consists
of
many
parts
.
As
1.
circumspection
of
all
circumstances
of
time
,
place
,
and
all
other
opportunities
;
2.
Caution
for
prevention
of
hinderances
,
considering
all
dangers
,
and
difficulties
,
he
is
likely
to
encounter
;
and
either
providing
to
decline
and
avoid
,
or
arming
himself
to
resist
,
or
suffer
them
.
3.
Solertia
or
good
and
rational
conjecturing
of
what
is
likely
to
succeed
.
4ly
A
firm
resolution
,
and
competent
secrecy
.
And
lastly
a
constant
and
due
execution
of
what
is
well
resolved
.
Now
because
this
knowledge
is
very
difficult
,
and
at
the
best
but
a
conjecture
,
it
is
necessary
to
consider
what
hath
succeeded
heretofore
upon
such
premises
,
for
that
is
most
likely
to
happen
again
:
but
this
cannot
be
done
without
the
assistance
either
of
Books
or
experienc'd
persons
,
who
have
seen
and
known
the
like
cases
and
successes
:
and
this
cannot
be
without
much
observation
and
taking
notice
of
things
in
the
time
of
their
actual
flourishing
;
and
storing
up
such
rules
and
histories
in
the
memory
for
future
application
.
By
the
way
it
will
not
be
amiss
to
take
notice
,
that
as
there
is
no
new
thing
under
the
Sun
,
so
neither
any
new
action
;
but
the
same
are
represented
over
again
under
varying
circumstances
;
so
that
he
,
who
intends
to
be
a
wise
man
,
must
endeavour
to
distinguish
the
Action
(
as
Physicians
do
in
judging
diseases
)
from
the
circumstances
;
that
he
may
be
able
to
give
a
good
judgment
and
prognostic
;
and
afterwards
to
frame
a
general
rule
,
which
may
stand
him
in
stead
at
other
times
and
occasions
.
3.
OPPOSITE
to
wisedom
is
folly
,
that
base
,
abject
,
low
,
poor
,
sordid
,
condition
;
which
renders
a
man
wearisome
to
himself
,
and
contemtible
to
others
;
exposed
to
every
ones
deceit
and
craft
;
a
slave
to
his
own
passions
and
others
flatteries
;
and
a
stock
whereupon
to
graft
any
vice
,
shame
,
or
misery
.
This
is
made
up
of
two
Ingredients
,
Ignorance
and
Error
.
To
avoid
which
,
as
also
to
rectify
the
understanding
,
and
abtain
a
true
notion
of
things
as
they
exist
in
the
World
,
and
relate
to
us
,
it
is
necessary
that
we
.
1.
Endeavour
to
be
set
at
liberty
from
the
dominion
.
1.
Of
Vices
.
2.
Of
Passions
.
2.
To
use
much
attention
,
consideration
,
and
weighing
things
themselves
.
4.
That
a
man
may
be
virtuous
it
is
not
sufficient
that
he
now
and
then
do
virtuous
actions
;
nor
that
he
do
them
frequently
out
of
good
nature
,
interest
,
mode
,
passion
,
or
the
like
:
but
that
he
work
discreetly
,
constantly
,
habitually
,
and
for
a
good
end
,
and
by
deliberation
and
choice
;
which
two
last
conditions
necessarily
presuppose
Prudence
.
So
that
as
no
Virtue
without
Prudence
,
neither
is
it
without
them
.
For
it
hath
bin
the
observation
of
all
knowing
and
discreet
persons
,
and
thay
have
delivered
it
for
a
certain
rule
,
as
hath
also
the
Holy
Spirit
,
and
Wisdom
of
God
himself
;
that
virtuous
courses
onely
,
together
with
Gods
grace
obtained
by
much
prayer
and
intercession
,
are
capable
to
make
a
man
wise
,
i.
e.
to
direct
his
actions
in
such
manner
as
he
shall
not
need
to
repent
of
them
.
And
that
therefore
such
actions
are
called
good
:
and
others
evill
,
because
of
the
evil
consequents
;
that
they
bring
such
as
perform
them
to
sorrow
,
repentance
and
misery
.
Hereupon
are
grounded
those
rules
in
the
holy
Scripture
,
that
the
fear
of
the
Lord
is
the
beginning
of
Wisdom
,
that
the
beginning
of
Wisdom
is
to
avoid
folly
,
and
wickedness
.
That
it
is
sport
to
a
fool
to
do
wickedly
,
and
the
like
:
Religion
being
the
chiefest
and
supremest
of
all
virtues
.
An
evil
man
seeks
occasions
to
gratify
his
humor
;
and
at
best
thinks
to
stop
at
the
confines
betwixt
passion
and
vice
;
but
a
wise
man
avoids
the
occasions
of
vice
,
which
he
looks
upon
as
a
disease
of
the
Soul
,
contrary
to
the
natural
and
due
constitution
of
it
,
and
subverting
its
true
tone
and
disposition
.
And
that
every
vice
in
particular
is
contrary
to
Prudence
,
appears
;
because
Covetousnes
instead
of
wisdome
introduceth
craft
,
subtilty
,
deceitfulnes
,
which
are
called
the
wisdom
of
the
World.
Pride
breeds
confidence
of
a
mans
self
,
and
despising
others
advise
and
counsel
;
and
lust
(
the
third
fountain
of
all
vices
)
is
the
mother
of
negligence
,
precipitious
inconsiderateness
,
inconstancy
,
and
at
length
of
that
blindness
of
understanding
,
which
renders
them
uncapable
of
discerning
,
such
things
especially
as
concern
their
Souls
,
but
even
such
also
as
are
advantageous
to
their
temporal
welfare
;
and
of
chusing
better
from
worse
;
fit
and
convenient
from
improper
and
aliene
.
5.
PASSIONS
,
tho
not
so
immediately
concurring
to
the
ruine
of
the
Judgment
as
vice
,
yet
indirectly
and
by
consequent
destroy
it
also
.
For
being
(
as
I
said
before
)
undeliberate
motions
towards
objects
pleasing
or
displeasing
,
and
therefore
in
the
sensitive
Soul
;
the
objects
passing
through
that
to
the
understanding
,
carry
with
them
that
tincture
or
forme
they
there
receive
by
those
Actions
;
not
now
as
pleasing
or
painful
,
but
as
good
or
bad
(
for
so
the
passions
represent
them
.
)
And
if
the
Intellect
do
not
speedily
reflect
upon
the
deceit
;
and
separate
and
cleanse
the
natural
from
the
passionate
,
wherewith
it
is
stained
,
it
becomes
partaker
of
,
and
ingaged
in
,
the
error
.
And
so
not
only
looseth
the
true
notion
and
knowledge
of
the
object
,
but
apprehends
it
also
under
a
wrong
and
false
Idea
;
mistaking
v.
g.
the
pleasure
or
good
for
the
object
.
And
whatever
it
receives
or
considers
,
whilest
in
that
disposition
,
is
conceived
under
the
same
mistake
.
So
that
all
passions
more
or
less
,
according
to
the
degree
of
their
strength
,
render
the
understanding
partial
and
unindifferent
,
and
consequently
erroneous
,
and
unfit
to
judge
in
any
thing
of
moment
.
Hence
it
is
,
that
a
man
in
passion
,
tho
the
alteration
be
only
in
himself
,
yet
imagines
the
World
without
him
to
be
changed
.
What
was
before
esteemed
;
when
now
look'd
upon
through
this
false
light
,
appears
contemtible
;
and
the
contemned
becomes
admirable
.
The
beloved
or
desired
is
without
faults
,
is
excellent
and
easy
;
the
hated
is
all
faulty
,
unworthy
,
and
impossible
.
Yet
is
this
no
great
matter
compared
to
the
Passions
,
when
they
are
in
their
height
and
vigor
.
Do
we
not
see
how
for
the
satisfying
of
a
lust
,
and
enjoying
a
revenge
,
a
man
breaks
through
all
Laws
,
all
obligations
natural
and
civil
?
how
he
regards
not
what
injury
or
affront
he
offers
even
to
Magistrates
and
Parents
?
how
he
despiseth
all
inconveniences
and
evill
consequences
,
his
own
or
other
mens
reasons
may
forewarn
him
?
But
I
will
not
meddle
with
these
extravagants
,
utterly
unfit
to
be
carved
into
Mercuries
,
and
will
consider
those
which
work
more
mildely
;
and
seduce
,
not
trample
upon
,
the
Judgement
.
Such
are
,
1.
SELF-LOUE
,
or
self-estimation
,
an
overvaluing
of
a
mans
own
parts
,
opinions
,
or
actions
.
An
error
in
some
sort
necessary
to
the
well-being
of
man
;
for
should
every
one
know
exactly
the
measure
of
his
own
ability
,
the
greatest
part
of
the
World
would
be
miserable
.
Every
man
,
therefore
,
makes
himself
the
standard
for
all
others
,
esteeming
every
ones
abilities
and
actions
,
as
they
are
equal
or
conformable
to
his
own
:
And
this
seems
to
be
a
natural
suggestion
;
but
if
it
be
too
much
indulged
,
so
that
either
for
pride
of
his
own
parts
,
knowledge
,
&c.
or
for
interest
and
covetousness
;
or
for
honor
and
reputation
;
or
for
custom
and
education
;
or
any
other
by-respect
,
a
man
warp
his
Judgment
,
he
lies
under
a
lasting
and
universall
prejudice
.
For
this
is
the
beginning
of
Opiniatrety
;
and
when
despising
the
advice
and
judgment
of
others
,
he
follows
only
his
own
counsel
,
is
it
not
just
that
he
should
be
permitted
to
fall
into
the
consequences
of
his
own
opinion
?
he
that
bends
,
and
plies
his
reason
to
his
passion
,
why
should
he
not
enjoy
the
product
of
his
indiscretion
?
why
should
he
that
sows
folly
,
reap
the
fruit
of
counsel
and
advisement
?
But
to
instance
in
the
foresaid
particulars
.
1.
HE
that
is
conceited
of
his
own
worth
,
eo
ipso
despiseth
others
,
and
therefore
will
not
read
or
take
pains
to
informe
himself
what
other
Men
say
or
know
,
but
when
he
fixeth
in
himself
this
proposition
,
that
other
Men
are
more
ignorant
then
he
;
then
whatever
comes
in
his
fancy
,
seems
to
be
an
addition
to
knowledg
;
and
must
either
be
reserved
as
a
mystery
,
or
vented
as
the
Depth
of
Science
,
and
Oracle
of
wit
;
though
many
times
it
is
but
either
a
great
error
,
or
at
best
,
a
vulgar
truth
,
And
the
most
extravagant
and
grotesque
conceits
,
as
being
most
of
all
his
own
,
he
esteems
and
values
the
most
.
Such
a
man
frames
to
himself
notions
and
opinions
,
which
all
the
World
is
to
submit
to
,
and
these
alone
are
to
be
taught
and
propagated
;
and
all
opposers
are
opiniastres
,
and
ignorant
,
if
not
malicious
,
contradicters
of
the
truth
,
and
envious
of
the
glory
of
him
that
discovers
it
.
Hence
comes
the
spirit
of
contradiction
,
that
let
the
adverse
opiner
say
what
he
will
,
his
reasons
will
not
be
heard
;
for
indeed
our
learned
man
stands
upon
his
guard
against
truth
;
and
so
at
last
,
instead
of
fair
arguing
,
turns
to
chicanery
and
Pedantery
.
2.
How
much
interest
and
secular
respects
wrest
the
judgement
,
is
manifest
to
any
one
that
observes
;
that
the
thriving
opinions
,
and
such
as
are
countenanced
by
them
that
can
reward
,
never
fail
of
abettors
.
But
I
can
easilier
pardon
these
then
those
who
for
love
of
gain
oppose
the
Magistrate
and
Government
;
who
knowing
the
humor
of
the
ordinary
people
to
be
against
obedience
,
and
subjection
,
make
use
of
it
to
disturb
the
peace
,
that
they
may
fish
the
better
.
They
gain
Proselites
that
they
may
grow
rich
;
they
gather
Churches
that
they
may
collect
wealth
;
and
heap
up
Disciples
,
that
they
may
multiply
collections
.
Thus
they
deceive
unlearned
and
unstable
Souls
,
of
their
temporal
,
as
well
as
their
spiritual
,
goods
:
and
care
not
what
craft
and
deceitfulnes
they
use
that
they
may
fill
their
puries
;
their
Arts
are
infinite
,
and
seen
of
every
one
but
those
who
are
deceived
by
them
.
3.
VAIN-GLORY
,
or
desire
of
seeming
more
knowing
then
other
persons
,
is
as
strong
a
passion
,
ever
since
our
first
Parents
were
carried
away
by
it
,
as
any
that
molests
our
Souls
.
This
goes
masked
many
times
under
a
vizor
of
seeking
Reformation
,
advancing
knowledg
,
and
the
like
;
when
it
is
in
reality
seeking
applause
,
insinuating
into
a
party
,
and
vaunting
our
own
selves
.
The
beginnings
of
this
delusion
are
many
times
very
subtil
,
and
difficultly
discerned
,
except
by
those
who
are
very
jealous
of
themselves
.
Hence
comes
an
itch
to
invent
or
publish
new
opinions
and
fancies
;
to
quarrel
for
a
new
interpretation
,
and
even
go
to
Law
for
the
primogeniture
of
a
notion
.
From
hence
also
,
if
sharpned
a
little
by
coveteousnes
,
comes
all
seditions
,
disobedience
to
Magistrates
,
heresies
,
schismes
,
and
rebellions
.
Is
it
not
strange
to
see
an
ignorant
person
,
without
comprehending
,
or
so
much
as
tasting
,
the
principles
of
Arts
and
Knowledg
,
to
judg
for
himself
,
and
scorn
to
be
guided
;
especially
in
things
of
consequence
,
where
most
caution
is
to
be
used
?
he
that
will
not
refuse
to
be
taught
to
be
a
Shoe-maker
,
scorns
to
be
instructed
in
Divinity
;
and
he
will
submit
to
a
Master
of
a
Trade
,
that
will
not
bow
to
a
Doctor
.
If
a
man
well
furnish'd
with
this
spiritual
Pride
,
happens
to
be
informed
in
some
particular
knowledg
above
the
rest
of
his
condition
;
he
immediately
thinks
himself
inferior
only
to
Angels
;
instruction
he
despiseth
;
all
ignorance
,
yea
and
sometimes
Science
too
,
he
defieth
;
and
pretends
to
nothing
but
inspiration
,
and
,
the
consequent
of
that
,
infallibility
;
then
hath
the
Devil
perfected
his
work
in
him
,
he
is
advanced
as
far
in
error
as
is
possible
,
and
becomes
a
seducer
and
an
impostor
.
4.
OF
all
Opiniatrety
,
that
which
proceeds
from
Custome
,
and
Education
,
is
the
least
absurd
;
yet
a
fault
it
is
also
,
and
more
difficultly
conquerable
then
the
rest
.
For
the
errors
become
in
a
manner
connatural
;
and
tho
a
disease
,
yet
have
so
tincted
the
Understanding
,
that
it
apprehends
nothing
but
through
them
.
And
therefore
the
more
any
one
knows
in
his
error
,
the
more
difficultly
is
it
eradicated
;
yet
time
,
and
labor
will
do
much
;
one
custome
not
being
to
be
expelled
but
by
another
.
From
this
force
of
Education
it
comes
,
that
heresies
and
dissessions
are
for
so
many
generations
continued
;
that
whole
Orders
,
and
sometimes
Nations
espouse
one
opinion
;
and
that
contrary
to
another
as
wise
and
learned
as
it self
.
2.
TIMOROUSNES
,
basenes
,
or
slothfulnes
,
is
another
origine
of
Errors
,
quite
contrary
to
those
produc'd
by
self-love
;
when
a
man
seems
to
have
no
opinion
of
his
own
,
but
to
assume
the
colour
and
tincture
of
those
with
whom
he
converseth
.
The
Opiniatre
takes
for
false
what
any
other
person
affirms
,
the
Complaisant
for
true
.
This
is
indeed
the
most
peaceable
way
,
and
the
best
to
make
a
fortune
,
but
corrupts
the
judgment
more
then
the
other
.
For
such
a
man
either
despiseth
Truth
as
a
thing
of
no
value
,
not
worth
laboring
for
;
or
his
own
Soul
,
as
if
God
had
not
given
him
reason
,
but
had
brought
him
into
the
World
,
and
not
endued
him
with
sufficient
ability
to
guide
himself
in
it
.
Such
men
usually
admire
other
mens
persons
,
and
take
things
upon
the
credit
either
of
a
greater
number
against
a
less
(
which
in
difficult
matters
is
very
dangerous
)
or
sometimes
of
a
less
against
a
greater
.
Or
of
persons
not
versed
in
what
is
desired
to
be
known
,
as
of
a
learned
man
in
things
of
piety
or
secular
prudence
;
of
a
pious
man
in
matters
of
learning
and
the
like
:
yet
this
is
better
then
to
take
a
mans
judgment
,
because
of
some
external
and
accidental
advantages
;
as
to
think
a
man
learned
,
or
in
the
truth
,
because
a
friend
or
acquaintance
.
Or
,
I
am
of
his
opinion
,
because
I
gain
,
or
hope
to
get
,
by
him
.
Or
,
he
is
rich
,
for
which
Men
hold
him
wise
.
He
hath
so
many
legions
,
therefore
he
hath
reason
.
Or
,
he
is
in
great
Office
,
he
is
above
us
,
therefore
wiser
then
us
;
he
is
of
our
Order
,
therefore
we
must
sustain
him
.
From
this
admiration
of
persons
it
comes
,
that
he
is
thought
a
good
Preacher
that
sweats
and
labors
in
the
Pulpit
;
or
he
a
good
Advocate
that
bawls
at
the
Bar
;
or
he
a
wise
man
that
talks
gravely
.
We
also
think
him
a
wicked
person
or
our
enemy
that
is
acquainted
with
such
,
as
if
all
that
converse
together
joined
in
the
same
interest
;
him
proud
and
insolent
,
that
neglects
a
due
civility
;
him
ignorant
,
that
is
slow
and
silent
;
and
him
to
have
taken
good
counsel
,
that
hath
success
.
Hence
also
it
proceeds
that
most
Men
admire
what
is
in
fashion
and
vogue
even
in
Religion
it self
,
and
learning
,
as
well
as
in
clothes
and
phrases
.
That
Men
are
taken
with
shews
and
splendor
,
and
vain
appearances
;
and
are
unwilling
to
go
out
of
the
track
;
but
relinquish
reason
,
and
many
times
virtue
it self
,
because
they
want
company
.
But
that
which
most
imposeth
upon
persons
of
learning
and
prudence
,
is
;
if
they
see
a
man
say
much
truth
,
and
well
,
they
are
apt
to
take
the
rest
of
his
discourse
upon
that
credit
.
The
strong
carries
off
the
weak
;
and
the
Understanding
once
conquered
,
is
not
willing
to
try
her
strength
a
second
time
against
the
victor
.
3.
I
WILL
mention
no
more
of
the
Passions
;
but
in
short
reduce
all
the
causes
of
errors
to
2.
heads
of
misjudging
.
The
first
is
too
hasty
assenting
,
the
second
too
slow
.
For
the
first
,
1.
There
being
no
proposition
,
for
which
somewhat
may
not
be
said
;
many
Men
(
whether
out
of
passion
,
interest
,
want
of
ability
or
leisure
,
lazines
,
or
whatever
other
cause
)
rest
with
the
first
appearance
,
and
by
little
and
little
take
root
,
and
fix
in
error
.
Alas
how
few
can
judg
of
probabilities
!
of
them
that
can
,
how
few
will
take
pains
to
weigh
and
consider
?
how
many
are
concern'd
that
Error
should
be
Truth
?
and
who
are
so
easily
deceived
,
as
they
that
think
themselves
wisest
?
Hence
it
comes
,
that
so
many
Men
abandon
themselves
to
sensuality
,
covetousnes
,
and
other
vices
,
without
remorse
,
or
discovering
the
fallacy
,
for
they
assume
to
themselves
certain
reasons
built
upon
slight
foundations
,
which
they
are
concern'd
should
be
true
,
and
therefore
they
will
not
examine
them
:
but
because
they
have
some
(
tho
but
very
small
)
shew
of
reason
,
they
serve
them
,
first
for
discourse
with
others
,
and
then
to
fool
themselves
.
As
generally
for
all
vice
they
urge
.
The
example
of
other
Men
,
the
most
,
many
also
in
prosperity
,
and
many
esteemed
good
,
that
yet
are
vicious
some
way
.
That
it
is
not
so
bad
,
or
dangerous
,
as
is
pretended
.
That
many
sin
,
yet
but
few
punished
.
And
the
like
.
For
pleasure
,
such
as
these
,
That
natural
desires
are
vainly
implanted
in
us
,
if
not
lawful
.
That
it
is
for
poor
and
impotent
persons
not
to
bestow
upon
themselves
what
they
desire
;
to
bridle
appetites
and
lusts
is
an
argument
of
lownes
of
spirit
,
or
want
of
power
;
and
that
by
this
,
great
persons
are
distinguished
from
mean
ones
and
inferiors
.
That
if
pleasures
had
not
been
fitting
,
Nature
had
not
joined
them
to
those
actions
,
which
are
mostly
hers
;
and
that
therefore
Beasts
are
alwaies
regulated
by
them
.
That
no
men
,
whatever
they
pretend
,
but
use
them
.
That
studying
,
or
emploiment
,
is
only
that
pleasures
,
and
rest
,
may
be
enjoied
in
old
age
with
more
gusto
.
That
thinking
is
a
dull
formality
;
and
desiring
a
laborious
life
,
by
him
who
can
live
at
ease
,
is
a
busy
folly
.
So
for
Covetuousnes
.
That
a
good
Patriot
endeavors
to
encrease
the
stock
and
wealth
of
the
Nation
,
which
prodigals
wast
and
consume
.
That
it
is
a
great
fault
to
spend
and
abuse
those
things
,
which
may
be
put
to
good
use
.
That
nothing
breeds
respect
but
wealth
;
that
alone
is
equal
to
all
things
;
the
ransom
of
a
mans
life
;
the
last
appeal
,
and
resort
of
all
calamitous
persons
.
That
it
is
but
storing
up
what
is
necessary
,
&c.
The
like
pretences
,
and
fig-leaves
may
be
found
for
all
other
irregular
and
vitious
desires
.
To
which
if
a
man
by
education
,
interest
,
passion
,
or
any
other
way
,
be
biass'd
and
prepossess'd
;
and
his
indifferency
removed
;
he
will
easily
take
up
these
plausibilities
;
and
by
them
make
his
reason
and
truth
truckle
under
his
lusts
and
desires
.
Qui
vult
decipi
,
decipiatur
.
But
this
fallacy
of
hasty
judging
reaches
further
,
even
the
learned
and
Philosophers
are
guilty
of
drawing
universal
conclusions
out
of
insufficient
inductions
.
The
Instances
are
infinite
,
but
not
fit
for
this
place
.
But
see
in
common
Conversation
what
argumentations
are
frequent
amongst
us
.
Some
professing
Religion
,
live
not
accordingly
,
therefore
all
Religion
is
hypocrisy
.
Some
grave
men
are
only
formal
,
therefore
all
gravity
is
formality
.
Some
things
are
uncertain
,
therefore
there
is
no
truth
at
all
,
&c.
2.
The
last
Error
in
Judgment
I
shall
note
,
is
contrary
to
the
former
,
i.
e.
too
long
deferring
Assent
.
When
a
man
hath
considered
a
Question
,
and
finds
on
either
side
Arguments
;
many
times
he
will
not
put
himself
to
the
trouble
,
or
for
want
of
judgment
he
is
not
able
,
to
consider
;
which
is
more
probable
,
which
easilier
answered
,
&c.
but
sits
down
with
suspense
of
assent
;
thinks
,
that
of
two
so
equal
in
probability
,
either
part
,
or
neither
,
may
be
safely
taken
;
and
is
contented
with
Scepticism
.
In
justification
of
this
folly
some
have
made
a
profession
,
and
instituted
a
sect
;
defending
that
there
is
no
proposition
so
probable
,
but
its
contradictory
is
as
probable
:
and
that
no
man
can
be
certain
of
any
thing
,
against
which
any
reason
may
be
objected
.
So
that
wee
are
not
to
beleive
our selves
awake
,
because
we
,
somtimes
,
dream
that
we
walke
,
think
,
eat
,
&c.
A
Doctrine
more
then
brutish
;
for
the
Beasts
feed
,
and
sleep
,
guided
by
their
senses
,
notwithstanding
the
manifold
errors
,
and
deceits
of
them
,
without
any
scruple
of
doubting
.
Against
human
nature
also
,
and
injurious
to
our
good
Creator
;
blaming
him
for
giving
us
no
more
certainty
then
is
needful
or
useful
;
and
not
such
a
one
as
by
curious
persons
may
be
imagined
.
T
is
also
Against
their
own
practise
;
for
what
Sceptic
ever
refused
to
eat
or
sleep
,
pretending
that
the
necessity
of
those
actions
was
not
grounded
upon
a
principle
of
absolute
certainty
,
or
the
like
;
which
notwithstanding
,
they
willingly
suggest
to
others
?
Upon
the
testimony
of
senses
and
reasoning
upon
the
objects
supplied
from
the
senses
,
all
the
moments
of
our
lives
and
fortunes
depend
;
Peace
and
War
,
Government
and
obedience
,
and
the
rest
.
He
would
be
very
ridiculous
,
that
being
convinced
of
robbery
before
a
Magistrate
,
should
plead
that
the
senses
of
the
witnesses
might
erre
;
that
they
might
be
at
that
time
asleep
;
and
dream
they
were
robbed
;
that
it
is
dangerous
to
take
away
a
mans
life
without
absolute
certainty
.
In
short
,
not
to
assent
to
sufficient
evidence
,
i.
e.
to
so
much
as
all
men
are
wont
to
assent
unto
,
and
upon
which
they
set
their
lives
and
fortunes
,
seems
to
be
a
disclaiming
of
humane
nature
,
and
a
silly
affectation
to
be
what
man
never
was
,
is
,
nor
can
be
.
6.
I
Will
instance
in
no
more
Errors
,
but
proceed
to
the
Remedies
;
of
which
some
concern
the
Educator
,
others
the
Educated
.
For
the
first
.
1.
I
Would
not
have
the
Instructor
to
be
offended
,
if
his
charge
take
not
every
thing
upon
his
authority
;
Obest
plerumque
iis
,
qui
discere
velint
,
authoritas
docentis
.
But
encourage
him
to
ask
questions
,
and
move
doubts
;
accustom
him
to
give
his
opinion
and
reasons
in
doubtful
cases
;
especially
such
as
fall
out
at
that
time
,
and
upon
the
place
.
For
want
of
such
,
let
him
censure
the
Ancients
;
let
him
accuse
the
murderers
of
Caesar
;
jeer
Cato
for
killing
himself
,
&c.
Quicken
also
and
waken
his
spirit
,
by
giving
him
liberty
to
Contradict
you
,
when
he
finds
reason
for
it
;
and
when
he
doth
not
,
do
you
shew
him
what
arguments
are
against
your self
.
Encourage
in
him
all
thinking
and
exercise
of
the
mind
;
and
let
him
judge
and
censure
freely
what
he
reads
or
hears
;
sparing
persons
alwaies
for
charity
sake
;
and
discourage
him
not
for
every
error
he
commits
.
Take
not
all
the
talk
to
your self
;
nor
make
to
him
long
harangues
,
expecting
a
youth
should
go
along
with
you
,
and
understand
and
believe
all
you
say
.
But
discourse
with
him
much
after
Socrates's
manner
;
which
teacheth
him
to
know
things
even
before
he
learn
them
,
i.
e.
by
considering
and
comparing
them
with
things
obvious
and
familiar
,
to
wind
up
to
the
knowledge
of
things
unknown
and
obscure
.
This
will
enlarge
and
exalt
his
spirit
to
an
universal
contemplation
of
the
natures
of
things
as
they
really
are
;
and
make
him
to
admire
nothing
;
to
be
surpriz'd
with
nothing
;
and
not
condemn
every
thing
that
is
not
cast
in
his
own
mold
,
or
framed
after
his
own
mode
and
taste
.
Thus
he
will
not
be
offended
with
small
matters
;
nor
be
amaz'd
to
see
contrary
humors
,
opinions
,
or
fashions
,
nor
be
like
a
man
brought
up
in
a
bottle
,
see
all
things
through
one
hole
.
It
is
also
observable
,
that
the
more
any
one
knows
,
the
less
is
he
ingaged
in
opiniatrety
;
but
this
I
only
mention
.
2.
HE
that
seeks
truth
,
and
to
perfect
his
judgement
,
must
endeavour
to
render
himself
indifferent
,
free
,
and
disengaged
,
that
he
may
be
ready
to
pass
his
Sentence
secundum
allegata
&
probata
:
which
is
chiefly
by
delivering
himself
from
the
power
and
dominion
of
all
passions
whatsoever
.
Which
is
done
by
regulating
the
Imagination
(
for
there
is
their
beginning
)
i.
e.
by
subjecting
it
to
reason
and
the
Understanding
;
that
it
may
not
without
consultation
follow
the
suggestions
of
sense
,
and
unruly
motions
of
the
Appetite
.
And
this
is
not
difficult
if
the
particular
occasion
can
be
foreseen
;
but
because
that
happens
not
frequently
,
it
is
requisite
to
set
a
continual
guard
over
our
weakest
place
,
where
we
are
most
obnoxious
to
the
enemy
;
and
to
have
a
continuall
magazine
of
such
sober
and
,
moderate
considerations
,
as
advice
,
reading
,
and
experience
will
furnish
.
But
if
notwithstanding
you
cannot
prevent
these
apprehensions
,
which
indeed
is
difficult
;
I
mean
for
a
man
to
stand
so
continually
upon
centry
,
his
arms
ready
and
fixed
,
and
in
his
hands
;
then
at
the
time
of
the
assault
,
retire
;
let
the
motion
spend
it self
in
vaine
,
and
suffer
it
not
to
fix
upon
the
object
.
But
at
the
worst
,
play
an
aftergame
.
If
anger
v.
g.
have
prevailed
against
you
,
force
your self
to
beg
pardon
;
and
let
shame
and
(
especially
voluntary
)
punishment
,
&
penance
,
bring
wrath
to
reason
.
So
against
Insolence
contradict
your
own
,
tho
lawfull
,
desires
another
time
,
and
do
contrary
to
what
you
most
affect
.
In
sum
,
observe
your
own
inclinations
(
for
accidental
Passions
are
not
so
dangerous
)
and
watch
over
them
diligently
;
which
is
also
better
and
easilier
performed
,
if
you
can
procure
a
faithful
monitor
to
assist
and
advise
you
.
Next
set
not
your
affections
to
much
upon
any
thing
whatsoever
,
even
not
upon
the
public
,
or
works
of
Charity
which
are
not
necessary
;
pursue
nothing
with
eagerness
and
engagement
.
And
think
not
,
when
you
have
conquered
three
or
foure
times
,
that
the
war
is
ended
.
Passions
are
much
the
weaker
by
being
overcome
;
but
take
heed
they
rally
not
.
Qui
sani
esse
volunt
,
ita
vivere
debent
,
ut
perpetuo
curentur
.
Good
counsel
.
is
not
to
be
taken
as
Physic
,
but
as
nourishment
,
continually
received
,
ruminated
,
and
digested
.
And
lastly
,
when
you
are
foiled
,
put
some
penance
upon
your self
,
and
resolve
upon
greater
diligence
for
the
future
.
And
using
these
means
,
doubt
not
,
by
Gods
blessing
,
but
to
arrive
in
time
to
a
sedate
tranquillity
of
mind
and
a
clear
understanding
of
the
truth
,
a
condition
not
more
advantageous
to
the
possessor
,
then
grateful
to
,
and
admired
by
,
them
with
whom
you
converse
.
3.
THE
last
means
I
propose
of
acquiring
a
good
Judgement
,
is
consideration
,
weighing
,
or
thinking
much
upon
the
probabilities
of
both
sides
;
and
that
not
onely
at
the
present
,
when
the
mind
is
engaged
and
concern'd
in
,
and
for
the
business
;
but
at
leisure
,
suppose
at
night
,
when
you
recollect
what
you
have
done
all
the
day
;
for
then
the
mind
is
free
to
review
,
and
revise
her
own
actions
.
He
that
useth
this
,
will
find
in
himself
other
thoughts
and
conceptions
then
he
can
possibly
imagine
,
and
he
will
see
the
same
difference
as
is
betwixt
looking
into
muddy
,
and
clear
,
water
.
Hence
it
will
follow
that
much
busines
is
a
great
impediment
to
him
that
desires
to
perfect
his
judgment
;
nemo
occupatus
bonam
mentem
invenit
.
Sen.
An
experienc'd
person
is
capable
of
engaging
himself
in
many
emploiments
,
but
a
beginner
must
not
;
nor
in
any
one
busines
that
taketh
up
his
whole
time
:
for
by
that
means
indeed
he
may
be
well
skilled
in
that
one
thing
;
but
he
cannot
arrive
at
the
largenes
and
comprehensivenes
required
to
true
Wisdom
.
Again
,
whatsoever
conduceth
to
heighten
,
and
,
as
I
may
say
,
to
spiritualize
,
the
Soul
,
is
also
advantageous
to
wisdom
.
And
this
nothing
doth
so
much
(
of
the
several
parts
of
learning
and
sciences
I
have
spoken
before
)
as
Devotion
or
Contemplation
;
which
is
a
borrowing
of
light
immediately
from
the
Sun
;
and
a
lifting
and
raising
up
the
Soul
to
God
;
who
of
his
infinite
goodnes
hath
made
the
reward
of
his
service
in
some
sort
the
effect
of
it
also
.
Now
the
first
consideration
a
wise
man
fixeth
upon
,
is
the
great
End
of
his
Creation
;
what
it
is
,
and
wherein
it
consists
:
the
next
is
of
the
most
proper
means
to
that
end
:
afterwards
he
weighs
the
difficulties
and
hinderances
,
he
is
likely
to
rencounter
in
his
obtaining
that
end
.
After
which
he
weighs
all
particular
occurrences
,
how
they
conduce
to
,
or
at
least
agree
,
with
that
end
,
and
those
means
so
chosen
.
But
for
these
,
I
refer
you
to
such
Authors
as
have
spoken
expressly
concerning
them
.
CHAP.
XIV
.
Of
travelling
into
Forreign
Countries
.
1.
THE
Advantages
of
Travel
are
,
1.
to
learn
the
Languages
,
Laws
,
Customes
,
and
understand
the
Government
,
and
interest
,
of
other
Nations
.
2.
To
produce
confident
and
comely
behavior
,
to
perfect
conversation
and
discours
.
3.
To
satisfy
their
minds
with
the
actual
beholding
such
rarities
,
wonders
,
and
curiosities
,
as
are
heard
or
read
of
.
It
brings
us
out
of
the
company
of
our
Relations
,
acquaintances
,
and
familiars
;
making
us
stand
upon
our
guard
,
which
renders
the
mind
more
diligent
,
vigorous
,
brisk
,
and
spiritful
.
It
shews
us
,
by
consideration
of
so
many
various
humors
,
and
manners
,
to
look
into
and
form
our
own
;
and
by
tasting
perpetually
the
varieties
of
Nature
,
to
be
able
to
judg
of
what
is
good
and
better
.
And
it
is
most
useful
for
those
,
who
by
living
at
home
,
and
domineering
amongst
servants
,
&c.
have
got
an
habit
of
surlines
,
pride
,
insolence
,
or
other
resty
and
slovenly
custom
.
As
also
for
those
,
who
are
entangled
with
unfitting
companions
,
friends
,
loves
,
servants
.
For
those
,
who
are
seized
upon
with
the
vices
of
their
own
Country
,
such
with
us
are
Drinking
,
rusticity
,
sowrnes
in
conversation
,
lazines
,
&c.
and
then
,
every
one
must
be
sent
into
the
place
most
proper
to
reform
him
;
as
Drunkennes
is
not
much
used
in
France
;
less
in
Italy
and
Spain
.
Debauchery
with
Women
not
so
frequent
in
Germany
,
Flanders
,
&c.
Gaming
is
common
every
where
,
but
less
in
Italy
.
Quarrelling
dangerous
in
Italy
,
and
Spain
.
Prodigality
is
often
helped
by
setting
a
certain
allowance
,
in
a
place
where
he
cannot
be
trusted
,
where
he
is
necessitated
to
live
within
his
compass
;
or
in
prison
;
or
shamefully
run
away
without
paying
his
host
.
It
is
also
profitable
for
all
persons
learned
,
inquisitive
,
and
curious
:
who
,
by
the
conversation
of
learned
Men
,
and
use
of
Books
unusual
with
us
,
and
Libraries
,
may
very
much
augment
their
knowledg
,
as
well
as
their
experience
.
2.
I
WOULD
not
advise
any
young
man
to
go
abroad
without
an
Assistant
or
Governor
,
a
Scholar
:
one
able
to
instruct
him
in
such
ingenious
Arts
,
as
are
fitting
for
him
to
know
;
to
chuse
his
companions
(
else
a
young
man
left
to
himself
,
not
having
to
employ
his
time
,
must
of
necessity
fall
to
debauchery
,
and
evil
company
,
who
are
alwaies
ready
to
seize
upon
young
straies
;
)
to
assist
him
in
sicknes
,
or
any
other
necessity
;
to
advertise
him
of
his
failures
;
to
exact
the
performance
of
his
studies
,
exercises
,
and
emploiments
;
to
husband
his
allowance
;
to
keep
him
company
,
and
furnish
him
good
discourse
,
and
good
example
.
3.
WHOEVER
would
have
his
Son
molded
upon
the
form
of
such
a
Nation
,
must
send
him
thither
young
;
that
his
tongue
may
be
plied
to
their
Language
,
and
his
whole
carriage
imbibe
,
by
imitation
,
their
manner
and
fshion
,
before
tincted
with
any
other
.
But
if
that
design
be
not
regarded
(
as
I
conceive
it
not
very
convenient
for
any
one
to
quit
his
own
Country
customs
,
[
customs
,
I
say
,
not
vices
]
)
then
it
is
better
to
travel
when
they
arrive
at
some
judgment
,
to
discern
better
from
worse
;
when
able
to
furnish
discourse
,
and
by
that
means
enter
gratefully
into
conversation
.
Whereas
being
sent
young
,
and
having
no
knowledg
or
experience
,
they
cannot
advantage
themselves
abroad
,
but
are
there
in
a
kind
of
amazednes
;
variety
of
objects
,
which
they
neither
understand
,
nor
value
,
confounding
,
rather
then
edifying
,
them
.
And
truly
I
conceive
the
cheif
reason
,
why
Travellers
have
so
little
(
especially
good
)
conversation
of
the
natives
,
to
be
,
because
of
the
jealousy
they
have
of
young
Travellers
;
that
nothing
is
to
be
advanced
by
their
conversation
worthy
the
trouble
of
their
bad
Language
,
impertinent
discourse
,
silly
questions
(
for
such
those
demands
seem
to
be
,
which
concern
things
to
them
familiar
and
obvious
)
and
frequent
visits
.
Methinks
therefore
,
it
were
better
every
one
to
be
educated
at
home
,
to
the
subjection
and
obedience
of
his
own
Country
Laws
,
and
Customs
;
(
except
the
Laws
and
Government
be
subverted
,
as
they
lately
were
;
and
except
there
be
some
such
Nation
in
the
World
,
as
admire
all
Laws
and
Customs
but
their
own
.
)
Etcocles
would
not
give
hostages
to
Antipater
of
the
youth
,
but
of
grown
Men.
And
the
Persians
,
when
wanting
a
King
,
they
sent
for
some
of
the
Royall
Family
,
then
hostages
at
Rome
,
were
afterwards
displeased
at
,
and
cut
them
off
,
as
not
agreeing
with
the
manners
and
customs
of
their
Country
.
Besides
't
is
better
they
should
stay
,
till
by
instruction
and
study
they
have
arrived
to
a
capacity
of
employing
their
time
profitably
and
delightfully
by
themselves
;
without
being
(
as
too
many
are
)
forced
to
seek
divertisement
with
others
:
then
leave
their
Country
at
that
age
,
when
they
should
be
habituated
and
molded
into
the
Laws
of
it
.
And
this
is
the
reason
,
why
not
knowing
their
native
duty
,
and
living
as
strangers
,
licentiously
,
and
not
according
to
the
best
examples
abroad
;
they
bring
home
instead
of
solid
virtue
,
formalities
,
fashions
,
grimaces
,
and
at
best
a
volubility
of
talking
non-sense
,
&c.
Yet
some
,
perhaps
,
think
them
then
well
educated
;
and
that
forreign
vanity
is
preferable
to
home-discretion
.
This
is
also
the
reason
why
they
are
forced
,
for
passing
their
time
,
to
apply
themselves
to
such
conversation
as
they
can
find
;
and
good
company
being
very
rare
and
shy
,
but
bad
alwaies
ready
,
and
offering
themselves
,
't
is
no
wonder
if
they
run
into
extravagant
expences
,
as
well
as
evilnes
of
manners
.
Or
if
they
escape
these
,
then
the
Fencing
,
Dancing
,
and
Language-Master
catch
them
,
from
whom
picking
up
some
scraps
and
shreds
of
discourse
,
at
home
they
vent
them
for
laces
and
rubans
.
Or
at
best
of
all
,
they
sow
but
gape-seed
,
which
,
if
well
husbanded
,
yeilds
them
a
goodly
crop
of
wonders
in
their
own
Country
.
4.
EXERCISES
commonly
learn'd
in
Travel
are
Dancing
,
Fencing
,
Riding
,
to
which
some
add
Vaulting
,
and
anciently
Swimming
,
(
for
which
reason
Suetonius
takes
notice
of
it
as
a
strange
thing
,
that
C.
Caligula
,
so
good
at
other
exercises
,
could
not
swim
:
He
observes
that
Augustus
instructed
himself
his
grand-children
to
write
and
swim
;
Swimming
also
was
publicly
taught
at
Athens
)
Music
,
and
Designing
.
And
these
,
I
conceive
,
might
as
well
,
if
not
better
,
be
learned
in
our
own
Country
;
were
it
not
either
for
the
sloth
or
opiniatrety
of
our
Nation
.
The
use
of
dancing
and
fencing
is
sufficiently
,
if
not
too
much
,
known
;
riding
renders
him
master
of
the
noblest
and
usefullest
of
all
Beasts
;
Vaulting
makes
the
body
active
,
but
else
is
not
of
so
great
use
as
wrestling
were
,
if
in
fashion
;
or
swimming
;
which
is
both
more
healthful
,
and
many
times
proves
to
be
of
great
consequence
and
necessity
.
Music
I
advise
not
;
since
to
acquire
any
considerable
perfection
in
it
,
takes
up
too
much
time
;
and
to
understand
little
of
it
,
is
neither
graceful
,
satisfactory
,
nor
durable
.
To
thrum
a
Guitar
to
2
or
3
Italian
Ballad
tunes
,
may
be
agreeable
for
once
,
but
often
practised
is
ridiculous
.
besides
I
do
not
remember
to
have
seen
any
Gentleman
,
tho
very
diligent
and
curious
abroad
,
to
qualify
himself
with
that
skill
,
but
when
he
came
to
any
maturity
,
he
wholly
rejected
it
.
Designing
I
advise
to
,
but
only
as
a
parergon
,
not
an
emploiment
.
And
the
small
Mathematics
Strangers
learn
in
France
serve
to
little
,
besides
getting
mony
to
the
Teacher
.
Rules
in
Travelling
.
1.
Be
very
careful
with
what
company
you
associate
upon
the
way
in
pension
,
lodgings
,
&c.
But
make
no
such
familiarity
(
except
you
have
of
a
long
time
tried
the
person
)
as
not
to
leave
your self
liberty
to
come
off
when
you
please
.
Neither
be
ready
to
make
or
accept
assignations
of
meetings
,
at
Taverns
,
&c.
Especially
be
not
the
first
motioner
.
Much
time
is
lost
,
ill
acquaintance
got
,
mony
spent
,
and
many
mishaps
come
by
it
.
Besides
they
beget
and
draw
in
one
another
,
the
most
idle
alwaies
contriving
to
twist
in
another
meeting
.
2.
Suspect
all
extraordinary
and
groundless
civility
of
foreigners
,
as
a
design
upon
your
purse
;
and
what
mony
you
lend
upon
the
way
to
Strangers
,
count
it
given
,
not
lent
.
Nor
ever
declare
what
mony
or
Jewels
you
have
(
of
which
notwithstanding
you
ought
to
have
a
reserve
,
not
to
be
touched
but
upon
extraordinary
occasions
:
)
but
alwaies
make
your self
poorer
then
you
are
.
3.
Make
even
with
your
host
for
pension
,
and
all
other
demands
,
at
the
end
of
every
month
,
and
take
his
hand
to
an
acquittance
;
for
by
that
means
you
hinder
all
after-reckonings
;
and
they
are
wont
,
at
your
leaving
them
,
to
pick
some
quarrel
,
or
seek
some
pretence
upon
you
to
get
more
of
your
mony
.
And
so
upon
a
journy
,
when
you
are
not
at
an
Ordinary
,
reckon
with
your
Host
after
supper
.
And
where
you
never
mean
to
return
,
extend
your
liberality
at
your
first
coming
,
or
occasionally
as
you
have
need
of
them
,
and
defer
it
not
till
your
departure
.
4.
Injuries
from
Strangers
,
especially
in
their
own
Country
,
are
easily
,
safely
,
and
discreetly
,
put
up
;
but
never
safely
revenged
,
where
they
have
more
friends
,
and
power
,
then
your self
.
Especially
beware
of
intrigues
with
Women
:
infinite
quarrels
and
Tragedies
have
begun
there
.
5.
For
health
,
without
which
you
can
do
nothing
.
When
you
begin
(
especially
a
long
Journy
)
for
three
or
four
of
the
first
daies
,
or
meals
at
least
,
abate
a
third
of
your
ordinary
eating
,
the
like
do
also
at
your
arrival
to
rest
,
tilll
your
body
be
somewhat
accustomed
to
the
alteration
.
In
travelling
,
especially
in
hot
weather
,
drink
as
little
as
you
can
;
especially
by
the
way
,
for
that
increaseth
your
thirst
,
heateth
,
and
disposeth
you
to
a
feaver
.
Mix
water
with
wine
,
but
water
alone
to
one
subject
to
thirst
,
makes
him
more
thirsty
.
6.
If
you
find
your self
indisposed
,
of
feaverish
,
throw
in
a
glister
,
miss
a
meal
or
two
,
cover
your self
well
in
bed
,
that
your
body
may
transpire
or
sweat
,
or
else
let
blood
.
But
if
it
seems
by
your
wearines
,
unquietnes
,
disturbed
sleep
,
high
pulse
,
pain
,
&c.
that
it
tends
to
a
real
sicknes
,
call
the
Physician
betimes
.
7.
Have
with
you
a
little
Venice-treacle
,
or
some
such
Antidote
;
that
if
you
eat
any
bad
meat
or
drink
,
go
to
bed
presently
after
supper
,
or
find
any
thing
heavy
on
your
stomack
,
or
be
tired
with
a
long
,
wet
,
or
tedious
Journy
,
by
taking
a
little
of
it
,
you
may
restore
your self
.
Lucatellos
balsom
also
(
if
well
made
)
serves
against
ulcers
,
wounds
,
aches
,
galls
,
bruises
by
falls
,
and
like
accidents
.
8.
If
your
occasions
require
you
to
voiage
in
hot
weather
,
be
very
careful
to
preserve
your
head
from
the
heat
of
the
Sun
;
be
very
abstemious
in
your
diet
,
and
take
the
best
care
you
can
,
your
body
be
open
.
Accidental
heat
also
is
best
expelled
by
transpiration
.
9.
Drink
not
before
you
eat
,
for
that
quencheth
appetite
;
nor
at
any
time
without
eating
,
especially
no
mornings
drinks
,
and
beware
of
raw
fruit
,
the
most
pleasant
and
newly
gathered
commonly
is
worst
;
corrected
much
by
eating
bread
with
it
.
10.
Temperance
,
chastity
,
and
moderate
exercise
are
the
great
advancers
of
health
and
long
life
.
De
resto
in
every
Country
observe
the
rules
of
health
,
practised
by
the
discreetest
Inhabitants
.
CHAP.
XV.
Of
prudent
chusing
a
calling
,
or
state
of
life
.
UPON
the
discreet
choice
of
our
calling
,
or
state
of
life
,
depends
our
whole
content
and
felicity
:
for
if
we
chuse
that
which
is
agreable
to
our
inclinations
and
abilities
,
both
of
body
and
mind
,
we
work
cheerfully
,
our
life
is
pleasant
,
and
we
are
constant
to
our
purposes
.
But
if
,
capable
of
better
,
we
chuse
a
worse
and
lower
,
we
espouse
a
continual
vexation
:
if
we
aime
at
what
is
above
our
capacity
,
we
despond
and
despaire
.
Players
fit
their
parts
to
their
persons
;
and
let
us
exercise
our selves
in
what
we
are
most
fit
for
.
And
if
necessity
force
us
against
our
inclinations
,
let
us
use
diligence
to
comply
with
it
as
hansomely
as
is
possible
:
and
at
least
avoid
vice
,
rather
then
pursue
things
which
are
not
given
us
.
2.
IN
all
our
actions
,
the
principal
guide
we
have
is
the
End
;
as
in
travelling
the
place
whither
we
are
to
go
directs
the
way
.
And
since
we
have
,
by
the
law
and
condition
of
our
Creation
,
one
principle
(
reason
)
in
us
,
which
doth
,
or
may
and
ought
uniformely
to
produce
all
our
operations
,
we
may
also
have
them
all
directed
to
the
same
scope
and
intention
.
We
are
indeed
composed
of
body
and
soul
;
and
the
body
is
guided
by
sense
;
but
the
soul
(
the
better
part
)
doth
,
or
ought
to
govern
the
body
,
and
it self
be
governed
by
reason
illustrated
in
Christians
by
Gods
holy
Spirit
.
3.
THEY
who
aime
at
nothing
but
satisfying
their
sense
,
are
such
as
either
,
1.
never
look
before
them
,
but
live
in
diem
,
without
care
or
prudence
,
passing
their
time
in
mirth
and
jollity
,
without
design
or
consideration
,
except
to
contrive
that
to
morrow
may
be
as
this
day
;
or
to
escape
some
present
pressure
and
difficulty
which
interrupts
their
delights
.
Or
2.
do
indeed
advise
and
propose
an
end
,
but
such
a
one
as
is
either
not
obtainable
;
or
if
obtained
,
not
satisfactory
,
universal
,
or
durable
.
Such
are
pleasures
,
riches
,
and
honours
.
Any
,
or
all
,
of
which
to
be
made
the
principal
and
ultimate
end
of
our
actions
,
is
great
folly
and
madnes
.
For
neither
will
they
avail
us
in
sicknes
and
the
calamitous
parts
of
our
life
;
whereto
also
they
often
engage
us
;
and
,
in
the
prosperous
,
they
are
not
in
our
power
to
command
them
when
we
please
;
nor
keep
them
when
we
have
them
;
nor
do
they
satisfy
us
,
if
we
keep
them
.
They
grow
tedious
and
burdensom
,
subject
us
to
cares
,
sorrows
,
envy
,
and
dangers
:
and
there
is
somewhat
better
,
which
is
not
liable
to
these
exceptions
.
4.
BEASTS
do
not
deliberate
,
but
work
out
of
instinct
of
Nature
;
all
of
one
kind
the
same
way
;
(
wherein
they
may
be
somewhat
perfected
,
but
not
changed
)
without
any
general
end
or
intention
of
their
living
or
acting
;
tho
they
have
some
little
particular
ends
of
some
of
their
actions
.
But
deliberation
is
a
considerate
weighing
of
all
reasons
pro
&
con
,
such
an
end
,
and
the
means
to
obtain
it
.
i.
e.
how
a
man
shall
employ
those
powers
and
faculties
,
which
God
hath
given
him
,
either
by
nature
or
his
own
acquisition
,
to
that
purpose
,
for
which
God
hath
given
them
.
For
there
is
one
certain
end
,
which
all
men
may
,
and
ought
to
propose
as
most
agreeable
and
proper
for
their
nature
and
condition
.
5.
THIS
intention
,
which
will
sustain
a
man
in
all
estates
and
conditions
,
which
will
have
an
influence
upon
his
whole
life
and
actions
,
which
is
a
rock
,
whereon
he
may
safely
build
in
all
conditions
and
accidents
,
is
:
To
do
as
much
good
as
he
can
,
both
to
himself
,
and
others
.
Which
the
holy
Scripture
calls
glorifying
God
(
a
phrase
demonstrating
the
reason
why
this
is
the
universall
end
of
our
Nature
)
because
that
God
created
us
all
;
and
gave
us
our
being
and
all
that
we
have
;
and
this
not
for
our
own
sakes
,
for
no
rational
and
intelligent
workman
doth
so
,
but
for
his
own
sake
:
who
is
glorified
when
his
works
answer
his
intention
.
He
being
also
the
universal
good
of
all
creatures
,
what
ever
good
we
do
,
is
a
corresponding
to
,
and
as
it
were
an
assisting
,
him
;
a
propagation
of
his
interest
,
and
consequently
a
fulfilling
of
that
end
for
which
he
made
us
.
6.
THIS
is
performed
severall
waies
,
as
1.
by
serving
him
in
his
own
house
,
being
members
of
his
family
,
i.
e.
Officers
in
his
Church
,
or
Ecclesiastical
persons
,
whether
active
or
contemplative
.
2.
By
serving
him
in
the
Common-wealth
,
in
actions
of
charity
:
and
that
,
either
as
Magistrates
,
or
private
persons
.
In
both
which
good
is
to
be
done
by
example
,
advice
,
counsel
,
commanding
,
governing
,
rewarding
,
punishing
,
liberality
,
assistance
of
the
weak
and
poor
against
oppression
,
&c.
In
all
which
the
Magistrate
hath
greater
opportunity
and
obligation
to
do
good
,
then
private
persons
.
Many
of
these
good
actions
also
cannot
be
performed
without
wealth
and
reputation
;
and
riches
,
if
with
due
moderation
and
justice
,
to
this
purpose
desired
and
employed
,
are
very
good
.
For
,
these
being
the
measure
of
all
things
in
the
commerce
and
conversation
of
mankinde
,
t
is
impossible
for
him
that
deals
amongst
men
,
to
be
without
them
,
and
for
him
who
is
in
an
active
life
,
and
to
do
good
,
to
be
without
a
considerable
proportion
of
them
.
And
his
reputation
(
I
do
not
say
popularity
,
but
the
good
opinion
of
wise
and
virtuous
persons
)
every
one
is
bound
to
preserve
,
and
to
provide
thimgs
honest
in
the
sight
of
men
also
.
So
much
pleasure
also
is
to
be
allowed
as
is
necessary
to
keep
up
the
body
in
health
and
cheerful
vigor
;
which
the
wise
Creator
also
hath
appointed
,
in
that
he
hath
joyned
pleasure
to
natural
actions
.
7.
IN
chusing
a
calling
therefore
(
the
fitnes
whereof
is
only
in
order
to
our
glorifying
God
,
i.
e.
our
own
Salvation
)
consider
1.
The
advantages
or
disadvantages
to
our
end
,
or
its
contrary
.
2.
The
temtations
we
are
likely
to
undergo
and
meet
with
.
3.
What
strength
,
assistance
,
or
hopes
we
have
to
overcome
them
.
But
because
it
is
not
possible
to
judg
of
these
but
by
experience
,
which
the
Deliberant
is
supposed
not
to
have
,
but
in
some
lesser
measure
;
it
is
therefore
necessary
for
him
,
to
ask
advice
first
of
God
,
then
of
wise
,
upright
,
and
experienced
persons
.
And
1.
Those
who
have
an
excellent
faculty
,
or
genius
,
to
one
thing
above
others
,
seem
to
be
by
God
called
to
that
.
2.
Those
,
who
are
by
their
Parents
,
or
own
choice
,
educated
in
one
thing
particularly
,
and
find
it
agreeable
to
them
,
may
safely
acquiesce
,
and
be
persuaded
,
that
calling
is
from
God
;
as
may
also
those
,
who
have
as
it
were
an
hereditary
calling
,
being
born
to
riches
,
and
honors
,
may
safely
acquiesce
in
it
,
I
say
,
provided
they
can
overcome
those
temtations
of
offending
God
,
which
do
usually
accompany
it
.
As
all
callings
have
some
,
and
some
very
many
more
,
and
greater
than
others
.
3.
Those
,
who
upon
any
rational
grounds
embrace
such
a
calling
,
wherein
they
are
perswaded
they
can
serve
God
,
and
live
charitably
,
and
do
good
to
their
neighbors
,
may
safely
conclude
that
they
are
called
by
the
ordinary
providence
of
God
;
who
is
also
the
giver
of
reason
to
assist
and
govern
us
in
those
things
,
which
fall
under
its
cognisance
.
4.
Some
,
also
,
God
Almighty
calleth
extraordinarily
by
his
Prophets
,
Ministers
,
or
internal
inspirations
,
exciting
to
somewhat
extraordinary
,
either
in
spiritual
,
or
secular
emploiments
.
Concerning
whom
we
can
give
no
rules
.
5.
Many
men
are
not
capable
to
chuse
for
themselves
,
being
of
weak
judgments
,
unexperienced
,
biassed
with
some
vice
or
irregularity
:
these
are
to
submit
to
the
counsel
of
their
friends
;
and
the
most
disinteressed
,
and
nearest
a
kin
,
are
the
likeliest
to
give
best
counsel
.
6.
It
is
in
vain
for
him
to
ask
advice
that
is
not
indifferent
to
all
,
or
most
of
them
;
at
least
so
much
as
to
be
without
prejudice
,
or
to
refuse
any
proposed
,
and
not
to
love
or
hate
any
so
much
,
but
to
be
ready
to
change
his
passions
upon
the
information
of
better
judgments
.
Unindifferent
are
those
who
are
preingaged
.
As
for
married
persons
,
it
is
in
vain
to
consult
about
single
life
.
For
then
,
they
can
only
deliberate
how
to
glorify
God
in
a
married
estate
.
And
if
an
estate
be
ill
chosen
,
but
irremediably
,
accuse
not
God
Almighty
for
the
ill
choice
,
but
seek
to
amend
it
by
more
virtuous
and
pious
living
.
8.
GOING
to
chuse
,
therefore
,
place
your self
as
much
as
is
possible
in
equilibrio
;
and
resolve
to
chuse
the
best
as
near
as
your
own
discretion
(
the
assistance
of
Gods
spirit
implored
)
and
the
advice
of
friends
,
shall
suggest
unto
you
,
The
best
,
I
say
not
simply
,
but
the
best
for
you
;
considering
your
parts
,
inclinations
,
bodily
health
,
and
strength
,
exterior
advantages
,
and
the
like
.
And
1.
consider
that
,
tho
no
man
is
obliged
under
guilt
of
sin
to
undertake
the
absolutely
best
calling
or
estate
;
and
that
God
Almighty
hath
not
so
made
man
for
eternals
,
that
he
hath
no
care
for
temporals
;
yet
in
Prudence
,
and
if
he
have
a
design
of
attaining
Christian
perfection
,
he
ought
to
make
choice
of
that
which
he
conceives
the
better
.
2.
That
as
every
man
is
to
give
an
account
of
the
calling
wherein
he
is
,
and
not
of
another
:
so
a
man
is
rewarded
that
lives
and
doth
better
in
a
less
perfect
state
,
then
he
that
doth
less
well
in
a
more
perfect
;
yet
a
more
perfect
state
is
to
be
preferr'd
,
which
affords
more
advantages
of
doing
well
,
or
better
.
3.
That
tho
there
is
no
lawful
estate
,
wherein
heroical
virtues
may
not
be
exercised
;
yet
these
are
much
more
easily
and
frequently
practised
in
some
then
others
.
4.
That
since
contraries
are
so
mingled
in
all
our
affairs
;
that
nothing
is
so
good
,
that
it
hath
not
some
inconveniences
joined
with
it
;
nor
any
so
probable
as
that
somewhat
may
not
be
said
to
the
contrary
;
you
are
not
to
defer
your
resolution
,
till
all
difficulties
be
cleared
,
and
you
be
able
to
answer
all
things
to
the
contrary
;
but
it
sufficeth
to
embrace
that
which
is
most
probable
.
5.
That
,
if
your
election
be
thus
made
,
i.
e.
with
indifferency
,
unpassionatenes
,
and
sincerity
,
seek
not
to
change
,
but
settle
your self
quietly
in
it
:
and
make
account
that
whatever
you
chuse
,
you
will
sometime
or
other
repent
of
it
,
i.
e.
when
you
find
the
unexpected
inconveniences
and
hardships
of
your
own
,
and
the
seeming
ease
and
conveniences
of
another
.
The
sincerity
of
your
choice
needs
not
be
doubted
of
,
if
you
chuse
purely
for
the
love
of
God
;
if
you
would
have
advised
your
friend
to
the
same
course
of
life
;
and
if
you
would
be
content
,
when
God
shall
call
you
,
to
be
found
so
doing
.
9.
AN
old
man
in
Vitis
P.
P.
being
demanded
of
one
,
what
he
should
do
,
answered
;
our
Works
are
not
all
of
the
same
sort
.
Abraham
was
hospitable
,
God
was
with
him
.
David
was
humble
,
God
was
with
him
,
&c.
Therefore
,
what
you
find
your
Soul
inclined
unto
,
so
as
it
be
according
to
Godlines
,
that
do
.
It
is
true
that
one
calling
hath
more
opportunities
of
glorifying
God
,
and
of
glorifying
him
more
,
i.
e.
with
nobler
and
sublimer
actions
.
All
men
are
not
alike
capable
of
those
heights
;
and
by
him
,
who
after
due
consideration
,
probably
conjectures
that
he
shall
do
very
well
in
an
active
,
and
but
meanly
in
a
contemplative
,
life
,
here
the
active
doubtless
is
to
be
preferred
.
10.
IF
you
have
made
choice
of
an
estate
less
advantageous
,
which
you
may
change
,
be
sure
to
advise
well
before
you
do
so
;
for
many
times
wearines
&
inconstancy
advise
a
quitting
of
that
,
wherein
it
is
really
better
for
you
to
continue
.
11.
THO
there
be
no
state
,
but
may
be
more
or
less
dangerous
,
or
convenient
for
one
then
another
;
as
where
God
gives
greater
strength
and
plentifuller
grace
there
is
less
danger
from
temtations
;
yet
those
states
seem
to
be
in
themselves
best
,
which
are
not
subject
to
so
many
temtations
;
which
have
the
fewer
avocaments
from
Religion
;
which
have
more
incentives
to
,
and
occasions
for
,
piety
;
more
good
examples
,
more
leisure
for
devotion
,
more
severity
towards
our selves
,
more
,
and
more
heroical
acts
of
virtues
,
which
approach
nearest
to
the
life
of
our
Lord
,
and
which
shew
most
gratitude
towards
Almighty
God.
12.
THO
God
supplieth
grace
sufficient
to
every
one
for
his
estate
,
and
he
that
fails
of
his
duty
doth
it
by
his
own
default
;
yet
he
,
who
casts
himself
into
temtations
,
cannot
promise
himself
to
be
assisted
by
God.
S.
Paul
adviseth
younger
Women
i.
e.
such
as
will
put
themselves
in
frequent
dangers
or
temtations
of
not
living
continently
,
rather
to
marry
.
Temtations
are
from
company
,
health
,
bodily
strength
,
wealth
,
bad
inclinations
,
as
to
ambition
,
covetousnes
,
opiniatrety
,
desire
of
liberty
;
opportunity
of
time
,
place
,
&c.
13.
FROM
the
consideration
of
which
,
and
such
like
,
these
rules
may
be
taken
notice
of
,
A
good
natur'd
facil
man
is
not
fit
for
such
an
emploiment
,
wherein
he
must
necessarily
converse
frequently
with
evil
persons
.
A
melancholic
person
is
not
fit
to
undertake
a
profession
of
much
study
or
solitarines
.
A
timorous
spirit
is
not
fit
for
Magistracy
.
A
covetous
person
is
not
to
be
a
Merchant
,
or
Banquier
.
A
man
of
bodily
strength
and
choler
will
not
be
a
good
Officer
in
War.
The
sleepy
and
drowsy
are
best
employed
in
a
calling
,
wherein
is
much
bodily
activeness
.
A
rash
man
not
to
be
entrusted
with
a
great
affair
,
especially
in
War.
14.
LET
no
man
easily
perswade
himself
;
that
,
what
ever
his
calling
be
,
his
thoughts
will
be
different
from
the
rest
of
mankind
,
that
is
in
that
calling
;
for
all
men
are
alike
;
have
the
same
principles
of
thinking
and
acting
,
and
the
same
way
of
deducing
from
,
and
acting
by
,
them
.
Particularly
let
no
man
think
;
that
Magistracy
will
change
him
,
to
the
better
especially
:
look
at
his
actions
and
conversation
in
his
private
life
;
such
will
he
be
also
in
his
Authority
.
And
therefore
let
him
not
upon
such
confidences
hastily
take
upon
him
a
calling
,
in
which
he
sees
in
general
great
inconveniencies
or
dangers
,
to
the
preserving
of
his
virtue
,
or
innocence
.
15.
IF
you
be
consulted
concerning
a
person
,
either
very
inconstant
,
passionate
,
or
vitions
,
give
not
your
advice
;
it
is
in
vain
:
for
such
will
do
only
what
shall
please
themselves
.
Never
advise
any
one
to
a
calling
,
which
is
much
against
his
will
,
or
inclination
.
OF
EDUCATION
.
PART
II.
CHAP.
I.
Of
Civility
.
IN
this
second
Part
,
are
thrown
together
a
miscellany
of
observations
concerning
several
,
the
most
usual
occurrences
in
Active
life
.
Such
as
enter
not
into
any
Art
or
Science
,
but
are
the
result
of
experience
in
the
conversation
and
affairs
of
this
World.
I
begin
with
Civility
,
as
being
the
first
to
be
learned
and
practised
;
and
tho
many
rules
of
it
seem
plain
and
obvious
,
such
as
are
fit
to
be
insinuated
into
the
Practise
of
Children
;
yet
are
they
not
to
be
neglected
,
but
to
be
neal'd
into
youth
,
that
they
may
not
through
defect
of
them
,
miscarry
in
their
age
,
as
many
great
persons
have
done
,
who
trusting
to
their
Justice
and
severe
virtue
,
have
bin
ruin'd
for
neglect
of
compliance
and
civility
.
For
tho
Serpents
are
greater
poysons
and
presenter
death
,
yet
more
men
are
destroied
by
their
irregularity
in
eating
and
drinking
.
And
small
wounds
,
if
many
,
are
mortal
.
To
be
couragious
,
bountiful
,
and
just
are
indeed
much
greater
and
nobler
then
to
be
of
an
agreeable
conversation
:
yet
is
this
as
useful
,
for
it
is
in
continual
practise
,
the
other
rarely
and
upon
occasion
:
besides
other
virtues
have
need
of
somewhat
to
maintain
and
exercise
them
.
Justice
will
have
power
,
liberality
,
wealth
,
&c.
but
this
is
set
up
with
no
other
stock
then
a
few
pleasant
looks
,
good
words
,
and
not-evil
actions
.
All
men
are
in
some
sort
disparata
;
and
even
these
,
who
are
under
the
relations
of
superiority
and
inferioty
,
yet
,
those
obligations
being
satisfied
,
as
to
all
other
matters
,
account
themselves
as
equals
.
And
tho
laws
punish
not
the
resty
and
froward
,
yet
are
they
chastised
by
the
loss
of
that
good-will
and
freindlines
which
good-behaviour
gains
;
most
men
having
greater
aversenes
to
the
incompliant
then
the
vitious
.
Wherefore
it
is
necessary
for
every
one
,
that
would
bring
his
purposes
to
effect
,
(
which
cannot
be
done
without
making
use
of
other
mens
abilities
;
and
the
greater
the
design
,
the
more
Instruments
are
needful
;
and
those
Instruments
also
not
inanimate
or
necessitable
,
but
spontaneous
and
free
)
to
master
the
wills
and
powers
of
those
he
makes
use
of
;
to
make
them
,
I
say
,
to
work
cheerfully
and
readily
for
him
;
which
is
by
Civility
to
let
or
insinuate
himself
into
their
good
liking
,
and
voluntary
assistance
.
For
he
who
cares
not
to
live
void
of
offence
towards
others
,
renders
himself
offensive
and
odious
unto
others
;
consequently
they
comply
not
with
him
;
they
act
for
him
,
if
at
all
,
by
force
either
of
reward
or
punishment
,
and
therefore
no
more
,
nor
otherwise
,
then
they
are
constrained
.
Thus
,
for
want
of
civil
address
,
many
men
of
parts
and
virtue
become
useless
in
their
generation
;
but
others
by
their
surly
and
uncompliant
humor
,
grow
distastful
in
conversation
,
fall
into
contemt
,
whence
follow
affronts
and
quarrels
.
Some
also
are
forc'd
upon
low
and
mean
company
,
and
thereby
bring
a
dishonor
,
not
upon
their
persons
only
,
but
their
Family
and
Parents
(
who
are
look'd
upon
,
as
not
willing
or
able
to
give
them
decent
Education
)
and
their
Country
also
,
if
they
happen
amongst
Strangers
,
who
are
ready
to
censure
hardly
of
that
Nation
,
whose
Gentry
are
so
little
civiliz'd
.
2.
AGAIN
,
where
there
is
much
company
,
as
in
Cities
,
&c.
there
is
also
great
variety
of
humors
and
dispositions
;
and
a
greater
care
of
wary
conversation
;
as
also
where
are
persons
of
greater
and
more
piercing
spirits
,
or
curiouser
observers
,
as
in
Courts
,
or
amongst
Forreigners
,
who
take
particular
notice
of
many
things
which
continual
practise
makes
us
pass
over
.
He
who
thinks
to
live
contentedly
or
peaceably
in
these
places
without
mortifying
his
own
humor
,
and
deposing
his
natural
inclinations
,
is
of
a
shallow
capacity
,
or
an
evil
nature
.
i.
e.
He
is
either
of
a
savage
,
fierce
,
insolent
disposition
;
or
of
a
stupid
slothfulnes
.
Both
of
them
fitter
company
for
Beasts
then
Men
,
and
for
Deserts
then
Cities
.
3.
WHEREFORE
,
as
Justice
bridleth
our
coveteousnes
,
and
constancy
our
natural
timorousnes
,
so
doth
civility
our
haughtines
and
presumtion
:
and
as
a
good
Christian
,
for
the
glory
of
God
,
mortifies
all
his
own
passions
and
humors
,
and
puts
on
those
,
which
are
for
his
purpose
,
and
according
to
his
intention
:
Such
I
mean
,
as
Religion
and
reason
suggest
:
And
as
a
good
Courtier
,
for
his
interest
complies
with
every
one
;
alwaies
gay
,
cheerful
and
complaisant
,
without
any
humor
of
his
own
,
only
borrowing
that
of
the
company
.
So
in
like
maner
,
every
civil
person
doth
the
same
,
so
far
at
least
as
to
avoid
all
offending
those
with
whom
he
converseth
.
4.
FOR
Civility
consists
in
these
things
,
1.
In
not
expressing
by
actions
,
or
speeches
any
injury
,
disesteem
,
offence
,
or
undervaluing
of
any
other
.
2.
In
being
ready
to
do
all
good
offices
and
ordinary
kindness
for
another
.
And
3ly
in
receiving
no
injuries
or
offences
from
others
.
i.
e.
in
not
resenting
every
word
or
action
,
which
may
(
perhaps
rationally
)
be
interpreted
to
be
disesteem
or
undervaluing
.
Indeed
our
reputation
,
which
is
onely
pretended
in
this
case
,
(
were
it
really
in
danger
)
yet
is
not
of
such
consequence
many
times
,
as
peace
and
quietness
;
but
we
are
ordinarily
unjust
and
partial
Judges
of
our
own
concerns
,
never
looking
upon
our selves
but
with
love
and
value
.
But
however
our
patience
is
certainly
a
rewardable
virtue
(
but
whether
the
correction
of
a
misdoer
will
reuscire
well
,
is
a
difficult
question
)
and
is
that
so
much
recommended
by
our
Lord
,
of
forgiving
trespasers
against
us
.
5.
CIVILITY
is
not
,
therefore
,
punctuality
of
behaviour
:
I
mean
that
which
consists
in
certain
modish
and
particular
ceremonies
and
fashions
,
in
clothes
,
gesture
,
mine
,
speech
,
or
the
like
;
is
not
using
such
discourses
,
words
,
phrases
,
studies
,
opinions
,
games
,
&c.
as
are
in
fashion
in
the
Court
;
with
Gallants
,
Ladies
,
&c.
This
is
a
constrain'd
formality
,
not
civility
;
a
complying
with
the
times
,
not
with
persons
;
and
varieth
with
the
age
or
season
,
frequently
according
to
the
fancy
of
mechanic
persons
,
in
their
several
professions
:
whereas
the
rules
of
Civility
,
founded
upon
Prudence
and
Charity
,
are
to
perpetuity
unchangeable
.
I
speak
not
here
of
such
ceremonies
as
are
by
duty
required
towards
our
superiors
,
either
in
gesture
,
speech
,
or
other
address
.
Those
are
not
in
our
disposing
to
omit
or
alter
;
custom
our
Great
Master
hath
imposed
them
,
and
that
rationally
,
for
the
ease
of
the
Magistrate
,
and
to
make
his
commands
current
,
and
we
ought
to
obey
without
dispute
or
pleading
.
Nor
of
such
as
are
used
generally
in
conversation
,
whereof
also
I
advise
every
one
to
be
rather
liberal
and
give
some
of
his
own
,
then
retrench
any
of
what
is
due
.
But
of
such
as
by
particular
persons
(
who
either
would
seem
modish
and
perfectly
civil
,
or
would
hide
their
poverty
of
understanding
and
discretion
under
the
vail
and
varnish
of
mode
)
studied
and
affected
.
Whereby
themselves
think
to
insinuate
into
the
favor
of
those
with
whom
they
converse
;
but
those
imagine
themselves
esteemed
as
weak
and
easy
,
that
are
to
be
moved
with
such
trifles
;
and
(
as
some
women
)
are
thought
to
be
taken
with
rubans
and
fancies
more
then
real
decency
.
6.
COMPLIMENTS
also
are
another
thing
,
serve
to
a
contrary
end
,
and
proceed
from
a
different
cause
.
Civility
from
sincerity
and
virtue
;
these
from
duplicity
,
and
deceit
.
That
makes
friends
,
these
unmake
and
hinder
them
;
that
distinguisheth
one
man
from
another
,
these
involve
all
in
an
equal
adulation
.
They
consist
in
praising
immoderately
,
and
pretending
greater
love
and
friendship
then
either
is
deserved
by
,
or
intended
to
,
him
,
to
whom
they
are
offered
.
He
that
useth
them
,
beleiveth
not
himself
,
nor
would
have
his
Auditor
believe
his
expressions
;
but
I
know
not
what
greatness
of
affection
:
he
is
alwaies
offering
and
promising
,
never
performing
;
asking
pardon
where
there
is
no
offence
or
necessity
,
but
when
it
is
commanded
by
God
and
reason
,
he
will
dye
rather
then
demand
it
.
These
are
imaginary
services
;
notional
,
impertinent
,
humiliations
;
a
solemn
non-sense
;
an
abusing
of
language
,
and
putting
together
many
good
words
to
signify
nothing
.
The
use
of
this
traiterous
discourse
(
if
any
be
)
is
to
hide
a
mans-self
(
as
Juglers
and
Mountebanks
)
in
a
cloud
of
good
words
,
that
the
Auditor
may
not
discover
more
of
him
then
himself
pleaseth
.
Or
as
Trades-men
keep
you
still
in
talk
,
lest
you
should
too
narrowly
examine
the
wares
they
would
put
upon
you
.
Officious
lies
they
are
,
licensed
by
custom
,
and
like
the
unproportionable
garments
,
are
faults
of
the
age
.
Neither
is
flattery
;
encouragement
to
,
or
accompanying
,
in
vice
,
or
error
;
consenting
to
any
thing
prejudicial
to
a
third
person
;
a
permitting
to
offend
,
or
actually
sinning
,
or
the
like
;
any
part
of
Civility
.
For
this
consists
not
but
with
severe
Justice
,
real
Charity
,
and
solid
Discretion
.
7.
AND
therefore
it
,
as
all
other
virtues
,
requires
an
early
initiation
,
and
continual
practise
to
arrive
at
a
perfect
habit
of
it
.
It
concerns
also
Parents
and
Educators
to
see
that
the
educated
converse
as
much
as
may
be
,
with
his
equals
or
superiors
;
not
with
servants
or
mean
persons
,
lest
he
put
on
their
manners
,
and
playing
Rex
amongst
them
,
he
become
apt
to
undervalue
all
others
,
and
so
become
insolent
.
It
behoves
them
also
to
give
him
no
evil
example
by
themselves
,
or
others
;
but
propose
such
Precedents
,
as
they
desire
the
young
Man
should
copy
.
In
France
,
Fathers
are
wont
to
carry
their
Children
,
when
youths
,
with
them
to
visit
persons
of
Quality
,
to
shew
them
how
such
demean
themselves
,
and
to
procure
them
a
convenient
boldnes
.
Mothers
also
in
Italy
teach
their
little
Children
pieces
of
Dialogues
or
Plaies
by
heart
;
which
they
render
and
recite
in
their
presence
,
and
are
taught
by
them
graceful
address
in
saluting
,
speaking
,
&c.
they
also
send
their
Children
frequently
in
errands
,
and
visits
to
their
kindred
or
neighbors
;
teaching
them
what
to
say
,
what
titles
to
give
,
what
answers
to
make
to
the
demands
most
likely
to
be
asked
,
somewhat
also
to
furnish
discourse
,
&c.
8.
THE
young
Man
himself
also
,
ought
,
as
he
grows
in
age
,
to
observe
the
actions
of
others
,
especially
of
his
equals
,
and
of
such
as
are
most
reputed
for
civility
;
and
to
note
what
becomes
or
misbecomes
them
.
Also
,
what
is
practised
by
most
,
by
persons
of
higher
quality
and
by
persons
of
maturity
and
judgement
.
He
must
also
watch
over
himself
severely
,
and
once
a
day
,
at
least
,
call
himself
to
acount
of
his
speeches
and
actions
.
And
also
procure
some
friend
to
observe
,
advise
,
and
admonish
him
of
what
is
well
,
what
ill
,
what
might
be
better
,
done
,
or
omitted
.
Lastly
observe
such
rules
as
these
that
follow
,
some
of
which
are
framed
for
youth
,
others
for
such
as
are
growing
up
,
or
arrived
to
some
discretion
.
1.
Do
nothing
which
may
justly
scandalize
virtuous
persons
;
chiefly
by
any
neglect
of
Religion
,
as
by
undecent
behavior
in
Gods
house
,
as
seeking
your
ease
,
abandoning
your self
to
laziness
and
lolling
,
gazing
about
you
,
frequent
changing
postures
,
covering
your
face
or
head
.
Regulate
therefore
your self
by
the
example
of
the
best
and
most
devout
in
the
place
you
live
.
Use
not
commonly
or
unnecessarily
the
name
of
God
,
or
of
the
Devil
;
not
passages
of
holy
Scripture
;
not
mocking
or
profaning
holy
persons
,
things
or
actions
:
not
only
because
these
things
are
sinful
,
but
undecent
also
;
and
practised
only
by
persons
of
ill
behavior
,
or
mean
condition
.
2.
Do
nothing
that
may
offend
anothers
sense
or
imagination
.
To
strike
or
pinch
a
man
,
is
a
clowns
salutation
.
No
carion
,
or
excrement
,
is
to
be
shewed
to
your
companion
,
for
you
know
not
how
squeamish
he
is
.
Approach
not
your
mouth
so
near
in
discoursing
,
as
to
offend
or
bedew
any
one
with
your
breath
,
for
all
mens
breaths
are
offensive
.
Be
not
nasty
in
your
clothes
,
or
about
your
body
,
in
much
sweating
(
except
in
time
of
War
or
action
)
belching
,
biting
,
or
cutting
your
nails
,
rubbing
your
teeth
,
picking
your
nose
,
or
ears
,
handling
any
parts
of
your
body
which
are
not
usually
uncovered
,
nor
those
more
then
needs
.
Sing
not
to
your self
,
nor
drum
with
your
feet
or
fingers
in
company
,
as
melancholic
men
do
.
Grind
not
,
nor
gnash
your
teeth
,
nor
scrape
or
make
any
sound
to
offend
or
interrupt
others
,
not
so
much
as
lowd
speaking
,
except
where
necessity
.
Spit
,
sneez
,
cough
,
&c.
from
the
company
,
and
not
loud
,
for
decencies
sake
.
3.
LET
your
look
be
pleasant
,
composed
,
modest
,
confident
.
Frowning
is
apprehended
to
be
a
sign
of
a
cruel
disposition
,
as
is
noted
of
Caracalla
.
When
you
discourse
with
any
person
,
gaze
not
upon
him
,
as
if
you
were
taking
his
picture
.
Nor
fix
your
eyes
constantly
on
any
one
object
;
for
that
betokens
impudency
,
or
at
best
,
amazedness
,
or
contemplation
,
as
staring
doth
folly
.
Wandring
and
inconstant
looks
express
madness
,
or
unsetled
thoughts
;
winking
(
if
not
a
natural
infirmity
)
is
the
action
of
light-headed
persons
,
as
winking
with
one
eye
(
like
Shooters
)
is
of
maliciousness
and
evil
nature
.
A
sharp
and
fierce
look
,
is
as
one
that
is
angry
.
To
bite
your
lip
is
used
in
threatening
;
to
thrust
out
the
tongue
,
is
scurrilous
.
To
sink
the
head
into
the
shoulders
,
is
laziness
;
the
head
erect
and
backward
,
is
interpreted
pride
and
arrogance
,
as
letting
it
fall
on
either
side
,
hypocrisy
.
To
go
with
folded
arms
,
is
sloth
or
melancholy
;
and
in
this
,
it
is
a
natural
suggestion
to
keep
the
breast
warm
,
and
defend
it
from
hypochondriac
pain
;
to
set
them
a
kembow
is
arrogance
,
and
to
hang
them
down
,
folly
and
lazines
:
to
keep
your
hands
in
your
pockets
,
or
covered
with
your
cloak
,
is
a
neglect
of
the
company
.
A
slow
pace
is
proper
to
delicate
and
effeminate
persons
,
an
hasty
one
to
mad
men
;
strutting
is
affectation
,
wadling
is
for
the
slothful
and
lazy
,
and
in
measure
to
dancers
.
Speak
not
through
the
nose
,
nor
with
any
affected
or
unhansom
gesture
,
wrying
the
mouth
,
swelling
the
cheeks
,
lisping
,
&c.
If
you
have
not
a
pleasing
pronunciation
,
recompense
it
with
good
matter
;
and
when
speaking
,
cough
not
,
nor
use
any
interruption
,
for
so
do
lyers
when
they
invent
what
to
say
.
A
little
laughter
is
permitted
,
moderate
smiling
commended
.
4.
THERE
is
a
certain
mine
and
motion
of
the
body
,
and
its
parts
,
both
in
acting
and
speaking
,
which
is
very
graceful
and
pleasing
.
Greg.
Nazianz.
foretold
what
a
one
Julian
(
afterwards
called
the
Apostate
)
would
prove
,
when
he
saw
his
hasty
,
discomposed
,
and
unseemly
gestures
.
S.
Ambrose
discarded
a
Clerk
,
because
of
an
undecent
motion
of
his
head
,
which
he
said
went
like
a
flail
.
On
the
contrary
Cn.
Pompeius
,
saith
Tully
,
ad
omnia
summa
natus
habebat
in
voce
splendorem
,
&
in
motu
summam
dignitatem
.
This
consists
;
1.
in
the
proportion
and
harmony
betwixt
every
mans
person
and
condition
;
as
for
a
young
man
to
be
active
and
sprightly
,
not
mimical
and
restless
:
a
grave
man
slow
and
deliberate
,
not
dull
and
sluggish
.
2.
In
confidence
,
opposed
to
sheepish
bashfulnes
;
when
one
knows
not
how
to
look
,
speak
,
or
move
,
sor
fear
of
doing
amiss
;
but
alwaies
blusheth
,
and
is
not
able
to
support
an
harsh
word
,
a
chiding
,
an
angry
look
,
without
being
altered
.
3.
In
avoiding
all
affectation
and
singularity
;
for
whatever
is
according
to
Nature
is
best
,
and
what
contrary
to
it
,
alwaies
distastful
,
and
betraies
vanity
and
indiscretion
,
that
knows
not
to
imitate
the
best
.
Nothing
is
graceful
but
what
is
our
own
.
And
therefore
every
one
strives
to
work
easily
and
freely
,
and
with
a
seeming
negligence
,
for
such
seems
to
proceed
either
from
Nature
,
or
an
habit
.
But
constrainedness
undervalueth
an
action
;
as
doth
also
seeming
to
do
all
with
design
and
study
.
Yet
,
affected
negligence
is
worst
of
all
.
5.
IN
eating
,
at
meals
,
the
company
is
offended
,
if
you
eat
with
hands
dirty
,
or
unwashed
after
you
have
made
water
,
or
done
any
offensive
action
.
If
you
hover
over
the
plate
or
table
,
as
an
Hawk
over
her
prey
;
if
you
handle
others
meat
,
be
delicate
,
or
take
the
best
,
or
most
,
or
formost
,
to
your self
.
As
the
Indian
,
that
seeing
at
the
other
end
a
dish
that
pleased
him
,
leaped
upon
the
table
to
fetch
it
.
If
you
feed
with
both
hands
for
fear
of
loosing
time
,
or
keep
your
knife
alwaies
in
your
hand
,
or
with
the
point
upward
:
if
you
dip
your
fingers
,
or
any
thing
you
have
tasted
,
in
the
sawce
,
or
make
a
noise
in
eating
;
cut
or
put
into
your
mouth
great
morsels
,
or
lick
your
fingers
,
or
not
wipe
your
mouth
or
spoon
after
eating
.
It
is
against
health
to
swallow
your
meat
unchewed
,
or
greedily
,
or
much
,
or
much
variety
,
or
delicacies
:
and
against
civility
to
eat
after
others
,
to
throw
your
bones
or
offal
upon
the
floor
,
to
gnaw
your
bones
,
to
handle
dogs
,
&c.
at
the
table
,
to
observe
what
and
how
others
eat
,
to
dispraise
or
praise
immoderately
the
meat
,
or
smell
to
it
;
for
if
you
suspect
it
let
it
alone
,
lest
you
offend
others
.
Present
not
to
others
what
your self
have
tasted
.
Drink
not
,
nor
talk
with
your
mouth
full
,
or
unwiped
,
or
glass
full
;
nor
put
the
cup
too
far
into
your
mouth
as
Children
do
;
nor
drink
greedily
,
or
so
long
that
you
are
forced
(
as
Horses
)
to
breath
in
your
draught
;
nor
blow
into
any
ones
cup
,
or
upon
his
victuals
,
tosts
,
&c.
Talk
not
at
table
any
ungrateful
or
impertinent
discourse
,
nor
be
angry
with
your
servants
,
nor
do
any
thing
which
may
interrupt
the
cheerfulnes
of
the
company
.
It
is
questioned
whether
it
be
civil
to
talk
much
at
meals
,
because
that
hindreth
the
intention
of
the
table
,
and
it
is
not
easy
to
avoid
all
offensivenes
,
especially
in
discouse
about
Divinity
;
the
frequentest
table-talk
in
England
.
In
England
,
Strangers
tax
us
for
drinking
before
we
eat
,
against
health
;
drinking
many
in
the
same
cup
;
and
many
times
the
snuffs
left
by
the
former
;
for
eating
much
,
much
flesh
,
sitting
long
at
meals
;
not
using
forks
but
fingers
,
and
the
like
.
6.
IN
Visitings
is
much
more
ceremony
and
civility
observed
in
some
places
then
others
.
The
Italians
,
and
of
them
the
Romans
,
and
Neapolitans
are
most
punctual
.
The
greatest
cause
hereof
is
the
avoiding
of
misinterpretations
,
and
quarrelling
.
This
hath
begotten
an
Art
of
ceremoniousnes
,
so
full
of
subtilties
and
punctilios
,
that
it
is
an
emploiment
to
learn
them
.
And
therefore
,
tho
in
this
Country
of
great
freedom
and
little
jealousy
,
where
persons
of
quality
are
neither
so
apt
to
give
,
or
take
,
offence
,
they
are
unnecessary
,
or
also
unfitting
;
yet
it
may
be
fitting
to
know
how
to
entertain
a
Stranger
;
or
how
we
are
entertained
by
him
,
or
by
any
other
that
expecteth
or
practiseth
this
accuratenes
of
ceremony
.
I
have
therefore
set
down
the
cheifest
of
their
rules
,
for
the
most
part
out
of
the
Book
called
Il
Maestro
di
Camera
,
which
is
on
purpose
to
instruct
in
those
observances
.
Women
are
not
usually
visited
in
the
morning
;
nor
Ambassadors
,
or
persons
of
business
,
on
the
hour
or
day
of
their
dispatch
or
emploiment
.
Nor
persons
in
the
beginning
of
deep
mourning
;
and
if
visited
,
it
is
not
expected
they
should
use
the
accustomed
ceremonies
.
Nor
sick
persons
till
they
can
sit
up
in
their
beds
,
and
put
on
their
upper
garments
.
Women
also
have
alwaies
the
upper
hand
,
even
in
their
own
houses
;
and
are
intreated
not
to
stir
out
of
the
Chamber
of
entertainment
.
It
is
better
to
give
too
much
honor
to
any
person
then
too
little
;
therefore
better
to
carry
himself
as
inferior
to
his
equals
,
and
equal
to
such
as
are
not
much
inferiors
.
Inferiors
also
,
if
of
parts
,
are
to
be
better
treated
,
for
parts
are
equal
to
honors
or
wealth
.
The
more
familiarly
,
the
more
honorably
are
inferiors
,
or
equals
treated
,
(
but
superiors
the
less
)
as
to
your
table
,
to
your
bed-chamber
,
or
closet
,
to
your self
in
bed
,
dressing
,
or
retired
.
Neerest
the
wall
in
England
and
France
(
I
suppose
because
the
cleanest
)
is
the
honorabler
place
;
in
Italy
the
right
hand
,
if
two
;
the
middle
place
,
if
three
,
walk
together
;
because
easiliest
heard
of
both
.
To
make
signs
to
one
to
be
covered
,
is
superiority
;
so
is
to
turn
the
back
first
at
parting
,
to
accompany
the
departed
but
a
little
way
;
whereas
your
equall
you
wait
upon
to
the
utmost
door
or
gate
,
the
superior
to
his
Coach
or
Horse
.
The
Visiter
ends
the
visit
,
but
not
in
the
midst
of
a
discourse
;
nor
is
he
to
stay
so
long
as
the
visited
seems
glad
to
receive
him
;
but
if
he
see
his
company
much
desired
,
he
may
come
the
oftner
.
Visits
of
congratulation
and
condoleance
the
sooner
the
better
.
The
uppermost
place
of
a
table
ought
not
to
turn
its
back
upon
the
greatest
part
of
the
room
,
nor
to
the
door
where
the
meat
comes
in
;
it
should
also
have
the
window
before
,
or
at
least
on
one
side
of
,
it
.
In
making
visits
few
things
are
observed
;
but
in
receiving
visits
many
:
as
,
entertaining
a
superior
or
equal
,
he
ought
to
be
so
clothed
as
to
go
abroad
;
and
drawing
near
to
hasten
his
pace
as
if
he
would
have
gone
further
to
receive
him
;
to
meet
a
superior
also
at
the
bottom
of
the
stairs
,
to
accompany
him
to
his
Coach.
It
being
a
general
rule
to
accompany
the
departer
one
degree
further
then
where
you
receive
him
.
Equals
(
tho
best
received
as
you
desire
to
be
received
by
them
)
are
commonly
received
at
the
top
of
the
stairs
;
and
the
Gentlemen
meet
them
at
the
bottom
.
It
is
alwaies
observed
that
the
visiteds
Gentlemen
attend
one
degree
at
least
further
then
the
Patron
.
Inferiors
are
received
according
to
their
qualities
,
some
in
the
Anti-camera
,
some
three
,
some
two
,
or
one
Chamber
off
,
or
at
the
Chamberdoor
,
or
half
the
Chamber
of
entertainment
.
Only
it
is
better
to
use
too
much
,
then
to
little
,
courtesy
.
With
Strangers
,
extraordinary
civility
and
freedom
may
be
used
;
because
they
come
but
seldom
,
stay
not
long
,
and
have
no
emulation
with
persons
of
your
own
Country
.
An
eminent
person
not
knowing
how
to
entertain
a
Stranger
,
feigned
indisposition
,
and
received
him
in
bed
.
If
two
send
messages
to
have
Audience
of
Compliment
at
the
same
time
;
to
the
latter
the
Patron
commonly
answers
,
that
A
B.
is
Lord
of
himself
and
time
,
but
that
at
the
same
time
he
expects
such
a
one
.
If
any
one
come
to
visit
,
whilst
his
superior
is
entertaining
,
ordinarily
he
is
conducted
to
another
room
,
where
he
is
entertained
by
the
Gentlemen
;
or
if
of
lower
rank
,
he
staies
in
the
Anti-camera
.
If
an
equal
come
to
visit
,
whilst
an
equall
is
in
the
room
,
the
Patron
asks
leave
of
the
present
,
and
leaving
a
Gentleman
or
two
to
keep
him
company
goes
to
receive
the
new
comer
.
To
Persons
of
Quality
,
Audience
is
given
with
the
Portiere
(
or
hanging
that
covereth
the
door
on
the
outside
)
down
;
public
Audience
with
it
open
;
yet
if
then
a
Person
of
quality
come
,
it
is
also
let
down
.
Likewise
at
their
entrance
and
departure
the
whole
door
must
be
opened
(
all
their
doors
being
made
double
:
)
it
being
an
action
of
great
superiority
to
give
but
half
a
door
.
Seats
also
ought
to
be
set
ready
before
the
visitants
enter
;
and
chairs
with
arms
are
more
honourable
then
those
with
backs
only
:
and
these
then
stools
.
The
visitants
or
principal
seat
is
to
be
set
in
such
manner
as
it
may
look
full
upon
the
door
of
entrance
,
and
the
greatest
part
of
the
room
;
the
Patrons
with
the
back
towards
the
door
.
If
many
visitants
equal
,
their
seats
are
to
be
set
one
besides
another
,
or
ordered
along
the
wall
which
hath
the
foresaid
conditions
.
If
two
,
their
seats
are
to
be
set
so
as
to
have
the
door
on
their
shoulders
,
and
that
on
the
right
hand
of
the
door
is
the
better
place
.
The
M.
de
C.
may
deliver
a
message
of
compliment
of
a
meaner
person
then
the
Visitant
:
but
he
must
be
more
careful
if
a
message
of
business
,
except
from
an
equal
,
or
that
it
require
hast
.
But
all
messages
from
the
Prince
or
Superior
are
instantly
admitted
,
and
no
message
must
be
whispered
to
the
Patron
in
company
with
equals
,
but
spoken
aloud
.
If
there
be
many
visitants
,
and
one
depart
before
the
rest
,
the
Patron
leaveth
the
rest
and
accompanieth
the
departer
.
And
if
whilst
he
is
conducting
an
equal
,
another
equal
enters
;
he
entertains
the
new
comer
a
while
with
the
departer
;
then
recommending
him
to
some
of
his
Gentlemen
to
conduct
him
to
the
place
of
entertainment
,
he
accompanieth
the
departer
,
and
then
hasts
to
the
other
.
When
visitants
are
ready
to
depart
,
the
Patron
maketh
a
noise
with
his
foot
or
chair
,
that
the
Attendant
may
understand
to
lift
up
the
Portiere
;
but
he
ought
not
to
command
him
,
or
to
do
any
thing
which
may
shew
superiority
in
his
own
house
.
But
if
there
be
need
of
any
thing
,
to
ask
leave
of
the
visitant
to
call
for
it
.
But
visited
by
inferiors
,
he
may
call
or
do
what
he
pleaseth
.
If
the
visitants
stay
till
it
be
dark
,
the
M.
di
C.
causeth
to
be
lighted
and
set
up
in
the
Footmens
station
,
a
torch
of
white
wax
;
and
in
the
other
Chambers
,
each
two
candles
of
white
wax
;
and
in
the
entertaining
room
two
or
more
,
as
shall
be
necessary
,
which
are
to
be
brought
in
by
the
Gentlemen
;
also
two
or
more
in
the
Anti-camera
must
stand
ready
to
be
lighted
,
to
be
born
by
the
Gentlemen
before
the
visitant
when
he
departeth
;
who
yet
are
not
to
turn
their
backs
absolutely
upon
him
.
At
the
Hall
door
must
be
ready
torches
to
be
carried
in
like
manner
before
him
by
the
Footmen
,
or
Pages
if
there
be
any
;
four
at
least
for
an
equal
,
six
for
a
superior
,
&c.
A
Man
meeting
his
equal
,
or
not
much
inferior
,
makes
his
Coach
stop
;
the
worthiest
stops
last
,
and
departs
first
.
A
man
in
coach
meeting
his
equal
on
foot
,
lights
out
of
his
Coach
,
and
when
they
part
he
walks
on
foot
a
while
after
;
and
then
remounts
.
For
an
inferior
,
he
alights
not
,
except
he
have
business
with
him
.
A
Governor
of
a
Place
,
through
which
his
equal
is
to
pass
,
sends
to
invite
him
before
he
enter
his
Jurisdiction
;
and
if
his
invitation
is
accepted
,
he
sends
to
meet
him
9.
or
10.
miles
,
some
of
his
Gentlemen
in
Coach
;
and
so
others
as
he
draweth
nearer
;
when
near
,
the
Governor
goes
to
receive
him
in
person
;
or
if
he
please
to
honor
him
,
under
pretence
of
taking
the
Air
,
he
may
go
abroad
that
way
he
comes
,
and
so
receive
him
as
he
pleaseth
.
7.
Do
nothing
in
a
company
where
you
design
to
shew
civility
,
that
resembles
superiority
,
nor
usurp
upon
their
rights
,
nor
do
any
thing
whereby
any
of
them
may
think
you
do
not
love
,
prize
,
or
respect
them
.
As
do
not
your
own
busines
,
command
or
chide
your
servants
;
assume
not
all
the
talke
to
,
or
of
,
your self
,
family
,
wife
,
&c.
nor
tell
your
dreams
,
when
perhaps
your
best
actions
when
waking
are
not
worth
the
reciting
;
censure
not
nor
contradict
the
rest
;
but
cede
to
the
major
part
.
Desire
not
the
highest
place
,
nor
be
troublesom
with
impertinent
debasing
your self
by
refusing
to
go
first
,
&c.
throwing
the
arms
like
a
fencer
,
and
spending
time
in
being
intreated
to
do
what
you
desire
.
Some
are
dainty
and
nice
,
that
take
exceptions
if
not
saluted
,
&c.
in
due
order
,
mode
,
&c.
hence
they
become
jealous
,
think
themselves
affronted
,
&c.
those
mens
conversation
is
a
slavery
;
to
be
with
them
is
to
be
in
little-ease
,
and
a
man
had
as
good
handle
Venice-Glasses
.
Let
them
,
I
beseech
you
,
enjoy
themselves
by
themselves
,
their
conversation
is
a
rope
of
sand
,
and
no
cement
of
love
and
kindnes
can
ty
you
to
them
.
8.
THE
beginning
and
end
of
Conversation
with
every
one
,
is
Salutation
:
nor
must
you
break
company
,
tho
with
intention
to
return
speedily
,
except
you
first
ask
their
leave
.
The
inferior
salutes
first
out
of
duty
;
and
so
doth
the
visiter
.
Modesty
is
more
graceful
then
boldnes
,
boldnes
then
bashfulnes
,
bashfulnes
then
impudence
.
Country
people
know
not
how
to
look
,
but
think
they
do
best
when
most
extravagant
.
Endeavor
not
to
partake
of
other
mens
secrets
,
i.
e.
either
Letters
,
Books
,
Papers
,
Discourses
,
&c.
if
any
thing
be
given
to
another
to
read
,
take
it
not
out
of
his
hand
,
nor
be
hasty
to
see
any
curiosity
the
first
;
nor
be
curious
to
know
what
any
one
is
doing
or
studying
,
or
with
whom
.
Whisper
not
with
any
in
company
,
for
the
rest
suppose
you
talk
of
them
;
but
if
you
have
any
private
busines
,
take
him
aside
after
you
have
asked
leave
,
and
when
none
is
discoursing
:
and
when
you
discourse
privately
,
eye
no
man
of
the
Company
.
When
you
walk
to
and
again
,
turn
your
face
towards
your
superior
;
and
if
you
meet
a
superior
in
a
narrow
way
,
stop
,
and
press
to
make
him
more
room
,
for
it
is
an
action
of
respect
.
Beware
of
Sullennes
,
melancholic
,
furious
,
silence
;
as
if
you
observed
and
censured
what
every
one
spoke
or
did
.
Tho
silence
in
a
studious
person
may
be
tolerated
.
And
if
all
the
Company
laugh
,
do
not
you
act
the
grave
,
nor
be
like
a
pump
to
yeild
only
what
is
forced
from
you
.
Yet
to
be
complaisant
is
not
to
eccho
to
what
every
one
saith
,
or
do
whatever
any
other
would
have
you
;
to
make
up
a
number
,
and
be
a
cypher
in
conversation
.
To
comply
with
all
is
worse
then
with
none
,
as
much
as
contemt
is
below
hatred
.
Pride
,
insolence
,
statelines
,
imperiousnes
,
angrines
,
are
not
signs
or
qualifications
of
a
Gentleman
,
but
the
scandals
of
Conversation
,
and
proceed
from
a
spirit
of
presumtion
and
want
of
breeding
,
which
conceives
it self
to
be
above
,
better
,
wiser
,
then
others
;
and
that
he
alone
ought
to
be
the
rule
,
to
which
others
ought
to
conform
:
that
all
others
are
wandring
stars
,
himself
only
in
the
Ecliptic
.
The
greatest
Magnetismes
in
the
World
are
Civility
,
conforming
himself
to
the
innocent
humors
,
and
infirmities
,
sometimes
,
of
others
;
readines
to
do
courtesies
for
all
,
speaking
well
of
all
behind
their
backs
.
And
2ly
Affability
,
which
is
not
only
to
be
used
in
common
and
unconcerning
speech
,
but
upon
all
occasions
.
A
man
may
deny
a
request
,
chide
,
reprehend
,
command
,
&c.
affably
,
with
good
words
;
nor
is
there
any
thing
so
harsh
which
may
not
be
inoffensively
represented
.
Consider
,
that
the
meanest
person
is
able
to
do
you
both
good
and
harm
.
Esteem
the
faults
you
commit
against
others
to
be
great
;
those
of
others
against
you
to
be
small
.
Answer
no
man
till
he
hath
spoken
,
for
those
who
are
impatient
to
hear
,
are
rash
to
censure
:
nor
turn
your
back
upon
,
nor
correct
,
the
speaker
:
depart
not
before
he
hath
done
,
prevent
him
not
by
helping
him
out
with
what
he
seems
to
have
forgot
.
Tell
not
what
comes
into
your
fancy
in
the
midst
of
anothers
discourse
,
nor
seem
to
know
what
he
would
say
;
if
you
think
fitting
to
interpose
,
do
it
not
without
asking
leave
;
else
you
hinder
the
discourse
to
be
understood
,
and
make
what
is
said
to
be
misinterpreted
;
whence
many
unnecessary
arguings
,
and
confused
tattles
before
the
matter
can
be
cleared
.
Say
not
,
I
knew
this
before
,
but
accept
what
is
said
as
new
,
and
in
good
part
.
Be
not
magisterial
in
your
dictates
;
nor
contend
pertinaciously
in
ordinary
discourse
for
your
opinion
,
nor
for
a
truth
of
small
consequence
.
Declare
your
reasons
;
if
they
be
not
accepted
,
let
them
alone
;
assure
your self
that
you
are
not
obliged
to
convert
the
whole
World.
It
is
also
an
uncivil
importunity
to
clash
with
every
thing
we
dislike
,
or
to
confute
every
thing
we
think
is
false
:
to
formalize
upon
all
the
foolery
and
non-sense
we
hear
.
Let
us
not
contrast
with
the
whole
World
,
as
if
we
were
,
universal
reformers
.
In
a
controversy
say
not
all
you
can
,
but
what
is
necessary
.
Also
if
what
you
report
is
not
beleived
,
do
not
swear
it
,
nor
use
any
imprecations
upon
your self
,
nor
lay
wagers
,
nor
take
your self
engaged
to
defend
it
,
or
that
he
,
who
beleives
you
not
,
affronts
you
.
So
neither
repeat
the
same
things
frequently
over
;
if
the
company
harken
not
to
you
,
let
them
chuse
;
suppose
it
your
own
fault
,
who
speak
not
what
deserves
their
attention
.
If
they
understand
you
not
,
blame
your self
who
either
speak
not
clearly
,
or
accommodate
not
your self
to
your
Auditory
.
After
a
man
hath
told
a
story
in
your
presence
,
ask
not
,
what
's
the
matter
;
for
that
shews
that
you
contemned
the
speaker
,
and
minded
not
what
was
spoken
;
besides
you
make
him
your
inferior
,
to
tell
a
tale
as
often
as
you
are
pleased
to
ask
it
.
He
that
speaketh
much
,
cannot
speak
all
well
.
But
indeed
it
is
the
dwarf-tree
that
bears
the
first
fruit
,
and
the
emtiest
that
makes
the
most
sound
.
Besides
it
is
an
injury
to
the
rest
of
the
Company
,
who
expect
to
be
heard
,
every
one
in
his
turn
.
Yet
better
to
speak
much
then
nothing
at
all
,
except
it
be
apprehended
to
be
Discretion
.
If
you
live
in
a
place
where
the
Language
is
spoken
in
an
evil
Dialect
,
do
not
affect
to
speak
either
purely
,
or
badly
,
but
as
the
best
of
that
Dialect
speak
.
And
avoid
all
big
and
hard
words
;
remember
how
the
Lyon
crushed
the
Frog
,
whom
he
saw
so
contemtible
,
after
he
had
made
so
great
a
noise
.
All
obscenity
,
whether
in
matter
or
words
,
proceeds
from
,
and
creates
,
evil
manners
;
and
renders
a
Gentleman
contemtible
.
But
amongst
clowns
he
is
most
accepted
,
i.
e.
is
the
greatest
clown
,
that
useth
it
most
.
The
pains
we
take
to
be
pleasing
ought
to
be
spent
only
upon
things
honorable
and
of
good
fame
.
The
reason
why
some
words
are
immodest
,
others
signifying
the
same
thing
,
not
,
is
:
because
these
represent
the
displeasing
object
at
a
distance
,
through
another
light
,
and
covered
with
another
notion
;
so
that
the
offensivenes
is
not
that
which
at
first
appears
to
the
imagination
;
(
so
Toads
and
Vipers
cause
not
that
effect
in
us
when
seen
a
far
off
.
)
It
appears
sometimes
under
a
Metaphor
,
or
some
other
translatitious
expression
;
which
is
a
corrective
to
the
harshnes
and
unpleasingnes
of
the
other
.
The
same
cautions
prescribed
in
speaking
,
or
greater
,
are
to
be
observed
in
writing
;
the
neglect
of
their
pens
hath
ruined
very
many
;
and
particularly
the
great
Master
of
Civility
,
the
Author
of
Galateo
.
For
going
to
present
to
the
Pope
a
petition
,
by
mistake
he
delivered
a
copy
of
licentious
Verses
writ
by
himself
:
whereby
he
lost
the
Popes
favor
,
his
own
reputation
,
and
all
hopes
of
further
advancement
.
CHAP.
II.
Of
Prudence
.
1.
THE
Prudence
here
spoken
of
,
is
not
that
Wisdom
of
the
Philosophers
;
which
,
that
we
may
live
happily
,
would
never
have
us
experience
sorrow
,
or
trouble
;
would
reduce
us
to
speculation
,
abstinence
from
emploiment
,
and
a
life
abstracted
from
common
conversation
.
That
teacheth
to
menage
action
,
public
affairs
and
negotiation
with
others
;
this
shews
how
to
escape
inconveniences
,
and
sufferings
,
by
withdrawing
from
busines
,
and
living
with
,
and
to
,
our selves
only
;
which
that
teacheth
to
avoid
by
discreetly
governing
,
and
regulating
our
actions
.
The
Philosopher
perswades
us
to
chuse
the
perfectest
,
i.
e.
the
most
quiet
,
innocent
,
retired
,
manner
of
life
;
this
Prudence
to
live
most
perfectly
,
i.
e.
with
the
least
inconvenience
,
or
evil
consequents
,
which
may
disturb
our
happines
,
in
a
common
or
active
life
.
The
one
adviseth
temperance
by
abstaining
from
all
Banquets
,
Feasts
,
&c.
this
shews
how
to
be
abstemious
,
tho
you
come
to
them
.
The
one
tells
us
that
the
way
to
avoid
danger
,
v.
g.
is
never
to
go
to
Sea
;
this
,
since
we
are
embarked
,
would
have
us
govern
our selves
,
and
steer
our
course
in
the
best
manner
.
Whether
of
these
is
better
,
I
now
dispute
not
;
but
supposing
a
man
to
have
already
made
choice
of
an
active
calling
,
then
Prudence
is
of
great
force
;
to
foresee
all
consequents
,
and
avoid
the
bad
;
to
act
effectually
,
and
the
shortest
way
;
to
chuse
the
best
means
;
to
menage
crosses
and
hardships
;
and
to
be
content
with
what
success
God
shall
give
.
2.
SIGNS
of
a
wise
man
are
these
;
he
rather
hears
then
talks
;
beleives
not
easily
:
judgeth
seldom
,
and
then
not
without
great
examination
;
deliberates
as
long
as
his
matter
permits
,
and
when
resolved
,
is
constant
,
and
changeth
not
without
solid
reason
;
therefore
having
deliberated
,
fears
not
to
repent
.
He
speaketh
well
of
all
;
defendeth
the
fame
of
the
absent
;
courteous
,
not
flattering
;
readier
to
give
then
ask
or
receive
;
smiles
rather
then
laughs
;
is
moderately
grave
;
honoreth
his
Superiors
;
attributeth
the
glory
of
good
actions
to
his
companions
,
rather
then
himself
;
observes
his
friends
,
but
doth
no
unworthy
action
for
their
sake
;
is
ready
to
assist
and
pleasure
all
,
even
the
unknown
;
yet
without
offending
others
;
considereth
both
events
,
that
whatever
happens
,
he
may
be
like
himself
,
neither
exalted
nor
dejected
;
avoids
anxiety
,
melancholy
,
and
morosenes
;
what
he
doth
,
tho
necessitated
,
yet
doth
it
not
as
unwillingly
,
but
makes
a
virtue
of
necessity
;
is
even
in
his
carriage
,
true
in
his
words
,
the
same
in
shew
and
reality
,
and
beleives
so
of
others
when
he
hath
no
reason
to
the
contrary
;
he
admires
none
,
derides
none
,
envies
none
,
and
despiseth
none
,
not
the
most
miserable
:
he
delights
in
the
conversation
of
wise
and
virtuous
persons
;
profereth
not
his
counsel
,
especially
when
he
understands
not
well
;
is
content
with
his
condition
:
nor
doth
any
thing
through
contention
,
emulation
,
or
revenge
,
but
strives
to
render
good
alwaies
even
for
evil
.
He
laboureth
to
know
so
much
,
as
to
be
able
to
depend
upon
his
own
judgment
,
tho
he
do
it
not
.
Abi
tu
&
fac
suniliter
.
3.
A
FOOL
talks
much
,
and
little
to
purpose
;
is
angry
without
cause
;
trusts
any
one
;
is
restless
and
still
changing
place
,
troubleth
himself
with
what
doth
not
concern
him
;
the
more
fool
he
is
the
more
he
understands
other
mens
busines
,
his
own
the
less
,
and
therefore
is
alwaies
ready
to
reprehend
and
advise
,
seldom
to
obey
;
he
discerns
not
when
flattered
;
but
sensible
enough
to
fancy
himself
abus'd
.
He
desires
without
choice
and
discretion
,
and
therefore
is
quickly
weary
of
what
he
enjoies
;
he
resolves
without
advice
,
and
therefore
suddainly
changeth
,
and
that
without
reason
.
He
is
apt
to
refuse
what
he
cannot
avoid
,
desire
what
he
cannot
obtain
,
and
repent
what
he
cannot
amend
;
he
laments
the
past
,
is
exalted
with
the
present
,
and
negligent
of
the
future
.
The
first
degree
of
folly
is
to
think
himself
wise
,
the
second
to
proclaim
it
;
and
therefore
he
hath
an
answer
ready
to
every
question
,
and
is
never
better
by
either
counsel
or
affliction
.
As
amongst
wise
men
he
is
wisest
that
thinks
he
knows
least
,
so
amongst
fools
he
is
the
greatest
that
thinks
he
knows
most
.
4.
PRUDENCE
depends
upon
experience
;
without
which
no
man
,
of
ever
so
great
capacity
,
can
any
more
arrive
to
be
a
wise
man
,
then
a
fruit
to
maturity
,
without
time
.
And
experience
is
either
of
other
men
,
which
we
see
,
read
,
or
hear
,
or
of
our
own
affairs
.
This
is
the
harsher
Mistress
;
and
happy
is
he
that
can
learn
of
the
other
,
and
arrive
to
perfection
,
tho
in
his
old
age
.
Hence
it
is
,
that
most
men
understand
that
only
wherein
they
are
most
practised
;
as
many
know
what
is
to
be
done
,
but
neither
how
to
go
about
it
themselves
,
nor
to
direct
others
;
such
have
much
study
,
little
experience
.
Many
can
advise
well
,
but
themselves
cannot
act
.
Many
can
menage
a
busines
if
not
opposed
;
and
many
better
if
opposed
:
as
many
are
not
able
to
beat
or
chaffer
,
tho
they
know
the
prices
;
and
many
ignorant
of
the
prices
,
yet
bargain
cunningly
.
For
the
rules
of
busines
are
the
same
,
tho
the
subjects
are
divers
;
conversing
much
makes
a
man
bold
and
confident
;
and
engaging
in
busines
fits
for
more
busines
;
And
therefore
it
is
no
wonder
that
many
Citizens
(
Merchants
especially
)
prove
wise-men
,
(
and
in
the
late
Wars
also
excellent
Soldiers
)
because
much
practised
to
treating
,
and
negotiation
.
The
like
is
also
of
Lawyers
.
But
many
of
both
these
Professions
,
thereby
accustomed
to
value
small
gains
,
contract
such
a
narrownes
of
spirit
,
and
tincture
of
interest
,
that
it
scarce
ever
leaves
them
.
Nor
do
I
perceive
Lawyers
fitter
for
state
emploiment
then
Merchants
;
they
having
both
particular
Trades
,
and
differing
,
as
to
public
Government
,
no
otherwise
then
an
East
India
,
or
an
Hamborough
,
Merchant
,
in
reference
to
traffick
.
For
tho
the
professing
of
Law
may
seem
to
intitle
to
somewhat
more
knowledge
in
governing
(
of
which
Laws
are
the
rule
)
yet
in
effect
it
doth
not
;
because
their
practise
and
study
is
about
just
and
unjust
;
about
meum
and
tuum
;
the
petit
iuterests
and
controversies
of
particular
persons
;
not
the
Government
of
a
Prince
over
his
people
;
or
his
negotiations
with
his
Neighbors
;
which
depend
upon
different
principles
,
seldom
considered
by
those
who
deale
between
private
persons
.
Besides
that
the
tying
of
Princes
to
the
formalities
of
Courts
,
tediousness
of
Processes
;
and
casting
the
Laws
of
Government
into
the
mold
of
the
Laws
of
private
interest
,
must
needs
be
great
impediments
unto
it
.
5.
THIS
Prudence
,
you
see
is
quite
different
from
cunning
,
the
advantage
of
Fools
,
and
wicked
men
,
who
mistake
them
for
the
same
.
For
the
Prudent
mans
aime
is
to
secure
himself
,
and
interest
,
(
the
wisedom
of
the
Serpent
recommended
to
us
by
our
Saviour
;
)
to
be
in
such
a
condition
in
all
estates
,
as
to
be
able
justly
,
honourably
,
and
openly
,
to
make
use
of
all
opportunities
,
and
occasions
for
his
own
advantage
,
toward
the
obtaining
of
the
great
end
of
his
Creation
.
Cunning
measures
Justice
by
escaping
punishment
,
right
by
law
,
and
wisedom
by
success
,
reputation
by
wealth
or
power
,
and
the
satisfaction
of
others
by
his
own
interest
.
A
Prudent
man
deals
so
sincerely
,
that
he
fears
not
the
examination
of
his
actions
or
purposes
;
and
is
not
afraid
to
have
witnesses
,
if
it
were
possible
,
of
his
thoughts
.
The
crafty
builds
his
House
under
ground
,
celat
,
tacet
,
dissimulat
,
insidiatur
,
praeripit
hostium
consilia
,
and
in
order
to
his
own
advantage
he
looks
upon
all
other
men
as
enemies
.
And
to
these
purposes
,
he
useth
many
artifices
;
as
taking
advantage
of
the
person
,
if
in
necessity
,
intangled
in
vice
,
fear
of
punishment
,
or
discovery
;
if
in
danger
,
humor
,
passion
,
any
weakness
or
ignorance
:
he
also
watcheth
the
time
,
if
in
mirth
,
drinking
,
sorrow
;
if
inadvertent
,
if
easy
;
he
makes
use
also
of
his
authority
,
reputation
,
and
superiority
,
to
impose
upon
inferiors
.
He
pretends
great
kindness
and
affection
in
general
expressions
;
or
particular
ambiguous
ones
;
or
such
as
he
will
not
be
obliged
by
;
for
he
purposeth
nothing
;
nor
hath
he
,
or
ever
intends
to
have
,
any
friend
.
But
his
great
engine
is
a
smooth
tongue
,
and
a
competent
stock
of
Wit.
6.
PERSONS
passionate
,
fanciful
,
intemperate
,
are
wont
to
apprehend
things
strongly
;
and
so
apprehended
to
beleive
,
and
affirm
to
others
,
and
act
accordingly
thenselves
:
and
if
such
men
be
of
reputation
or
power
,
they
often
do
much
harm
.
Very
wise
men
also
are
oftentimes
too
resolute
,
and
obstinate
in
their
opinions
;
for
being
used
to
thinking
,
they
apprehend
much
of
their
object
,
i.
e.
in
a
short
time
they
overlook
the
reasons
,
circumstances
,
probabilities
,
collect
consequences
,
&c.
which
actions
familiarize
the
object
to
the
faculty
,
and
this
renders
the
reasons
of
the
contrary
side
,
less
probable
.
Even
as
our
conversation
with
a
man
breeds
some
degree
of
kindness
and
friendship
to
him
,
tho
the
man
himself
be
not
worth
our
acquaintance
.
Wherefore
every
Prudent
man
ought
to
be
jealous
and
fearful
of
himself
,
lest
he
run
away
too
hastily
with
a
likelyhood
instead
of
truth
;
and
abound
too
much
in
his
own
sense
.
7.
ALL
estates
are
equall
,
i.
e.
Men
may
be
happy
in
every
state
.
For
security
is
equal
to
splendor
;
health
to
pleasure
,
&c.
Every
state
also
hath
its
enemies
,
for
Deus
posuit
duo
&
duo
,
unum
contra
unum
.
A
rich
man
because
rich
;
the
poor
man
hath
as
poor
neighbours
,
or
rich
ones
that
gape
after
that
small
which
he
enjoyeth
:
beware
therefore
how
you
offend
any
man
,
for
the
offended
joins
against
you
;
and
be
sure
you
hate
no
man
,
tho
you
think
him
an
evill
or
unjust
person
.
Nor
envy
any
one
above
you
;
you
have
enemies
enough
by
your
own
state
,
make
no
more
;
but
rather
,
procure
as
many
friends
as
you
can
to
uphold
and
strengthen
you
.
Every
man
hath
also
an
enemy
within
himself
;
he
that
is
not
choleric
is
covetous
,
is
facil
,
I
mean
by
Nature
,
for
if
he
hath
subdued
these
natural
desires
,
't
is
otherwise
.
Nor
can
a
choleric
man
say
;
I
am
to
be
pardoned
;
't
is
natural
to
me
;
such
a
one
is
not
so
.
For
that
such
a
one
hath
also
his
infirmity
,
his
inclination
,
which
perhaps
is
harder
to
conquer
then
yours
.
Besides
what
is
according
to
nature
,
is
seldome
perceived
by
us
;
a
choleric
man
perceives
not
when
he
is
angry
,
at
least
thinks
it
no
great
fault
.
Therefore
it
is
necessary
to
have
an
Adviser
.
8.
ALL
men
,
therefore
are
evil
Judges
of
themselves
,
and
think
they
do
well
many
times
when
they
sin
,
and
commit
small
errors
when
they
are
guilty
of
crimes
.
It
is
also
in
our
life
,
as
in
Arts
and
Sciences
;
the
greater
differences
are
easily
discerned
,
but
of
the
smaller
moments
onely
the
wise
and
skilful
in
the
Art
can
judge
.
Many
vices
also
,
tho
contrary
,
yet
are
like
to
virtues
,
the
confines
of
both
are
the
same
;
and
the
exact
limits
and
boundaries
difficultly
fixed
;
as
of
pride
and
greatness
of
spirit
;
Religion
and
Superstition
;
quickness
and
rashness
;
cheerfulness
and
mirth
;
so
of
ambition
and
sufficiency
;
Government
and
Tyranny
;
liberty
and
licentiousness
;
subjection
and
servitude
;
covetousness
and
frugality
;
and
so
of
the
rest
.
And
yet
Prudence
chiefly
consists
in
this
very
exactness
of
Judgement
;
to
discern
the
one
from
the
other
;
and
give
to
every
cause
his
proper
actions
and
effects
.
It
is
therefore
necessary
for
every
one
,
that
desires
to
be
a
wise
man
,
to
observe
his
own
actions
,
and
the
original
of
them
,
his
thoughts
and
intentions
,
with
great
care
and
circumspection
;
else
he
shall
never
arrive
in
any
tolerable
manner
to
the
knowledge
of
what
he
doth
well
or
ill
.
And
lest
all
this
diligence
should
be
insufficient
,
as
the
partiality
to
himself
will
certainly
render
it
;
it
is
very
requisite
for
him
to
chuse
a
friend
,
or
Monitor
,
who
may
with
all
freedom
advertise
him
of
his
failings
,
and
advise
him
remedies
.
Such
a
one
,
I
mean
,
as
is
a
discreet
and
virtuous
person
;
but
especially
,
one
that
thrusts
not
himself
upon
the
acquaintance
of
great
Persons
;
nor
upon
emploiments
scandalous
for
opportunities
of
injustice
;
that
bridleth
his
tongue
,
and
wit
;
that
can
converse
with
himself
,
and
attends
upon
his
own
affaires
whatever
they
be
.
Insinuare
your self
into
a
confidence
with
him
;
and
desire
him
to
observe
your
conversation
,
and
seriously
and
friendly
admonish
you
of
what
he
thinks
amiss
;
and
let
not
his
modesty
rest
till
he
condescend
to
you
:
for
do
not
imagine
that
you
live
one
day
without
faults
or
that
those
faults
are
undiscovered
.
Most
men
see
that
in
another
,
which
they
do
not
in
themselves
.
And
he
is
happy
,
who
in
the
whole
space
of
his
life
can
attain
to
a
reasonable
freedom
from
sins
;
and
that
with
the
help
of
old
age
also
,
that
great
dompter
and
mortifier
of
our
lusts
and
passions
.
If
he
inform
you
,
whether
true
or
false
,
take
it
not
patiently
,
but
thankfully
;
for
the
advantage
is
the
same
(
which
is
,
to
break
the
inordinate
affection
you
bear
towards
your self
,
)
and
be
sure
to
amend
:
thus
you
both
get
a
friend
,
and
perfect
your self
in
wisedom
and
virtue
.
When
you
consider
,
that
you
must
give
account
of
your
actions
to
your
vigilant
reprover
;
that
other
men
see
the
same
imperfections
in
you
as
he
doth
;
and
that
't
is
impossible
for
a
great
man
to
enjoy
the
advantage
of
friendship
,
except
he
first
disrobe
himself
of
those
qualities
,
which
render
him
subject
to
flattery
,
i.
e.
except
he
first
cease
to
flatter
himself
.
A
good
Confessor
in
Religion
will
supply
much
of
such
a
Monitors
work
;
tho
the
one
doth
it
judicially
,
the
other
only
in
familiar
conversation
.
And
how
much
more
worthy
is
such
a
one
of
entertainment
,
then
those
,
who
come
to
your
table
to
make
sawces
,
eat
your
meat
,
censure
their
neighbors
,
flatter
,
and
deride
,
you
?
9.
IF
a
friend
tell
you
of
a
fault
,
imagine
alwaies
(
which
is
most
true
)
that
he
telleth
you
not
the
whole
:
for
he
desires
your
amendment
,
but
is
loath
to
offend
you
.
And
nunquam
sine
querelâ
aegra
tanguntur
.
10.
THERE
is
little
or
no
difference
betwixt
not
deliberating
and
deliberating
in
passion
;
except
that
this
is
the
worse
,
as
engaging
more
,
and
more
irrevocably
in
error
.
For
he
that
being
out
of
the
way
,
is
resolved
to
go
on
,
straies
the
further
.
11.
THE
fore-game
,
a
wiseman
plaies
,
is
to
foresee
and
avoid
;
but
the
aftergame
is
to
carry
himself
with
courage
and
indifferency
.
And
therefore
Cato
falling
into
a
calamity
,
not
by
his
own
fault
,
should
not
have
rid
himself
of
it
by
a
greater
wickednes
;
but
by
his
constancy
and
generosity
have
shewed
to
the
World
,
what
a
wise
man
should
do
in
such
a
case
.
12.
ALL
mens
apprehensions
naturally
are
alike
:
what
one
sees
red
,
another
sees
not
green
;
and
Aloes
is
not
better
to
one
,
and
sweet
to
another
;
and
their
first
thoughts
upon
them
are
the
same
.
And
that
one
man
is
more
learned
,
is
not
because
he
knows
otherwise
then
another
;
but
it
is
because
he
knows
more
consequences
,
and
more
propositions
by
his
greater
industry
and
experience
.
The
conceptions
according
to
truth
are
alike
and
the
same
,
but
false
are
infinite
;
wherefore
if
you
find
one
man
single
in
his
judgment
,
be
wary
of
him
;
he
either
knows
more
then
all
others
,
or
there
is
some
ill
principle
in
him
.
13.
NO
evil
man
but
hath
irregular
passions
;
which
passions
are
offensive
to
evil
persons
,
more
then
to
good
;
(
for
good
men
are
humble
,
complaisant
,
&c.
)
Therefore
one
evil
man
agrees
not
with
,
nor
loves
to
deal
with
,
another
.
14.
MUCH
of
the
trouble
of
this
world
proceeds
from
certain
irregular
humors
and
desires
,
which
many
men
indiscreetly
espouse
;
and
because
they
are
innocent
,
they
think
them
also
prudent
and
rational
.
If
other
men
endeavor
to
repress
them
as
inconvenient
,
&c.
't
is
ill
taken
,
and
with
trouble
,
and
disquiet
;
being
these
are
not
unlike
to
such
as
have
antipathy
to
certain
meats
that
exposeth
them
to
needless
passions
,
and
impertinent
affliction
.
15.
WISEDOM
is
made
to
rule
,
and
yet
Magistrates
generally
are
readier
to
make
use
of
their
power
then
wisdom
;
of
their
will
then
reason
.
Because
it
is
easier
,
shorter
,
and
complies
more
with
the
humor
of
mankind
.
Yet
the
subjects
prefer
,
and
often
expect
,
the
other
.
16.
A
GREAT
General
where
ever
he
travelled
,
went
continually
considering
the
situation
of
the
country
;
and
casting
with
himself
,
what
was
to
be
done
,
if
leading
an
army
he
should
be
assaulted
there
by
an
Enemy
.
By
which
means
he
was
alwaies
provided
against
surprises
.
The
same
care
doth
every
wise
man
take
by
pondering
all
the
cases
of
danger
and
difficulty
which
may
or
are
likely
to
occur
in
his
emploiment
.
17.
EVERY
man
hath
a
tender
place
;
which
when
touched
by
the
hand
of
God
,
afflicts
him
,
and
he
complains
.
And
those
,
who
are
most
engaged
in
the
World
,
have
more
tendernesses
,
as
riches
,
family
,
reputation
,
bodily
infirmities
,
&c.
Wherefore
a
wise
man
provides
before
hand
a
stock
of
patience
;
And
fortifies
the
dangers
by
good
considerations
,
and
by
taking
off
his
affections
and
passions
from
them
.
18.
THE
things
of
this
World
seem
greater
at
distance
;
the
things
of
the
other
World
greater
near
hand
.
Because
those
are
fully
known
;
and
comprehended
alwaies
with
passions
of
love
,
fear
,
&c.
For
they
enter
in
by
the
senses
;
which
,
being
natural
,
and
not
free
,
Agents
,
work
ad
ultimum
virium
,
and
entertain
their
object
as
much
as
they
can
.
Besides
,
the
objects
are
themselves
clothed
with
many
circumstances
,
pomps
,
and
shews
;
which
make
them
seem
great
and
taking
:
and
without
these
they
would
be
naked
,
and
nothing
.
But
spiritual
things
move
only
the
Soul
and
spirit
;
which
receives
not
without
arguing
and
disputing
,
i.
e.
without
something
of
truth
,
and
rejecting
appearances
.
Wherefore
a
wise
man
is
wary
of
the
things
of
this
World
,
and
admits
them
not
confidently
.
19.
CREATURAe
Dei
in
odium
factae
sunt
,
&
in
tentationem
animae
hominum
,
&
in
muscipulam
pedibus
insipientium
.
For
that
which
is
the
occasion
to
wise
and
virtuous
men
of
obtaining
and
doing
good
,
is
by
their
ignorance
turned
by
fools
to
their
disadvantage
.
Indeed
all
things
,
even
wise
counsel
,
are
by
fools
made
either
instruments
or
testimonies
of
their
folly
.
CHAP.
III.
Of
Conversation
and
Discourse
.
1.
CONVERSATION
casual
with
many
,
voluntary
with
few
,
of
busines
to
be
denied
to
none
.
Have
many
acquaintance
,
one
friend
,
and
no
enemy
.
Some
keep
company
to
spend
their
time
,
and
saunter
away
their
age
;
such
care
not
much
with
whom
they
converse
;
nor
is
their
company
either
grateful
,
or
beneficial
.
Others
for
pleasure
and
divertisement
,
to
laugh
and
make
themselves
merry
,
and
so
pass
their
time
.
Others
for
interest
;
and
that
either
honestly
,
or
deceitfully
,
as
by
gaming
,
debauching
,
hectoring
,
overreaching
,
flattering
,
&c.
2.
GREAT
care
is
to
be
taken
in
all
conversation
,
for
we
must
do
as
the
Ancients
feigned
of
their
lamiae
,
that
within
dores
wore
their
eyes
in
their
girdles
but
going
abroad
put
them
in
their
heads
;
but
still
greater
care
is
requisite
in
choice
of
such
companions
,
with
whom
a
man
is
to
converse
much
,
or
a
long
time
,
or
to
trust
with
busines
of
consequence
.
As
the
Italians
say
;
measure
it
a
hundred
times
,
before
you
cut
it
once
;
at
first
standing
upon
your
guard
,
till
you
discover
their
Inclinations
.
And
First
,
Avoid
,
as
much
as
you
can
,
the
company
of
all
vitious
persons
whatsoever
;
for
no
vice
is
alone
,
and
all
are
infectious
.
Of
Swearers
,
prophane
,
and
blasphemers
;
lest
Almighty
God
lay
to
your
charge
the
neglect
of
his
interest
,
and
honor
,
in
your
presence
uncontrolledly
affronted
;
whilst
you
are
ready
to
resent
and
vindicate
every
small
offence
done
to
your self
.
Of
Hectors
,
and
those
brutish
persons
;
who
either
for
gain
,
or
satisfaction
of
their
bestial
arrogance
,
care
not
whom
they
debauch
or
affront
.
Insolent
Children
of
Hell
,
ruiners
of
so
many
persons
and
families
.
Of
Scoffers
;
who
put
their
own
faults
in
the
back
end
of
the
wallet
,
but
discover
all
they
know
of
others
.
With
such
no
peace
is
durable
.
Of
a
person
scandalous
either
for
Profession
,
or
manners
;
for
you
run
his
hazzard
,
and
espouse
his
disreputation
.
Never
expect
any
assistance
or
consolation
in
your
necessities
from
drinking
companions
.
2.
AVOID
also
consorting
with
those
who
are
much
superior
,
or
much
inserior
,
to
you
:
Inferior
,
not
only
in
degree
and
external
quality
,
but
especially
in
parts
.
Tanti
eris
aliis
,
quanti
tibi
fueris
.
Your
own
thoughts
and
designs
will
be
such
as
your
companions
are
;
and
low
fortunes
breed
many
times
degenerous
purposes
.
He
that
makes
himself
an
Asse
,
't
is
fitting
others
should
ride
him
.
And
it
is
a
very
mean
ambition
to
be
the
best
of
his
company
.
With
open
,
upright
,
plain
dispositions
as
also
with
the
cheerful
and
facetious
,
there
is
no
difficulty
in
conversation
;
except
where
they
meddle
too
boldly
with
other
mens
lives
;
but
theirs
is
Satyre
,
not
calumny
.
With
resty
,
froward
,
ill
natur'd
humors
,
who
are
hard
to
please
,
and
think
it
grandezza
to
be
harsh
and
parsimonious
of
good
words
,
and
supercilious
towards
their
equals
,
few
converse
who
intend
not
to
gain
by
them
.
From
all
good
natur'd
persons
,
women
,
and
drink
,
keep
your
secrets
.
And
with
such
as
are
wholly
bent
upon
their
own
interest
,
discours
not
upon
what
concerns
their
interest
.
3.
THEY
who
pretend
to
cunning
observe
,
and
make
much
of
a
rule
,
which
I
think
it
is
not
amiss
to
know
,
to
beware
of
,
and
fortify
against
,
but
not
to
practise
,
it
;
which
is
,
to
observe
every
mans
imperfection
,
(
for
few
there
are
but
have
such
a
one
)
and
accordingly
to
apply
themselves
.
As
for
example
1.
With
such
as
are
swelled
with
conceit
of
their
Nobility
or
Wealth
,
if
they
have
busines
,
they
give
them
respect
enough
;
if
they
have
not
,
yet
they
pay
them
with
their
own
coin
;
no
matter
if
they
deceive
themselves
with
the
opinion
that
they
are
honored
according
to
their
merit
or
desire
.
2.
All
humorous
persons
are
weak
,
and
conscious
to
themselves
,
that
they
stray
out
of
the
plain
way
of
the
reason
of
Mankind
;
for
it
is
discretion
and
judgment
that
corrects
out
irregular
fancies
,
and
(
where
virtue
or
vice
intervene
not
)
conforms
us
to
the
common
customs
.
Wherefore
he
,
that
will
take
the
pains
to
comply
with
,
and
seem
to
justify
,
their
folly
,
rules
them
.
3.
Such
as
having
imposed
upon
themselves
certain
Laws
of
ceremonies
,
&c.
would
also
oblige
others
to
the
same
;
(
which
proceeds
many
times
from
Melancholy
and
not
pride
)
their
weakness
is
manifest
.
4.
With
morose
persons
,
they
deal
freely
,
openly
,
and
familiarly
;
that
they
may
think
they
see
through
their
designs
,
and
so
they
are
stricken
in
the
right
vein
.
5.
Those
who
are
curious
to
pry
into
other
mens
matters
,
are
commonly
malicious
;
no
friendship
with
them
,
as
neither
with
a
proud
,
nor
any
angry
,
person
.
6.
With
such
as
are
in
disgrace
with
Superiors
;
they
converse
not
much
,
and
are
wary
how
they
offer
them
help
,
&c.
for
they
fasten
as
men
drowning
upon
any
shew
of
assistance
.
7.
With
such
as
are
in
grace
with
the
Prince
,
they
keep
good
correspondence
,
and
seek
their
favor
;
and
tho
mean
persons
,
yet
they
despise
them
not
,
for
they
are
chosen
by
his
judgment
.
But
they
do
as
they
,
who
in
a
dark
night
follow
him
that
hath
a
torch
,
tho
a
rogue
,
or
a
beggar
.
4.
GIVE
no
man
just
cause
of
offence
;
nor
resent
too
vively
injuries
towards
your self
.
But
if
after
your
care
to
avoid
quarrelling
,
you
happen
upon
such
brutes
,
as
either
to
try
your
mettal
,
or
out
of
a
bestial
love
of
injuriousnes
,
(
for
such
Hectors
this
age
hath
brought
forth
in
greater
plenty
,
then
any
other
I
ever
read
of
)
the
best
way
is
to
resent
it
briskly
;
and
threaten
seriously
,
at
least
;
if
you
do
not
chastize
,
the
insolency
,
that
makes
injuring
a
profession
.
Chuse
therefore
the
conversation
rather
of
ancient
men
,
for
their
testimony
is
of
greater
force
;
of
such
persons
as
are
famed
for
virtue
and
wisdom
;
(
for
something
is
alwaies
to
be
learned
by
them
)
and
such
there
are
many
,
but
they
offer
not
themselves
,
but
expect
to
be
sought
out
,
and
admit
not
every
application
without
choice
.
So
much
for
Conversation
,
it
follows
of
Discourse
.
Men
are
commonly
judged
by
their
Discourse
,
and
therefore
it
is
necessary
for
a
wise
man
to
regulate
that
,
almost
in
the
first
place
.
Discourse
is
either
concerning
.
1.
Raillery
and
mirth
.
2.
Other
mens
lives
and
actions
.
3.
Occasional
,
as
History
,
News
,
&c.
4.
Erudition
and
edification
;
or
5.
Business
and
interest
of
self
or
friends
.
1.
THOSE
,
who
take
pleasure
in
exposing
others
to
contemt
and
derision
,
either
by
imitating
their
actions
,
or
imperfections
,
or
by
jeering
and
mocking
them
,
avoid
,
as
you
would
the
heels
of
an
Horse
,
that
kicks
every
one
he
can
reach
:
if
you
cannot
,
take
the
part
of
the
abused
;
blame
the
action
,
spare
the
person
;
or
if
the
person
be
known
,
excuse
the
action
;
if
neither
can
be
done
,
praise
the
person
for
some
other
good
action
or
quality
;
so
have
you
an
Antidote
against
the
poyson
.
Indeed
there
is
no
greater
enemy
to
Peace
and
Charity
then
the
Railleur
.
For
,
as
ordinarily
it
is
the
sooty
oven
that
mocks
the
black
chimney
;
so
one
jeer
seldome
goes
forth
,
but
it
returns
with
its
equal
;
and
they
together
beget
a
quarrel
.
Besides
,
to
abuse
inferiors
argues
a
mean
and
contemtible
spirit
;
Superiors
,
is
dangerous
;
and
a
word
often
provokes
them
more
then
an
action
.
To
abuse
a
friend
is
to
lose
him
;
a
Stranger
,
to
lose
your self
in
his
and
the
Worlds
esteem
.
Those
mocks
are
most
resented
which
touch
a
mans
reputation
,
chiefly
that
of
wit
or
discretion
;
for
of
that
even
fools
are
chary
;
and
every
one
rather
confesseth
his
forgetfulness
,
then
ignorance
.
next
those
which
are
for
particular
actions
,
rather
then
in
general
,
for
they
seem
to
have
more
of
truth
,
these
of
wit
;
which
are
of
some
secret
imperfection
;
which
are
of
that
wherein
a
man
prides
himself
.
Since
Francis
I.
time
(
who
giving
Charles
V.
the
lie
,
and
challenging
him
to
a
duel
,
was
refused
)
the
lye
hath
been
counted
a
great
affront
;
and
many
exaggerations
are
made
of
that
abuse
.
But
had
not
that
King
(
perhaps
in
justification
of
his
own
rashness
)
said
,
that
he
was
not
a
Gentleman
that
would
take
the
lye
;
I
do
not
beleive
that
would
have
deserved
a
severer
chastisement
then
other
imputations
;
I
speak
in
conversation
,
for
Laws
take
no
more
notice
of
that
then
others
.
Yet
it
seems
,
to
condemn
all
raillery
is
to
tether
the
wits
;
and
therefore
if
preserved
in
a
mediocrity
,
it
might
be
allowed
.
For
it
makes
men
stand
better
upon
their
guard
,
when
they
know
that
they
are
likely
to
hear
again
of
their
actions
;
besides
it
inureth
them
to
bear
harsh
words
,
and
bridle
their
passions
.
But
to
railly
hansomely
is
very
difficult
,
for
good
jests
are
to
bite
like
Lambs
,
not
like
Dogs
,
tickle
,
not
wound
.
And
therefore
't
is
requisite
to
have
a
third
person
of
Discretion
,
to
stroak
over
the
severer
nips
,
and
throw
dust
upon
them
,
when
being
heated
they
begin
to
sting
one
another
.
Also
with
small
miscarriages
and
misfortunes
,
and
such
as
happen
without
the
parties
fault
,
&c.
you
may
be
the
bolder
;
and
with
such
as
bring
no
shame
with
them
,
and
such
wherein
many
are
concerned
.
The
jeerer
also
must
be
content
to
tast
of
his
own
broth
;
and
the
expert
in
this
trade
are
wont
to
do
;
as
he
,
who
having
in
his
youth
taken
great
liberty
to
railly
upon
married
persons
,
in
his
declining
age
took
a
Wife
,
where
any
one
might
have
had
her
for
his
mony
;
and
the
first
entertainment
of
his
friends
was
the
discourse
of
his
own
marriage
,
to
prevent
all
that
could
be
said
.
In
sum
,
jeers
are
only
then
good
,
when
ex
tempore
;
when
they
seem
to
proceed
from
wit
,
not
anger
or
malice
;
when
they
are
intended
for
mirth
and
pastime
not
calumny
;
when
you
are
pleasant
with
his
error
or
mistake
,
not
his
shame
;
and
seldom
please
at
second
hand
.
But
because
these
intentions
are
difficultly
known
;
because
many
persons
are
very
captious
and
hasty
;
and
because
at
best
it
argues
not
a
solid
,
and
universal
wit
,
but
a
peculiar
dexterity
and
promtitude
,
which
is
frequently
accompanied
with
want
of
good
Invention
as
well
as
Judgment
;
a
Discreet
person
will
not
much
engage
himself
in
it
,
nor
render
himself
a
fool
to
make
others
laugh
;
but
after
he
hath
tried
3
or
4
times
and
finds
not
himself
fit
for
it
,
let
him
never
endeavor
it
more
.
2.
A
KIN
to
the
Railleurs
are
the
Drolls
,
who
turn
all
to
Ridiculousnes
.
Their
censure
see
in
Sen.
ep
.
29.
Marcellinum
nondum
despero
;
etiamnum
servari
potest
,
sed
si
cito
porrigatur
illi
manus
.
Est
quidem
periculum
ne
porrigentem
trahat
.
Magna
in
illo
ingenii
vis
,
sed
tendentis
in
pravum
.
Faciet
;
quod
solet
;
advocabit
illas
facetias
,
quae
risum
evocare
lugentibus
possunt
,
&
in
se
primum
,
deinde
in
nos
jocabitur
,
&c.
Christians
have
greater
arguments
against
this
Drollery
;
that
it
grieves
Gods
holy
spirit
,
and
is
contrary
to
that
seriousnes
and
consideration
requisite
to
Religion
.
That
there
is
nothing
so
sacred
or
prudent
,
which
by
the
petulancy
of
wit
may
not
be
made
ridiculous
,
consequently
contemtible
,
fit
to
be
neglected
and
abolished
.
Virgil
we
have
seen
publicly
,
and
even
the
holy
Writings
we
heard
to
have
been
,
travesty
,
by
those
who
spare
neither
their
Souls
nor
reputation
,
to
prove
themselves
Buffoons
;
and
shew
their
abilities
and
ingenuity
in
folly
.
And
this
indeed
is
the
great
engine
charged
against
heaven
,
the
only
and
trusty
weapon
wherewith
dirty
potsheards
(
Disciples
of
Julian
the
Apostate
,
Porphirius
,
Epicurus
,
and
the
rest
of
that
brutish
heard
)
bark
and
grin
against
a
Deity
.
When
all
true
reason
,
and
sober
consideration
as
well
as
the
other
Creatures
justify
their
Maker
,
yea
when
even
the
Dogs
revenged
him
upon
Lucian
the
great
Professor
of
scurrility
and
scoffing
as
well
as
Epicurism
and
irreligion
.
But
besides
this
disposition
proceeds
from
a
laschety
and
levity
unbefitting
any
person
of
quality
and
emploiment
;
and
increaseth
the
same
inclinations
both
in
the
Droller
and
the
Auditors
.
For
as
a
wit
used
to
versifying
is
ready
to
put
all
its
thoughts
into
rime
;
or
a
Mathematician
is
presently
reducing
all
his
fancies
to
somewhat
in
those
Sciences
;
every
one
casting
his
thoughts
into
that
mold
whereunto
they
are
accustomed
:
So
do
Drolls
reject
all
serious
notions
,
and
accept
and
fix
upon
the
light
and
emty
.
And
therefore
we
see
that
when
such
persons
aim
at
any
thing
grave
and
serious
,
it
misbecometh
them
,
as
done
out
of
order
and
season
.
Thus
doth
mirth
pleasingly
by
little
and
little
steal
away
the
judgment
,
rendring
it
vain
,
studious
of
,
and
delighting
in
,
that
which
wise
men
avoid
,
laughter
.
And
these
men
,
whilst
they
think
to
fool
others
,
become
themselves
really
,
what
others
are
in
their
imagination
.
3.
IN
Discourse
concerning
other
persons
(
familiar
amongst
Women
)
Back-biting
,
and
calumny
is
most
frequent
:
because
all
men
had
rather
hear
evil
of
another
then
good
.
Perhaps
thinking
thereby
to
justify
their
own
faultiness
;
at
best
indulging
their
self-love
,
which
is
grounded
upon
a
too
high
estimation
of
themselves
,
and
too
low
of
others
.
This
evil
speaking
is
very
frequently
used
by
many
,
who
pretend
to
extraordinary
Godliness
;
whose
bitings
are
also
more
dangerous
,
and
venemous
with
those
persons
,
who
mistake
their
formality
for
seriousnes
,
and
their
gravity
,
for
reality
,
in
Religion
.
But
even
in
ordinary
conversation
men
are
wont
also
to
defame
their
neighbours
open-fac'd
,
without
any
ceremony
,
design
,
or
remorse
.
From
both
these
sorts
of
people
,
especially
the
former
,
turn
away
,
as
much
as
you
can
;
but
be
sure
to
be
none
of
them
;
nor
partake
with
them
in
their
calumniations
.
Consider
what
you
say
of
others
,
others
say
of
you
.
Before
you
calumniate
,
think
,
am
not
I
the
same
?
or
as
bad
?
Take
heed
of
doing
that
,
which
may
hurt
,
but
cannot
do
good
;
for
't
is
madness
to
make
enemies
without
cause
;
and
it
is
better
to
suppress
,
then
vent
and
satisfy
,
a
piece
of
wit
or
a
foolish
passion
.
The
great
rule
is
,
Nothing
but
truth
before
the
face
,
and
nothing
but
good
behind
the
back
.
Beware
also
of
censuring
Nations
,
Conditions
,
or
States
of
Men
,
as
well
as
particular
persons
;
for
there
is
no
Nation
or
condition
,
wherein
are
not
many
good
;
and
none
so
good
,
wherein
are
not
many
bad
.
'T
is
also
a
great
honor
and
wisdom
to
pass
by
the
back-bitings
of
others
against
your self
.
Charles
the
7th
of
France
demanded
of
one
,
much
emploied
by
him
,
and
on
whom
he
had
bestowed
many
favors
,
what
thing
in
the
world
could
alienate
his
mind
from
,
and
bring
him
in
dislike
with
,
his
Prince
?
the
Gentleman
answer'd
,
An
affront
.
This
person
seems
to
have
bin
very
sensible
indeed
,
but
whether
his
discretion
had
merited
the
favor
of
his
Prince
I
much
doubt
.
Certainly
the
behavior
of
Antigonus
was
much
more
generous
;
who
,
when
one
told
him
,
that
such
a
one
affronted
him
,
answered
;
it
may
be
so
,
but
I
will
not
be
affronted
.
Augustus
advised
Tiberius
not
to
be
offended
with
peoples
speaking
ill
of
them
;
it
sufficeth
,
saith
he
,
that
we
can
secure
our selves
from
their
doing
us
harm
.
When
one
said
,
he
was
a
Tyrant
;
he
answered
,
were
I
so
,
he
durst
not
have
said
it
.
To
one
calling
him
Dwarf
,
well
,
said
he
,
then
I
will
get
higher
shoes
.
P.
Bernard
,
when
one
bid
him
get
out
like
a
dirty
Priest
,
replied
,
you
are
mistaken
,
I
came
in
a
Coach.
And
truly
since
all
these
evil
tongues
are
conquered
by
silence
,
one
would
think
the
victory
easy
;
did
not
experience
shew
us
,
that
the
great
remedy
against
bursting
is
giving
vent
.
There
is
no
reason
that
the
effect
,
which
may
proceed
from
divers
causes
,
should
be
attributed
to
one
.
v.
g.
an
action
of
seeming
disrespect
may
either
come
from
an
intention
to
affront
,
from
negligence
,
from
having
some
other
busines
in
his
thoughts
,
&c.
interpret
not
therefore
such
actions
as
affronts
;
and
the
rather
,
because
it
is
our
duty
to
take
every
thing
by
the
best
handle
.
4.
THE
most
innocent
,
grateful
,
and
universal
Discourse
,
is
telling
Stories
;
and
modern
rather
then
ancient
.
Some
are
so
well
stocked
with
this
trade
as
to
be
able
to
answer
any
question
,
or
parallel
any
case
by
a
Story
;
which
is
(
if
well
done
)
a
very
great
perfection
of
eloquence
and
judgment
.
And
in
telling
Stories
avoid
too
often
said
he
,
and
said
I
,
hear
you
me
,
mark
me
,
&c.
be
perfect
also
,
that
you
need
not
recant
,
stammer
,
or
repeat
things
said
before
;
be
not
tedious
in
impertinent
circumstances
,
nor
make
your
own
glory
the
chiefest
concern
.
Tell
no
lye
in
your
discourse
;
especially
not
Gasconades
,
and
improbable
Rhodomontades
,
wherein
some
,
out
of
weaknes
and
lowness
of
spirit
and
parts
,
take
as
much
pleasure
as
others
in
drinking
when
not
thirsty
,
and
think
they
then
overwit
the
company
.
Be
not
hyperbolical
and
extravagant
,
especially
in
praising
and
dispraising
;
for
the
wit
takes
away
the
credit
;
whereas
the
end
of
speech
was
first
to
make
us
understood
,
then
beleived
.
And
if
you
be
convinced
of
an
error
,
for
truths
sake
acknowledg
it
,
and
change
your
opinion
;
for
this
ingenuity
is
greater
,
because
rarer
.
And
remember
,
that
One
chance
falling
out
,
as
the
Astrologues
prognosticate
,
gets
them
reputation
;
and
their
thousand
lyes
are
not
taken
notice
of
;
but
to
a
wise
man
one
lye
doth
more
disgrace
,
then
thousand
truths
can
recover
.
When
news
comes
from
an
uncertain
Author
,
tho
probable
and
expected
,
yet
suspend
your
beleif
;
because
men
easily
report
what
they
desire
or
expect
;
but
rather
give
heed
to
certain
extravagant
and
unexpected
Relations
,
as
unlikelier
to
be
invented
.
And
when
you
tell
news
,
engage
not
for
the
truth
of
it
.
5.
IN
your
discourse
rational
or
of
erudition
,
skip
not
from
one
subject
to
another
;
as
do
Fanatics
,
and
other
ignorant
Sciolists
,
who
are
never
at
ease
till
they
have
vented
all
they
think
themselves
to
know
above
other
men
.
Neither
maintain
an
argument
with
ignorant
,
nor
contradictive
persons
;
nor
think
that
you
are
bound
to
convert
or
instruct
the
whole
World
;
least
of
all
with
vain
drolls
,
who
make
your
seriousnes
their
sport
.
Be
content
to
satisfy
with
reason
,
not
(
especially
your
own
)
authority
(
a
refuge
many
fly
unto
when
worsted
,
if
they
know
there
is
no
examining
Books
)
such
as
are
capable
and
disposed
.
In
reasoning
,
the
most
excellent
way
,
wherein
the
best
able
is
certain
to
carry
the
cause
,
and
which
will
bring
the
controversy
to
a
speedy
determination
,
is
by
asking
questions
,
and
proceeding
still
upon
the
adversaries
concessions
▪
which
he
cannot
without
shame
retract
;
(
by
Syllogisms
is
more
Pedantic
.
)
This
is
Plato's
manner
of
discoursing
.
Pedantry
is
a
vice
in
all
Professions
,
it self
no
Profession
.
For
a
School-master
is
not
therefore
a
Pedant
;
but
he
only
who
importunately
,
impertinently
,
and
with
great
formality
,
shews
his
learning
in
scraps
of
Latin
and
Greek
;
or
troubles
himself
with
knowledg
of
little
use
or
value
;
or
values
himself
above
his
deserts
,
because
of
something
he
knows
(
as
he
conceives
)
more
then
ordinary
;
or
despiseth
others
not
skilled
in
his
impertinencies
;
or
censures
all
Authors
and
persons
confidently
without
reason
.
And
whoever
doth
thus
,
be
he
Divine
,
Lawyer
,
Statesman
,
Doctor
,
or
Professor
,
he
is
a
Pedant
.
Do
not
in
ordinary
company
treat
of
matters
too
subtil
and
curious
,
nor
too
vile
and
mean
;
nor
of
things
unseasonable
,
as
of
Religion
in
mixed
,
or
young
company
,
or
at
table
;
but
in
all
Discourse
have
an
intention
to
better
your self
and
others
.
Which
that
you
may
do
,
contrive
,
(
as
much
as
you
can
)
before
hand
of
what
to
discourse
;
and
lay
your
scene
,
which
afterwards
you
may
menage
as
you
please
.
A
man
may
judiciously
discourse
,
when
either
he
knows
the
subject
very
well
;
or
when
desirous
to
learn
(
a
submission
and
ingenuity
very
grateful
in
company
)
or
when
necessitated
to
discourse
,
and
then
he
must
do
it
discreetly
and
doubtingly
,
unless
he
very
well
know
his
Auditory
.
Cautious
also
must
he
be
who
discourseth
of
that
he
understands
amongst
persons
of
that
Profession
;
an
affectation
that
more
Scholars
then
wisemen
are
guilty
of
;
I
mean
to
discourse
with
every
man
in
his
own
faculty
;
except
it
be
by
asking
questions
,
and
seeming
to
learn.
You
may
freely
and
safely
discourse
of
matters
of
Philosophy
,
Mathematics
,
Travels
,
Government
of
forreign
Countries
,
Histories
of
times
past
or
present
of
other
Places
,
Husbandry
,
and
the
like
,
which
subjects
concern
no
mans
reputation
,
and
therefore
none
much
care
what
part
you
take
.
Discourse
,
tho
amongst
learned
men
,
laies
no
grounds
of
Science
,
but
supposeth
them
,
and
therefore
study
is
necessary
;
without
which
who
so
adventures
amongst
Scholars
,
is
like
a
Lady
,
that
hath
excellent
Medicines
,
but
neither
knows
whereof
they
are
made
,
nor
how
to
apply
them
effectually
.
Have
a
care
also
that
your
income
exceed
your
expences
,
i.
e.
that
you
hear
and
read
more
then
you
speak
:
for
he
that
spends
out
of
the
stock
of
wit
and
memory
is
quickly
bankerupted
;
but
knowledg
and
learning
continually
improve
by
discourse
.
Cunning
discoursers
to
avoid
baffling
are
wont
at
first
to
lay
down
a
proposition
easily
defensible
,
to
which
they
may
retreat
in
case
of
necessity
;
but
defend
the
other
out
works
also
as
long
as
they
can
.
Mens
wits
and
apprehensions
are
infinitely
various
;
nor
is
there
any
opinion
so
extravagant
,
which
hath
not
some
followers
and
maintainers
,
who
fit
their
hypotheses
to
it
.
Wherefore
do
not
censure
any
thing
on
a
suddain
as
ridiculous
,
for
tho
it
please
not
you
,
it
may
another
,
as
wise
.
Every
man
makes
himself
the
measure
of
all
others
for
truth
and
falshood
,
wisdom
and
folly
.
learning
and
ignorance
,
and
the
like
.
And
who
is
able
to
denudate
himself
of
this
false
opinion
,
or
prejudice
at
least
to
truth
?
But
from
hence
it
proceeds
that
we
esteem
him
knowing
that
knows
more
or
as
much
,
and
him
ignorant
,
that
knows
less
,
then
our selves
.
Him
also
virtuous
that
is
according
to
our
sentiment
and
degree
.
Also
that
all
men
are
more
ready
to
blame
anothers
errors
,
then
praise
his
virtues
.
And
that
a
man
knowing
what
another
doth
not
,
and
being
ignorant
of
what
another
knows
,
yet
knows
not
his
own
ignorance
;
but
consequently
values
himself
and
despiseth
the
other
.
To
man
alone
(
not
beasts
nor
Angels
)
hath
nature
given
a
nauseousnes
of
the
present
.
The
best
things
in
the
world
if
not
accompanied
with
variety
,
become
distastful
.
And
nothing
sooner
then
Discourse
:
which
is
so
much
carefullier
to
be
menaged
,
as
the
eare
is
sooner
cloy'd
then
the
eie
.
Prudent
eies
are
kept
open
by
reason
,
ordinary
persons
by
wit.
Old
men
commonly
discourse
of
grave
and
edifying
Subjects
,
Divinity
,
Government
,
History
,
&c.
Young
men
rather
of
pleasant
;
Hunting
,
Fashions
,
Travels
,
Wonders
,
&c.
every
man
chuseth
to
discourse
of
that
he
best
understands
and
loves
.
CHAP.
IV.
Concerning
Business
.
A
Doctor
being
intreated
by
his
Nephew
to
give
some
rules
for
guiding
and
securing
himself
in
negotiation
,
and
contracts
;
after
long
study
told
him
,
he
could
give
him
but
one
;
which
was
,
alwaies
to
have
to
do
with
virtuous
persons
.
But
for
many
reasons
this
rule
,
tho
a
perfect
one
,
is
hard
to
be
practised
;
and
therefore
I
beseech
you
be
content
with
such
imperfect
ones
,
as
my
reading
or
experience
can
furnish
.
If
any
one
tell
you
,
that
it
is
to
no
purpose
to
think
long
upon
any
matter
;
that
they
are
only
wise
men
who
can
dispatch
business
ex
tempore
;
that
consulting
is
but
a
dull
formality
;
and
that
a
man
sees
as
far
into
a
thing
at
first
,
as
by
much
consideration
;
say
boldly
that
man
is
a
fool
:
the
more
you
think
,
the
more
and
clearer
you
shall
understand
.
Therefore
Men
of
most
leisure
do
business
the
best
;
and
those
who
have
much
business
must
have
much
pardon
.
Therefore
men
used
to
business
do
it
better
;
because
they
have
thought
of
it
before
,
either
in
the
same
,
or
a
like
,
case
.
A
prudent
Man
doth
no
business
rashly
,
i.
e.
without
reason
and
advice
;
and
he
adviseth
also
as
long
as
he
can
;
and
that
first
with
his
own
thoughts
:
which
being
not
sufficient
,
he
takes
in
also
the
assistance
of
other
mens
counsel
;
and
heareth
others
,
tho
he
follow
perhaps
his
own
.
Most
men
advise
for
their
own
interest
,
and
therefore
happy
is
he
who
hath
a
friend
.
To
order
your
thoughts
well
in
Deliberation
,
endeavor
to
put
your
business
into
an
History
,
considering
what
is
to
be
done
or
said
first
,
what
afterwards
.
For
the
hindrance
of
prudent
resolutions
is
the
confusion
and
disorder
of
thoughts
;
which
by
this
method
is
cleared
:
by
it
also
you
shall
quickly
discover
where
the
difficulty
is
,
and
know
when
you
have
done
.
It
is
also
very
convenient
to
write
down
your
reasons
pro
&
con
in
deliberation
;
for
the
mind
by
this
means
,
is
freed
both
from
the
confusion
,
and
burden
of
those
arguments
.
Give
not
your
advice
or
opinion
before
asked
;
for
that
is
to
upbraid
the
others
ignorance
:
nor
attribute
ill
success
to
the
neglect
of
your
councel
;
nor
be
angry
if
your
advice
be
not
followed
.
Neither
accustom
your self
to
find
fault
with
others
actions
,
except
vitious
;
for
you
are
not
bound
to
weed
other
mens
Gardens
.
Be
not
too
eager
in
counselling
others
;
for
the
evil
success
(
which
happens
frequently
to
good
advice
)
will
be
laid
to
your
charge
,
and
seldom
shall
you
be
thanked
for
the
good
.
It
happeneth
frequently
to
men
that
are
wise
by
experience
,
and
not
learning
,
that
they
cannot
give
a
reason
of
their
opinion
and
advise
,
tho
it
be
really
the
best
:
(
as
a
meer
mechanicall
workman
knows
there
is
a
fault
in
the
work
,
(
tho
he
cannot
tell
punctually
what
it
is
.
)
Despise
not
such
mens
opinions
for
their
want
of
Discourse
,
In
Deliberations
where
there
is
reason
on
both
sides
and
that
a
man
hath
resolved
one
way
,
he
commonly
thinks
that
he
hath
chosen
the
worse
,
because
then
he
onely
considers
the
reasons
of
the
contrary
part
;
which
represented
by
themselves
(
the
other
after
resolution
being
no
more
considered
)
seem
greater
and
of
more
consequence
then
they
are
.
There
is
one
great
perfection
in
doing
business
,
which
is
,
That
tho
you
set
your
mind
and
thoughts
upon
business
,
yet
do
not
engage
your
affections
,
at
least
deeply
,
in
it
.
For
thus
shall
you
both
have
your
understanding
clear
at
all
times
;
and
not
be
disturbed
if
you
miscarry
;
which
you
must
make
account
will
often
happen
unto
you
.
Besides
precipitiousness
,
impatience
,
or
not
staying
to
take
the
opportunity
,
and
time
your
business
,
is
frequently
the
ruine
of
many
noble
designs
;
and
all
passion
whatsoever
deteriorates
your
negotiation
;
if
your
reason
will
not
bring
you
to
this
indifferency
,
experience
will.
A
l'adventure
tout
vient
à
point
à
qui
peut
attendre
.
In
treating
about
business
you
understand
,
you
have
an
advantage
to
propose
first
;
in
what
you
understand
not
,
't
is
best
to
receive
propositions
.
And
if
you
have
a
doubtful
cause
,
an
inconstant
adversary
,
or
find
him
disposed
to
comply
with
your
desire
,
defer
not
to
dispatch
.
In
business
(
except
buying
and
selling
)
you
shall
find
very
few
persons
speak
to
the
purpose
;
therefore
let
every
man
talk
his
fill
:
rather
then
interrupt
,
provoke
him
to
speak
;
for
he
will
blurt
out
many
things
to
your
advantage
:
some
out
of
ignorance
and
inexperience
;
others
on
purpose
standing
on
circumstances
and
things
of
small
consequence
.
Women
commonly
(
as
weakest
)
are
most
extravagant
;
and
at
an
end
,
or
the
midst
,
of
their
Story
must
drop
a
tear
;
for
being
themselves
compassionate
,
they
think
others
are
so
too
;
and
that
is
their
interest
.
The
difficulty
of
dispatch
is
not
from
the
business
it self
,
wherein
a
man
may
easily
see
what
is
necessary
,
or
fittest
to
be
done
:
but
it
is
in
perswading
your
interest
;
in
communicating
so
much
and
no
more
then
concerns
you
;
using
such
reasons
only
,
as
are
proper
for
your
matter
;
in
applying
them
to
every
ones
understanding
,
inclination
,
and
at
a
fit
time
;
and
in
taking
off
the
opposition
of
Adversaries
.
For
there
is
no
interest
that
hath
not
its
contrary
,
and
sometimes
also
so
forcible
a
one
,
as
is
to
be
conquered
onely
with
mony
;
which
is
a
sword
that
cuts
even
a
Gordian
knot
.
All
things
concernning
the
menagery
of
affaires
are
reduced
to
these
heads
.
1.
The
ground
or
occasion
.
2.
The
end
to
be
brought
about
.
3.
The
reasons
whereupon
the
affair
is
grounded
.
4.
The
difficulties
likely
to
be
encountred
5.
The
answers
which
may
be
made
to
the
reasons
.
6.
And
the
replies
to
them
.
7.
The
advantage
of
the
affaire
to
the
other
party
.
8.
Examples
of
like
cases
.
But
alwaies
be
sure
to
remove
the
principal
obstacle
.
Some
men
are
apt
to
beleive
what
they
hope
for
,
or
desire
;
others
are
never
secure
,
till
they
see
and
enjoy
.
And
this
doubtless
is
the
better
;
because
it
encreaseth
diligence
,
good
success
,
and
less
affliction
.
Wherefore
of
future
things
,
imagine
and
provide
for
the
worst
;
tho
of
actions
dubious
of
other
persons
you
conceive
the
best
.
Fear
is
a
necessary
passion
,
and
hath
a
great
share
in
all
our
affairs
.
The
great
and
general
defect
being
negligence
,
laschety
,
and
love
of
ease
;
fear
discuseth
these
.
He
that
is
in
continual
apprehension
of
evil
watcheth
to
avoid
,
prepareth
to
rencounter
,
and
is
cautious
not
to
give
admittance
to
,
danger
;
but
endeavors
to
secure
his
condition
,
and
remove
further
from
evil
.
In
things
of
the
other
world
men
are
more
apt
to
hope
,
because
they
have
not
so
clear
an
apprehension
,
nor
so
firm
a
beleif
,
or
not
so
frequent
consideration
concerning
them
;
but
in
matters
of
this
world
more
apt
to
fear
;
for
all
mens
hopes
frequently
fail
,
their
fears
seldom
.
Besides
the
loss
of
what
we
enjoy
goes
nearer
and
is
more
sensible
to
us
,
then
the
future
good
may
advantage
;
wherefore
in
treating
with
most
men
you
know
the
best
Topic.
And
seldom
is
it
seen
but
that
fear
also
gets
the
better
of
love
,
and
therefore
good
Magistrates
trust
not
only
to
love
,
but
will
in
some
degree
be
feared
also
.
Secrecy
and
reservednes
is
of
infinite
use
;
for
,
besides
that
such
are
not
easily
prevented
and
interrupted
,
men
are
still
commenting
and
in
suspense
about
every
motion
of
theirs
;
which
gets
great
reputation
.
Besides
suddain
things
do
more
amaze
,
and
confound
,
then
things
foreseen
or
expected
.
But
you
need
not
put
your self
to
the
trouble
of
secrecy
,
where
you
fear
no
opposition
.
Many
time
;
also
your
secrecy
is
to
be
concealed
;
nor
is
an
inquirer
into
the
business
you
would
hide
rudely
to
be
denied
(
for
that
many
times
breeds
jealousies
,
&c.
)
but
by
prudent
and
courteous
dissimulation
to
be
fenced
withal
,
and
his
thoughts
dextrously
avoided
rather
then
forcibly
returned
upon
him
.
He
that
is
a
good
Practitioner
in
this
trade
becomes
often-times
Master
of
his
thoughts
that
came
to
sist
him
.
Beware
of
trusting
to
your
fortune
;
for
most
men
are
fortunate
for
a
time
,
and
in
some
things
only
:
nor
is
he
fortunate
,
who
hath
a
good
occasion
offered
to
him
,
for
it
is
Prudence
to
take
hold
of
,
and
use
,
it
;
but
he
that
hath
it
presented
twice
.
Think
not
such
as
these
to
be
good
consequences
.
He
is
a
good
man
,
therefore
doth
nothing
ill
:
he
is
a
bad
man
,
therefore
doth
nothing
well
.
He
is
a
wise
man
,
therefore
doth
nothing
foolishly
,
&c.
Consider
this
well
and
stand
upon
your
guard
.
For
every
one
hath
errors
,
from
whence
sometimes
greater
,
other
times
lesser
,
mischeifs
arise
:
happy
are
they
,
whose
errors
happen
to
be
in
small
matters
,
and
which
come
betimes
,
and
are
remediable
.
He
that
doubts
not
,
knows
either
all
things
,
or
nothing
.
And
he
that
imagines
never
to
commit
an
error
,
his
next
pretence
must
be
to
Divinity
.
The
things
of
this
World
never
stand
in
one
stay
,
but
are
alwaies
moving
their
own
way
;
and
if
we
perceive
not
their
alteration
,
it
is
because
our
age
is
shorter
then
theirs
.
This
observation
is
of
importance
to
many
purposes
,
v.
g.
virtue
and
vice
,
wisdom
and
folly
,
are
but
good
and
bad
,
prosperous
and
adverse
,
in
the
seed
.
When
we
read
in
Histories
the
great
changes
of
Government
,
we
much
wonder
at
them
,
and
are
apt
to
pitty
the
sufferers
.
But
Providence
hath
so
ordered
,
that
great
alterations
ordinarily
happen
by
little
and
little
;
so
that
both
reason
and
nature
either
accomodate
to
them
,
or
have
time
to
escape
,
and
provide
other
waies
.
He
that
entreth
into
danger
without
considering
it
,
is
a
beast
;
he
only
is
valiant
,
who
knowing
the
danger
,
embraceth
it
cheerfully
,
whether
out
of
necessity
or
honor
.
Yea
,
tho
he
knows
and
supposeth
that
all
dangers
have
not
their
effects
;
but
that
some
are
prevented
by
industry
,
some
by
courage
and
prudence
,
and
some
fortune
and
the
course
of
things
(
Gods
Providence
)
casts
of
.
Dealing
with
Merchants
and
men
of
busines
and
virtue
cut
of
ceremonies
;
and
declare
the
busines
at
length
rather
then
too-short
;
for
this
is
apt
to
raise
mistakes
;
besides
a
man
is
not
alwaies
in
disposition
or
ability
to
fathom
the
depth
of
an
affair
with
a
short
cord
.
When
you
have
extorted
from
a
person
what
he
obstinately
denied
,
you
need
not
doubt
,
but
at
the
same
time
also
to
obtain
another
he
would
not
willingly
grant
.
For
when
a
man
is
forced
,
as
it
were
,
to
let
go
his
hold
of
what
he
most
firmly
grasped
,
he
unbends
his
hand
,
and
abandons
whatever
it
contained
.
Commota
semel
&
excussa
mens
[
à
stabilitate
suâ
]
ei
servit
à
quo
impellitur
.
Thus
the
Parliament
proposed
to
the
King
,
together
with
the
bill
of
attainder
of
the
Earl
of
Strafford
(
which
he
was
formerly
resolved
not
to
grant
)
a
bill
for
perpetuating
the
Parliament
,
which
,
tho
of
far
greater
consequence
,
he
scrupled
not
.
Deser
,
as
long
as
you
can
,
the
doing
of
a
thing
against
your
mind
,
rather
then
give
a
positive
denial
;
for
accidents
many
times
divert
the
design
,
and
deliver
you
from
that
strait
,
wherein
a
refusal
may
deeplier
engage
you
.
Never
dispatch
an
evil
and
difficult
busines
so
absolutely
,
but
that
(
if
possible
)
you
leave
place
to
undertake
and
introduce
it
again
.
Time
and
opportunity
alter
many
things
,
and
make
that
pass
smoothly
which
formerly
would
have
bin
refused
,
had
not
your
dexterity
left
open
the
door
for
a
new
treaty
.
All
men
naturally
avoid
persons
inquisitive
into
other
mens
affairs
;
for
such
commonly
are
lavish
of
their
intelligence
,
and
thereby
breed
quarrels
and
spread
animosities
:
besides
that
themselves
are
apt
to
envy
and
malign
others
,
that
being
the
concern
which
breeds
their
inquisitivenes
.
The
reason
,
why
things
conform
not
to
the
general
desire
and
expectation
of
the
World
,
is
,
because
they
who
give
beginning
and
ending
to
busines
are
but
few
,
and
many
are
those
who
desire
and
expect
.
He
is
often
to
blame
,
who
neglects
a
present
good
for
fear
of
a
future
evil
,
except
it
be
nigh
at
hand
,
and
in
a
manner
certain
.
So
is
he
who
strives
to
avoid
all
difficulties
;
for
more
things
affright
,
then
hurt
,
us
.
And
there
are
many
changes
in
this
World.
Di
cosa
nasce
cosa
.
And
in
judgments
of
the
future
we
see
wise
men
frequently
mistaken
.
Poor
,
meanpeople
,
and
wranglers
,
&c.
conclude
not
any
treaty
,
nor
offer
all
they
mean
to
give
,
till
they
be
forced
,
i.
e.
till
they
see
the
treaty
ready
to
break
up
;
and
they
think
that
they
get
a
considerable
advantage
by
such
restines
,
and
importunity
;
as
indeed
they
do
,
if
they
deal
with
ingenuous
persons
.
So
petty
Tradesmen
love
to
call
their
customers
back
.
Since
grateful
and
virtuous
persons
are
so
rare
,
value
the
service
of
such
as
are
joined
with
you
in
the
same
interest
or
danger
;
and
you
may
more
reasonably
expect
to
be
assisted
by
him
,
that
hopes
to
get
by
you
,
then
by
him
,
who
hath
already
received
favors
from
you
.
And
remember
that
a
Crown
in
your
purse
doth
you
more
honor
then
ten
spent
.
When
in
consultations
there
are
contrariety
of
opinions
,
seldom
is
the
best
chosen
;
and
the
more
persons
argue
,
the
further
they
are
from
agreeing
;
the
love
of
their
own
opinion
insinuating
it self
by
little
and
little
with
their
reason
.
Wherefore
,
sometimes
the
most
importunate
prevails
,
sometimes
he
that
finds
out
a
medium
;
not
that
this
expedient
is
alwaies
the
best
;
but
that
persons
in
heat
of
dispute
,
cannot
easily
pass
over
,
or
fully
consent
,
to
a
contrary
.
Thrust
not
your self
to
be
Moderator
or
Umpire
in
Controversies
,
till
required
;
and
then
't
is
better
to
exaggerate
the
mischeifs
of
disagreement
,
then
benefits
of
concord
;
for
fear
is
stronger
then
love
.
Many
are
wont
alwaies
to
take
the
Adversaries
part
.
But
it
is
a
very
hard
thing
to
reconcile
men
at
first
,
their
passions
being
high
,
and
animosities
great
.
But
after
they
are
reasonably
wearied
with
Law
,
or
other
inconveniences
,
't
is
not
difficult
to
find
out
a
medium
,
which
may
save
both
their
honors
;
which
is
that
both
commonly
desire
.
A
worthy
Gentleman
being
to
reconcile
two
persons
,
first
made
them
swear
both
to
stand
to
his
determination
;
and
2ly
that
neither
of
them
should
reveal
upon
what
terms
they
were
reconciled
.
Every
man
is
more
apt
to
love
,
cherish
,
and
trust
in
him
,
on
whom
he
hath
already
bestowed
most
courtesies
;
esteeming
him
as
his
creature
;
[
This
is
the
cause
of
the
great
love
of
Parents
toward
their
Children
:
]
and
he
,
that
loveth
,
and
doth
favors
,
obligeth
,
and
submitteth
himself
to
the
receiver
;
so
that
for
fear
of
losing
what
he
hath
already
bestowed
,
he
must
bestow
more
.
Wherefore
if
you
seek
the
favor
of
a
great
person
,
accept
courtesies
from
him
,
and
not
from
others
.
He
that
would
perswade
great
men
,
let
him
first
begin
with
the
weakest
;
by
probable
arguments
,
good
words
,
and
humble
carriage
he
shall
obtain
their
friendship
;
and
by
their
Authority
(
tho
but
fools
)
draw
in
the
wiser
.
Mean
wits
alwaies
distrust
subtil
arguments
,
and
Logical
heads
:
and
great
men
,
for
the
most
part
,
are
of
an
inartificial
understanding
,
and
therefore
by
seemingly
naked
truth
,
and
plainness
,
are
brought
to
your
opinion
.
In
great
Councils
and
meetings
there
are
alwaies
some
leading
men
,
whom
if
you
gain
,
your
business
is
done
.
Amongst
Multitudes
,
one
adversary
can
do
more
harm
,
then
many
friends
can
do
good
.
There
are
some
who
are
children
even
in
mature
age
;
and
of
them
a
man
must
not
say
,
they
are
40.
years
old
,
therefore
they
will
do
as
men
of
40.
years
old
.
But
concerning
those
and
all
such
Heteroclites
,
look
at
their
present
customs
,
and
menagery
of
their
private
affairs
.
For
if
you
see
an
aged
man
vehement
,
suddain
in
his
resolutions
,
following
the
impetus
of
his
passions
;
hold
that
man
for
a
child
;
not
moved
with
reason
,
unconstant
;
to
day
resolving
without
consideration
,
and
in
the
same
manner
reversing
it
to
morrow
.
Nothing
is
well
done
,
or
said
,
in
passion
;
tho
there
may
be
just
cause
of
being
passionate
;
but
less
or
more
all
passion
according
to
the
degree
of
it
hinders
reason
and
deliberation
.
But
beware
instead
of
passion
you
fall
not
into
slyness
and
cunning
:
for
these
two
,
passion
and
cunning
,
do
many
times
shoulder
out
one
another
;
and
generally
people
without
passion
are
look'd
upon
as
sly
and
crafty
:
which
of
the
two
is
worse
,
there
being
more
of
the
voluntary
in
it
.
It
is
good
therefore
sometimes
to
seem
passionate
,
if
you
be
not
so
.
In
all
treating
with
other
persons
try
first
what
may
be
done
by
fair
means
,
good
words
,
hopes
of
gratitude
,
&c.
before
you
come
to
power
or
passion
.
And
let
power
either
of
your self
or
the
law
be
the
last
.
When
you
consult
with
a
friend
about
any
business
,
be
not
hasty
to
receive
a
present
answer
;
but
give
him
time
to
consider
;
for
the
common
and
first
conceptions
of
all
men
are
much
what
the
same
:
at
least
his
extempore
is
not
equal
to
your
premeditated
.
Physicians
and
Lawyers
answer
out
of
their
trade
,
and
,
as
they
pretend
,
by
certain
rules
and
cases
very
like
,
if
not
the
same
,
with
yours
;
but
it
seldom
falls
out
,
that
the
same
case
in
dispatch
of
business
falls
out
twice
;
or
if
it
do
,
yet
it
is
clothed
with
such
various
and
differing
circumstances
(
according
to
which
a
wise
man
frames
his
opinion
)
that
it
is
very
difficult
to
give
judgement
.
The
manner
is
when
you
propose
a
thing
which
you
are
afraid
;
will
hardly
be
accepted
,
or
granted
;
propose
it
by
parcels
;
that
one
piece
be
digested
,
before
the
other
be
swallowed
.
It
is
better
to
be
near
to
,
and
serve
,
a
prodigal
,
then
a
thrifty
and
parsimonious
,
Prince
;
tho
for
the
publick
this
is
more
advantagious
.
For
the
prodigal
is
forced
to
use
divers
oppressions
,
&c.
and
more
suffer
by
his
profuseness
then
are
benefited
by
it
;
and
they
commonly
are
most
benefited
by
it
,
who
least
deserve
it
.
It
seems
that
Princes
are
more
free
,
and
Masters
of
their
own
will
,
then
other
men
;
but
it
is
contrary
in
such
as
govern
prudently
:
for
they
are
necessitated
to
act
with
infinite
cautiousness
and
consideration
;
frequently
to
court
even
mean
persons
;
and
swallow
many
a
bitter
pill
at
their
hands
.
Wherefore
pardon
your
Prince
if
he
do
not
all
things
exactly
,
according
to
the
precise
rule
of
wisedom
.
He
,
that
having
bin
the
means
to
advance
another
to
high
degree
,
thinks
to
govern
him
,
cancels
his
own
courtesy
.
If
you
find
that
any
one
hath
spoken
ill
of
you
to
your
Patron
,
take
no
notice
of
it
;
nor
be
eager
to
vindicate
your self
;
but
continue
your
emploiment
without
complaining
;
and
your
innocency
will
both
appear
,
and
prevail
at
last
.
Great
enterprises
are
not
to
be
relinquished
,
because
we
cannot
reconcile
all
difficulties
;
for
were
all
things
easy
,
they
were
not
great
;
and
could
all
objections
,
i.
e.
difficulties
be
solved
,
little
were
left
to
your
courage
or
discretion
.
Some
things
Gods
providence
,
and
the
course
of
things
render
easy
;
and
others
are
difficult
only
,
because
we
see
not
through
them
at
present
.
The
more
you
come
into
favor
,
the
less
admit
Cabals
and
Juntos
,
to
avoid
suspition
.
Nor
converse
much
with
the
ordinary
servants
;
for
so
they
will
respect
you
the
more
.
Yet
,
lest
you
be
hated
,
be
courteous
in
your
salutes
,
discourses
,
offers
of
service
,
but
especially
in
giving
them
reasons
in
your
discourse
:
for
then
they
think
you
do
not
despise
them
.
But
if
they
hate
you
for
any
good
service
done
to
your
Patron
,
sell
it
him
dear
;
that
he
may
be
obliged
to
protect
you
.
No
Patron
really
loves
a
servant
wiser
then
himself
,
let
him
pretend
what
he
pleaseth
;
and
therefore
if
you
be
a
person
of
understanding
,
covet
not
to
be
too
near
him
,
as
of
his
bed-chamber
,
&c.
for
Patrons
are
not
pleased
that
such
persons
should
pry
too
nearly
into
their
actions
and
inclinations
.
Wise
men
,
when
they
have
auy
way
come
in
competition
with
their
Prince
,
have
alwaies
ceded
.
Yet
it
is
better
to
be
feared
and
hated
,
then
despised
.
Wherefore
chuse
rather
to
be
a
severe
searcher
into
,
and
censurer
of
,
actions
;
then
to
be
undervalued
for
taking
no
notice
of
them
.
If
Spies
abound
in
a
Court
,
discourse
in
generals
;
and
give
them
no
cause
to
think
themselves
discovered
by
you
.
Neutrality
makes
the
slowest
,
but
surest
,
progress
:
for
the
neuter
is
connived
at
through
the
others
mutuall
envying
.
A
weak
Patron
is
easily
gained
,
but
no
considerable
advantage
of
honor
,
or
profit
,
can
be
got
by
him
;
a
wise
Master
is
jealous
,
easily
lost
,
and
then
never
recovered
.
If
your
Master
have
any
near
kindred
,
keep
fair
with
all
,
for
they
will
certainly
prevail
;
and
stick
to
the
best
beloved
.
If
you
light
upon
a
Master
that
is
inquisitive
after
your
words
and
actions
,
know
,
that
he
intends
to
keep
you
under
.
Pray
to
God
not
to
light
upon
a
cunning
Master
;
for
either
you
shall
be
ruin'd
by
him
;
or
at
best
tired
with
standing
upon
your
guard
.
In
this
case
make
shew
not
to
perceive
his
subtilty
,
but
to
admire
his
ingenuity
.
Sic
ars
deluditur
arte
.
If
your
Patron
,
by
discourse
,
or
actions
,
endeavors
to
conceal
any
of
his
vices
;
be
sure
he
holds
that
dear
,
is
deeply
engaged
in
it
,
and
would
enjoy
it
without
a
rival
.
To
avoid
envy
,
affect
not
expence
and
ostentation
;
but
mind
reality
.
For
be
sure
that
way
,
accounted
so
honourable
,
leads
streight
to
destruction
.
CHAP.
V.
Of
Servants
.
SINCE
Slavery
was
banished
Christendom
,
a
Servant
is
no
other
,
then
one
hired
to
such
emploiment
;
and
under
such
terms
,
as
if
well
observed
,
the
difference
is
not
great
between
the
condition
of
the
Master
and
the
Servant
.
For
none
can
compel
another
to
serve
him
against
his
will
;
nor
can
I
contract
with
him
for
his
service
,
but
at
the
same
time
he
will
bargain
with
me
for
his
salary
.
I
take
him
under
my
roof
,
I
make
provision
for
his
sustenance
,
I
defend
him
from
his
enemies
;
as
well
as
from
hunger
,
cold
,
and
diseases
.
And
what
doth
he
for
this
?
he
serveth
me
?
no
,
he
serveth
himself
.
The
same
labor
,
he
would
undergo
in
his
own
house
to
maintain
himself
,
and
perhaps
with
great
anxiety
,
he
doth
in
mine
with
pleasure
.
So
that
now
service
is
nothing
but
a
compact
betwixt
the
rich
and
the
poor
,
for
their
mutual
advantage
.
And
to
demand
or
imagine
,
that
a
servant
should
quit
his
own
interest
,
profit
and
advantage
,
to
procure
his
Masters
,
is
a
folly
no
considering
man
will
be
guilty
of
.
Therefore
let
the
Master
command
according
to
reason
and
sweetness
;
not
so
imperiously
,
or
with
such
opprobrious
language
as
may
justly
discontent
or
chase
away
a
Servant
.
If
he
obey
with
cheerfulness
,
and
affection
,
he
may
at
length
perhaps
make
his
Masters
interest
his
own
.
If
you
pay
him
not
his
wages
,
he
will
pay
himself
.
In
controversies
,
let
the
Master
sometimes
cede
to
his
servant
,
to
keep
his
mettal
in
breath
;
and
not
too
severe
,
if
the
faults
be
small
,
or
committed
for
want
of
Judgment
,
or
through
a
little
itch
of
liberty
.
Let
the
Master
be
sometimes
blind
,
and
the
servant
deaf
.
But
faults
of
malice
,
or
impiety
are
not
to
be
pardoned
.
The
first
such
fault
is
the
Servants
;
the
second
divided
between
Master
and
Servant
;
the
third
,
wholly
the
Masters
.
Correct
him
not
before
Strangers
,
but
if
correction
amend
him
not
,
rid
your
hands
of
him
;
both
for
his
sake
,
your
own
,
and
the
scandal
of
others
.
Rich
men
are
inclined
to
pride
,
and
contemt
of
others
;
for
having
wealth
,
which
commands
all
things
in
the
great
Market
of
this
World
,
they
are
apt
to
become
insolent
,
petulant
,
impatient
of
disobedience
,
denial
,
reproof
,
or
advice
.
And
because
ostentation
of
happiness
is
one
part
of
it
;
therefore
are
rich
men
vain
glorious
,
desirous
to
be
observed
,
and
to
live
splendidly
.
And
men
newly
enriched
,
and
without
their
own
industry
more
vain
then
they
,
who
are
born
so
,
or
have
by
industry
acquired
great
estates
.
Men
in
power
also
are
more
honorable
,
gallant
,
generous
,
and
less
vain
then
the
rich
.
Also
because
great
estates
are
commonly
acquired
with
little
,
and
small
ones
not
without
great
,
labor
;
therefore
are
rich
men
apt
to
exalt
themselves
as
either
above
others
,
in
parts
,
or
the
favor
of
God
,
both
which
are
very
great
and
dangerous
errors
,
but
difficultly
to
be
eradicated
.
Let
them
not
,
therefore
,
mistake
morosity
for
grandeur
,
and
passion
for
greatness
.
It
is
better
to
subdue
your
Servants
reason
,
as
well
as
his
strength
and
diligence
.
And
those
,
who
betake
themselves
to
the
rich
,
are
to
comport
with
their
follies
,
impertinencies
,
and
contumelies
;
and
to
conceale
them
.
It
is
better
they
should
love
their
Masters
,
but
by
no
means
hate
them
;
or
speak
evil
of
them
behind
their
backs
.
Not
dispute
their
Masters
judgment
;
not
vy
wit
,
taunt
or
rally
,
with
them
;
not
use
familiarity
without
leave
;
but
to
put
on
patience
,
when
they
put
on
a
livery
.
To
admonish
and
reprehend
is
not
an
action
of
an
Inferior
;
and
an
affectionate
disrespect
obligeth
not
so
much
by
its
sincerity
,
as
it
provokes
by
its
ill
example
;
wherefore
when
you
advise
your
Superior
,
do
it
so
,
as
it
may
be
accepted
.
And
let
not
the
Master
refuse
to
hear
the
advice
of
his
Servant
,
tho
he
follow
it
not
.
No
man
ever
miscaried
through
excess
of
respect
;
or
was
disgraced
for
retaining
a
constant
and
proportionate
sense
of
his
Patrons
grandeur
.
Yet
Patrons
love
not
sullen
,
melancholic
,
austere
,
grave
,
or
silent
,
Servants
.
A
Master
ought
not
to
divertise
himself
with
his
Inferiors
,
nor
make
his
Servants
privy
to
his
infirmities
and
failures
;
but
if
he
do
,
the
Servant
must
not
presume
,
nor
heighten
himself
for
it
.
But
let
him
be
secret
,
and
faithful
to
him
.
Let
the
Servant
also
know
,
that
it
is
harder
to
menage
well
his
Masters
affairs
then
his
own
;
let
him
therefore
be
more
careful
.
For
he
hath
more
temtations
to
negligence
and
dishonesty
.
Besides
his
Masters
business
is
not
alwaies
to
be
menaged
the
best
way
;
but
that
he
likes
best
.
Put
your
Servants
to
emploiments
proper
for
their
condition
,
years
,
capacities
,
&c.
but
never
upon
unnecessary
trouble
;
for
that
is
to
abuse
,
not
use
,
a
Servant
,
and
will
cause
them
to
hate
you
.
Those
Servants
justly
expect
to
be
rewarded
extraordinarily
,
whose
industry
and
diligence
seem
to
merit
it
.
(
For
gratitude
being
the
least
of
virtues
,
ingratitude
is
the
most
infamous
of
vices
;
especially
in
a
great
person
:
)
and
this
rewarding
is
so
to
be
done
,
as
the
other
servants
do
not
resent
it
.
That
therefore
is
best
done
after
some
signal
service
.
But
beware
of
equalling
all
your
Servants
in
your
gifts
,
or
rewards
:
for
the
discreeter
and
Superior
hold
it
an
affront
to
be
equalled
with
the
rest
;
and
the
Inferior
made
proud
:
but
none
more
obliged
then
they
,
who
catch
mony
thrown
about
in
a
solemnity
,
to
render
thanks
to
the
Donor
.
Some
there
are
,
who
defer
their
rewards
till
some
festival
,
as
Christmas
,
or
Easter
:
But
then
the
day
is
thanked
,
not
the
giver
;
and
after
you
are
accustomed
to
it
,
't
is
expected
as
due
,
and
part
of
wages
,
not
kindness
and
bounty
.
It
is
better
to
be
somewhat
sparing
then
liberal
to
a
good
Servant
;
for
as
he
grows
full
,
he
inclines
either
to
be
idle
,
or
to
leave
you
.
And
his
murmuring
you
may
govern
by
a
seasonable
reward
.
It
seldom
happens
that
a
reconciliation
of
Master
and
Servant
is
sincere
;
therefore
return
not
to
a
service
,
whence
you
have
been
ejected
.
In
places
which
concern
mony
,
employ
not
your
kindred
;
nor
use
them
as
your
Servants
;
for
they
will
presume
upon
their
condition
,
and
you
cannot
with
reputation
break
with
them
.
And
truly
,
if
you
be
a
single
person
,
I
cannot
forbear
to
recommend
to
you
a
saying
of
a
great
Prelate
;
that
a
Courtier
at
Rome
ought
to
have
1000.
Ducats
rent
,
2000.
in
his
purse
,
and
be
1000.
miles
from
his
kindred
.
CHAP.
VI.
Of
giving
,
receiving
,
and
promising
.
IT
is
uncivil
and
unfitting
for
a
man
to
oblige
another
to
keep
a
promise
disadvantagious
to
him
;
or
one
made
in
mirth
,
passion
,
hast
,
unadvisedly
,
in
civility
,
or
compliment
,
or
one
obsolete
;
as
also
not
to
admit
of
a
reasonable
excuse
for
the
failure
of
a
promise
.
It
becometh
every
man
to
promise
nothing
but
what
he
intends
to
perform
:
yet
many
,
tho
justly
denied
,
are
much
displeased
;
for
all
men
govern
not
themselves
by
reason
.
Insomuch
that
if
a
person
desire
to
engage
your
indeavors
in
his
business
,
if
you
shew
him
the
difficulties
,
tho
you
promise
your
assistance
,
he
commonly
takes
it
for
a
denial
,
or
a
sign
that
you
intend
not
seriously
to
befriend
him
.
For
these
and
such
like
reasons
,
the
fashion
now-adaies
is
,
to
give
good
hopes
to
all
suiters
,
and
to
promise
very
freely
and
largely
.
And
they
find
thereby
great
advantage
(
as
they
think
)
for
carrying
on
business
.
The
performance
is
sometimes
hindred
by
unexpected
casualities
;
sometimes
a
good
and
plausible
excuse
goes
a
great
way
;
sometimes
the
party
suffers
himself
to
be
wheedled
with
good
words
.
Yet
't
is
so
ignoble
and
dishonorable
a
thing
for
a
man
to
be
worse
then
his
word
,
that
it
never
ought
to
be
done
.
But
this
may
he
do
;
he
may
entertain
all
suiters
with
general
or
conditional
promises
,
and
fair
words
:
and
tho
all
men
ought
to
look
at
effects
,
and
not
words
;
yet
have
good
words
a
wonderful
power
(
take
heed
of
being
fool'd
by
them
)
I
suppose
because
every
one
values
himself
,
and
his
merits
,
at
more
then
he
is
worth
;
and
he
is
offended
when
that
price
is
not
set
upon
him
,
as
himself
thinks
to
deserve
.
At
Court
they
are
wont
to
promise
and
offer
service
largely
,
especially
to
those
,
who
are
not
likely
to
make
use
of
them
;
but
towards
ordinary
conversants
they
are
more
wary
,
because
better
known
.
Grant
a
Courtesy
(
if
you
intend
it
)
without
much
asking
,
for
that
doubles
it
.
To
keep
long
in
suspense
is
churlish
,
and
by
long
expectation
the
passion
to
the
favor
dies
,
and
the
courtesy
is
not
esteemed
,
nor
thanks
heartily
given
for
it
.
Monsignior
Pamfilio
(
afterwards
Innocent
X.
)
in
his
Nunciature
in
France
,
and
ever
after
was
called
Monsignior-non-si-puo
.
From
his
frequent
use
of
that
answer
to
Suitors
.
Do
your
favors
cheerfully
,
not
as
if
they
slipt
through
your
fingers
,
or
were
stollen
or
wrested
from
you
.
And
do
them
readily
,
for
the
intreater
submits
himself
to
the
intreated
;
his
modesty
therefore
must
be
considered
.
Non
è
cosa
piu
cara
,
che
quella
,
che
con
priegh
▪
si
compra
.
Do
them
also
without
considering
whether
they
be
lost
,
or
likely
to
be
recompensed
;
for
a
magnanimous
and
generous
person
looks
not
to
receive
as
much
again
;
for
that
is
the
courtesy
of
Tradesmen
.
Be
not
as
the
Barbarous
King
of
Madagascar
that
demanded
more
for
the
cowes
he
gave
,
then
his
subjects
for
those
they
sold
;
for
he
said
,
that
his
good
will
and
kindness
was
to
be
recompensed
.
And
if
you
deny
,
do
it
with
good
words
;
as
if
you
were
sorry
you
could
not
pleasure
him
.
Be
not
niggardly
of
that
which
costs
you
nothing
;
as
Counsel
,
Countenance
,
and
the
like
.
But
beware
of
being
security
;
rather
offer
to
lend
mony
of
your
own
upon
others
bond
.
And
by
no
means
sell
your
Ceremonies
,
nor
pay
your
creditors
,
friends
,
and
servants
with
good
words
,
looks
,
and
smoak
.
After
a
courtesy
done
,
if
you
upbraid
it
,
you
lose
it
;
one
principal
end
of
giving
being
to
oblige
the
receiver
to
your self
and
interest
.
Neither
too
much
undervalue
,
nor
extol
your
gift
;
but
rather
diminish
,
and
excuse
,
when
you
give
:
seeming
pleas'd
so
small
a
matter
stood
in
such
stead
,
and
was
so
well
placed
,
and
accepted
;
that
you
shall
be
ready
to
do
greater
service
upon
occasion
;
but
when
you
receive
a
favor
,
rather
augment
it
.
He
is
not
ungrateful
,
who
cannot
,
but
who
will
not
,
repay
;
will
not
through
malignity
and
evil
disposition
.
Wherefore
a
generous
spirit
is
satisfied
,
when
the
receiver
declares
his
acceptance
of
the
courtesy
,
and
acknowledgeth
the
favor
and
honor
;
for
that
shews
he
hath
a
good
mind
to
be
grateful
;
if
he
were
able
.
After
a
courtesy
received
,
be
not
in
hast
to
return
another
;
for
that
shews
you
are
not
willing
to
be
beholden
,
nor
return
a
much
greater
,
for
that
seems
to
reproach
the
smalness
of
the
received
.
Those
who
willingly
alwaies
receive
and
never
give
,
or
those
who
would
alwaies
give
and
never
receive
,
(
of
which
melancholic
generous
humor
some
few
there
are
)
are
not
much
esteemed
in
conversation
.
Towards
other
mens
Servants
the
custom
of
the
Country
is
to
be
followed
.
In
many
places
the
Master
takes
it
ill
if
his
Servant
be
considerably
rewarded
for
what
himself
gives
.
But
it
is
not
so
with
us
;
where
to
lodg
at
a
friends
house
is
dearer
,
besides
the
inconvenience
,
then
at
a
common
Inne
;
and
where
what
a
friend
sends
,
is
perhaps
a
present
,
but
not
a
gift
;
when
the
receiver
paies
double
,
the
value
to
the
Messenger
,
and
an
acknowledgment
to
the
sender
.
However
in
all
places
in
entertainment
,
great
care
is
taken
the
Servants
be
pleased
,
for
the
tongues
of
idle
persons
are
loos-hung
.
If
you
desire
a
courtesy
from
one
beholding
to
you
,
't
is
ingenuous
not
to
put
him
in
mind
of
it
;
least
he
think
you
tax
him
of
ingratitude
.
A
favor
done
to
a
man
sinking
,
or
in
any
danger
,
is
alwaies
very
obliging
;
both
because
it
testifies
sincerity
without
expectation
of
a
return
,
and
a
good
opinion
of
the
receiver
;
to
whom
the
giver
needs
not
to
be
favorable
.
Most
men
do
more
for
interest
either
of
gain
,
or
friends
,
then
reason
.
More
for
favor
,
then
obligation
.
But
mony
,
if
well
and
discreetly
applyed
,
seldom
fails
of
its
effect
.
A
man
apt
to
promise
is
as
apt
to
forget
it
.
CHAP.
VII
.
Of
Prudence
in
acquiring
emploiment
,
and
preferment
.
1.
PRESUPPOSING
,
that
a
person
,
out
of
a
good
and
sincere
intention
to
serve
his
Prince
and
Country
,
desires
to
employ
himself
,
or
be
employed
,
in
such
a
condition
;
it
is
necessary
,
first
,
that
he
avoid
such
hinderan
ces
which
are
contrary
to
,
and
destructive
of
,
his
design
.
2ly
That
he
use
proper
means
to
the
compassing
it
.
2.
HINDRANCES
are
,
1.
Pride
,
which
renders
him
intolerable
to
him
that
should
raise
him
;
and
tho
to
avoid
this
,
such
men
as
are
most
insolent
toward
their
Inferiors
,
are
most
supple
(
even
to
baseness
)
towards
their
Superiors
,
yet
is
it
very
difficult
to
conceale
this
vice
from
any
considering
person
;
even
because
one
of
these
actions
betrayeth
the
other
,
both
proceeding
from
the
same
lowness
and
vileness
of
spirit
.
Where
it
is
,
it
renders
its
owner
impatient
of
advice
,
admonition
▪
contradiction
,
even
in
his
own
affairs
;
by
which
he
becomes
a
prey
to
flatterers
,
despised
of
all
good
men
,
odious
to
all
upon
whose
dues
and
interests
he
usurps
,
and
unfit
to
be
employed
.
2.
Anger
,
for
what
Prince
desires
to
be
served
by
,
or
chuse
instruments
out
of
,
Bedlam
?
and
if
prudence
consist
in
much
deliberation
;
precipitiousness
,
the
daughter
of
Anger
,
is
incompatible
with
it
.
If
it
be
said
that
angry
men
are
good
natur'd
;
yet
what
discreet
person
will
suffer
such
,
and
so
many
,
impertinencies
,
to
enjoy
now
and
then
a
little
good
nature
,
i.
e.
so
many
storms
to
have
sometimes
fair
weather
?
Who
will
be
content
to
stay
for
a
little
reason
,
till
the
choler
be
scum'd
,
and
the
boiling
ceased
?
Two
to
one
in
all
things
against
the
angry
man
,
was
a
saying
of
Cardinal
Mazarine
.
3.
So
following
good
companions
or
intemperance
,
and
lewd
Women
,
discover
secrets
,
render
a
man
contemtible
,
and
unuseful
;
for
besides
that
strong
Drinks
and
Tobacco
fill
the
head
with
imaginations
,
hot
headedness
,
jealousies
,
&c.
when
a
man
should
hast
to
his
emploiment
,
he
must
go
to
sleep
,
or
to
his
Mistress
.
4.
He
that
is
by
nature
lazy
and
slothfull
ought
not
to
intermeddle
with
public
affairs
;
for
tho
in
quiet
and
dull
times
he
may
serve
well
enough
to
pursue
formalities
;
yet
when
any
activeness
,
he
fills
up
the
room
of
a
better
person
.
5.
Covetousness
is
not
so
detrimental
,
as
Liberality
and
bounty
discreetly
placed
,
are
advantagious
.
But
6.
there
is
nothing
worse
then
an
unbridled
toung
.
3.
HE
that
would
serve
God
as
well
as
his
King
,
and
save
his
Soul
as
well
as
make
his
fortune
,
must
beware
of
such
temtations
as
are
most
frequent
in
that
sort
of
life
.
Such
are
Ambition
,
i.
e.
desiring
advancement
for
an
evill
end
,
or
more
then
he
deserves
,
or
at
unseasonable
times
,
or
too
eagerly
,
or
for
his
own
private
advantage
,
and
not
to
serve
the
public
.
Envy
at
others
preserment
;
with
all
the
consequents
of
it
,
hatred
,
detraction
,
faction
,
partiality
and
the
like
.
Adulation
or
complacency
with
the
Prince
,
or
other
great
person
in
vitious
,
or
unfitting
,
courses
.
And
the
like
.
4.
IT
is
impossible
to
be
preferr'd
if
not
known
,
and
so
known
as
approved
also
:
and
no
man
can
reasonably
be
offended
for
being
passed
by
,
and
neglected
,
if
he
use
not
rational
means
to
make
himself
accepted
.
Such
means
are
of
many
sorts
.
As
1.
By
merit
;
and
that
either
by
ordinary
,
or
extraordinary
,
good
service
.
2.
By
friends
,
being
introduced
or
recommended
by
such
as
are
in
favor
and
reputation
with
the
Prince
.
3.
By
fear
and
terror
,
being
so
considerable
as
that
the
Prince
is
glad
for
his
own
security
to
employ
him
.
4.
By
flattery
and
evil
insinuations
into
the
Princes
affections
.
5.
HE
that
hath
no
other
Introduction
must
shew
himself
diligently
;
that
the
Prince
(
who
observeth
more
then
he
seemeth
to
do
)
may
take
notice
of
him
;
besides
,
there
falls
out
frequent
occasions
of
employing
him
,
that
is
present
;
and
a
constant
attendance
,
tho
voluntary
,
is
a
kind
of
service
.
And
,
he
that
loseth
a
beginning
tho
not
so
considerable
,
loseth
an
introduction
to
greater
matters
.
6.
THERE
are
few
of
whose
merits
the
Prince
can
be
a
just
and
accurate
Judg
;
because
he
is
not
witness
to
all
the
circumstances
,
&c.
of
their
actions
.
Besides
to
know
a
man
,
requires
much
familiarity
with
,
and
observation
of
,
him
.
But
such
precise
knowledg
is
not
requisite
;
and
a
Prince
may
,
with
but
a
reasonable
observation
,
discern
a
wise
man
from
a
fool
,
and
a
virtuous
man
from
one
inclined
to
those
vices
,
which
render
him
unfit
for
service
.
But
if
a
Prince
be
forc'd
to
see
only
with
others
eyes
,
and
hear
with
others
ears
,
he
had
need
to
be
very
wary
;
for
those
are
very
seldom
indifferent
toward
the
person
recommended
;
inform
more
frequently
for
their
own
interest
,
then
the
Princes
.
Wherefore
a
wise
man
beleives
little
,
but
keeps
himself
in
suspense
till
the
truth
be
manifest
.
He
that
is
chosen
by
the
Judgment
of
his
Prince
,
and
not
by
the
recommendation
of
others
,
hath
a
great
advantage
;
for
if
he
prove
well
,
the
Prince
is
inwardly
proud
of
his
choice
;
and
will
certainly
employ
him
further
;
for
he
looks
upon
him
as
his
creature
.
Wise
and
subtil
Princes
seldom
prize
or
advance
a
man
wiser
then
themselves
,
except
in
some
case
of
great
necessity
.
They
are
also
commonly
very
wary
of
employing
such
as
are
recommended
by
public
fame
;
except
it
be
in
smaller
matters
.
Consider
therefore
,
what
emploiment
you
conceive
most
suitable
to
your
Genius
and
condition
,
v.
g.
whether
War
or
Peace
;
Sea
or
Land-service
;
action
or
advice
;
governing
;
or
finances
,
and
providing
mony
or
necessaries
.
And
endeavor
to
render
your self
very
able
in
that
;
tho
it
is
fitting
also
you
should
not
neglect
other
matters
.
Also
disrobe
your self
(
as
much
as
you
can
)
of
all
particular
interest
;
and
at
least
prefer
in
your
designs
the
advantage
of
your
Prince
and
the
public
.
A
small
emploiment
in
youth
,
or
betimes
,
is
much
more
to
be
valued
then
a
great
one
in
old
age
;
for
Di
cosa
nasce
cosa
.
One
business
twists
in
another
.
And
suffer
not
your self
(
as
much
as
is
possible
)
to
be
out
of
possession
of
doing
somewhat
.
If
you
be
,
yet
by
continual
presentation
of
your self
,
let
it
be
known
that
you
stay
there
ready
to
be
hired
.
It
is
good
sometimes
to
sue
for
an
emploiment
,
tho
you
be
sure
to
miss
it
.
For
by
that
means
,
you
shew
your self
to
imagine
that
you
have
some
pretences
to
be
considered
.
And
your
Superior
,
having
once
denied
you
,
will
be
more
ready
to
pleasure
you
another
time
,
for
fear
of
discontenting
you
;
especially
if
you
be
a
man
of
parts
.
But
by
no
means
put
in
for
every
thing
,
for
that
discovers
your
Ambition
;
and
a
conceit
of
your self
,
that
you
are
fit
for
every
thing
.
You
cannot
be
Master
of
what
emploiment
you
please
;
but
your
commendation
must
be
,
well
to
perform
that
you
are
actually
possess'd
of
.
In
a
Comedy
,
he
that
acts
a
Slave
well
,
deserves
as
much
as
he
that
personates
a
King.
'T
is
a
comfortable
hearing
,
friend
come
up
higher
.
Neither
refuse
or
contemn
any
reward
or
gratuity
,
how
small
soever
,
your
Prince
bestows
upon
you
.
Design
not
upon
what
is
not
in
your
power
.
And
remember
that
being
to
deal
with
other
persons
,
you
must
drive
the
nail
which
way
it
will
go
.
Therefore
be
as
indifferent
as
is
possible
.
Your
future
gains
also
not
being
in
your
power
,
spend
not
upon
the
hopes
of
them
:
and
remember
,
that
expectation
is
alwaies
greater
then
the
reality
.
7.
HE
is
happy
that
hath
an
opportunity
given
him
to
shew
signally
his
prudence
and
loyalty
.
Sejanus
,
by
one
action
,
I
know
not
whether
generous
or
fortunate
,
of
saving
Tiberius's
life
with
the
hazzard
of
his
own
,
obtained
that
reputation
,
that
he
governed
the
whole
Empire
;
and
had
almost
settled
it
upon
himself
;
through
the
great
confidence
Tiberius
,
otherwise
a
very
jealous
Prince
,
had
in
him
.
But
these
cases
fall
out
seldom
,
and
by
the
immediate
Providence
(
as
I
may
say
)
of
Almighty
God
,
If
you
chance
to
do
any
great
action
,
be
sure
to
give
the
glory
of
it
to
the
Prince
;
as
indeed
he
,
in
some
sort
,
deserves
it
:
for
you
follow
his
commands
,
or
instructions
.
Besides
the
means
,
and
opportunity
of
all
such
are
his
only
;
and
it
was
performed
under
his
authority
.
Seem
not
to
be
willing
to
draw
all
businesses
to
your self
;
nor
keep
too
great
grandeur
in
house
,
followers
,
&c.
for
that
gives
ombrage
to
the
Prince
;
as
great
titles
are
offensive
to
the
Fellow-subjects
.
Extraordinary
service
,
if
many
ingaged
in
it
,
is
counted
a
piece
of
duty
,
and
seldom
rewarded
.
Either
because
the
Prince
,
pretending
that
he
cannot
gratify
all
,
to
avoid
murmuring
and
emulation
,
will
reward
none
.
Or
because
those
about
him
,
if
many
others
be
to
be
considered
,
are
likely
to
find
the
less
share
for
themselves
.
It
was
a
saying
of
Antigonus
;
first
get
power
then
good
will.
Power
is
ability
of
parts
,
wealth
,
friends
,
emploiment
;
then
good
will
and
reputation
by
courtesy
,
civility
,
and
other
acts
of
prudent
conversation
;
as
also
by
drawing
others
by
your
interest
.
For
you
may
then
engage
many
unto
you
,
and
spread
your
roots
and
fibres
a
great
way
:
especially
if
by
the
reputation
of
Justice
and
bounty
,
you
have
procured
you
a
veneration
amongst
virtuous
persons
.
For
by
this
they
are
assured
,
that
they
may
securely
lean
upon
you
,
and
run
your
hazzards
.
And
it
is
more
desirable
to
be
loved
then
honored
:
this
indeed
is
more
splendid
,
but
that
is
more
safe
;
this
is
greater
,
that
better
;
this
is
in
the
imagination
,
that
in
the
heart
,
of
others
;
from
that
proceeds
peace
with
others
,
tranquillity
in
his
condition
,
and
a
complacency
in
his
own
mind
.
Yet
is
love
harder
to
obtain
,
requires
a
greater
time
,
the
acquiring
of
it
is
subject
to
many
difficulties
,
which
honor
is
not
;
and
therefore
make
much
of
honor
;
which
also
carrieth
a
tincture
of
affection
with
it
.
Only
remember
what
a
great
General
said
.
I
desire
to
honor
my
life
not
by
other
mens
opinions
,
but
my
own
actions
.
8.
BECAUSE
more
men
are
drawn
,
then
heaved
,
up
.
And
that
amongst
ingenious
persons
there
is
alwaies
emulation
,
and
amongst
rivals
(
and
for
all
preferments
such
there
are
)
envyings
also
;
which
are
great
rubs
;
and
difficultly
surmounted
or
removed
;
endeavor
to
make
a
friend
;
who
may
give
an
Antidote
against
their
poyson
;
and
by
lending
his
hand
raise
you
in
spight
of
all
the
weight
and
pressures
they
can
hang
upon
you
.
Friends
are
not
easily
made
,
and
still
more
difficulty
amongst
great
persons
;
both
because
they
have
fewer
equals
,
and
amongst
such
equals
emulation
is
frequenter
then
friendship
;
yet
are
they
not
so
rare
,
but
they
may
be
procur'd
.
For
long
,
especially
youthful
,
acquaintance
;
kindred
and
relation
;
sympathy
in
affections
;
partaking
in
a
common
danger
;
or
such
like
,
do
reconcile
friendship
,
but
not
frequently
:
nor
are
these
means
in
every
mans
power
,
they
are
obligations
by
which
Providence
only
tyes
men
together
.
But
there
are
others
also
which
are
more
ordinary
;
for
you
insinuate
your self
into
the
affection
even
of
a
great
person
,
if
you
can
shew
him
,
that
you
are
able
to
strengthen
,
assist
,
and
confirm
him
,
in
his
estate
;
and
be
able
by
your
parts
,
or
other
way
,
to
recompense
the
favors
you
expect
from
him
.
But
mony
discreetly
applied
is
a
plaister
that
unites
and
soders
all
affections
:
nor
is
there
any
Heart
,
as
well
as
not
any
Castle
,
that
can
resist
its
battery
,
if
rightly
placed
.
To
desire
wealth
for
its
own
sake
,
is
low
,
sordid
,
and
proper
only
for
them
,
who
make
the
obtaining
it
their
Profession
:
but
to
desire
it
moderately
,
in
order
to
do
more
good
,
is
unblamable
.
Even
Reputation
it self
is
acquired
,
and
sustained
by
discreetly
keeping
and
spending
;
so
that
it
also
is
in
a
manner
subservient
to
wealth
.
We
seldom
see
that
wealth
increaseth
in
a
family
for
three
generations
together
:
perhaps
because
that
he
,
who
comes
into
a
plentiful
fortune
,
having
no
occasion
to
employ
his
parts
and
industry
,
grows
lazy
,
and
negligent
,
or
at
best
betakes
himself
to
some
other
affairs
;
or
perhaps
,
because
men
not
knowing
the
difficulty
in
obtaining
it
value
it
not
much
;
but
rather
look
after
the
splendor
of
the
World
,
whereunto
rich
men
commonly
engage
and
enter
their
Children
;
and
for
that
reason
live
at
the
height
of
the
reputation
of
their
estate
.
The
Prudence
to
obtain
wealth
is
generally
conceived
to
be
cutting
off
superfluous
or
unnecessary
expences
:
but
that
is
not
all
;
for
there
is
also
required
good
menagery
,
or
making
your
penny
go
further
then
another
mans
.
But
in
this
,
Caution
must
be
used
,
for
many
have
bin
ruined
by
buying
good
pennyworths
.
In
making
friends
by
mony
Prudence
also
is
required
,
lest
you
lose
that
also
.
For
it
is
best
used
upon
an
exigent
;
occasionally
rather
then
frequently
;
and
actually
rather
then
constantly
;
like
a
wedg
,
not
like
a
saw
.
Many
can
hurt
who
cannot
profit
.
And
the
ill
tongue
of
an
Inferior
many
times
harms
more
then
that
of
an
Equal
;
for
it
is
easilier
beleived
,
because
less
suspected
.
Therefore
endeavor
to
keep
a
fair
reputation
with
all
persons
;
with
Superiors
humble
and
compliant
,
not
low
and
flattering
;
with
equals
grave
,
not
morose
;
with
inferiors
courteous
and
fair-spoken
,
not
sullen
or
imperious
.
Considering
,
that
no
man
is
willing
to
own
him
,
that
is
out
of
fashion
,
as
I
may
say
,
out
of
the
good
opinion
of
the
World.
It
was
more
dangerous
to
offend
Sejanus
then
Tiberius
.
For
all
men
raised
from
low
condition
are
more
jealous
of
affronts
and
contemts
;
which
a
natural
and
generous
Superior
is
not
:
who
interprets
nothing
to
be
contemt
but
what
is
meerly
so
,
or
done
on
purpose
to
affront
;
and
nothing
to
be
so
,
but
what
cannot
well
be
construed
otherwise
.
To
such
therefore
,
as
Sejanus
,
you
must
carry
your self
so
,
as
not
to
be
hated
by
him
;
for
you
will
find
it
hard
to
please
both
the
Patron
and
him
.
Besides
you
know
not
how
long
he
will
last
;
and
it
goes
hard
with
a
man
of
understanding
and
spirit
,
that
his
good
must
depend
upon
two
,
and
his
ill
upon
one
.
If
you
cannot
be
reconciled
to
a
favorite
,
be
sure
to
tell
your
Patron
that
he
is
your
enemy
;
so
his
ill
offices
cannot
hurt
you
.
It
is
unpardonable
folly
to
quarrel
with
them
,
who
are
much
your
Superiors
;
for
the
thred
breaks
where
it
is
weakest
.
If
you
be
so
ill
satisfied
of
any
person
,
that
you
think
not
fit
to
pardon
or
bear
with
him
any
longer
,
yet
let
him
not
know
so
much
;
for
the
time
may
come
when
you
shall
have
need
of
him
.
And
if
you
resolve
to
chastise
him
,
discover
it
not
,
lest
you
be
prevented
.
But
this
is
not
to
be
used
but
in
extremity
,
and
towards
persons
incorrigible
.
For
,
according
to
the
rules
of
our
most
holy
Faith
,
't
is
infinitely
better
not
to
revenge
at
all
,
but
to
pass
by
offences
;
then
which
no
man
can
shew
greater
wisedome
.
And
this
is
not
very
difficult
if
you
stifle
quarrels
in
the
beginning
.
But
there
are
some
so
wicked
dispositions
,
that
nothing
works
upon
them
but
fear
;
and
he
that
lets
them
go
unpunished
,
encourageth
them
in
their
evil
courses
.
Whether
you
expect
emploiment
and
preferment
,
or
chuse
a
private
life
,
if
you
have
any
thing
to
lose
,
Endeavovr
to
be
in
Reputation
with
your
Prince
and
Superior
:
and
trust
not
to
your
innocency
,
or
wary
living
.
For
besides
,
that
he
cannot
want
an
occasion
some
time
or
other
to
punish
you
,
you
know
not
what
may
happen
,
wherein
you
shall
stand
in
need
of
him
.
Much
less
presume
,
that
your
manners
are
undiscovered
,
or
to
commit
any
fault
upon
hopes
of
secrecy
;
for
a
good
Judge
will
so
entangle
and
hamper
you
,
that
you
cannot
escape
.
And
if
you
be
once
suspected
,
more
suspicions
will
be
continually
suggested
against
you
.
And
even
to
have
much
suspicion
and
little
proof
makes
against
you
,
for
it
is
a
sign
that
you
are
more
dangerous
.
No
man
can
stand
alwaies
upon
his
guard
,
but
sometimes
he
will
faile
and
mistake
;
happy
he
whose
errors
are
in
small
matters
,
that
he
need
not
great
applications
and
much
endeavor
to
get
himself
off
the
shallow
.
Nor
can
a
man
on
a
suddain
foresee
the
depth
of
a
question
,
or
the
consequences
of
an
action
.
Therefore
when
you
doubt
,
or
see
not
clearly
,
be
wary
,
and
take
time
.
Many
times
small
mistakes
produce
great
evil
effects
;
and
great
mistakes
sometimes
none
at
all
;
wherefore
contemn
no
danger
,
how
little
soever
it
seem
to
threaten
.
Be
vigilant
;
Cavendi
nulla
est
dimittenda
occasio
.
It
is
much
better
to
do
so
,
then
be
beholding
to
your
friend
to
fetch
you
off
;
for
that
is
accounted
equal
to
,
if
not
greater
then
,
a
considerable
benefit
.
Give
not
much
heed
to
those
,
who
would
perswade
you
to
quit
your
emploiment
;
or
pretend
themselves
to
be
weary
of
business
;
have
they
not
a
mind
to
succede
you
?
or
are
they
not
like
the
Fox
,
that
having
lost
his
own
tail
,
would
perswade
all
the
rest
to
cut
off
theirs
?
9.
'T
IS
not
an
unusual
way
to
obtain
preferment
to
shew
a
mans-self
so
considerable
as
to
fright
his
Prince
into
compliance
.
In
reason
this
should
be
an
ill
means
,
but
experience
shewes
,
that
under
lasch
Superiors
,
or
such
as
are
under-hatches
,
it
many
times
thrives
well
enough
.
Upon
the
same
grounds
proceed
also
those
,
who
endeavor
to
make
themselves
necessary
to
their
Prince
;
and
so
rivet
themselves
into
his
business
,
that
they
cannot
be
drawn
out
without
tearing
the
piece
.
But
of
such
the
Prince
is
alwaies
jealous
;
and
will
at
some
time
or
other
emancipate
himself
.
He
therefore
that
takes
this
course
walkes
upon
a
precipice
,
and
the
further
he
goes
the
greater
is
his
ruine
likely
to
be
.
The
Count
of
S.
Paul
took
his
measures
upon
these
grounds
in
Lewis
X
I.
time
.
But
he
had
to
do
with
a
Prince
of
extraordinary
parts
.
The
people
(
upon
whose
recommendation
many
persons
think
to
raise
themselves
)
guide
not
themselves
by
reason
,
but
chance
;
therefore
he
is
not
wise
that
strives
to
make
himself
their
favorite
,
or
forceth
himself
to
gain
their
affection
.
For
they
will
never
do
the
like
for
him
again
,
nor
forgo
the
least
of
their
profit
for
his
greatest
benefit
.
On
the
contrary
,
the
Nature
of
the
people
and
of
all
mean
persons
,
is
,
alwaies
to
value
themselves
,
as
if
all
men
were
obliged
to
augment
and
better
their
degree
:
't
is
best
therefore
to
deny
them
at
first
,
when
their
desires
are
modest
.
For
if
you
once
grant
,
you
must
never
after
refuse
,
lest
your
former
courtesy
be
lost
;
and
to
think
to
satisfy
them
is
to
give
drink
to
an
Hydropic
.
Yet
,
if
occasion
offer
it self
to
be
favoured
by
them
;
or
if
your
virtue
and
good
actions
have
procured
their
favor
,
neglect
it
not
.
For
a
general
plausibility
may
stand
you
in
great
stead
;
besides
that
,
it
may
be
very
advantagious
by
your
good
menagement
to
your
Prince
.
Popularity
is
one
of
the
lowest
and
meanest
sorts
of
Ambition
;
a
refuge
commonly
of
those
who
envy
such
as
have
prevented
them
in
the
lawful
acquiring
advancement
by
the
favor
of
their
superiors
.
And
the
thoughts
of
the
people
being
meaner
and
lower
then
theirs
,
they
are
forced
to
do
and
say
many
things
contrary
to
their
own
judgments
and
inclinations
.
Besides
the
people
,
being
necessitous
,
measure
all
things
by
advantage
,
so
that
their
favor
is
chargeable
,
and
seldom
any
other
then
breath
and
air
,
except
Religion
be
in
the
case
.
If
you
arrive
to
any
power
,
be
very
wary
how
you
tamper
to
change
governments
(
which
is
usually
the
refuge
of
necessitous
persons
.
)
For
not
being
able
to
perform
it
your self
,
you
must
of
necessity
trust
your
cause
and
person
to
many
foolish
and
open
persons
.
Yet
nothing
more
frequently
ruins
such
designs
then
too
much
caution
for
security
.
For
that
requires
longer
time
;
and
employs
more
persons
about
the
principal
business
;
and
is
subject
to
many
more
accidents
.
In
court
have
many
acquaintances
,
but
make
a
friend
for
advice
and
consultation
out
of
Court
,
and
one
that
is
not
likely
to
have
any
interest
in
your
Patron
.
10.
THE
service
of
a
Prince
is
procuring
that
his
will
and
intentions
be
fulfilled
:
for
no
man
esteems
that
(
be
it
never
so
good
)
that
is
not
according
to
his
own
desires
.
Such
therefore
as
his
desires
are
,
such
must
they
be
whom
he
employs
:
for
they
are
looked
upon
as
only
the
Instruments
for
his
compassing
and
bringing
about
his
purposes
.
Wherefore
they
,
who
seem
most
zealous
to
perform
the
Princes
will
in
all
things
,
without
deliberation
,
or
interposing
their
own
judgement
concerning
the
lawfulness
or
unlawfulness
of
them
,
seem
to
be
in
the
plainest
road
to
preferment
.
Yet
divers
of
the
wisest
Princes
have
made
even
that
,
the
criterion
to
exclude
men
from
their
favour
;
and
retain
such
,
as
upon
tryal
were
found
constantly
virtuous
.
Princes
usually
more
esteem
one
that
is
Phil-Alexandros
,
then
one
that
is
Philo-Basileus
,
that
is
,
more
one
,
that
loves
his
person
,
then
his
state
and
condition
,
then
his
Nation
,
then
the
public
;
tho
this
is
indeed
the
more
honorable
,
and
the
other
more
easily
counterfeited
.
But
in
reality
Princes
have
very
few
,
if
any
,
friends
to
their
persons
;
for
they
have
no
equals
,
nor
familiars
▪
for
indeed
few
wise
men
will
expose
themselves
to
so
much
hazzard
,
nor
set
themselves
as
pales
against
the
wind
,
but
for
their
own
advantage
.
Besides
they
know
that
if
any
difficulty
happen
,
it
is
reasonable
they
should
be
deserted
.
Wherefore
they
ought
to
make
much
of
those
,
who
are
truly
Philo-Basiless
,
for
there
are
too
few
of
them
,
who
are
sincerely
even
so
affected
.
It
is
an
action
of
very
great
Prudence
to
carry
even
between
adulation
and
sowreness
.
Neither
to
be
as
the
Cook
,
that
aimes
onely
at
pleasure
;
nor
as
the
Physician
,
who
intends
only
health
;
but
to
mingle
and
ajust
them
together
.
Whilst
we
retain
Justice
and
friendship
,
not
to
scandalize
Prudence
and
interest
is
a
difficult
matter
.
Yet
not
impossible
,
for
M.
Lepidus
kept
to
the
end
his
authority
with
Tiberius
,
a
very
jealous
Prince
,
as
Tacitus
observes
.
Flattery
and
obsequiousnes
is
a
more
quick
and
ready
way
to
advancement
,
then
either
durable
or
laudable
.
For
when
discovered
to
be
such
,
it
is
contemtible
,
and
afterwards
odious
.
It
is
but
lead
that
bends
and
plies
every
way
;
nor
is
he
a
man
either
of
virtue
or
courage
,
that
can
condescend
to
make
himself
universal
Minister
to
any
one
.
Consequently
he
is
neither
faithful
in
his
emploiment
,
when
he
eyes
a
greater
reward
;
nor
constant
to
him
,
when
he
spies
danger
.
Of
flatterers
there
are
two
sorts
1.
Bouffons
,
whose
cheif
insinuation
is
to
eat
and
be
clothed
.
Who
like
the
Ape
,
finding
himself
neither
fit
to
carry
burdens
as
the
Asse
,
nor
to
keep
the
house
,
as
the
Dog
,
betakes
himself
to
make
sport
.
These
are
easily
discovered
,
and
their
worst
is
not
very
dangerous
.
2.
The
other
sort
are
more
subtil
,
gentile
,
and
mischievous
;
whose
designs
are
to
intrigue
themselves
into
business
;
to
make
fortunes
,
and
get
estates
,
or
perhaps
honors
,
by
universal
compliance
.
These
,
by
observing
the
actions
and
discourses
of
their
pretended
Patron
,
discover
his
inclination
,
as
Hunters
do
the
haunts
of
wild
Beasts
,
that
they
may
easilier
intrap
them
.
It
is
their
interest
he
should
be
vitious
,
careless
,
irregular
,
and
extravagant
;
for
by
that
means
,
they
can
more
easily
withdraw
him
from
all
virtuous
persons
,
and
ingross
him
to
themselves
:
who
have
no
other
way
to
ingratiate
themselves
,
but
their
ready
compliance
with
all
his
desires
.
This
they
endeavor
should
pass
for
affection
to
his
person
;
and
they
represent
all
other
advisers
,
either
as
contemners
of
him
;
or
at
best
as
morose
and
of
evil
humor
.
Therefore
they
pretend
to
Idolize
him
;
to
observe
his
counsels
and
commands
as
Oracles
;
not
to
converse
with
those
he
suspects
;
to
inveigh
against
his
enemies
;
to
make
him
the
head
of
their
own
Counsels
;
and
themselves
to
be
even
in
their
particular
affairs
ruled
by
him
;
to
take
great
content
in
serving
him
;
to
praise
him
immoderately
before
those
who
will
be
sure
to
inform
him
of
it
;
to
exaggerate
every
small
favor
received
from
him
;
and
to
dissemble
the
injuries
.
They
also
are
careful
to
new-name
all
his
vices
.
Covetousnes
they
call
Providence
;
jealousy
,
circumspection
;
Prodigality
is
generousness
,
&c.
Then
they
compare
him
with
others
either
of
a
contrary
vice
,
if
the
man
be
hated
;
or
of
the
same
,
if
in
any
reputation
.
They
feign
also
in
themselves
the
same
inclinations
,
sympathy
,
sentiments
with
their
Patron
.
And
often
undervalue
themselves
in
respect
of
him
.
They
are
also
apt
to
praise
him
for
what
he
hath
not
done
,
or
extravagantly
for
what
he
hath
done
,
glosing
and
varnishing
all
miscarriages
,
&c.
and
few
there
are
who
are
not
taken
even
with
this
one
bait
.
For
who
is
he
that
values
not
himself
above
his
deserts
,
and
thinks
not
all
is
his
due
which
is
given
?
In
reality
,
the
refusing
or
accepting
of
praise
rationally
and
discreetly
,
is
as
great
a
trial
of
a
wise
man
,
as
the
cupel
is
of
silver
.
No
Master
esteems
a
Servant
,
of
whom
he
hath
no
need
;
and
that
either
for
his
abilities
(
of
which
few
Masters
can
judg
)
or
because
he
knows
his
secrets
;
this
then
being
the
easilier
and
securer
,
is
that
way
,
which
flatterers
,
and
all
those
who
endeavor
to
make
themselves
great
by
unlawful
means
,
chuse
to
walk
in
.
And
of
all
secrets
,
they
most
desire
to
be
privy
to
his
vices
,
for
by
that
means
he
becomes
obnoxious
to
them
.
In
Doing
ill
Offices
these
flatterers
observe
,
1.
to
do
them
seldom
.
2.
To
tolerate
,
if
not
confirm
,
the
praises
of
him
they
design
upon
;
lest
they
be
suspected
to
have
done
it
out
of
malice
.
3.
To
pretend
no
small
or
inconsiderable
occasion
,
nor
their
own
concerns
,
but
a
public
one
only
,
and
in
defence
of
their
Superiors
.
4.
To
dispose
their
words
so
,
as
they
may
seem
casual
and
unpremeditated
.
Artis
est
celare
Artem
;
they
endeavor
therefore
by
all
means
to
be
accounted
sincere
and
upright
persons
;
for
they
see
that
the
fame
of
being
crafty
and
subtil
(
which
is
the
great
skill
they
really
pretend
to
)
much
retards
,
and
impedes
their
businesses
.
In
general
conversation
therefore
none
more
open
and
free
;
none
seeming
by
their
discourse
more
noble
and
generous
.
But
their
confidence
is
in
simulation
and
duplicity
;
which
,
because
of
other
mens
evil
dealing
,
they
pretend
is
necessary
.
They
often
pretend
,
and
endeavor
,
to
be
in
esteem
with
the
Clergy
;
especially
those
who
make
shew
of
greatest
severity
,
and
holines
.
And
of
so
great
force
is
the
shew
of
Religion
,
that
even
an
hypocrite
is
feared
and
reverenced
.
Hereby
also
they
have
considerable
advantages
;
that
they
can
decry
all
vices
,
even
those
themselves
are
guilty
of
;
and
can
safely
asperse
those
whom
they
hate
or
fear
;
and
unhappy
are
they
,
that
fall
into
their
hands
.
11.
PRINCES
,
when
they
have
denied
a
favor
,
to
one
that
importunately
sues
for
it
,
are
apt
to
suspect
that
such
a
one
hates
them
for
the
denial
:
and
therefore
afterward
look
not
well
upon
that
person
.
Wherefore
be
not
too
earnest
in
your
requests
.
And
if
your
misfortune
be
to
be
denied
,
be
sure
not
to
shew
such
resentment
,
as
he
may
suspect
you
intend
him
any
harm
.
Rather
seem
to
be
content
with
any
slender
shew
of
reason
he
gives
you
;
so
you
may
obtain
,
if
not
this
,
yet
some
other
favor
.
But
if
you
perceive
his
mind
to
be
alienated
from
you
,
retire
betimes
;
for
a
man
falling
is
by
every
one
thrust
downwards
.
Besides
all
the
miscarriages
and
errors
will
be
surely
laid
upon
your
shouldiers
,
notwithstanding
all
your
innocency
.
Do
violence
to
your self
rather
then
not
conceal
or
dissemble
the
injuries
done
you
by
your
Prince
or
Patron
.
For
should
you
declare
your self
unsatisfied
,
so
far
would
he
be
from
compassionating
,
or
making
amends
,
to
,
you
;
that
upon
the
least
occasion
he
will
hate
you
.
FINIS
.
ERRATA
.
Pag.
35.
l.
27.
first
care
.
p.
57.
l.
3.
preternatural
.
p.
80.
l.
ult
.
eradication
.
p.
117.
l.
29.
in
matter
.
p.
136.
l.
19.
governed
learning
.
p.
179.
l.
ult
.
dele
actions
.
p.
264.
l.
6.
his
thrusts
.