The
first
Booke
.
Wherein
is
very
amply
set
foorth
,
the
principall
parts
requisite
and
necessary
in
a
Courtier
.
CHAP.
1.
-
1
Of
the
incertainty
,
variablenesse
,
and
alteration
of
the
Court.
-
2
That
in
Court
there
is
more
Fortune
,
then
conduction
.
-
3
That
in
Court
Preferments
,
Fortune
is
intermixed
with
good
conduction
.
-
4
The
Author
his
excuse
,
vpon
the
method
,
order
,
and
diuision
of
his
Treatise
.
1
OOf
all
sorts
of
conuersations
,
the
most
entermixed
,
dificult
and
ticklish
is
that
of
the
Court
▪
Where
(
vsually
)
no
others
betake
themselues
,
but
those
who
are
either
driuen
thereunto
by
Ambition
,
or
fraughted
with
a
desire
to
eraise
their
owne
fortunes
.
Now
as
these
passions
are
violent
,
and
for
the
most
part
,
more
abounding
in
those
who
resolue
to
vndertake
so
painefull
a
profession
and
facultie
:
so
their
motions
are
likewise
violent
,
their
occurrences
harsh
and
distastefull
,
and
commonly
the
more
vsuall
and
frequent
,
in
that
diuers
ayme
at
one
and
the
same
end
:
for
haue
Countiers
occasion
to
conceale
any
thing
,
their
dissimulation
is
more
apparant
and
their
subtilty
more
malitious
,
as
being
necessarily
constrained
to
sympathize
,
and
beare
vp
with
the
Pride
and
Vanitie
of
those
,
who
are
in
fauour
&
credit
with
the
Prince
;
and
many
times
being
not
able
to
content
them
in
their
(
seldome
reasonable
)
desires
:
they
runne
a
hazard
,
rather
to
ruine
then
aduance
their
owne
fortunes
.
In
which
Compo●tment
,
such
is
the
variablenesse
and
incertainety
,
that
it
is
absolutely
impossible
to
prescribe
infallible
and
certaine
rules
:
Wherefore
the
best
aduise
and
counsell
in
this
cause
is
,
that
which
wee
sodainly
conceiue
,
when
our
vigilancy
and
circumspection
(
as
it
were
)
denounceth
warre
to
our
eyes
:
which
makes
that
in
this
variety
and
incertainty
,
many
haue
beleeud
that
in
Court
preferments
there
is
more
hazard
and
fortune
,
then
cariage
&
conduction
.
2
And
the
Emperour
Sigismund
to
teach
a
Courtier
of
his
(
who
after
many
yeares
seruice
,
complained
to
haue
receiued
no
profit
nor
preferment
of
him
)
that
such
faults
proceed
not
from
Princes
,
rather
from
the
ill
fortune
of
Courttiers
:
proffered
him
two
close
boxes
,
the
one
full
of
gold
,
the
other
of
lead
;
giuing
him
the
choise
of
either
of
them
,
for
his
reward
and
recompence
:
who
thinking
to
take
that
of
gold
,
tooke
that
of
lead
;
whereby
perceiuing
and
acknowledging
his
owne
bad
Fortune
,
hee
condemned
himselfo
and
acquitted
the
Emperour
,
in
that
hee
had
not
formerly
tasted
the
fruits
,
and
enioyed
the
effects
of
his
liberalitie
.
3
Neuerthelesse
wee
must
not
beleeue
that
Court
affaires
,
are
alwaies
gouerned
by
Fortune
:
for
it
falls
out
there
,
as
at
Primere
,
or
other
plaies
,
wherein
Fortune
is
directed
and
conducted
by
Art
,
and
the
best
and
subtilst
Gamester
may
lose
if
it
crosse
him
;
but
if
it
smile
on
him
,
and
fauour
him
,
he
then
best
knowes
how
to
manage
and
gouerne
it
:
and
we
may
well
say
that
not
onely
the
Court
,
but
the
whole
course
of
our
life
is
the
same
,
and
hereunto
may
bee
fitly
and
pertinently
Compared
.
Neuerthelesse
,
sith
the
Court
is
an
emmi
nent
and
conspicuous
Theatre
,
exposd
to
the
sight
and
eyes
of
the
world
:
we
may
therefore
therein
the
better
obserue
and
remarke
the
hazard
of
Fortune
,
in
respect
we
must
not
omit
the
vniuersall
and
common
rules
that
may
best
auaile
and
profit
vs
in
this
our
comportment
and
carriage
,
although
they
correspond
,
or
concurre
not
alwaies
with
our
desires
:
many
skilfull
Pilots
haue
suffered
shipwrack
,
although
they
haue
beene
well
acquainted
with
the
Art
and
experience
of
Nauigation
;
and
others
lesse
seene
therein
,
without
Astrolobe
or
Carde
,
haue
happily
vanquished
and
ouer-past
many
long
and
dangerous
voyages
,
and
yet
wee
know
it
folly
to
inferre
or
conclude
,
that
therefore
without
Art
,
experience
,
Carde
,
or
Astrolobe
,
we
should
expose
our selues
to
the
mercy
of
the
windes
and
seas
.
4.
But
certainly
I
could
desire
and
wish
,
yee
had
chosen
a
more
expert
Pilot
then
my selfe
,
to
wa●t
yee
through
the
Ocean
of
these
Court
affaires
,
it
being
impossible
,
that
(
in
the
solitarinesse
wherein
I
liue
)
I
should
present
ye
any
other
then
a
strange
and
vncertaine
mappe
,
and
so
depaint
ye
the
directions
and
examples
,
that
fore-past
time
(
the
ordinary
recreations
of
my
solitarinesse
)
hath
taught
and
instructed
mee
:
for
to
produce
examples
of
these
moderne
times
,
although
it
could
bee
performed
with
more
profit
:
yet
sith
wee
cannot
speake
of
the
liuing
without
enuie
,
I
hold
it
more
safe
,
lesse
dangerous
therein
to
be
silent
.
Also
,
I
beleeue
your
intent
is
not
that
I
ingage
my selfe
in
such
Treatises
of
the
truth
,
wherein
yee
are
more
expert
then
my selfe
;
to
the
end
therefore
that
I
may
obserue
and
follow
some
order
,
and
Decorum
in
so
confused
a
subiect
,
I
will
first
speake
of
the
requisites
most
necessarie
in
a
Cour●●er
,
then
of
the
practise
and
vse
thereof
in
his
behauiour
and
carriage
:
whither
it
bee
to
aduance
himselfe
into
reputation
and
fauour
;
or
to
maintaine
himselfe
therein
,
being
already
aduanced
;
or
to
preuent
his
fall
and
disgrace
,
to
the
end
he
make
himselfe
more
pleasing
and
lesse
rediculous
.
CHAP.
II.
-
1
Of
the
qualities
most
requisite
and
necessary
in
a
Courtier
,
being
the
first
head
and
subiect
of
this
first
Booke
.
-
2
Of
his
Ciuilitie
.
-
3
Of
his
gracefull
speech
.
-
4
Of
the
countenance
and
gesture
.
-
5
Of
his
apparell
,
and
the
nearing
thereof
.
1
THe
necessariest
qualities
requisit
in
a
Courtier
for
his
first
entrance
,
are
ciuilitie
and
readinesse
to
doe
Good
vnto
all
men
:
for
his
conduction
and
behauiour
,
Gracefulnesse
,
and
Dexterity
,
and
for
his
subsistence
and
continuance
,
Patience
,
Humilitie
,
Boldnesse
,
and
Capacitie
.
2
Ciu●litie
chiefly
consists
in
two
points
,
whereby
it
makes
vs
compleat
and
accomplished
:
the
one
a
decency
or
gracefulnesse
,
whereunto
with
our
best
endeauours
wee
must
pertinently
striue
to
conforme
our selues
:
The
other
a
pleasing
Affabilitie
,
which
makes
vs
not
onely
haue
accesse
and
welcome
to
all
those
whom
wee
would
frequent
,
but
also
inwardly
incite
;
and
animates
them
both
to
craue
our
company
,
and
desire
our
familiarity
and
conuersation
.
3
This
Dcc●●cy
,
or
gracefulnesse
,
lookes
three
waies
:
to
wit
,
to
our
Speach
,
Countenance
and
Apparell
.
In
our
speach
,
our
voice
must
be
cleare
,
not
harsh
,
and
yet
neither
too
shrill
,
nor
too
low
;
not
slammering
,
but
smooth
and
distinct
;
out
tearmes
and
phrases
must
be
modest
,
significant
,
intelligible
,
and
plaine
,
and
yet
neither
base
nor
affected
:
but
still
pertinent
and
proper
to
the
matters
we
conferre
of
.
4
In
our
Countenance
the
ayre
of
our
Visage
must
be
pleasing
,
gracious
and
modest
,
not
affected
,
or
constrained
,
but
without
the
least
shaddow
of
ridiculous
postures
or
smiles
:
the
carriage
and
comportment
of
our
bodie
must
be
free
from
all
Mimicke
,
or
peeuish
gestures
,
and
in
all
our
vsuall
actions
,
as
in
eating
,
drinking
,
exercise
,
pastime
,
or
the
like
:
We
must
be
Modest
and
still
followe
that
which
is
generally
applauded
of
those
,
with
whom
we
conuerse
.
5
In
our
Apparell
wee
must
bee
decent
,
not
prodigall
or
superfluous
,
and
the
fashion
thereof
must
correspond
with
the
time
,
without
too
much
affecting
the
new
,
or
being
wedded
to
the
old
;
but
herein
to
bee
the
better
ordered
and
instructed
,
we
must
consider
the
apparell
and
fashion
,
worne
by
those
who
in
Court
are
reputed
both
wise
and
gracefull
:
to
the
ende
wee
may
thereby
sympathize
with
them
in
the
fashion
of
our
Apparell
,
and
so
(
as
neere
as
we
may
)
both
reforme
and
conforme
our selues
to
their
immitation
.
CHAP.
III.
-
1
Of
Affabilitie
in
generall
,
and
wherein
it
consists
.
-
2
Of
the
allurements
thereof
.
-
3
To
hearken
and
to
be
attentiue
.
-
4
To
reproue
pleasantly
,
yet
modestly
.
-
5
What
is
chiefly
necessary
in
great
Personages
.
-
6
Wherewith
Affabilitie
must
be
seconded
and
attended
.
1
AFsabilitie
consists
of
many
points
,
but
chiefly
in
knowing
how
to
salute
and
receiue
men
respectiuely
,
and
to
entertaine
them
courteously
,
how
to
meete
,
honour
,
and
entitle
them
:
in
a
word
,
by
exteriour
demonstration
of
affection
,
and
by
assuring
them
of
our
Courtesie
and
good
will
,
and
with
many
alluring
gestures
and
compliments
,
giuing
them
all
approbation
and
considence
to
speake
freely
vnto
vs
.
2
Neither
is
it
sufficient
to
satisfie
mens
conceits
,
and
only
to
make
them
beleeue
we
loue
them
,
that
we
beare
them
much
affection
,
and
eagerly
and
earnestly
desire
to
serue
and
assist
them
:
but
we
must
endeauour
with
a
pleasing
countenance
;
yea
,
with
an
agreeable
reception
,
not
only
to
entice
but
to
allure
them
to
hant
and
frequent
our
company
.
3
And
hauing
thus
preuailed
with
them
,
and
drawn
them
to
our
desires
,
we
must
giue
eare
and
hearken
to
them
,
with
all
demonstration
both
of
Content
and
Patience
;
for
he
that
will
not
be
attentiue
,
is
neuer
Affable
:
neither
likewise
is
he
,
who
interrupts
,
or
contradicts
another
man
in
his
discourse
;
or
which
is
worse
,
who
fore-stals
,
or
foretels
that
he
would
say
:
it
falling
out
often
,
that
they
make
themselues
both
rediculous
and
confounded
,
together
with
their
losse
of
breath
&
time
,
finding
themselues
many
times
in
their
owne
erronious
opinions
,
farthest
off
from
that
which
another
inten●s
to
say
:
besides
,
to
interrupt
or
distract
the
conceptions
of
him
that
speakes
,
or
not
to
listen
to
him
,
is
both
an
offence
and
iniurie
,
as
also
a
true
testimony
of
contempt
and
disdaine
.
4
But
we
shall
principally
testifie
our
attention
,
in
answering
pertinently
,
and
with
iudgement
,
and
pleasantnesse
,
in
auoiding
as
much
as
possible
wee
may
all
harsh
iests
and
sharpe
replies
,
which
in
those
who
speake
to
vs
,
will
speedily
ingender
a
hope
that
they
may
easily
haue
accesse
to
vs
,
and
conuerse
with
vs
as
often
as
they
please
.
5
Yet
although
this
facilitie
and
disposition
to
vnderstand
and
answer
,
be
necessary
to
all
sorts
of
people
,
as
also
to
all
replies
,
yet
it
is
more
befitting
and
beseeming
great
Personages
,
who
communicate
of
weightie
affaires
:
for
their
inferiours
,
beleeuing
that
those
who
vse
these
pleasing
respects
and
complements
,
do
as
it
were
make
themselues
their
equals
;
are
thereby
induced
and
assured
,
that
they
neede
not
feare
,
fully
to
open
and
discouer
them
their
thoughts
and
designes
,
as
if
it
were
to
their
friends
and
fellowes
.
Yea
we
may
well
affirme
that
in
a
manner
,
such
doe
hereby
as
it
were
keepe
and
retaine
the
keyes
of
mens
hearts
.
But
as
the
respect
and
honour
a
great
man
sheweth
vs
,
is
not
onely
agreeable
and
pleasing
to
vs
in
respect
of
his
person
:
but
also
because
his
coutenance
and
fauour
purchaseth
vs
more
credit
in
those
who
are
present
:
right
so
his
dis-respect
and
disdaine
,
doth
not
onely
anger
vs
because
of
himselfe
,
but
it
is
insupportable
in
respect
of
the
base
esteeme
that
others
make
of
vs
,
to
see
vs
so
sleighted
and
neglected
of
him
.
6
Neuerthelesse
,
although
this
Affabilitie
must
be
accompanied
with
a
pleasing
behauiour
and
carriage
:
yet
it
is
not
therefore
to
infer
,
that
it
must
not
be
waited
&
attended
on
by
that
Decency
&
Grauitie
,
which
is
answerable
to
our
ranke
and
condition
.
But
as
true
harmony
is
ingendred
of
the
sweet
and
iudicious
Diapason
of
these
two
discordant
●ones
,
pleasant
,
and
graue
:
so
affabilitie
must
be
intermixed
with
sweetnes
,
and
seueritie
,
(
or
statlinesse
:
)
or
to
say
truer
,
to
be
a
Medium
twixt
these
two
extreames
:
so
as
the
one
affright
not
those
with
whom
we
conuerse
,
nor
the
other
make
vs
seeme
displeasing
,
or
vitious
in
their
eyes
:
but
that
it
be
conducted
and
gouernd
with
an
agreable
sweetnesse
and
grauitie
,
according
to
the
estate
and
qualitie
,
of
the
affaires
,
persons
,
&
other
dependant
circumstances
answerable
in
all
respects
to
the
aduise
and
counsell
that
the
Emperour
Emanuell
gaue
his
Sonne
Paliogus
.
CHAP.
IV.
|
1
|
That
pleasant
Iests
and
replies
beare
a
part
in
Affabilitie
.
|
|
2
|
How
we
must
vse
them
.
|
|
3
|
Whereof
they
must
be
framd
.
|
|
4
|
What
Iests
and
replies
we
must
eschewe
and
auoyd
.
|
|
5
|
|
6
|
|
7
|
|
8
|
Of
their
difference
and
diuersitie
.
|
|
9
|
1
PLeasant
Iests
and
Replyes
make
also
a
part
of
Affabilitie
,
and
serue
to
temper
our
speach
:
Nature
hauing
infusd
laughter
into
man
,
purposely
to
case
and
recreate
his
sad
and
melancholly
humours
incident
and
subiect
to
follow
his
affaires
:
neuerthelesse
,
herein
we
must
beare
a
cleere
iudgement
and
a
solid
discretion
;
for
those
who
vpon
all
occasions
,
licentiously
vse
the
contrarie
:
in
stead
of
being
Affable
and
Courteous
,
are
commonly
held
for
scoffers
and
fooles
.
2
Wee
must
therefore
vse
them
soberly
and
modestly
,
and
intermixe
and
disperce
them
as
lightning
in
the
darkenesse
of
a
Graue
discourse
:
so
that
they
neither
debase
the
dignitie
person
,
or
matter
that
is
to
be
treated
of
.
For
as
a
little
water
powred
on
a
great
sire
,
the
more
enlightens
and
inflames
it
,
and
if
wee
throw
too
much
thereon
,
doth
wholly
dead
and
extinguish
it
:
so
the
frequency
and
excesse
of
these
Iests
,
lose
their
dignitie
and
grace
,
in
him
who
makes
it
a
continuall
profession
to
vse
them
:
whereas
,
if
they
bee
scattered
and
disperced
iudiciously
,
they
reinflame
,
and
giue
them
the
more
lustre
,
vigour
,
and
life
;
for
to
say
truly
,
we
should
vse
them
as
sauce
or
prouocation
to
appetite
,
and
not
as
meate
,
for
feare
lest
in
thinking
to
giue
some
relish
to
affaires
,
and
negotiations
,
they
chance
procure
distast
,
if
not
a
surfet
.
3
But
the
quantitie
and
qualitie
of
these
Iests
and
replies
,
must
be
such
,
as
they
comprehend
in
them
,
no
odious
conception
or
matter
:
to
wit
,
that
they
sauour
not
of
scurrilitie
,
turne
not
into
a
scandall
or
laughter
,
or
into
a
reproch
of
any
shamefull
truth
to
him
with
whom
wee
speake
or
conferre
:
for
such
broad
taunts
,
quips
,
and
lests
,
insted
of
counselling
or
reconciling
mens
humours
,
sometimes
prouoke
them
to
contempt
,
disdaine
,
or
hatred
,
and
especially
great
men
are
subiect
a
long
time
to
remember
those
of
this
nature
.
And
howsoeuer
,
although
it
be
lawfull
to
reply
when
wee
are
toucht
or
assaulted
with
the
like
●ests
:
Neuerthelesse
,
the
most
modest
and
wisest
councell
we
can
take
herein
,
is
to
rebate
the
edge
of
such
Iests
,
either
with
a
graue
silence
,
or
with
no
distastfull
smiles
,
or
laughter
;
rather
then
through
a
bitter
Iest
or
sharpe
reply
to
lose
our
friend
.
4
Wee
must
also
eschew
and
slye
those
Iests
that
are
vsually
frequent
in
the
mouthes
of
common
people
,
which
commonly
sauour
something
of
basenesse
and
scurrilitie
,
as
also
those
that
are
deriued
from
equiuocations
,
or
those
that
import
a
double
sence
or
meaning
:
because
for
the
most
part
,
they
are
foolish
,
constrain'd
,
and
subiect
to
be
taken
in
ill
part
:
but
aboue
all
let
vs
be
carefull
not
to
accompany
our
Iests
with
wry
mouthes
,
deformed
gestures
,
or
vnseemely
countenances
,
as
Knaues
and
Fooles
vse
to
doe
.
5
Neither
must
such
Iests
be
affected
or
premeditated
,
but
conceiud
,
and
vttered
without
pondering
or
ruminating
thereon
.
6
Wee
must
also
slye
those
that
are
too
vnkindly
fetch'd
,
or
that
fauour
of
Pride
or
Presumption
:
and
we
must
nor
bite
so
sharpely
,
that
we
ingage
our selues
,
either
in
other
mens
malice
,
or
hatred
,
or
in
our
owne
shamefull
acknowledgement
or
satisfaction
.
7
Neither
must
we
reproach
others
of
that
whereof
wee
our selues
may
bee
iustly
reproached
:
nor
Iest
at
those
who
are
misfortunate
or
miserable
,
sith
t
is
two
great
a
cruelty
:
nor
at
the
wicked
,
sith
they
are
more
worthy
of
hatred
then
of
laughter
:
neither
at
our
friends
,
or
patents
,
as
being
a
matter
full
of
enuy
;
and
a
true
signe
of
a
peruerse
and
vnnaturall
Nature
.
Briefely
,
whosoeuer
will
delight
in
Iesting
,
hee
must
be
very
considerate
and
respectiue
of
persons
,
time
,
and
place
;
as
also
of
other
necessarie
and
dependant
circumstances
.
8
As
for
the
diuersitie
of
Iests
and
replies
,
they
are
many
:
some
consisting
of
a
short
word
;
some
in
the
conceit
and
vnderstanding
of
him
who
speakes
,
others
in
the
manner
thereof
:
Or
that
wee
answere
to
that
they
lest
expect
from
vs
;
or
that
we
answere
faintly
and
coldly
,
to
a
question
demanded
of
vs
with
much
vehemency
and
impatiency
.
9
Of
which
Iests
and
answers
although
I
could
here
produce
many
examples
of
the
Ancients
:
neuerthelesse
,
sith
they
are
sooner
and
better
learnt
by
practice
and
conuersation
,
I
will
omit
them
,
in
respect
they
for
the
most
part
are
cold
and
impertinent
to
recite
:
if
the
words
bee
not
inflamd
,
and
inrich'd
with
that
Grace
wherewith
they
were
formerly
pronounced
and
vttered
.
CHAP.
V.
-
1
That
Complements
beare
a
great
part
in
Affabilitie
,
with
their
definition
.
-
2
Of
their
Medium
and
Extreames
.
-
3
That
we
should
practise
them
according
to
occasions
,
as
also
how
to
practice
them
.
-
4
Of
the
answers
we
ought
returne
vnto
them
.
1
COmplements
likewise
clame
a
great
part
and
share
in
Affabilitie
;
wee
define
them
to
be
a
brief
expression
of
loue
,
a
declaration
or
demonstration
of
Honnor
,
and
an
obligation
to
those
whom
we
desire
should
beleeue
they
are
exceedingly
respected
and
beloued
of
vs
with
a
reciprocall
affection
.
2
The
manner
of
this
Office
and
Compliment
(
as
of
all
other
matters
)
hath
both
its
Medium
and
Extreames
,
in
so
much
as
to
obserue
the
Mediocritie
,
it
is
necessary
wee
enter
into
the
consideration
of
the
circumstances
,
person
,
place
,
time
,
matter
,
and
cause
:
why
and
wherein
this
phrase
of
speech
is
more
sit
for
great
,
small
,
or
equall
personages
;
or
when
there
is
no
farther
neede
,
then
to
testifie
a
simple
and
small
good
will
;
or
contrariwise
when
wee
ought
expresse
and
dilate
a
deeper
respect
and
obligation
.
But
aboue
all
we
must
be
carefull
,
not
so
much
to
affect
lofty
words
,
as
that
wee
ingage
our selues
in
any
impertinent
or
impropper
termes
,
or
in
any
vnfit
or
farre
fetcht
replies
,
but
to
our
familiars
;
we
must
vse
common
phrases
,
and
not
those
that
are
affected
or
strained
:
in
a
word
,
heere
our
tongue
and
our
Iudgement
must
march
hand
in
hand
,
as
equals
;
and
we
must
still
accompany
our
discourse
with
gestures
,
countenances
,
and
other
exteriour
behauiour
which
may
expresse
the
like
affection
and
desire
;
briefly
making
known
the
causes
and
reasons
that
induce
vs
to
loue
or
honour
any
one
,
or
that
we
feele
our selues
oblig'd
to
them
.
Among
which
,
we
must
make
choice
of
those
Complements
,
that
are
more
fit
and
proper
for
the
purpose
,
and
that
are
more
apparant
and
knowne
of
him
to
whom
we
will
performe
them
.
And
if
we
haue
formerly
receiued
any
testimonie
of
his
affection
:
either
in
that
he
hath
perform'd
vs
some
friendly
office
,
or
that
hee
hath
testified
,
or
expressed
so
much
in
his
speeches
:
we
must
often
remember
it
to
him
,
and
attribute
it
to
his
kinde
Nature
,
full
of
affection
and
courtesie
,
the
which
he
will
the
sooner
beleeue
;
because
euery
one
being
deceiued
with
the
loue
of
himselfe
,
very
easily
perswades
himselfe
thereof
,
and
reioiceth
that
another
beleeues
,
hee
possesseth
those
perfections
and
qualities
,
that
may
make
him
pleasing
,
esteem'd
,
and
beloued
of
all
men
.
And
this
meanes
being
practised
with
Art
and
Discretion
,
hath
a
certaine
secret
,
and
hidden
power
,
to
moue
and
dispose
our
Vnderstandings
to
beleeue
those
who
make
vse
thereof
.
I
say
discretion
,
because
we
meet
with
some
Natures
(
although
they
are
rare
in
Court
)
who
are
so
farre
from
this
common
U●●itie
,
as
they
only
esteeme
and
repute
it
,
but
the
tricke
of
a
Mount-banke
or
Iugler
;
yoa
,
and
for
the
most
part
,
they
suspect
and
are
iealous
of
this
forme
of
proceeding
.
3
Wherefore
with
these
we
must
auoid
all
degrees
of
affectation
,
and
not
enter
into
such
like
complements
:
but
in
those
Iest
&
replies
whose
custome
makes
them
necessary
;
or
when
we
are
enforc'd
thereunto
by
the
consequence
or
dependance
,
of
a
discourse
,
or
businesse
,
that
may
testifie
in
vs
,
rather
a
habit
,
and
firme
resolution
of
our
Will
,
then
the
impetuositie
of
any
violent
or
vehement
affection
,
that
may
bee
suspected
to
bee
performed
,
either
out
of
inconstancie
,
immitation
,
or
of
set
purpose
and
designe
.
4
In
the
answers
wee
returne
to
these
complements
:
wee
must
behaue
our selues
in
the
same
manner
and
temper
;
but
more
particularly
to
meete
and
answer
the
good
offices
,
reported
and
acknowledged
to
be
receiued
of
vs
:
and
albeit
we
ought
to
extenuate
them
,
yet
not
to
diminish
them
more
then
is
requisite
and
fit
,
as
some
vsually
doe
.
Sith
in
diminishing
them
too
much
,
or
by
affirming
it
a
matter
we
would
performe
for
any
other
,
we
thereby
accuse
him
who
receiue
and
applaude
those
our
good
offices
done
him
:
and
who
thinkes
to
inioy
therein
an
extraordinary
testimonie
of
our
affection
and
good
will
;
the
which
we
our selues
deminish
in
deminishing
it
,
so
as
we
thereby
dis-esteeme
and
vnderualew
his
worth
,
who
thought
he
had
been
obliged
to
vs
as
a
friend
in
comparison
of
those
who
are
not
.
In
which
regard
although
our
dutie
hath
sometimes
led
vs
to
performe
a
good
office
;
yet
we
must
make
shew
that
it
is
a
particular
affection
that
induced
vs
thereunto
;
and
this
neuerthelesse
must
be
perform'd
without
any
signe
or
demonstration
of
vanitie
.
So
much
in
generall
may
be
said
of
these
degrees
of
friendly
offices
,
which
practised
discreetly
,
may
much
auaile
to
purchase
vs
reputation
and
credit
;
where
contrariwise
,
if
they
are
not
accompanied
with
Wisedome
,
they
will
in
the
ende
proue
rediculous
,
and
so
it
being
omitted
and
neglected
,
may
iustly
offend
those
who
expect
to
receiue
them
from
vs
.
CHAP.
VI.
|
1
|
Of
our
readinesse
to
performe
a
pleasure
or
good
office
.
|
|
2
|
Considerations
thereon
.
|
|
3
|
|
4
|
|
5
|
We
must
doe
it
voluntarily
,
speedily
,
liberally
.
|
|
6
|
|
7
|
|
8
|
Hauing
performed
it
,
we
must
not
instantly
expect
or
●raxe
the
like
.
|
|
9
|
We
must
not
displease
one
to
please
another
.
|
|
10
|
Examples
hereon
.
|
1
REadinesse
to
performe
a
pleasure
(
or
good
office
)
is
one
of
the
chiefest
requisites
that
should
be
in
a
Courtier
,
at
least
,
in
him
who
desires
to
bee
scene
,
and
bid
welcome
in
good
Companies
,
it
containes
the
principall
effects
of
good
will
and
friendship
:
that
is
to
say
,
to
pleasure
others
,
and
to
acknowledge
it
,
hauing
receiued
the
like
of
others
.
Good
offices
wee
performe
,
are
the
cyment
of
humane
societie
,
and
the
fetters
and
manacles
(
saies
an
Antient
)
wherewith
we
may
inchaine
and
captiuate
others
,
especially
at
Court
,
where
the
interest
and
performance
thereof
is
the
twist
,
or
coard
,
that
conioines
and
combines
so
many
people
one
to
another
:
yea
,
although
for
the
most
part
,
they
are
drawne
thereunto
with
different
and
contrarie
affections
.
2
But
the
chiefest
consideration
we
must
haue
and
retaine
in
performing
a
good
office
,
or
pleasure
,
is
to
performe
it
in
that
manner
that
it
may
be
agreeable
and
pleasing
to
him
that
receiues
it
of
vs
:
there
being
many
occasions
wherein
thinking
to
please
,
we
displease
;
and
this
fals
out
through
our
owne
default
,
in
not
knowing
the
desire
and
inclination
of
him
to
whom
we
would
doe
good
.
3
Another
consideration
,
is
the
manner
how
to
performe
a
good
office
:
for
there
are
diuers
sorts
and
degrees
of
them
;
some
are
Honourable
to
those
who
receiue
them
,
and
indeed
,
these
should
be
done
,
before
the
publike
eye
of
the
world
,
to
the
end
their
honour
be
the
greater
and
more
apparant
.
4
Others
are
profitable
;
such
are
those
when
wee
assist
and
releeue
the
pouertie
,
weaknesse
,
shame
,
or
necessitie
of
him
who
receiues
them
;
and
these
indeed
must
be
performed
secretly
,
and
apart
.
5
But
both
the
one
and
the
other
should
be
done
willingly
,
and
cheerefully
,
not
repiningly
,
by
constraint
,
or
importunat
solicitation
,
or
request
:
for
,
that
which
we
depart
from
,
or
distribute
in
this
manner
,
we
giue
not
,
but
rather
sell
it
at
a
deere
rate
;
sith
requests
and
praiers
are
alwaies
accompanied
with
submission
and
bashfulnesse
.
6
They
must
also
be
done
speedily
,
and
willingly
,
for
the
lingering
&
delaying
hereof
,
is
a
signe
either
of
doubt
or
of
no
great
good
will
or
affection
for
soone
to
refuse
,
or
late
to
giue
,
is
almost
one
and
the
same
thing
.
7
According
to
Philosophie
,
good
offices
performd
,
shold
neither
be
mercinary
,
or
performd
in
hope
to
receiue
the
like
:
but
in
Court
there
are
none
perform'd
or
giuen
otherwise
;
and
yet
we
must
doe
them
so
,
as
none
may
discouer
this
hope
in
vs
:
but
with
all
our
industrie
striue
to
make
them
beleeue
,
that
what
we
doe
is
freely
;
otherwise
they
are
no
more
beholding
to
vs
,
then
to
a
Vsurer
,
who
lends
forth
his
money
to
receiue
it
againe
with
interest
.
8
Wherefore
he
that
hath
performed
a
good
office
or
pleasure
to
his
friend
▪
must
bee
aduisd
,
and
take
heed
that
he
not
suddenly
demand
him
a
recompence
,
for
feare
that
being
discouered
,
to
desire
and
craue
the
like
,
he
make
it
apparant
he
did
it
purposely
for
the
same
end
.
9
We
must
also
be
carefull
,
that
in
pleasuring
one
we
displease
and
offend
not
another
in
Court
,
for
feare
lest
:
we
lose
by
the
bye
,
that
which
we
thought
to
haue
gotten
by
the
maine
:
if
a
good
office
that
we
propose
our selues
take
no
desired
effect
,
it
shall
be
neuerthelesse
wisedome
in
vs
to
continue
our
best
endeauors
and
solicitations
therein
,
there
by
to
inforce
the
Ingratefull
person
to
take
notice
and
knowledge
thereof
;
at
least
if
we
be
any
way
bound
or
oblig'd
to
him
for
so
by
our
new
affections
and
good
offices
,
we
still
refresh
and
confirme
our
old
.
But
one
thing
whereof
we
must
principally
take
heed
,
(
although
it
be
common
in
Court
)
is
,
not
to
trouble
or
disturbe
him
in
enioying
that
good
he
hath
receiued
by
our
meanes
,
as
doe
those
,
who
hauing
procured
an
office
for
a
man
,
will
make
him
execute
it
according
to
their
owne
fantasie
,
and
pleasure
,
and
refusing
it
will
conuert
their
affection
into
hatred
,
and
so
seeke
and
plod
to
ruine
him
,
whom
they
haue
formerly
preferred
and
aduanced
.
10
Thus
did
Ruffinus
(
vnder
the
Emperour
Arcadius
)
to
Lucian
,
whom
hee
had
made
Earle
and
Iudge
of
the
East
;
who
afterwards
,
not
satisfying
him
in
his
iniust
request
of
Eucherius
(
Vnkle
vnto
Arcadius
)
he
caused
him
miserably
to
be
slaine
.
This
Example
might
be
accompanied
with
diuers
others
of
the
like
nature
had
I
not
(
as
before
)
propos'd
breuitie
in
this
my
Treatise
.
CHAP.
VII
.
-
1
Of
acknowledging
and
requitting
good
offices
receiued
,
and
wherein
is
consists
.
-
2
Of
the
consideration
thereof
.
-
3
How
they
are
,
to
be
measured
.
-
4
How
to
be
considered
according
to
the
Persons
.
-
5
The
meanes
we
must
obserue
in
acknowledging
a
good
office
done
vs
.
-
6
When
to
acknowledge
it
.
1
LEt
vs
proceed
to
the
vnderstanding
of
a
Courtesie
or
fauour
done
vs
,
which
consists
in
the
orderly
receiuing
&
remembring
thereof
,
as
also
in
knowing
worthily
both
how
,
and
when
to
requite
it
.
This
fauour
,
or
good
office
done
vs
,
must
be
graciously
receiued
,
with
amiable
speeches
,
and
a
smiling
countenance
.
As
for
the
remembrance
thereof
,
we
must
expresse
and
testifie
it
,
in
reuealing
the
content
we
haue
receiued
,
not
only
in
praising
and
cherishing
it
,
but
also
in
applauding
and
extolling
our
benefactor
.
And
for
the
regard
of
the
recompence
and
requitall
,
it
must
beare
proportion
,
and
relation
,
to
the
benefit
we
haue
receiued
,
and
to
the
persons
and
meanes
we
haue
to
acknowledge
it
.
2
A
good
office
or
courtesie
done
vs
,
must
be
measured
and
considered
in
its
true
nature
,
as
whether
it
be
great
or
small
,
easie
or
difficult
,
singular
or
common
,
true
or
false
,
by
accident
or
occasion
,
or
whether
it
were
done
vs
in
our
great
need
and
necessitie
:
for
such
fauours
and
gratuities
,
are
of
great
force
,
and
make
vs
forget
all
former
iniuries
and
offences
,
if
there
haue
beene
any
betwixt
vs
:
as
contrariwise
the
refusall
thereof
in
such
a
time
is
very
iniurious
,
and
makes
vs
forget
all
former
fauours
.
3
Good
offices
and
Courtesies
are
likewise
to
be
measured
by
the
intent
of
him
who
hath
done
them
:
as
if
he
haue
performed
them
to
pleasure
vs
,
or
for
his
own
priuate
benefit
,
and
ends
;
or
through
vanitie
,
constraint
,
necessity
or
hazard
,
either
in
not
thinking
therof
,
or
in
imagining
to
haue
done
the
contrary
.
4
The
consideration
of
the
persons
may
also
more
or
lesse
oblige
vs
to
acknowledge
receiued
fauours
;
for
those
are
alwaies
best
welcome
,
that
are
imparted
vs
from
a
friendly
hand
;
and
from
those
who
for
other
respects
we
are
disposd
and
addicted
to
loue
.
Contrariwise
,
it
displeaseth
and
distasts
vs
,
to
be
oblig●d
to
those
who
displease
vs
,
and
to
whom
we
would
be
no
way
ingaged
or
indebted
;
and
that
also
which
proceeds
from
him
,
that
is
in
some
respect
bound
to
vs
:
for
his
courtesie
being
then
iustly
due
to
vs
,
we
in
that
regard
are
the
lesse
obliged
to
him
.
5
As
for
the
means
we
must
vse
in
requiting
a
receiued
Courtesie
,
we
must
if
possible
we
can
exceed
,
at
least
equall
them
,
withall
demonstration
,
that
we
are
bound
to
more
:
and
that
this
is
not
to
satisfie
the
debt
,
but
rather
only
to
acknowledge
the
obligation
.
Likewise
,
when
we
cannot
doe
otherwise
,
we
must
at
least
pay
with
a
pleasing
demonstration
of
good
will
,
wherein
those
exceedingly
fa●le
,
who
hauing
receiued
some
especiall
fauour
,
which
in
effect
,
they
cannot
sufficiently
acknowlege
,
instead
of
requiting
their
benefactors
with
affection
and
friendship
,
they
reward
them
with
contempt
and
hatred
,
flying
and
eschewing
all
meanes
to
meet
them
:
for
feare
their
presence
reproach
them
either
with
ingratitude
or
pouertie
.
6
Now
hauing
obtain'd
the
meanes
to
requite
a
former
receiued
court●sie
,
we
must
then
seeke
all
occasions
to
come
out
of
their
debt
,
yet
with
these
precautions
,
that
we
doe
it
not
either
too
soone
or
too
curiously
;
to
the
end
that
wee
seeme
not
impatient
to
be
oblig'd
to
our
friend
;
or
that
thereby
wee
imagine
,
he
did
vs
a
fauour
purposely
to
receiue
another
from
vs
.
But
we
must
requite
a
fauour
or
benefit
a
little
after
we
haue
receiued
it
;
and
yet
not
protract
or
delay
it
too
long
neither
:
to
the
end
it
grow
not
old
,
but
we
must
doe
it
when
some
fit
occasion
presenteth
it selfe
to
vs
,
or
shall
be
sought
for
by
vs
;
yet
still
,
with
this
Prouiso
that
we
doe
it
without
flatterie
,
or
ostentation
.
CHAP.
VIII
.
|
1
|
Of
an
actiue
and
nimble
wit
,
the
second
head
of
this
first
Booke
.
|
|
2
|
A
digression
vpon
the
difference
of
the
Person●
,
and
wits
of
men
,
and
of
their
naturall
Capacities
.
|
|
3
|
Of
naturall
Capacitie
.
|
|
4
|
Of
mens
temper
in
generall
.
|
|
5
|
From
whe●ce
Capacitie
and
Vnderstanding
proceed
,
and
of
Intellectuall
wisedome
and
her
faculues
.
|
|
6
|
A
rule
how
to
treate
and
conuerse
with
those
who
are
wise
and
iudicious
,
and
of
their
behauiour
.
|
|
7
|
|
8
|
Of
Wisedome
that
proceeds
from
Imagination
,
and
of
the
manners
of
those
who
are
fortunate
therein
.
|
|
9
|
|
10
|
Why
Fortune
is
most
commonly
propitions
,
and
fauourable
to
the
wicked
.
|
1
A
Sharpe
and
sound
Iudgement
,
(
or
an
actiue
&
nimble
Wit
)
consists
in
knowing
how
to
distinguish
of
Persons
,
affaires
,
and
other
circumstances
,
and
accordingly
how
to
order
the
manner
of
his
proceedings
,
both
in
his
speech
and
silence
.
2
Now
the
difference
of
mens
affaires
and
other
circumstances
are
infinite
:
wherefore
we
will
heere
select
and
produce
no
others
but
those
we
obserue
to
be
most
frequent
and
common
in
mens
conuersations
:
and
that
may
awaken
and
stir
vp
our
wisedome
,
to
the
consideration
of
others
,
whom
we
not
so
vsually
frequent
and
meete
.
The
difference
of
persons
,
is
drawne
either
from
their
interiour
faculties
,
from
whence
proceed
their
actions
;
or
from
their
exteriour
conditions
,
whereby
(
as
through
a
cloude
)
we
may
discerne
something
of
their
inclinations
.
There
are
two
Interiour
Influences
,
and
powers
in
vs
,
which
serue
to
propagate
&
produce
all
our
actions
:
to
wit
,
our
Vnderstanding
,
and
our
Will.
But
mens
spirits
,
or
Vnderstandings
,
are
very
different
,
so
as
we
may
make
as
many
degrees
of
them
,
as
there
are
of
men
in
the
whole
world
;
but
for
the
better
order
and
method
in
our
Treatise
,
wee
will
destinguish
them
by
Capacitie
and
Incapacitie
.
Capacitie
is
either
naturall
,
or
purchased
.
3
Naturall
Capacitie
proceeds
of
the
perfection
of
the
Organes
or
instruments
which
Nature
giues
vs
:
for
the
operation
of
the
functions
of
Understanding
;
and
these
wee
may
reduce
to
three
heads
,
Vnderstanding
,
Immagination
,
and
Memorie
:
and
the
Capacitie
of
Wit
,
is
either
in
one
,
two
,
or
all
three
of
these
:
this
diuersitie
,
as
some
report
,
comming
from
the
temper
of
the
heart
;
but
according
to
others
(
whom
indeed
I
follow
)
from
that
of
the
braine
.
4
This
temper
is
nothing
else
but
a
commixture
of
the
foure
first
qualities
which
not
being
in
one
,
and
the
same
subiect
,
all
in
the
like
quantitie
,
weight
,
and
measure
.
Wee
tearme
the
temper
from
the
name
of
that
,
which
in
vertue
and
strength
predominates
and
o're-swaieth
all
the
others
.
Some
attribute
the
Capacitie
of
Vnderstanding
to
a
drie
temper
that
consists
in
distinguishing
,
choosing
,
and
inferring
.
Hence
it
comes
to
passe
,
that
old
men
,
whose
braines
are
dry
,
haue
commonly
most
Vnderstanding
,
and
are
wiser
then
yong
men
;
and
so
likewise
are
poore
men
,
who
because
necessitie
afflicts
them
,
consequently
dries
vp
their
braine
:
and
these
very
often
are
both
fortunate
in
Wisedome
,
and
rich
in
Vnderstanding
.
5
I
say
of
Wisedome
that
springs
from
Vnderstanding
,
there
being
another
sort
that
proceeds
from
the
vigour
of
Immagination
,
whereof
wee
will
anon
speake
:
but
this
whereof
wee
now
intreat
,
is
heauie
,
and
slow
,
because
of
a
long
discourse
and
ratiocination
we
must
make
before
,
wee
resolue
:
yea
,
to
proceede
diliberatly
,
and
vpon
sound
foundations
,
intermixt
with
dissidence
and
coldnesse
,
an
excellent
temper
to
negotiat
with
all
sorts
of
people
.
6
For
those
Wits
and
Vnderstandings
not
staying
,
or
stopping
,
to
the
authoritie
of
others
,
in
their
conceptions
and
perquisitions
:
but
resolute
in
themselues
to
examine
the
first
and
fundamentall
Maximes
by
their
own
particular
discourse
and
ratiocination
;
we
must
content
them
with
reason
,
and
not
neglect
or
lose
time
,
to
perswade
them
through
other
mens
reputation
and
credit
.
7
But
for
the
rest
of
their
comportment
and
proceedings
,
they
must
commonly
relish
of
Simplicitie
,
Innocency
,
Humilitie
,
Mercy
,
and
Affabilitie
,
and
the
greatest
part
of
their
actions
,
are
very
temperat
and
moderat
.
8
From
the
hot
temper
comes
Immagination
,
and
as
heat
is
the
actiuest
qualitie
of
all
foure
;
so
Immagination
is
more
nimble
and
actiue
then
the
other
faculties
:
but
as
there
are
many
degrees
of
heat
,
so
the
vertue
and
efficacie
of
Immagination
is
likewise
different
.
9
He
that
is
truly
Immaginatiue
,
is
generally
talkatiue
and
a
great
speaker
,
as
also
Incontinent
,
Arrogant
,
Presumptuous
and
Vaine
:
heat
representing
him
diuers
humours
in
his
Immaginations
;
whereof
to
content
himselfe
,
he
now
chooseth
one
,
and
anon
another
:
and
this
very
heat
doth
as
it
were
boile
his
moistnes
,
and
thereby
stirs
vp
many
vapours
in
his
braine
,
that
ingender
Presumption
and
Vanitie
:
which
debarre
and
hinder
that
Vnderstanding
can
neither
see
,
nor
choose
,
the
truth
,
which
to
define
rightly
is
indeed
her
chiefe
and
princ●pall
effect
:
so
that
in
such
Wits
we
very
rarely
meet
with
that
Wisedome
we
now
spa●e
off
,
but
only
a
sparke
of
heat
that
throwes
them
into
some
pretty
inuention
,
with
a
fore-sight
of
that
which
ensues
,
which
only
Imagination
presents
them
,
and
this
Wisedome
consists
chiefly
in
ending
and
breaking
off
of
matters
,
which
neuer
fals
out
fortunatly
,
vnlesse
wee
negotiate
with
men
of
the
same
humour
,
except
it
be
in
affaires
that
depend
of
a
speedy
execution
:
for
surely
in
these
,
Imagination
preuaileth
.
And
it
many
times
fals
out
,
that
such
Wits
giue
themselues
sooner
to
euill
then
good
:
because
heat
thrusts
them
on
violently
to
vice
,
and
forgeth
them
many
subtill
inuentions
to
compasse
their
desires
and
designes
.
10
Hence
it
is
that
Fortune
generally
proues
propitious
to
the
wicked
,
sith
they
be
more
Imaginatiue
then
the
Veruous
:
sharper
in
their
inuentions
,
and
more
inconsiderate
,
and
lesse
staied
in
their
executions
:
althings
through
the
swiftnesse
and
viuacitie
of
their
indeuours
:
(
for
the
most
part
)
happily
succeed
and
answer
their
desires
.
Now
as
we
haue
said
,
that
(
commonly
)
poore
men
are
wiser
in
the
operations
of
Vnderstanding
then
of
Imagination
:
so
we
may
well
affirme
,
that
the
rich
are
more
apter
and
proper
in
those
of
Imagination
then
of
Understanding
:
because
(
as
Naturalists
affirme
)
these
through
their
dainty
fare
become
Sanguine
,
and
consequently
of
a
hot
,
and
moist
temper
,
which
is
opposite
to
that
of
a
dry
.
CHAP.
IX
.
|
1
|
From
whence
comes
the
Capacitie
of
Memorie
,
with
their
conditions
who
excell
therein
.
|
|
2
|
That
Imagination
and
Memory
neuer
meete
together
.
|
|
3
|
The
humours
of
the
Imaginatiue
in
the
first
degree
.
|
|
4
|
|
5
|
In
the
second
degree
.
|
|
6
|
In
the
first
and
last
degree
.
|
|
7
|
The
conclusion
of
the
naturall
Capacitie
of
Vnderstanding
.
|
1
MEmory
hath
for
her
share
and
portion
,
the
moisture
of
the
brain
;
from
whence
it
comes
,
that
Children
and
yong
folkes
haue
better
and
readier
memories
then
old
people
:
and
after
their
mornings
sleepe
,
haue
it
farre
fresher
then
at
night
,
the
reason
consists
in
this
;
sleepe
moistneth
the
braine
,
and
watching
dries
it
vp
.
Among
these
sorts
of
Wits
,
we
shall
not
finde
much
lesse
Vanitie
and
Ostentation
then
in
the
Imaginatiue
:
neuerthelesse
,
wanting
more
pondering
and
deliberation
,
they
are
easier
carried
away
,
by
authoritie
,
reputation
,
and
president
,
then
the
others
.
But
as
temper
consists
not
in
one
particular
quality
,
but
in
the
combination
and
commixture
of
all
foure
:
so
although
in
the
operations
of
Wit
,
we
know
one
of
the
three
faculties
domineer
in
some
persons
;
yet
to
make
it
capable
and
compleat
,
we
must
haue
the
other
two
:
and
if
not
in
the
like
degree
and
measure
,
yet
with
some
power
and
sufficiency
to
direct
it
.
2
Vnderstanding
&
Memory
,
can
in
no
sort
conioine
and
sympathize
in
the
same
degree
;
because
dry
and
moist
can
in
nothing
conceiue
,
or
imagine
with
the
like
power
and
efficacie
:
from
whence
wee
may
conclude
,
that
he
who
hath
a
good
Vnderstanding
,
hath
but
a
bad
Memorie
:
and
contrariwise
,
he
that
hath
a
good
Memorie
,
hath
but
a
bad
Vnderstanding
.
Likewise
,
where
moisture
abounds
,
there
can
be
no
great
heat
;
because
,
in
the
end
heat
consumes
moisture
:
and
consequently
,
they
cannot
excell
in
Memorie
,
who
in
the
third
degree
haue
hot
braines
,
as
they
doe
that
are
truely
Imaginatiue
.
For
if
they
remember
matters
well
and
perfectly
,
it
is
not
in
them
as
much
an
effect
of
Memorie
,
which
is
only
a
passiue
facultie
to
receiue
,
and
not
an
actiue
,
as
an
effect
of
Imagination
that
depends
,
and
hath
a
share
in
remembrance
.
These
sort
of
people
likewise
,
haue
no
great
Vnderstanding
:
for
although
this
heat
produce
and
engender
drinesse
in
the
braine
;
neuerthelesse
,
because
it
is
an
enforced
and
constrain'd
drinesse
,
which
dries
vp
the
most
delicate
parts
of
the
braine
,
and
leaues
nothing
but
the
grosse
and
earthly
;
it
cannot
produce
the
effects
of
the
Understanding
,
as
Naturall
drinesse
doth
.
3
And
from
th●nc●
it
comes
that
Poets
and
great
bablers
,
who
enioy
this
degree
of
Imagination
(
for
the
most
part
)
are
seldome
wise
.
4
For
this
promptitude
and
viuacitie
,
that
heat
engenders
in
these
sorts
of
Wits
,
and
which
for
a
time
makes
them
admired
;
is
not
only
contrarie
to
the
operations
of
Vnderstanding
,
that
requires
time
and
leasure
,
but
also
is
a
great
propension
and
disposition
to
folly
.
Of
whom
wee
may
vnderstand
that
which
Aristotle
saith
,
that
there
is
no
great
Wit
without
some
mixture
or
spice
of
folly
:
and
to
speake
truth
it
is
a
miracle
to
finde
one
of
them
wisely
moderate
,
and
moderately
wise
.
We
therefore
conclude
,
that
Imagination
and
Understanding
in
this
degree
of
heat
,
cannot
meete
together
in
the
same
subiect
;
from
whence
it
comes
,
that
those
who
excell
in
Vnderstanding
,
neuer
proue
good
Poets
,
or
great
Orators
;
and
those
of
this
temper
,
who
are
their
Art-masters
in
this
profession
,
haue
had
neede
to
refresh
and
warme
their
Imagination
,
some
by
Wine
,
some
by
Loue
,
and
others
haue
obtain'd
to
be
Poets
through
Choller
and
Indignation
.
5
In
other
degrees
of
heat
,
Imagination
may
meete
with
Understanding
and
Memorie
:
but
those
who
are
in
the
second
degree
,
shall
haue
lesse
Memorie
,
more
Vnderstanding
,
and
a
perfecter
Imagination
;
and
shall
finde
out
and
know
that
which
is
most
profitable
,
as
by
inuenting
of
subtilties
,
wiles
,
and
expedients
,
to
treat
and
manage
affaires
:
yea
,
to
foresee
and
preuent
the
future
,
and
to
leade
,
and
as
it
were
to
counsell
and
gouerne
others
.
Such
people
are
commonly
cholerike
,
and
swart
,
and
therefore
variable
and
inconstant
in
their
humours
and
resolutions
;
now
heate
,
then
dryth
,
and
anon
cold
,
working
their
seuerall
effects
in
them
.
6
In
the
first
,
and
last
degree
of
heat
,
Imagination
concurres
&
sympathizeth
with
Memorie
,
the
heat
being
not
so
excessiuely
feruent
to
consume
the
moistnesse
;
and
those
who
easily
learne
to
paint
and
write
well
,
hold
of
this
temper
:
and
so
likewise
do
those
,
who
we
see
are
very
curious
to
be
proper
,
neat
,
and
decent
in
their
apparell
,
as
also
in
other
small
curiosities
that
recreat
and
delight
the
eye
.
7
Notwithstanding
,
although
for
the
most
part
these
sort
of
men
are
arrogant
,
and
proude
;
neuerthelesse
,
being
endued
with
no
great
Understanding
,
they
conduct
,
and
beare
themselues
more
by
the
authoritie
and
reputation
of
others
,
then
by
their
owne
reason
or
iudgemen●s
:
Let
this
suffice
to
know
the
Naturall
Capacitie
of
the
Vnderstanding
.
CHAP.
X.
-
1
Of
Capacitie
obtained
by
Wit.
-
2
As
also
by
Arts.
-
3
Which
Arts
haue
neede
of
Vnderstanding
.
-
4
Which
of
Memory
.
-
5
Which
of
Imagination
.
-
6
How
gotten
by
Experience
,
and
wherein
experience
consists
.
1
LEt
vs
come
to
the
purchase
:
this
Capacitie
is
obtained
,
either
by
Art
,
or
by
Experience
;
and
that
it
may
bee
such
as
may
answer
our
desires
,
it
must
of
necessitie
be
conioyned
with
the
naturall
:
(
to
wit
)
that
the
facultie
of
Vnderstanding
most
predominant
in
vs
,
be
proper
for
the
Art
,
whereunto
we
will
adresse
and
betake
our selues
.
2
Of
Arts
and
Sciences
,
some
haue
more
neede
of
Vnderstanding
then
others
;
some
of
a
nimble
Imagination
,
and
others
principally
want
Memorie
.
3
Schoole
Diuinitie
,
the
Theorie
of
Phisicke
;
Dialect
of
Naturall
,
and
Morall
Philosophie
,
and
the
practice
of
Law
,
which
is
to
Consuit
and
Iudge
,
all
these
haue
neede
of
an
excellent
Understanding
.
4
To
learne
Languages
,
the
Theorie
of
Law
,
positiue
Diuinitie
,
Cosmograph●e
and
Arithmatique
,
wee
must
striue
to
excell
in
a
ripe
and
happy
Memorie
.
5
As
for
Imagination
,
all
that
consists
in
forme
,
neatnesse
,
proprietie
,
correspondence
proportion
,
harmonie
,
and
order
,
depend
thereon
;
and
consequently
Poesie
,
Eloquence
,
Musique
,
the
Mathematicks
,
Astrologie
,
Phisique
,
Policie
,
the
Art
Millitarie
,
Painting
,
Meca●●ke
Trades
,
with
Architecture
and
Commerce
:
and
all
these
in
seuerall
manners
and
degrees
,
which
are
best
knowne
,
according
as
euery
profession
hath
more
or
lesse
neede
,
either
of
Vnderstanding
or
Memorie
.
6
Experience
chiefly
consists
in
remembring
of
Examples
,
or
of
that
which
we
haue
formerly
seene
,
done
,
or
vnderstood
:
it
hath
neede
of
Imagination
,
but
chiefly
of
Memory
;
Neuerthelesse
,
the
Examples
that
we
might
here
present
,
agreeing
not
in
all
points
and
circumstances
;
if
we
will
hence
draw
any
consequence
,
and
so
please
our selues
with
choice
,
&
iudgement
,
we
haue
alwaies
more
neede
of
Vnderstanding
,
then
of
any
other
facultie
.
CHAP.
XI
.
|
1
|
Of
the
Incapacitie
of
Wits
,
and
the
causes
of
this
Incapacitie
.
|
|
2
|
From
whence
proceeds
the
naturall
weakenesse
of
Wit
,
and
the
effects
thereof
.
|
|
3
|
Of
Inconstancie
in
opinions
.
|
|
4
|
Of
Presumption
.
|
|
5
|
Of
Vanitie
.
|
|
6
|
Of
the
manner
how
to
negotiate
with
the
Vain
glorious
.
|
|
7
|
That
Presumption
and
Iudgement
cannot
agree
.
|
|
8
|
The
properties
of
those
who
haue
moist
braines
.
|
|
9
|
Of
those
who
haue
moist
and
hot
braines
.
|
|
10
|
Of
those
who
haue
moist
and
cold
braines
:
and
of
the
Incapacitie
of
some
sorts
of
Wits
.
|
|
11
|
Of
the
weakenesse
of
Wit
,
which
proceeds
from
Ignorance
:
two
sorts
of
Ignorance
;
|
The
one
Presumptuous
,
and
of
her
effects
.
|
|
12
|
The
other
simple
and
Innocent
,
and
of
her
effects
.
|
1
BY
the
difference
of
the
Capacitie
of
Wits
we
may
easily
know
those
that
turne
into
Incapacitie
:
Neuerthelesse
,
because
our
defects
are
farre
more
then
our
perfections
,
which
wee
can
obtaine
,
either
through
Nature
,
or
Industry
:
we
will
discourse
of
them
seuerally
,
that
by
the
differences
of
Incapacitie
,
wee
may
the
better
discerne
and
know
those
of
Capacitie
.
2
The
Incapacitie
of
Wit
proceeds
of
many
causes
,
whereof
the
chiefest
is
the
weaknesse
of
Wit
,
&
preoccupation
The
weaknesse
of
Wit
,
proceeds
either
from
Nature
or
Ignorance
:
From
Nature
,
if
the
temper
of
the
braine
be
contrary
,
or
vnfit
to
the
operation
of
the
faculties
of
Wit
,
or
that
it
ingender
some
disorder
in
their
functions
.
3
The
brain
that
is
either
too
hot
or
too
cold
,
begets
Inconstancie
in
opinions
:
but
in
the
last
,
the
motion
thereof
is
slow
,
and
the
Wit
dull
in
her
Vnderstanding
,
and
conceits
;
and
alwaies
accompanied
by
feare
,
and
Inconstancie
,
in
these
sorts
of
Wits
;
without
execution
,
very
often
disolues
into
Irresolution
,
still
relishing
and
finding
that
councell
best
,
when
the
time
of
its
execution
is
past
,
and
consequently
too
late
to
be
remedied
.
Inconstancie
that
comes
from
the
excesse
of
heat
,
is
occasioned
by
diuers
expedients
that
Imagination
representeth
to
our
Vnderstanding
,
and
through
defect
in
not
being
able
to
choose
that
which
is
best
,
in
respect
of
the
promptitude
incident
to
this
actiue
qualitie
.
4
I
haue
heeretofore
said
,
that
Presumption
and
Uanitie
,
vsually
concurre
in
those
tempers
that
are
fit
for
Imagination
and
Memorie
:
but
Presumption
is
more
frequent
in
that
of
Imagination
;
and
Vanitie
in
that
of
Memorie
;
and
yet
both
are
opposite
to
the
opperations
of
Vnderstanding
and
Iudgement
.
5
For
the
nature
of
Vanitie
,
is
to
esteeme
and
value
matters
,
by
the
shew
,
the
lustre
,
the
beautie
,
and
not
by
the
truth
thereof
;
reputing
actions
,
as
they
are
performed
,
with
much
greatnesse
and
ostentation
:
dispraising
those
that
are
done
softly
,
coldly
,
quietly
,
and
peaceably
;
as
preferring
Art
before
Nature
,
an
enforced
Wit
before
a
naturall
one
,
and
extraordinary
before
ordinary
.
6
These
Wits
,
are
also
most
commonly
paid
home
with
smoake
,
winde
,
exteriour
decking
,
and
false
coine
,
which
they
preferre
before
that
which
is
perfect
and
good
,
prising
more
the
currantnesse
,
then
the
interiour
value
thereof
:
wherefore
,
they
must
be
fed
according
to
their
pallate
:
and
Curiositie
being
commonly
engendered
of
Vanitie
,
we
must
entertaine
,
and
feast
them
with
curious
things
,
although
neuer
so
vnprofitable
.
7
As
for
Presumption
,
shee
likewise
cannot
sympathize
with
Iudgement
:
for
shee
makes
Vnderstanding
preferre
her
owne
sufficiency
and
inuentions
,
before
other
mens
;
beleeuing
nothing
but
that
which
shee
vnderstands
,
and
holds
that
impossible
shee
vnderstands
not
;
framing
all
things
according
to
her
beleefe
and
opinion
,
without
farther
examination
thereof
:
and
these
are
the
defects
found
in
these
sorts
of
Wits
.
8
Those
whose
braines
are
too
excessiuely
subiect
to
a
waterie
and
slymie
moistnesse
(
there
being
another
sort
,
that
is
oylie
and
subtile
)
doe
both
quickly
learne
and
forget
as
hauing
their
senses
stupified
,
and
their
motions
dull
and
slow
.
9
If
the
braine
be
excessibly
moist
and
hot
,
their
conceits
are
grosse
and
shallow
;
if
cold
and
dry
in
youth
,
they
mount
higher
then
the
course
or
strength
of
age
permits
:
but
the
more
we
aduance
and
ascend
herein
,
the
more
our
Vnderstanding
becomes
old
and
rustie
.
For
that
which
makes
our
Wits
actiue
and
sprightfull
in
our
youth
,
is
naturall
heat
;
being
then
in
its
prime
and
force
,
which
as
we
increase
in
yeares
by
degrees
,
waxeth
olde
and
diminisheth
.
10
And
if
the
braine
be
cold
and
moist
,
then
their
Vnderstanding
will
be
dull
and
slow
.
11
The
nature
of
these
Wits
,
is
to
examine
a
matter
more
by
the
colour
then
the
cause
:
whereat
their
Capacitie
cannot
reach
vnto
,
to
iudge
of
Counsels
by
the
euent
,
rather
then
by
reason
,
and
not
to
lay
hold
of
any
part
of
a
businesse
,
but
the
skinne
or
barke
,
without
examining
the
depen●ance
or
importance
thereof
,
although
it
be
farre
distant
.
The
Imbecilitie
that
Ignorance
engenders
in
our
Wits
,
are
of
two
sorts
.
The
one
is
commonly
attended
on
by
Presumption
which
makes
vs
contemne
and
disdaine
all
that
is
prepos
d
vs
:
and
this
indeed
is
true
Ignorance
,
(
the
mother
of
Obstinas●●
,
Contention
,
and
Contradiction
)
and
incapable
to
be
either
left
or
chang'd
:
Wherefore
,
by
one
and
the
same
meanes
,
we
may
reuenge
our selues
,
and
be
entertain'd
of
this
sort
of
people
,
in
still
leauing
them
to
their
errors
:
and
commonly
such
presumptuous
persons
giue
faire
play
,
and
leaue
a
breach
open
to
those
who
wil
enterprise
vpon
them
:
whereof
Seianus
tooke
his
aduantage
to
be
freed
of
Drusus
.
12
As
for
the
other
sort
of
Ignorance
which
is
more
simple
and
innocent
,
it
is
still
accompanied
with
astonishment
and
admiration
:
yet
being
flexible
and
tractable
,
it
may
be
instructed
and
chang'd
,
vsing
reason
with
authoritie
,
which
oftentimes
is
very
preualent
with
such
Vnderctandings
.
CHAP.
XII
.
|
1
|
Preoccupations
,
are
the
cause
of
Incapacitie
in
our
Vnderstanding
:
from
whence
they
proceede
.
|
|
2
|
Two
sorts
of
opinions
,
proceeding
from
the
perswasion
of
one
particular
man
.
|
|
3
|
What
they
occasion
,
and
the
remedie
thereof
.
|
|
4
|
From
whence
come
those
opinions
grounded
on
custome
.
|
|
5
|
Euery
profession
haue
their
particular
opinions
.
|
|
6
|
Whereof
a
Courtier
must
be
chiefly
informed
,
and
his
precautions
.
|
|
7
|
The
effects
,
and
considerations
of
opinions
,
built
vpon
common
estimation
.
|
|
8
|
according
to
the
|
Raritie
.
|
|
9
|
Aboundance
.
|
|
10
|
Absence
,
or
Presence
.
|
|
11
|
Facilitie
,
or
difficultie
.
|
|
12
|
Nouelty
,
or
strangenesse
.
|
|
13
|
Custome
.
|
1
LEt
vs
proceed
to
preocupations
,
that
may
ingender
and
breed
in
vs
some
Incapacitie
.
False
opinions
wherewith
the
Vnderstanding
may
be
preocupated
,
come
either
from
some
particular
mans
perswasion
,
or
from
custome
,
or
passions
wherewith
our
Will
may
bee
surprisd
.
2
A
particular
man
may
imprint
in
vs
an
opinion
contrary
to
truth
,
either
through
the
credit
,
or
authoritie
he
hath
ouer
vs
;
or
as
being
the
first
which
giues
vs
this
impression
.
3
The
first
,
is
a
witnesse
of
facilitie
,
and
the
second
,
of
too
much
promptitude
,
which
being
not
accompanied
with
Iudgement
,
for
want
of
Capacitie
to
iudge
and
distinguish
the
truth
,
remaines
and
is
linked
to
the
first
impressions
:
wherefore
the
safest
course
and
counsell
herein
,
is
to
preuent
those
Wits
,
and
to
take
order
that
others
preuent
not
them
.
4
The
opinions
that
Custome
imprint
in
vs
,
proceede
either
of
breeding
and
particular
conuersation
,
or
else
of
a
generall
custome
:
it
is
true
,
that
he
who
hath
beene
bred
at
home
,
is
of
other
opinions
then
those
that
are
professed
Trauellers
,
and
for
not
vnderstanding
to
make
this
difference
:
Musonius
the
Philosopher
was
laught
at
,
for
preaching
peace
to
the
Souldiers
of
Ualens
.
5
Euery
Profession
and
Vocation
haue
their
particular
opinions
;
not
only
,
because
they
concerne
the
said
Profession
,
but
sometimes
for
those
very
things
that
are
common
one
to
another
.
6
Wherefore
a
Courtier
must
be
informd
not
only
of
the
Court
,
but
also
of
those
of
particular
men
,
with
whom
he
is
to
conferre
,
to
the
end
,
that
accordingly
he
gouerne
and
conduct
himselfe
:
the
which
he
shall
learne
not
only
by
their
actions
and
discourse
,
but
also
by
the
breeding
and
conuersation
wherin
they
haue
beene
brought
vp
,
and
liue
;
it
being
certaine
,
that
it
commonly
fals
out
,
that
we
resemble
those
with
whom
we
haue
liu'd
and
conuers'd
.
7
As
for
those
opinions
built
vpon
the
estimation
,
which
the
vulgar
sort
of
people
make
of
things
:
they
to
ouerthrow
the
truth
,
fight
with
more
authoritie
and
power
in
our
Vnderstandings
:
not
only
in
this
vniuersall
approbation
,
whereunto
none
dare
oppose
,
but
also
by
the
scarcitie
or
aboundacce
,
absence
or
presence
,
difficultie
or
facilitie
,
noueltie
or
Custome
of
certaine
things
whereof
the
price
riseth
or
fals
,
according
as
we
please
to
vse
or
esteeme
them
.
8
So
through
scarcitie
and
raritie
,
many
things
not
greatly
profitable
,
are
much
prisd
and
esteem'd
,
as
Dimonds
and
Pearles
,
by
reason
whereof
those
who
haue
in
them
some
rare
qualities
and
perfections
,
although
vnprofitable
,
are
alwaies
reputed
and
esteem'd
aboue
others
.
9
Contrariwise
,
aboundance
makes
vs
disesteeme
and
vnderualue
our
plenty
,
althogh
it
be
not
only
profitable
,
but
necessary
.
10
Likewise
,
the
want
and
absence
of
any
thing
makes
vs
in
our
Imagination
more
esteeme
it
then
the
enioying
thereof
;
whether
it
be
before
we
haue
it
,
or
after
we
haue
left
it
,
and
the
retaining
thereof
makes
vs
dis-esteeme
it
,
because
of
the
sacietie
which
the
enioying
thereof
commonly
engendereth
in
vs
.
11
The
difficultie
also
in
getting
it
,
makes
vs
value
things
beyond
their
worth
:
prouided
that
the
purchasing
and
obtaining
thereof
,
be
not
altogether
impossible
,
and
the
facilitie
makes
vs
prise
them
as
Common
;
without
respecting
their
worth
or
naturall
value
.
12
Noueltie
and
strangenesse
make
vs
likewise
condemne
certaine
things
,
as
being
vnprofitable
;
and
in
others
(
as
we
haue
formerly
said
)
the
admiration
of
the
raritie
and
strangenesse
thereof
,
induceth
vs
to
ouerprise
and
value
them
.
13
Contrariwise
,
Custom●
makes
vs
vnderualue
some
things
,
as
being
too
common
;
and
sometimes
againe
,
it
causeth
vs
esteeme
and
prise
them
farre
beyond
their
value
and
worth
.
CHAP.
XIII
.
|
1
|
Of
Preocupation
according
to
our
Passions
,
and
his
effect
according
to
loue
and
hatred
.
|
|
2
|
Ioy
.
|
|
3
|
Sorrow
.
|
|
4
|
Feare
and
Choler
.
|
1
AS
for
the
preocupation
of
Passions
,
it
is
but
too
often
that
they
inueagle
,
and
sometimes
absolutly
blinde
our
Vnderstandings
;
as
loue
that
addes
beautie
to
the
obiect
wee
affect
;
which
is
neither
seene
nor
knowne
to
those
that
are
not
blinded
with
this
passion
;
so
hatred
and
Enuy
suggest
deformitie
,
and
extraordinary
horror
in
the
obiect
,
it
hateth
.
2
Ioy
so
much
affects
the
obiect
of
that
which
inflames
it
,
as
shee
cannot
be
silent
,
and
sometimes
becomes
so
vaine
and
talkatiue
,
that
it
apparantly
discouers
our
Understanding
is
out
of
her
proper
throne
or
seate
,
and
so
make
it selfe
ridiculous
.
3
Contrariwise
,
sorrow
is
dumbe
and
silent
,
and
as
it
were
forsaken
and
deiected
;
yea
,
it
so
enfeebleth
our
Wit
and
Iudgement
,
as
from
thence
comes
the
Prouerbe
,
That
from
slaues
,
and
miserable
people
,
God
hath
taken
away
the
one
halfe
of
their
Understanding
.
4
As
for
the
alterations
,
that
Feare
,
Choller
and
other
passions
ingender
in
our
Vnderstanding
,
euery
man
not
only
discernes
,
but
feeles
them
in
himselfe
.
Whereof
purposing
hereafter
to
entreat
,
I
will
at
present
content
my selfe
with
that
which
I
haue
already
written
to
shew
the
obstacles
and
hinderances
they
giue
to
the
functions
of
Vnderstanding
,
although
very
capaple
in
other
matters
,
as
also
the
differences
and
alterations
they
produce
not
only
in
our
Wils
,
(
as
wee
will
hereafter
shew
)
but
also
in
our
Wits
and
Vnderstandings
.
CHAP.
XIV
.
|
1
|
Of
our
Will
,
being
the
third
head
of
this
first
Booke
.
|
|
2
|
From
whence
comes
the
diuersitie
of
Wils
.
|
|
3
|
The
difference
of
the
Will
of
our
Vnderstanding
.
|
|
4
|
Considerations
of
goodnesse
,
and
her
obiect
.
|
|
5
|
|
6
|
|
7
|
|
8
|
Considerations
of
the
motions
of
our
Will
.
|
|
9
|
Of
the
diuersitie
of
their
obiect
,
and
of
that
it
produceth
.
|
|
10
|
Considerations
of
euill
simply
:
of
her
obiects
,
and
of
that
it
produceth
.
|
|
11
|
|
12
|
|
13
|
|
14
|
|
15
|
1
COme
we
now
to
speake
of
our
Will
,
which
giues
an
assault
to
our
Understanding
,
which
of
it selfe
is
indifferent
to
all
sorts
of
obiects
.
2
The
differences
of
our
Will
proceeds
either
of
the
Diuersitie
of
obiects
,
which
present
themselues
to
her
,
or
of
the
Diuersitie
of
her
owne
motions
.
3
The
obiects
are
infinite
:
but
all
are
conceiued
and
taken
by
the
Will
,
either
as
Good
or
Euill
:
as
Good
,
the
Will
followes
them
;
as
Bad
,
it
flies
from
them
:
from
whence
are
deriued
the
two
principall
motions
,
the
one
first
,
the
other
last
.
4
Good
and
Euill
,
in
this
cause
must
not
be
esteem'd
according
to
the
opinions
of
Philosophers
,
or
common
people
,
but
according
to
the
particular
opinion
of
the
person
whose
Will
we
would
vnderstand
and
know
,
to
the
end
,
that
according
thereunto
we
may
rule
and
order
our selues
in
that
we
haue
to
doe
,
it
being
the
chiefest
effect
of
an
actiue
and
solid
Iudgement
.
5
For
in
some
men
,
the
consideration
of
H●nour
will
effect
more
then
that
of
Wealth
;
and
in
others
the
hope
of
enioying
a
pleasure
,
is
more
powerfull
then
either
hope
,
profit
,
or
pleasure
.
6
A
mans
discourse
and
actions
,
sufficiently
teach
vs
the
chiefe
inclinations
that
he
affects
one
obiect
more
then
another
:
at
least
,
if
wee
will
carefully
descerne
and
espie
it
.
7
But
if
wee
haue
to
treat
of
any
particular
affaire
:
wee
must
especially
obserue
what
the
partie
with
whom
we
treat
chiesly
desires
or
feares
in
that
businesse
,
although
it
may
fall
out
,
that
according
to
his
desire
,
there
is
no
thing
to
be
feared
of
:
For
heerein
wee
must
gouerne
our selues
according
to
other
mens
opinions
,
and
not
to
our
owne
:
Let
this
suffice
for
the
effects
.
8
In
the
motions
of
our
Will
,
wee
must
consider
not
only
their
Diuersities
and
Differences
,
but
also
,
the
vse
of
this
Knowledge
;
thereby
neatly
to
preuaile
in
all
occasions
that
befall
vs
.
9
The
Diuersitie
of
the
motions
of
our
Will
comes
from
the
diuers
formes
which
the
obiect
conceiued
of
vs
,
representeth
vs
:
for
Good
considered
of
vs
,
simply
as
it
is
,
engenders
a
pleasing
affection
of
the
obiect
,
which
wee
tearme
Loue
,
or
Friendship
:
and
if
it
bee
present
,
then
in
obtaining
thereof
,
is
borne
Ioy
;
in
the
vse
,
Reioycing
,
Pleasure
,
and
Content
;
if
to
come
,
that
motion
is
called
Desire
:
and
if
wee
seeke
the
meanes
to
obtaine
it
;
iudging
it
possible
,
we
thereby
enter
into
Hope
:
if
impossible
,
into
Dispaire
.
10
Euill
,
considered
simply
as
it
is
,
breeds
in
vs
only
Hatred
,
which
in
anoiding
and
flying
thereof
,
is
tearmed
Horrour
;
if
it
proceed
from
the
absence
of
any
good
thing
we
want
,
Sorrow
takes
place
in
vs
;
if
of
the
presence
of
any
euill
,
then
griefe
and
anger
;
if
it
touch
our
Honour
and
Reputation
,
before
the
act
,
it
breeds
bashfulnesse
,
then
shame
.
11
If
the
euill
be
to
come
,
it
breeds
Timiditie
;
if
it
extend
to
the
execution
either
of
our
Nature
or
being
,
feare
;
if
for
euill
past
,
repentance
;
or
if
for
that
of
others
,
then
pitie
and
compassion
.
12
If
we
thinke
to
ouercome
this
euill
,
as
inferiour
to
our
strength
,
confidence
will
assure
vs
,
and
courage
and
boldnesse
,
animate
and
prouoke
vs
on
to
vndertake
it
.
13
if
the
euill
we
haue
receiued
,
beare
in
it
any
contempt
or
disdaine
,
either
of
our selues
or
our
friends
,
then
the
feeling
and
remembrance
thereof
will
excite
vs
to
Choller
;
which
if
it
last
not
long
,
we
may
terme
Anger
.
14
Sometimes
other
mens
good
and
prosperitie
,
is
an
euill
to
vs
,
and
their
euill
and
miserie
a
good
to
vs
,
according
to
the
affection
or
hatred
wee
beare
the
partie
to
whom
it
hapneth
:
as
that
which
befals
our
Riuals
,
Competitors
,
or
Enemies
;
from
whence
comes
Enuie
:
And
the
good
or
prosperitie
which
we
desire
only
for
our selues
,
without
any
intent
to
conferre
,
or
impart
it
to
others
:
if
another
participate
thereof
,
wee
esteeme
it
a
wrong
,
and
euill
to
our selues
;
from
whence
ariseth
Iealousie
.
15
If
we
be
angry
at
the
good
or
prosperitie
of
other
men
,
esteeming
them
vnworthy
thereof
;
from
thence
growes
Indignation
;
or
if
we
desire
it
for
our selues
,
then
Emulation
.
CHAP.
XV.
|
1
|
The
vse
of
the
knowledge
of
the
motions
of
our
Will
.
|
|
2
|
Three
things
to
be
considered
therein
.
|
|
3
|
The
dependancy
of
these
motions
in
ingendering
one
the
other
.
|
|
4
|
The
motions
of
the
Concupiscible
part
.
|
|
5
|
Of
the
Cholerique
part
.
|
|
6
|
The
Order
and
dependances
of
the
Will
,
destinguished
according
to
the
intention
and
execution
.
|
|
7
|
|
8
|
|
9
|
|
10
|
The
Order
of
the
motions
of
the
Concupiscible
part
among
themselues
.
|
|
11
|
|
12
|
THese
are
the
chiefest
motions
of
our
Will
:
from
whence
wee
may
recollect
and
know
in
how
many
sorts
and
degrees
,
good
and
euill
presents
themselues
vnto
vs
.
1
Neuerthelesse
,
for
the
vse
,
and
to
draw
some
profit
hence
,
we
must
passe
on
to
the
Knowledge
of
these
motions
:
the
vse
whereof
chiefly
consists
in
seeking
out
the
meanes
,
either
to
incite
and
stirre
them
vp
in
others
,
or
to
moderate
them
not
only
in
others
,
but
also
in
our selues
:
or
else
by
pleasing
and
humouring
them
,
to
dispose
and
accommodate
our selues
to
others
,
if
it
bee
requisite
and
necessary
to
follow
them
.
2
To
stirre
vp
these
motions
in
others
,
the
knowledge
of
three
things
is
very
necessary
,
to
wit
,
the
dependance
of
these
motions
in
engendring
one
the
other
:
of
the
most
vniuersall
causes
which
stirres
vp
euery
motion
,
or
at
least
the
chiefest
,
whereon
the
rest
depend
,
or
mens
dispositions
in
more
bending
or
enclining
to
one
of
these
affections
,
then
to
the
other
.
3
To
come
to
the
dependance
,
we
must
know
,
that
euery
obiect
is
considered
,
simply
;
either
as
good
or
euill
:
or
else
with
an
intent
and
desire
to
obtaine
the
one
as
good
,
and
to
secure
himselfe
from
the
other
as
euill
.
4
The
motions
produced
of
the
first
consideration
(
as
Naturalists
hold
)
are
engendered
of
the
Liuer
(
being
the
seate
of
the
facultie
which
they
tearme
Concupiscible
)
;
and
this
is
occasioned
by
the
spirits
that
are
in
our
blood
:
from
whence
proceed
the
motions
of
all
the
faculties
.
5
And
those
that
are
produced
by
the
second
consideration
,
are
bo●ne
in
our
heart
,
the
seat
of
the
facultie
,
which
they
tearme
Cholericke
:
and
according
to
this
destinction
we
seperate
and
diuide
in
two
,
all
the
motions
of
our
will
.
Those
of
our
Concupiscible
Will
,
spread
farther
then
those
of
our
Cholericke
:
for
those
moue
without
any
respect
or
obseruance
to
the
obiect
:
so
doth
desire
,
and
the
other
staies
thereat
;
so
doth
Ioy
,
but
none
of
the
motions
of
our
Cholericke
Will
staics
at
the
obiect
.
6
But
the
stay
or
rest
,
being
the
end
of
the
motion
,
is
the
first
in
intention
,
and
the
last
in
execution
:
wherefore
if
we
conferre
or
ioine
our
Cholerike
motions
,
with
those
of
our
Concupiscible
which
stop
and
stay
at
good
;
it
is
certaine
that
those
of
the
Cholericke
in
the
order
of
execution
will
deuance
and
take
the
hand
of
our
Concupiscible
motions
,
which
only
stop
and
stay
at
good
:
so
hope
takes
place
and
is
the
Herauld
and
Forerunner
of
Ioy
.
7
But
our
Concupiscibile
motion
which
staies
at
euill
,
will
be
in
the
middest
of
our
two
Cholericke
motions
:
so
Anger
followes
Feare
;
and
yet
goes
before
Choler
.
8
As
for
our
Concupiscible
motions
,
which
stay
not
,
either
at
good
or
euill
,
being
conioyn'd
with
those
of
our
cholericke
:
our
Cholericke
adding
the
consideration
of
the
difficulty
,
either
in
obtaining
good
,
or
auoiding
euill
,
marcheth
first
,
&
goes
beyond
our
Concupiscible
:
so
hope
addes
some
power
beyond
desire
,
and
feare
ads
debilitie
or
basenesse
to
our
courage
,
in
the
apprehension
either
of
horrour
,
or
euill
.
9
From
whence
wee
may
conclude
,
that
Cholerike
motions
are
betweene
those
of
the
Concupiscible
,
that
stop
or
stay
not
;
to
the
obiect
,
and
for
those
that
doe
stay
,
they
are
deuanc'd
by
the
first
,
and
followed
by
the
last
.
10
As
for
the
order
of
Concupiscible
motions
among
themselues
,
it
must
also
be
diuersly
considered
,
either
according
to
the
intent
or
execution
in
the
obiect
of
good
:
and
that
which
is
first
conceiu'd
and
ingendred
in
vs
,
is
a
certaine
delectation
and
agreeablenesse
of
the
obiect
,
after
our
desire
is
once
fram'd
&
form'd
,
which
is
a
motion
to
Good
,
and
the
last
point
is
the
purchase
and
obtaining
thereof
,
and
this
ingendereth
I●y
and
Pleasure
.
11
According
to
the
intent
,
Pleasure
marcheth
first
:
for
the
which
wee
desire
good
;
and
from
this
desire
comes
loue
,
then
delight
.
12
But
the
appetite
and
desire
of
Good
,
being
an
occasion
that
we
flye
Euill
:
the
obiect
of
Good
,
in
this
goes
before
the
obiect
of
Euill
;
and
so
the
motions
and
passions
which
looke
to
the
obiect
of
Good
doe
in
intention
take
the
hand
,
and
goe
before
those
which
looke
to
the
obiect
of
Euill
:
and
this
hath
power
aswell
in
Cholerike
as
Concupiscible
motions
.
CHAP.
XVI
.
|
1
|
Of
the
order
of
Passions
as
they
engender
one
another
.
|
|
2
|
The
causes
of
Passions
.
|
|
3
|
Of
those
Passions
which
haue
Goodnesse
for
their
obiect
.
|
|
4
|
Of
the
loue
of
conformitie
,
and
all
that
is
considerable
therein
.
|
|
5
|
Of
friendship
for
our
owne
particular
interest
.
|
|
6
|
Of
the
effect
of
friendship
.
|
|
7
|
The
causes
of
Desire
,
and
from
whence
it
is
engendred
.
|
|
8
|
The
causes
of
Hope
.
|
|
9
|
How
Experience
forti●ies
Hope
.
|
|
10
|
The
force
and
Power
of
Hope
.
|
|
11
|
1
THe
order
of
Passions
as
they
produce
,
and
engender
one
the
other
,
is
thus
:
Loue
,
Desire
,
Hope
,
Boldnesse
,
Ioy
;
and
contrariwise
,
Hatred
,
flight
to
Horrour
,
Feare
,
Choler
,
Disp●ire
,
and
Sorrow
.
So
Ioy
and
Sorrow
,
are
the
Passions
wherein
the
others
end
and
terminate
.
Hope
,
Feare
,
Choler
,
and
Dispaire
,
are
those
wherein
reside
the
most
violent
motions
of
the
Will
,
assaulted
and
shaken
,
either
by
loue
and
desire
of
Good
;
or
by
hatred
and
horrour
of
Euill
.
I
will
purposely
omit
to
speak
of
other
Passions
,
because
they
obserue
no
order
among
themselues
;
but
as
the
one
or
other
of
these
entermixe
and
conioine
among
themselues
,
so
accordingly
they
either
march
before
,
or
follow
after
.
2
Let
vs
come
to
the
most
vsuall
causes
whereby
these
Passions
may
be
stirred
vp
,
and
we
will
begin
with
those
who
haue
Goodnesse
for
their
obiect
.
3
Loue
,
Desire
,
and
Ioy
,
haue
this
Good
for
their
common
obiect
;
but
hec
that
loues
considereth
it
particularly
,
as
an
obiect
that
may
bee
vnited
to
himselfe
.
But
a
Vnion
being
not
able
to
proceed
,
except
in
the
like
things
,
or
though
,
not
in
all
points
,
at
least
in
some
one
which
is
very
considerable
:
as
,
the
similitude
or
resemblance
is
of
two
sorts
,
so
this
affection
proposeth
it selfe
now
to
the
one
,
anon
to
the
other
:
according
to
the
accedents
and
euents
of
matters
.
For
that
wherein
two
persons
conioyne
and
meete
,
is
either
actually
or
effectually
in
these
two
p●rsons
;
as
,
the
like
humours
&
conformitie
of
Wils
,
from
whence
comes
true
friendship
:
or
else
it
is
in
effect
,
either
in
the
one
or
other
,
through
Desire
,
or
Incli●ation
;
and
from
thence
,
likewise
is
ingendered
Loue
,
or
Amitie
,
for
our
owne
interest
,
whose
principall
foundation
,
is
the
loue
of
himselfe
:
whereon
almost
all
the
friendships
of
the
World
(
yea
,
those
likewise
of
the
Court
)
are
grounded
and
built
.
4
This
sort
of
A●●tie
or
Friendship
hath
relation
to
Kinsfolkes
,
Alliances
,
Familiarities
,
Conuersation
,
Conformities
of
Manners
,
Wils
,
and
Professions
:
if
it
fall
not
out
that
this
last
bee
thwarted
by
Enuie
,
or
Emulation
,
which
is
vsually
found
in
men
of
the
same
profession
and
facultie
.
The
like
wee
may
allcadge
of
the
Friendship
of
those
to
whom
both
Good
and
Euill
is
common
;
or
of
those
who
are
of
the
same
age
or
Countrie
,
to
those
who
are
not
:
(
in
a
word
)
of
all
those
who
resemble
in
any
considerable
point
,
which
seperates
and
distinguisheth
them
from
many
others
,
by
reason
of
this
conformitie
,
resemblance
,
agreeablenesse
,
obedience
,
and
all
that
may
tend
and
serue
to
erect
and
build
vp
this
frame
of
friendship
.
5
The
other
sort
of
Frindship
,
hauing
for
foundation
,
the
loue
of
our selues
;
wee
cannot
stir
vp
this
Affection
in
the
Vnderstanding
of
any
one
,
vnlesse
it
be
in
consideration
of
his
owne
priuate
and
particular
interest
.
6
With
this
affection
the
poore
man
loues
the
rich
,
thereby
to
inrich
himselfe
:
and
the
rich
the
poore
,
thereby
to
draw
either
seruice
or
honour
from
him
:
so
in
the
same
sort
,
we
likewise
loue
those
,
who
either
haue
or
may
doe
vs
a
good
office
:
or
those
also
who
we
cherish
or
esteeme
.
Sith
then
our
owne
interest
is
the
chiefest
cause
of
this
friendship
;
we
must
seeke
that
which
hath
most
power
and
interest
towards
the
person
in
whom
we
would
stirre
vp
this
affection
:
as
,
to
a
Couetous
man
,
Profit
;
to
one
that
is
Ambitious
,
Honour
;
to
a
yong
man
,
Uoluptuousnesse
and
Pleasure
;
euery
one
measuring
his
interest
according
to
his
necessity
,
and
his
necessitie
according
to
his
desire
.
7
Which
being
found
out
,
it
will
be
easie
for
vs
to
stirre
vp
Desire
and
Ioy
:
for
Desire
is
deriued
from
two
principall
causes
;
the
first
,
from
the
knowledge
of
Good
,
in
the
obiect
that
is
proposd
vs
,
which
(
by
way
of
Retribution
)
Loue
giues
vs
according
as
it
hath
receiued
it
:
and
the
other
from
the
absence
or
want
of
this
Good
.
Neuerthelesse
,
this
will
not
suffice
to
stir
vp
a
great
motion
in
some
,
if
they
iudge
not
the
obtaining
of
their
desires
possible
;
so
that
wee
must
anexe
and
adde
the
meanes
whereby
hope
may
bee
enkindled
;
which
meanes
,
are
of
diuers
sorts
.
8
For
all
that
can
make
a
man
powerfull
,
as
Riches
Strength
,
Authoritie
,
Reputation
,
Friends
,
Kinsfolkes
,
and
the
like
:
or
that
can
steed
vs
in
our
designs
,
may
put
vs
in
hope
to
obtaine
our
desire
,
at
least
,
if
we
know
these
aduantages
to
be
in
vs
.
9
Likewise
,
Experience
in
that
we
vndertake
,
may
fortifie
our
Hope
:
first
,
because
hauing
done
,
or
seene
a
thing
done
,
we
are
still
more
apt
and
fitter
to
doe
it
,
then
if
we
had
neuer
seene
it
done
:
secondly
,
because
it
makes
vs
beleeue
and
assure
our selues
,
it
is
possible
to
be
performed
.
From
whence
it
followes
,
that
the
Example
of
the
like
thing
which
another
hath
performed
and
finished
,
will
serue
to
reuiue
and
encourage
our
owne
hope
,
that
we
may
obtaine
what
we
desire
.
10
This
Motion
is
that
which
helps
vs
in
al
our
affaires
;
and
saith
Lucian
,
Hope
and
Feare
,
are
the
two
T●●a●ts
,
that
is
to
say
,
the
strongest
and
most
violent
motions
that
rouze
and
stir
vs
vp
:
for
conceiuing
a
matter
to
be
difficult
,
stirs
vp
our
intention
,
and
the
opinion
we
haue
,
that
it
is
easie
;
makes
vs
not
greatly
care
to
see
an
end
thereof
.
11
Moreouer
,
Hope
makes
the
future
time
seeme
as
it
were
present
in
our
Imagination
:
it
ingendereth
Ioy
in
our
Vnderstanding
,
which
in
this
cause
is
more
free
and
clcere
sighted
,
to
deuise
and
inuent
many
means
how
to
obtaine
our
desires
,
then
if
we
were
afflicted
either
with
Sorrow
or
Anger
.
For
Hope
hauing
already
iudg'd
the
means
possible
for
vs
to
obtain
our
desire
;
it
breeds
in
vs
a
confidence
to
passe
on
and
a
resolution
to
march
towards
boldnesse
.
CHAP.
XVII
.
|
1
|
The
causes
of
Considence
,
and
how
considered
.
|
|
2
|
|
3
|
Her
Motion
.
|
|
4
|
|
5
|
From
whence
it
proceeds
.
|
|
6
|
|
7
|
The
causes
of
Boldnesse
brought
forth
by
two
meanes
.
|
|
8
|
The
causes
of
Ioy
and
how
it
is
conceiu'd
and
form'd
in
vs
.
|
|
9
|
|
10
|
Of
presupposed
enioyance
,
or
imaginary
presence
.
|
|
11
|
Which
is
the
greatest
Ioy
.
|
|
12
|
How
Euill
,
is
still
present
with
vs
.
|
1.
2.
FOr
if
Confidence
should
stop
,
and
make
a
stand
at
the
bare
tearmes
of
assurance
,
it
were
rather
rest
then
motion
:
but
we
must
consider
it
as
a
passag●
from
Hope
to
Boldnesse
:
and
this
is
it
that
makes
vs
iudge
the
meanes
easie
to
surmount
all
hinderances
and
oppositions
,
to
the
end
we
may
obtaine
our
desires
.
3
This
Motion
is
chiefly
engendered
in
vs
,
when
we
imagine
that
those
things
that
may
warrant
and
secure
vs
,
are
neere
,
or
in
our
power
,
and
that
those
which
may
endommage
or
offend
vs
,
are
far
remote
from
vs
,
either
in
respect
of
place
,
time
,
occasion
,
or
will
.
4
And
according
to
the
nature
of
the
matter
:
for
this
last
wee
must
ground
our selues
on
the
consideration
either
of
our
power
,
or
of
the
innocencie
and
equitie
of
our
behauiour
,
or
of
the
sufficiency
and
inclination
of
those
,
whose
power
we
haue
reason
to
feare
:
if
they
are
honest
,
respectfull
,
modest
,
or
friends
:
if
they
hope
for
some
benefit
from
vs
;
or
else
,
if
they
feare
vs
.
5
Confidence
comes
also
,
when
those
things
we
would
doe
,
are
profitable
,
either
to
many
,
or
to
personages
of
greater
ranke
and
qualitie
,
then
are
those
whom
they
may
offend
.
6
To
haue
no
proofe
of
misfortune
,
and
not
to
know
it
,
may
likewise
make
vs
secure
and
confident
.
The
small
repute
and
esteeme
that
our
Inferiours
make
of
this
euill
:
the
hope
they
haue
of
assistance
from
Heauen
,
and
other
mens
perswasions
and
requests
,
may
likewise
assist
and
serue
to
this
effect
.
7
Confidence
being
thus
form'd
and
fashioned
;
we
must
proceed
to
giue
the
last
shaking
and
assault
to
our
Will
,
that
is
very
boldly
to
attempt
&
enterprise
what
we
desire
,
&
this
is
produced
by
two
means
;
that
is
,
by
those
things
which
may
stir
vp
Hope
in
vs
,
as
our
strength
,
experience
,
power
,
assistance
of
friends
,
and
other
aduantages
,
(
whereof
we
haue
heretofore
spoken
)
and
by
those
things
which
may
banish
and
exclude
feare
;
which
consist
,
either
in
the
remotenesse
of
that
which
may
offend
vs
,
or
in
the
hinderance
or
remedie
that
may
be
giuen
or
applied
hereunto
.
8
And
being
by
these
motions
led
&
conducted
to
the
obtaining
of
desired
Good
:
Ioy
is
instantly
ingendered
in
vs
,
which
is
not
so
much
a
motion
,
as
the
end
of
a
motion
,
hauing
regard
to
the
execution
,
or
beginning
of
a
motion
,
if
wee
respect
the
intention
thereof
.
9
Which
to
frame
and
fashion
,
two
things
are
necessary
;
the
knowledge
how
to
obtaine
and
purchase
a
Good
,
and
the
enioying
thereof
:
the
first
,
because
many
possesse
those
things
that
are
good
,
whereof
being
ignorant
,
they
reioice
not
in
enioying
the
same
.
10
As
for
the
enioying
thereof
,
it
presupposeth
either
real
,
or
imaginary
presence
,
such
as
Desire
,
Hope
and
Remembrance
,
presenteth
vnto
vs
:
for
albeit
Desire
,
or
Hope
,
haue
reference
to
the
future
,
and
Memory
to
the
past
:
Neuerthelesse
,
Imagination
makes
those
things
seeme
present
that
are
absent
;
from
whence
it
followes
,
that
Ioy
,
and
Sorrow
,
alwaies
accompany
Desire
,
and
Hope
.
11
And
although
of
all
degrees
of
Ioy
,
that
which
a
Good
really
present
,
produceth
in
vs
,
seemes
to
be
the
greatest
,
as
being
best
grounded
;
Neuerthelesse
,
through
the
disesteeme
or
carelessenesse
,
which
the
often
taste
of
a
Good
giues
vs
:
and
contrariwise
,
representing
those
things
we
enioy
not
,
greater
in
Imagination
,
then
in
effect
:
it
comes
to
passe
,
that
that
Ioy
which
produceth
Desire
,
and
Hope
,
is
alwaies
the
greatest
,
especially
in
Hope
,
which
not
only
compriseth
and
anticipateth
a
Good
▪
through
apprehension
,
but
also
through
the
possibilitie
to
obtaine
it
.
12
As
much
,
wee
may
likewise
say
of
Euill
,
that
is
present
with
vs
,
not
only
when
it
befals
vs
,
but
also
when
we
anticipate
it
through
feare
,
or
being
past
,
that
we
recall
to
our
remembrance
,
from
whence
proceeds
Sorrow
and
Anger
.
So
then
,
insteed
of
Good
or
Euill
really
present
we
may
stirre
vp
and
engender
these
Passions
by
their
Imaginary
presence
,
not
only
with
as
much
power
,
but
sometimes
with
more
effect
.
CHAP.
XVIII
.
|
1
|
Of
those
who
are
subiect
to
the
Passions
occasioned
through
the
ob●●ct
of
Good
.
|
|
2
|
The
Motions
and
Passions
of
the
Will
,
that
haue
euill
for
their
obiect
.
|
|
3
|
Why
wee
are
more
sensible
of
Euill
then
of
Good
.
|
|
4
|
|
5
|
|
6
|
|
7
|
|
8
|
The
causes
of
Hatred
,
and
what
it
engendereth
.
|
|
9
|
As
Feare
.
|
|
10
|
The
things
that
affright
and
feare
vs
.
|
|
11
|
Of
those
we
haue
offended
,
and
which
of
them
we
must
most
feare
.
|
|
12
|
Of
that
which
we
must
most
feare
.
|
1
NOw
to
know
those
who
are
most
dispos'd
,
and
aptest
to
receiue
these
impressions
,
although
the
knowledge
of
those
obiects
,
that
are
most
pleasing
and
agreeable
to
them
,
may
sufficiently
teach
and
informe
vs
:
we
must
neuerthelesse
know
that
those
Natures
who
are
modest
,
affable
,
curteous
,
humble
,
no
ill
speakers
,
or
quarellers
,
are
most
commonly
capable
of
these
Passions
;
as
also
,
those
who
loue
pleasures
,
plaies
,
or
pastimes
;
or
to
be
honoured
,
respected
,
or
curteously
intreated
;
those
also
,
who
are
pitifull
,
charitable
,
or
officious
;
or
who
loue
not
solitarie
companies
,
or
that
of
head-strong
,
or
peruerse
people
;
of
desemblers
,
cousoners
,
irreconcilable
,
vndictiue
,
or
presumptuous
persons
:
and
yet
those
who
are
vaine
,
in
any
of
these
Natures
,
so
they
are
not
tainted
with
Presumption
,
by
honoring
&
respecting
them
,
they
will
be
soon
drawn
to
loue
.
But
particularly
,
for
Hope
,
Confidence
,
and
Boldnesse
,
those
will
be
more
easily
won
,
who
are
most
couragious
,
sierce
,
and
actiue
:
as
also
those
who
conceiue
and
flatter
themselues
with
a
good
opinion
of
their
own
sufficiency
,
credit
,
authoritie
,
strength
,
meanes
,
and
experience
;
and
likewise
,
who
haue
beene
still
fortunate
in
their
enterprises
,
will
be
easily
perswaded
to
it
,
either
because
of
their
facultie
,
or
in
respect
of
their
ignorance
,
and
want
of
experience
.
And
so
likewise
will
yong
people
,
fooles
,
and
those
who
we
tearme
haire-braind
,
in
respect
of
the
inconsideration
and
precipitation
that
attend
and
accompany
these
humors
;
as
also
,
those
who
ouer-heat
themselues
with
Wine
;
the
violence
of
which
heat
,
and
the
fumes
of
their
spirits
and
brains
,
make
them
as
the
rest
,
inconsiderate
,
and
rash
:
let
this
suffice
for
the
passions
of
those
whose
obiect
is
Good
2
If
by
the
knowledge
of
one
contrary
,
it
be
easie
to
discry
and
discerne
another
:
it
will
then
be
casie
for
vs
,
who
know
the
causes
of
Loue
,
Desire
,
Hope
,
Confidence
,
Boldnesse
,
and
Ioy
,
to
finde
out
likewise
those
of
Hatred
,
Horror
,
Feare
,
Distrust
,
Dispaire
,
and
Sorrow
;
it
being
certaine
,
that
as
conformitie
,
and
simpathie
of
humours
,
or
the
consideration
of
profit
,
combine
and
lincke
men
together
in
friendship
;
so
contrarietie
of
humours
;
and
the
consideration
of
domage
,
breedes
likewise
hatred
and
enmitie
betwixt
them
.
3
Neuerthelesse
,
there
is
herein
this
difference
,
that
those
passions
whose
obiect
is
Euill
,
are
more
powerfull
then
those
whose
obiect
is
Good
,
not
that
the
motion
is
stronger
,
but
because
Euill
being
contrary
to
our
Nature
,
it
makes
it selfe
to
be
more
sensibly
felt
then
the
obiect
of
Goodnesse
,
which
is
neere
like
,
and
conformable
thereunto
:
the
reason
of
Antip●uhie
being
desirous
that
two
contraries
striue
and
contend
,
whereby
they
may
the
more
sensibly
feele
each
others
oppositions
.
4
That
which
resembleth
,
is
more
difficult
to
discerne
in
our
Understanding
then
that
which
is
contrary
:
white
vpon
white
is
more
difficult
to
discerne
,
then
blacke
vpon
white
;
right
so
,
Good
is
more
difficult
to
distinguish
from
Good
,
then
from
Euill
.
5
In
the
confusion
of
many
things
,
those
which
most
resemble
,
are
least
knowne
the
one
from
the
other
,
but
in
the
commixture
of
diuers
things
,
either
contrary
in
qualitie
or
substance
,
they
are
instantly
distinguished
and
found
out
.
6
Wherefore
Goodnesse
vniting
it selfe
to
our
Nature
,
we
esteeme
not
of
it
,
thinking
we
haue
no
more
then
we
ought
haue
,
but
if
Euill
be
fall
vs
,
because
our
Nature
is
contrarie
to
it
,
there
remaines
still
a
reluctation
,
and
repining
,
which
is
nothing
else
,
then
a
sensible
feeling
of
Euill
.
7
From
whence
it
comes
to
passe
,
that
we
easily
forget
any
good
office
done
vs
,
but
difficultly
an
ill
one
.
8
But
as
from
the
knowledge
of
Euill
is
engendered
the
hatred
wee
beare
it
;
so
from
Hatred
comes
horrour
,
which
cannot
be
imagined
to
bee
without
the
company
of
Feare
no
more
then
can
Desire
without
Hope
,
although
they
apprehend
the
obiect
diuersly
;
wherefore
the
causes
of
feare
,
teacheth
vs
the
causes
of
flight
,
or
horrour
of
euill
,
wherof
these
are
the
most
vsuall
and
ordinarie
.
9
All
things
that
can
hurt
or
anoy
vs
,
make
vs
feare
them
;
yea
,
the
very
signes
and
resemblances
thereof
afflict
and
distast
vs
,
as
that
of
Death
,
of
a
tempest
,
and
other
things
likewise
affright
and
terrifie
vs
,
because
the
signe
thereof
demonstrates
that
the
thing
it selfe
is
not
farre
from
vs
.
10
But
of
all
things
that
terrifie
vs
,
the
chiefest
and
greatest
,
is
the
hatred
and
malice
of
those
who
haue
any
power
ouer
vs
,
as
those
who
are
powerfull
in
Ualour
,
audacitie
,
wealth
,
friends
,
attendants
,
and
to
say
truth
,
in
authoritie
,
and
reputation
;
because
Will
ioyn'd
with
Power
to
doe
Euill
,
makes
vs
beleeue
,
the
Euill
it selfe
is
very
neere
vs
:
so
Iniuslice
seconded
and
fortisied
by
authoritie
is
likewise
to
be
feared
for
the
same
reason
;
as
also
valour
being
outraged
and
offended
,
conioyn'd
with
power
,
makes
it
fearefull
and
formidable
:
for
an
iniutie
receiued
drawes
on
the
Will
to
reuenge
,
and
force
and
power
giues
him
meanes
to
effect
it
:
likewise
,
the
feare
and
distruct
of
great
men
,
is
to
be
redoubted
and
feared
:
for
they
by
all
meanes
,
and
waies
,
desire
to
warrant
and
secure
themselues
.
11
But
of
those
we
haue
offended
,
or
who
distrust
vs
,
or
are
either
iealous
or
enuious
of
our
Good
,
those
are
most
to
be
doubted
and
feared
,
who
spin
the
web
of
their
malice
secretly
and
silently
;
saying
nothing
,
but
only
desembling
their
iniuries
and
designes
:
because
we
shall
not
discouer
when
they
are
on
the
point
to
reuenge
or
preiudice
vs
.
12
We
must
also
feare
,
to
haue
our
Liues
,
Goods
,
Honours
,
yea
,
or
our
Persons
in
the
power
,
and
discretion
of
another
;
from
whence
it
comes
,
that
those
who
know
any
Euill
by
vs
,
are
much
to
be
feared
;
because
of
the
apprehension
we
still
must
haue
in
being
discouered
of
them
,
either
through
Enuie
,
hatred
,
●alousie
,
imbecilitie
,
future
hope
,
or
present
profit
.
CHAP.
XIX
.
|
1
|
The
disposition
in
the
motions
and
Passions
whose
obiect
is
Euill
.
|
|
2
|
What
they
are
who
feare
no
hurt
can
befall
them
.
|
|
3
|
|
4
|
A
remedy
not
to
feare
it
.
|
|
5
|
Of
those
who
are
much
giuen
to
Feare
.
|
|
6
|
The
vse
of
Feare
Considered
in
two
sorts
.
|
|
7
|
|
8
|
Of
Feare
accompanied
with
distrust
.
|
|
9
|
Of
the
Passions
of
Sorrow
,
and
Anger
,
and
what
other
Passions
they
engender
.
|
1
AS
for
the
disposition
requisite
to
receiue
those
Passions
,
wee
may
easily
iudge
those
who
are
dispos'd
and
addicted
to
hatred
,
because
we
haue
already
spoken
of
those
who
are
dispos●d
to
loue
.
2
But
in
respect
of
Feare
,
it
is
certaine
that
those
who
beleeue
no
hurt
or
domage
can
befall
them
,
are
not
easily
shaken
or
daunted
at
this
Passion
:
for
Fear●
cannot
be
without
the
Imagination
and
Expectation
of
Euill
:
wherefore
,
those
who
haue
alwaies
beene
happie
in
their
actions
,
and
who
are
powerfull
in
wealth
,
friends
,
reputation
,
strength
,
and
authoritie
;
thinking
that
all
should
answer
their
expectations
;
yea
,
and
stoope
to
their
greatnesse
,
doe
sildome
or
neuer
feare
what
may
befall
them
.
3
Those
likewise
who
haue
lost
all
hope
of
Good
,
and
who
haue
beene
still
oppressed
with
afflictions
,
and
crosses
,
and
as
it
were
inured
and
accustomed
to
Euill
,
they
no
longer
feare
it
.
4
Sen●ca
saith
,
that
Not
to
hope
,
is
a
remedy
not
to
feare
:
for
it
must
needs
be
,
that
in
those
who
feare
,
there
is
still
remaining
some
sparke
or
hope
of
Good
:
for
which
they
suffer
this
affliction
and
anxitie
.
From
whence
it
comes
,
that
those
who
feare
,
are
alwaies
ready
and
willing
to
heare
and
receiue
counsell
:
but
we
vse
not
to
consult
,
if
we
haue
once
lost
all
hope
of
what
we
desire
.
5
Of
all
which
formerly
spoken
,
wee
may
conclude
,
that
those
who
are
subiect
to
Feare
,
and
thinke
they
may
receiue
some
Euill
;
and
knowing
likewise
their
owne
weaknesse
to
resist
it
:
as
the
greatest
part
of
olde
men
,
and
the
poorer
sort
of
people
,
who
are
destitute
of
all
helpe
,
friends
,
and
meanes
;
or
of
those
of
inse●iour
condition
,
and
of
sm●ll
reputation
,
and
authoritie
;
who
are
despis
d
,
hated
,
enuyed
,
or
suspected
,
of
Uice
;
or
for
being
heeretofore
too
valiant
,
or
to
haue
had
too
much
Credit
with
the
vulgar
people
:
and
this
onely
suspition
and
distrust
ha●h
procured
the
vtter
ruine
and
downefall
of
many
great
personages
.
6
The
vse
of
this
motion
is
frequent
and
common
,
and
may
serue
vs
to
draw
two
profitable
vses
thereof
:
the
one
to
make
vs
lose
all
Hope
of
that
we
desire
;
and
herein
we
must
aggrauate
and
augment
the
Euill
,
and
the
hinderances
that
may
arise
in
the
successe
of
that
we
desire
,
without
discouering
the
remedy
and
expedients
,
that
may
facilitate
and
make
easie
the
purchase
and
enioying
thereof
.
7
The
other
is
to
incite
and
stir
vp
our
prouidence
and
fore-sight
;
and
herein
it
is
necessary
we
obserue
a
Medium
in
our
feare
,
and
that
against
the
difficulties
that
may
ariue
or
arise
,
wee
come
arm'd
with
some
meanes
and
deuices
,
to
surmount
and
ouercome
them
;
wherein
Feare
in
this
kinde
performes
more
then
Hope
:
because
Hope
preupposeth
that
this
Good
may
be
obtain'd
,
and
Feare
beleeues
that
this
Euill
will
be
very
hardly
auoided
:
wherefore
her
in
as
regarding
that
which
is
most
difficult
,
our
Wit
and
Vnderstanding
is
more
bent
then
in
the
other
.
8
Dis●●d●nce
followes
Feare
,
and
knowing
her selfe
Incapable
to
anoide
the
Euill
or
enioy
the
good
wee
desire
(
the
depriuation
of
Good
being
taken
by
our
W●ll
for
an
Euill
)
it
conuerts
it selfe
into
Dispaire
,
and
this
Dispaire
into
Sorrow
,
and
Anger
;
which
is
more
or
lesse
in
vs
:
according
to
the
iudgement
our
Vnderstanding
makes
of
the
importance
of
the
obiect
,
and
this
Passion
breedes
diuers
effects
in
vs
.
9
For
sometimes
shee
is
the
ende
of
motion
,
staying
at
the
consideration
of
Euill
,
as
ioy
is
the
rest
and
repose
of
Good
:
and
sometimes
it
reuiues
and
stirres
vp
in
vs
many
other
motions
,
whereof
the
chiefe
and
most
vsuall
,
are
Choter
,
Shame
,
Compassion
.
En●●●
,
●e●●ousie
Indignation
,
and
Emulation
,
which
are
deriued
,
partly
from
Anger
,
and
partly
from
the
affluence
of
diuers
considerations
that
are
obserued
in
one
and
the
same
obiect
.
CHAP.
XX.
|
1
|
Of
Choler
,
and
the
Passions
that
concurre
therein
.
|
|
2
|
Of
contrarie
obiects
in
Choler
.
|
|
3
|
The
causes
of
Choler
.
|
|
4
|
That
Disdaine
and
Iniurie
are
the
chiefest
.
|
|
5
|
|
6
|
Of
those
who
are
soonest
subiect
to
Choler
.
|
|
7
|
The
Passions
that
dispose
vs
to
Choler
.
|
|
8
|
Shame
followes
Choler
,
and
how
it
is
stirred
vp
in
vs
.
|
|
9
|
The
causes
of
shame
.
|
|
10
|
|
11
|
Disposition
to
Shame
.
|
1
CHoler
is
fram'd
,
&
form'd
,
in
vs
by
the
concurrence
and
affluence
of
many
Passions
:
for
beginning
with
Anger
,
and
Sorrow
,
of
a
receiued
iniury
,
it
is
accompanied
with
Hatred
,
against
him
that
hath
offended
vs
,
as
also
a
desire
to
be
reuenged
of
him
:
the
which
is
conioin'd
with
a
certaine
hope
to
effect
it
,
because
Desire
,
and
Hope
are
things
possible
and
feasable
,
although
they
beare
in
them
a
shew
of
difficultie
:
for
if
wee
esteeme
reuenge
impossible
,
this
motion
would
then
reside
and
dwell
,
in
the
tearmes
of
hatred
and
sorrow
.
But
Hope
presenting
Reuenge
to
our
Immagination
,
wee
are
instantly
possessed
with
Pleasure
,
and
Content
,
which
Choler
findes
out
to
free
our selues
of
Sorrow
,
as
being
the
only
remedie
to
make
vs
ioyfull
.
Euery
one
still
delighting
to
thinke
on
that
he
desireth
.
Or
had
we
perpetrated
our
Reuenge
,
our
pleasure
and
content
were
then
both
perfected
,
&
accomplished
,
because
it
banisheth
all
Sorrow
,
&
appeaseth
the
motion
of
Choler
.
2
So
this
Passion
hath
two
contrary
obiects
(
to
wit
)
●euenge
,
and
him
of
whom
we
would
be
reuenged
.
Reuenge
is
considered
,
as
being
Good
and
desired
,
and
held
for
such
:
from
whence
it
followes
,
that
it
being
performed
,
wee
reioyce
,
and
him
of
whom
wee
would
bee
reuenged
,
is
considered
as
an
Euill
,
very
odious
and
distastfull
to
vs
.
3
As
for
the
causes
of
Choler
,
they
are
vsually
two
:
the
one
,
the
small
esteeme
made
of
vs
,
whether
it
be
through
Iniury
,
Disgrace
,
or
any
other
degree
of
Disdaine
:
the
other
the
hindrance
and
opposition
giuen
vs
,
to
doe
or
obtaine
that
which
wee
desire
:
which
others
comprehend
vnder
the
name
of
Contempt
,
as
also
,
to
reioyce
at
our
misfortune
,
to
forget
vs
,
or
the
like
.
4
In●ury
is
measured
according
to
the
oppinion
we
conceiue
and
retaine
of
the
Iniustice
of
contempt
and
disdaine
,
so
if
wee
esteeme
the
Iniustice
great
;
Iniury
then
will
the
more
prouoke
and
exasperate
vs
:
So
Disdaine
,
or
domage
,
offered
a
great
man
,
to
whom
is
due
more
respect
;
being
more
iniust
the
more
stirres
him
vp
to
Choler
,
and
Indignation
;
and
also
to
an
honest
man
,
the
wrong
and
Euill
that
is
done
him
.
5
By
this
reason
we
are
more
chollerike
to
be
disprais'd
for
that
wherein
we
thinke
to
excell
,
then
in
that
it
excell
not
,
as
still
esteeming
this
degree
of
disdaine
more
iniust
.
6
From
whence
it
comes
,
that
those
who
are
vaine-glorious
,
proud
,
and
presumptuous
;
and
briefly
,
all
those
who
conceiue
good
opinions
of
themselues
for
any
imaginary
aduantage
or
perfection
in
them
,
doe
more
easily
and
quickly
grow
Cholericke
;
the
iniury
being
so
much
the
greater
in
their
Imagination
,
in
that
they
conceiue
and
hold
a
better
opinion
of
themselues
then
they
deserue
.
7
True
it
is
,
we
omit
not
sometimes
to
be
angry
to
see
our selues
dispis'd
for
defects
in
vs
:
but
it
is
because
the
defects
themselues
ingender
in
vs
weakenesse
of
Capacitie
and
So
row
,
whereof
the
last
conducts
,
and
preuokes
vs
to
Choler
:
from
whence
it
followes
,
we
easily
wax
cholerick
,
against
those
who
bring
vs
bad
newes
,
and
that
makes
vs
more
apt
and
vehement
to
commit
iniuries
;
and
hence
it
comes
to
passe
that
a
very
small
matter
makes
children
,
women
,
old
,
and
sicke
folkes
,
Cholericke
,
as
also
those
that
are
possest
with
Loue
,
Suspition
,
or
Feare
,
as
not
hauing
the
courage
to
resist
this
motion
;
and
this
Passion
continues
longer
in
those
Understandings
,
that
are
rude
and
barbarous
,
then
in
those
that
are
more
polished
and
ciuilis'd
.
8
Shame
is
a
degree
of
Feare
that
depends
of
Honour
:
but
sometimes
Anger
,
and
then
Choler
steps
within
it
;
it
hath
its
birth
in
vs
by
actuall
presence
,
or
by
supposition
of
shamefull
,
dishonest
,
or
vndecent
actions
,
as
well
past
,
present
,
as
to
come
,
whether
they
proceede
from
our selues
,
or
from
those
who
touch
vs
in
affinitie
,
or
those
that
for
some
other
respect
and
reason
we
affect
and
loue
.
9
But
flatterie
and
praises
of
vs
,
spoken
in
our
owne
presence
,
before
whom
,
then
,
and
where
they
ought
not
haue
beene
reported
,
may
also
make
vs
blush
,
and
stirre
vp
in
us
this
affection
:
likewise
,
the
reproach
of
a
good
turne
,
or
office
done
vs
:
to
be
reproued
of
a
fault
,
to
confesse
it
and
craue
pardon
,
not
to
participate
of
those
things
that
are
common
to
our
inferiours
and
equals
:
to
serue
in
any
base
or
seruile
manner
,
and
to
be
fallen
from
a
greater
fortune
,
makes
vs
likewise
ashamed
in
presence
of
those
who
haue
seene
vs
enioy
the
same
.
Shame
for
the
most
proceeding
from
the
presence
of
those
before
whom
wee
present
our selues
,
as
also
,
before
those
whom
wee
respect
and
admire
,
or
those
with
whom
wee
are
conioyn'd
in
Office
,
or
Dignitie
;
who
obserue
our
actions
,
and
are
accustomed
to
slaunder
,
and
backbite
vs
:
but
to
those
who
Cannot
reproue
our
actions
,
as
children
;
or
toward
those
who
will
not
as
friends
,
or
dare
not
,
as
our
Seruan●s
,
we
are
not
vsually
moned
or
stirred
vp
in
this
manner
.
10.
We
are
also
shame
fac'd
before
those
to
whom
wee
are
oblig'd
and
beholding
,
without
hauing
had
the
meanes
to
requite
it
:
for
then
their
presence
doth
as
it
were
reproue
,
and
check
,
our
Ingrati●ude
.
11
Of
all
which
aboue
spoken
:
we
conclude
that
those
who
are
iealous
of
their
Honours
,
and
desire
to
liue
in
a
good
reputation
,
as
also
those
who
haue
receiued
any
iniurie
or
disgrace
,
o●
that
are
in
any
contemptible
estate
,
are
very
subiect
to
entertaine
,
and
incident
to
retaine
this
motion
:
the
which
neuerthelesse
,
as
all
others
changeth
and
assumes
other
formes
,
according
to
time
,
place
,
persons
,
and
other
conditions
and
circumstances
,
that
concuire
and
meet
in
humane
actions
.
CHAP.
XXI
.
|
1.
|
Of
Compassion
,
and
from
whence
it
pr●ceeds
.
|
|
2.
|
Of
those
who
are
vsually
vncharitable
and
not
compassionate
.
|
|
3
|
Disposition
to
Compassion
,
and
those
who
are
aptest
thereunto
.
|
|
4
|
Of
that
which
may
ingender
Compassion
in
vs
,
and
more
stirre
vs
vp
to
Pitty
.
|
|
5
|
|
6
|
1
COmpassion
ariseth
in
vs
through
Displeasure
,
and
Anger
,
wee
conceiue
for
the
euill
or
domage
of
others
,
but
to
stirre
vp
this
A●ger
,
it
must
needes
be
that
our
affection
towards
him
afflicted
,
or
the
conceit
,
that
he
suffereth
it
iniustly
,
doth
chiefly
occasion
it
:
for
if
we
loue
him
not
,
or
if
we
esteeme
his
wickednesse
equall
to
the
Euill
he
suffereth
:
we
would
neuer
pitie
nor
commiserate
it
.
Neuerthelesse
,
there
be
euents
wherein
the
condition
of
our
nature
,
as
also
the
power
and
inconstancy
of
Fortune
,
may
without
any
other
consideration
,
stirre
vp
and
prouoke
in
vs
this
motion
;
making
vs
affraid
to
see
in
our selues
the
miseries
and
afflictions
which
we
see
befals
others
.
Which
comes
to
passe
when
wee
esteeme
this
Euill
not
to
bee
farre
from
vs
,
neither
also
to
be
so
neere
as
to
touch
vs
:
for
in
this
last
point
,
insteed
of
thinking
on
other
mens
crosses
,
we
thinke
on
our
owne
,
and
insteed
of
consideration
,
Feare
surpriseth
vs
:
and
formeth
it selfe
in
our
hearts
and
thoughts
.
Which
is
the
reason
why
we
will
not
enter
into
this
motion
for
vnknowne
persons
;
because
they
are
too
farre
distant
from
our
consideration
,
nor
for
persons
who
are
so
neere
as
their
afflictions
and
ours
seeme
to
sympathise
and
make
but
one
,
but
only
for
those
whom
wee
know
to
be
betwixt
these
two
extreames
and
of
our
ordinary
and
familiar
acquaintance
.
2
Of
that
wee
haue
spo●en
of
the
consideration
of
our
Nature
and
the
inconstancy
of
Fortune
:
wee
may
conclude
that
two
sorts
of
men
are
very
mercilesse
and
vncharitable
;
those
who
are
driuen
to
so
extreame
an
indigence
and
necessitie
that
they
are
so
farre
from
pittying
others
,
as
they
only
comfort
and
releeue
their
owne
miseries
by
those
of
others
:
it
being
(
as
I
haue
formerly
said
)
the
common
consolation
of
poore
and
miserable
people
,
to
haue
compartners
and
fellowes
in
their
affictions
:
and
those
who
beleeue
they
are
lifted
vp
so
high
as
they
esteeme
themselues
secured
against
all
sorts
of
aduerse
accidents
,
and
who
insteed
of
being
compassionate
to
the
afflicted
,
deride
and
laugh
at
them
,
and
many
times
vse
them
with
much
pride
and
insolency
.
3
Contrariwise
then
;
those
will
bee
soonest
dispos'd
and
inclin'd
to
Mercy
,
who
feare
afflictions
and
calamities
,
because
they
haue
heeretofore
felt
them
,
and
who
with
much
difficultie
and
danger
haue
escaped
them
;
and
consequently
,
old
men
who
haue
had
more
experience
of
the
weaknesse
and
mutabilitie
of
humane
matters
,
and
those
who
acknowledge
themselues
weake
in
strength
,
wealth
,
reputation
,
friends
,
&
kinsfolkes
:
and
in
a
word
,
those
who
haue
a
greater
feare
and
knowledge
of
aduersitie
,
will
the
sooner
permit
themselues
to
embrace
this
motion
of
P●●●e
,
and
Commiseration
.
4
But
of
miseries
and
afflictions
,
those
that
can
soonest
moue
vs
to
C●mpassion
and
Pitie
,
are
these
which
either
accompany
the
affliction
of
the
body
,
or
the
distemperature
of
the
mind
,
and
which
befall
vs
not
through
our
owne
default
,
but
as
we
beleeue
either
through
the
Malice
of
Fortune
,
or
of
our
enemies
.
5
And
as
these
afflictions
encrease
by
their
circumstances
,
so
doth
our
Compassion
as
if
in
affliction
we
are
forsaken
of
our
owne
,
depriued
of
our
meanes
and
wealth
,
oppressed
without
cause
,
by
strong
or
cruell
enemies
,
or
if
we
depend
of
our
enemies
and
other
like
particularities
,
which
commonly
follow
those
that
are
afflicted
&
vnfortunate
.
6
But
not
only
present
but
future
Afflictions
,
if
they
be
any
thing
neere
hand
may
moue
vs
to
pitie
,
as
also
,
those
that
are
past
:
if
it
be
not
too
farre
beyond
the
present
,
or
that
the
remembrance
thereof
be
yet
recent
and
fresh
in
our
memories
:
from
whence
it
proceeds
that
the
representation
of
the
gesture
,
voice
,
apparell
,
and
countenance
of
the
afflicted
,
doth
the
more
powerfully
moue
vs
;
because
by
these
exteriour
signes
,
the
crosses
that
afflict
them
,
are
as
it
were
present
in
our
owne
imaginations
,
and
contemplations
:
In
the
foure
ensuing
Passions
,
Hatred
,
and
Anger
,
are
entermixed
,
and
in
some
one
of
these
,
as
in
Jealousie
;
Loue
hath
also
her
part
and
share
.
CHAP.
XXII
.
|
1
|
Of
Enuie
.
|
|
2
|
From
whence
it
proceeds
.
|
|
3
|
|
4
|
Of
the
causes
that
dispose
vs
to
Enuie
.
|
|
5
|
|
6
|
Of
Indignation
,
and
with
what
it
is
entermixt
.
|
|
7
|
That
Wealth
breedes
in
vs
this
Passion
of
Enuie
.
|
|
8
|
From
whence
ariseth
Indignation
.
|
|
9
|
That
great
men
are
more
subiect
to
it
then
others
.
|
|
10
|
The
causes
that
prouoke
vs
to
this
Passion
.
|
|
11
|
The
nature
of
Indignation
.
|
|
12
|
That
Emulation
is
a
degree
of
Enuy
,
and
the
causes
thereof
.
|
|
13
|
|
14
|
Of
those
who
are
subiect
to
Emulation
.
|
|
15
|
|
16
|
How
Emulation
is
engendered
,
and
of
those
that
are
not
subiect
to
this
motion
.
|
|
17
|
|
18
|
Of
Iealousie
,
and
the
causes
thereof
.
|
1
ENui●
engendereth
when
wee
repine
and
are
angry
at
anothers
prosperitie
,
without
any
other
consideration
then
that
wee
wished
he
enioyed
not
his
prosperitie
.
2
And
although
there
be
no
other
cause
of
former
variance
and
distast
:
neuerthelesse
,
it
cannot
be
conceiued
without
Hatred
,
or
Ill-will
;
nay
,
hardly
without
a
kinde
of
silent
Choler
,
which
not
properly
extends
but
to
those
we
beleeue
are
no
greater
then
our selues
,
or
in
some
respect
,
if
not
in
all
,
our
inferiours
,
or
against
those
wee
know
,
and
that
dwell
not
farre
from
vs
.
For
wee
Enuie
not
a
mans
wealth
whom
we
know
not
,
or
who
dwels
in
the
Indies
;
or
if
he
haue
not
beene
our
equall
or
inferiour
,
or
with
whom
we
haue
had
no
cause
of
strife
and
contention
.
3
So
likewise
he
that
hath
beene
still
our
Superiour
,
can
neuer
be
enuyed
of
vs
:
but
contrariwise
he
that
hath
beene
formerly
our
equall
,
and
is
of
late
become
great
,
he
who
enioyes
that
which
were
fit
and
propper
for
vs
,
and
on
whom
Fortune
hath
confer'd
it
with
more
ease
and
lesse
difficultie
then
to
our selues
:
him
commonly
we
enuy
;
yea
,
although
hee
be
our
Parent
and
Kinsman
.
4
By
the
same
reason
,
those
will
be
prouoked
to
En●●●
,
whose
equals
or
inferiours
enter
into
a
riuall-ship
to
enioy
any
thing
with
them
;
and
it
is
vsually
seene
,
they
are
most
Enuious
,
who
only
want
some
meanes
,
and
yet
are
in
some
prosperitie
,
thinking
because
already
they
enioy
many
aduantages
,
they
ought
also
enioy
this
which
they
want
.
5
Those
also
who
desire
honour
,
and
reputation
,
are
for
the
most
part
more
enuious
then
these
who
are
lesse
Ambitious
:
esteeming
that
other
mens
reputation
and
greatnesse
ecclipseth
and
deminisheth
their
owne
:
so
much
for
Enuie
.
6
In
Indignation
,
we
are
angry
at
another
mans
prosperitie
,
through
the
consideration
of
the
person
that
enioyeth
it
:
whom
againe
we
deeme
vnworthie
thereof
:
and
this
motion
is
intermix'd
with
Anger
,
Hatred
Enuy
and
Choller
.
7
But
the
prosperities
,
and
aduantages
,
that
stirre
vp
in
vs
this
affection
,
are
these
of
●o●tune
.
and
of
Body
;
as
,
Wealth
,
Nobilitie
,
Friends
,
Honour
,
Power
,
Greatnesse
,
Health
,
Strength
,
Beautie
,
and
the
like
;
and
not
those
of
Iudgement
,
and
Vnderstanding
:
because
we
cannot
say
that
a
man
is
vnworthy
to
be
Iust
,
Vertuous
,
or
Learned
;
and
the
anger
which
in
this
respect
we
receiue
,
or
conc●iue
,
may
properly
be
tearmed
Enuie
.
8
Indignation
proceeds
likewise
,
when
without
Industrie
,
or
by
base
and
dishonest
meanes
,
another
obtaines
Wealth
,
or
Dignitie
,
from
whence
it
comes
to
passe
,
that
the
hastie
and
sudden
aduancements
of
some
,
make
vs
assume
this
motion
,
as
being
a
thing
he
hath
not
deserued
,
either
through
care
or
labour
:
and
generally
,
all
aduancements
and
preferments
from
low
to
higher
fortunes
,
beget
in
vs
these
three
Passions
,
Enuie
,
Indignation
,
and
Emulation
.
Contrariwise
,
the
frequent
seeing
a
man
in
the
same
Estate
,
makes
vs
iudge
&
esteeme
that
he
deserues
it
:
time
making
the
enioying
of
al
things
lawfull
,
&
as
it
were
by
prescription
,
it
seemes
that
those
enioy
their
owne
,
who
haue
a
long
time
enioyed
it
.
9
Likewise
,
Great
men
with
whom
those
of
a
meaner
ran●ke
are
conioyn'd
in
any
place
or
office
,
are
soone
mou'd
,
and
prouok'd
to
Indignation
,
esteeming
that
their
owne
condition
and
qualitie
is
hereby
debased
and
deminished
.
10
Inexperience
,
in
the
charge
or
office
wherein
some
are
aduanced
,
likewise
driues
vs
into
this
Passion
;
because
dignities
,
and
offices
bestowen
on
a
man
,
should
still
be
preportioned
according
to
his
●●●●
and
Condition
;
all
sorts
of
pr●ferments
being
not
fit
for
all
sorts
of
men
:
as
,
the
conduction
and
command
of
an
Army
to
one
of
another
profession
,
who
is
no
souldier
,
though
otherwaies
endued
and
fraughted
with
other
excellent
qualities
and
deserts
.
11
The
best
,
and
more
vertuous
sort
of
people
,
are
likewise
subiect
to
this
passion
,
because
hating
iniust
things
,
they
cannot
endure
to
see
vnworthy
persons
enioy
places
of
honour
and
preferment
,
and
generally
those
who
thinke
they
deserue
well
,
seeing
any
thing
conferd
on
another
,
that
is
inferiour
to
him
,
either
in
birth
,
sufficiency
,
or
other
conditions
,
and
qualities
,
doe
soone
murmure
and
repine
thereat
:
whereas
contrariwise
,
the
baser
and
seruiler
sort
of
people
,
as
also
those
of
the
meanest
Cap.
cities
,
and
Iudgements
:
knowing
themselues
to
be
such
,
are
not
in
this
manner
moued
;
because
they
cannot
reproach
or
tax
those
faults
in
others
,
which
they
know
are
in
themselues
.
12
Emulation
seemes
to
be
a
degree
of
Enuie
;
and
yet
neuerthelesse
they
are
farre
different
:
for
Enuie
is
angry
at
other
mens
prosperitie
,
not
so
much
for
the
Loue
of
it selfe
,
as
for
some
hatred
or
malice
which
waits
and
attends
on
this
Passion
.
13
But
Emulation
is
not
so
much
angry
for
other
mens
Prosperities
,
as
it
being
possessed
of
others
:
but
for
that
she
possesseth
it
not
her selfe
;
which
is
the
reason
and
cause
that
sometimes
it
stirres
vp
in
vs
,
an
infinite
number
of
vertuous
operations
,
to
obtaine
and
purchase
the
like
.
14
In
respect
whereof
we
many
times
see
those
addicted
and
subiect
to
this
Passion
,
who
are
of
a
hautie
courage
,
and
endued
with
many
great
and
faire
qualities
,
as
with
Capacitie
,
Wealth
,
Credit
,
Friends
,
Dignities
,
or
the
like
requisites
,
fit
to
effect
any
great
matter
of
moment
or
i●portance
:
because
such
men
thinke
they
should
enioy
that
which
is
fit
and
worthie
for
those
of
good
parts
;
in
such
sort
as
seeing
them
in
others
,
they
are
thereby
incited
and
striue
with
their
best
industrie
and
endeuours
to
procure
the
same
or
the
like
.
15
Young
folkes
are
also
much
subiect
to
this
Passion
as
also
those
who
are
descended
of
Noble
Parentage
,
and
are
much
reputed
and
honoured
,
esteeming
that
this
honour
ought
be
conferd
and
continued
them
;
and
that
as
it
is
fit
,
so
it
must
not
be
neglected
.
16
But
to
frame
and
modell
this
Emulation
in
our
Understandings
;
besides
,
the
loue
of
our selues
,
we
must
haue
the
knowledge
of
that
Good
we
desire
,
which
in
this
motion
chiefly
aimes
at
Honour
,
and
Profit
.
17
Which
to
desire
we
must
first
want
them
,
and
yet
in
such
sort
,
that
we
are
still
of
opinion
to
obtaine
them
,
for
those
who
know
not
the
want
thereof
but
haue
them
in
abundance
;
or
which
dispaire
to
obtaine
them
,
will
neuer
participate
of
this
motion
.
18
Iealousie
hath
her
chiefest
foundation
,
in
the
loue
of
our selues
;
which
is
the
reason
why
we
so
closely
affect
and
embrace
the
obiect
that
wee
chiefly
loue
and
desire
,
as
wee
will
not
impart
any
part
thereof
to
others
;
and
if
any
chance
to
participate
thereof
,
we
not
only
torment
our selues
with
Enuie
against
our
Coriuall
,
but
also
aduance
so
farre
,
as
to
hate
that
obiect
which
before
we
so
de●rely
and
tenderly
loued
.
But
this
Passion
being
alwaies
deuanc'd
,
and
anticipated
by
Suspition
,
Mistrust
,
and
Feare
,
those
who
are
subiect
to
this
motion
,
will
finde
themselues
fit
to
enter
into
lealousie
of
that
Good
they
inioy
,
in
remembring
another
,
where
many
Riuals
and
Competitors
seeke
and
desire
the
same
Good
.
These
are
the
causes
and
meanes
that
are
most
commonly
vsed
to
incite
and
stir
vp
the
motions
of
the
Will
,
according
to
the
circumstances
of
place
,
time
,
persons
,
and
affaires
.
CHAP.
XXIII
.
-
1
The
vse
of
the
knowledge
of
Passions
,
and
the
meanes
to
moderate
them
both
in
our selues
and
others
.
-
2
The
benefit
by
moderating
Passions
in
our selues
,
liuing
in
Court
.
-
3
That
they
are
moderated
by
faire
meanes
,
and
by
the
power
of
Courage
.
-
4
By
naturall
Pleasantnesse
.
-
5
Or
by
that
which
we
Procure
or
Purchase
.
-
6
By
our
Breeding
.
-
7
By
Experience
.
-
8
By
discoursing
of
Reason
,
and
how
farre
it
extends
.
-
9
Diuers
Considerations
hereon
.
1
COme
we
to
the
meanes
to
moderate
them
;
wherein
I
am
of
opinion
,
that
we
must
begin
by
our selues
:
for
to
imagin
that
we
shal
haue
more
predominance
ouer
other
mens
wils
then
our
owne
,
is
very
vnlikely
and
contrary
to
sence
and
reason
.
2
But
if
we
can
once
command
our selues
,
then
there
is
no
doubt
,
but
we
are
capable
to
gouern
the
World
,
&
to
become
masters
of
other
mens
affections
,
because
this
moderation
giues
vs
leisure
to
espie
out
the
place
,
time
,
occasions
,
and
other
necessarie
aduantages
,
to
compasse
our
designes
:
yea
,
wee
must
fawne
,
bow
,
and
easily
deferre
,
according
to
occasion
,
alwaies
walking
as
it
were
with
the
bridle
in
our
hand
,
and
if
we
faile
of
our
purpose
,
we
must
not
notwithstanding
lose
courage
,
and
so
despaire
;
but
if
we
finde
the
doore
shut
one
way
,
wee
must
without
torment
,
or
affliction
,
seeke
out
and
open
another
passage
.
Briefly
,
wee
shall
secure
our selues
from
those
sharpe
and
passionate
Motions
,
which
disturbe
and
hinder
the
conduction
and
progression
of
affaires
:
yea
,
that
fetter
and
stop
vs
,
and
often
times
make
vs
lame
:
and
produce
in
ou●selues
precipitation
,
obstinacy
,
indiscretion
,
bitternesse
,
suspition
,
and
impatiency
.
3
But
these
motions
whether
in
our selues
or
others
,
are
moderated
,
either
through
the
agreeablenesse
of
our
conuersation
and
manners
,
by
force
of
courage
,
prouidence
or
by
dehortation
.
The
agreeableuesse
of
our
manners
,
and
force
of
courage
,
although
they
are
different
in
themselues
,
yet
in
this
respect
,
they
oftentimes
produce
the
same
effects
;
and
both
the
one
,
and
the
other
,
is
either
naturally
,
or
artificially
obtained
.
4
As
for
the
naturall
,
it
is
most
certaine
,
that
we
shall
finde
some
Wils
and
Inclinations
,
that
are
naturally
more
stayed
and
moderate
one
then
another
;
and
others
againe
more
lifted
vp
and
eleuated
aboue
the
obiects
of
that
may
prouoke
and
stirre
vp
those
Motions
,
which
is
the
reason
they
are
not
so
often
remoued
and
shaken
,
nor
with
so
much
violence
or
impetuositie
.
I
mean
not
here
stupiditie
,
insensiblenesse
,
or
Ignorance
,
which
take
from
vs
the
feeling
of
Good
,
as
they
doe
of
Euill
:
for
to
be
of
this
humour
&
inclination
,
were
to
participate
more
of
a
Beast
then
a
Man
:
neuerthelesse
,
because
we
may
preuaile
according
to
the
occasions
of
these
sorts
of
Natures
,
wee
must
likewise
be
acquainted
with
those
who
are
subiect
to
these
defects
of
Wisedome
and
Iudgement
;
for
,
in
the
Court
,
as
well
as
in
a
priuate
Family
,
euery
one
is
necessary
,
and
hath
his
proper
vse
.
But
this
agreeablenesse
of
manners
,
and
force
of
Courage
,
arising
from
certaine
Complexions
;
and
among
others
,
from
the
Sanguine
,
which
is
farthest
distant
from
excesse
,
as
being
betwixt
the
Fleame
that
engendereth
Stupiditie
,
and
the
Gall
that
produceth
Choler
:
to
beare
our selues
vpright
in
this
cause
,
we
must
auoid
to
fall
into
the
two
distempratures
of
the
blood
;
which
are
the
yellow
Gall
,
and
Melancholly
:
which
engender
in
vs
many
extraordinary
motions
:
and
wee
must
temper
Fleame
,
for
feare
least
through
its
coldnesse
,
it
benumme
and
stupisie
our
Vnderstanding
.
Neuerthelesse
,
I
referre
it
to
Phisitions
to
prescribe
that
rule
of
Dyet
,
that
may
be
sit
;
not
only
because
I
will
not
vsurpe
on
their
Profession
;
but
likewise
,
because
of
the
difficultie
that
we
finde
to
practise
that
which
others
haue
prescribed
and
written
;
as
also
,
for
the
small
benefit
and
good
we
can
reape
,
and
receiue
thereby
.
5
As
for
the
meanes
to
obtaine
this
agreeablenesse
in
our
manners
,
and
force
of
courage
there
are
three
chiefe
and
principal
,
Education
,
Experience
,
and
Discourse
of
Reason
.
6
To
be
bred
and
brought
vp
among
those
that
are
either
moderate
or
resolute
,
wee
vsually
follow
their
steps
,
and
inherit
,
and
participate
of
their
inclinations
for
frequenting
them
often
,
their
conuersation
destils
in
vs
the
same
opinions
,
and
manners
.
7
Likewise
the
experience
or
knowledge
of
diuers
accidents
that
haue
befalne
vs
,
or
those
of
our
acquaintance
,
make
vs
behaue
and
beare
our selues
,
either
moderatly
as
they
haue
formerly
done
in
the
like
occurrences
.
8
But
the
discourse
of
Reason
,
goes
further
,
and
embraceth
all
sorts
of
considerations
,
whereof
we
will
here
produce
the
chiefest
that
may
pertinently
serue
for
this
matter
and
purpose
.
9
The
first
is
that
of
the
true
estimation
of
things
;
yea
,
of
those
things
themselues
that
may
be
apprehended
of
vs
,
either
as
Good
or
Euill
.
And
hereunto
all
Philosophie
aimes
,
and
endeuours
to
fortifie
vs
against
many
thinges
,
that
may
either
dasell
our
sences
,
or
astonish
vs
:
but
hitherto
it
hath
preuail'd
and
gain'd
but
little
among
Common
people
,
and
lesse
of
Courtiers
who
spurn
at
these
rules
;
whereof
as
I
will
aduise
none
to
make
vse
thereof
against
any
one
whom
he
knowes
incapable
:
for
feare
least
he
become
either
importunate
or
rediculous
;
so
I
willingly
counsell
euery
one
in
his
owne
particular
,
that
he
seeke
and
procure
this
moderation
(
which
is
the
most
requisite
perfection
in
a
Courtier
)
and
hauing
found
it
to
make
vse
thereof
,
and
neuer
to
neglect
it
.
CHAP.
XIV
.
|
1
|
The
fourth
head
of
this
first
Booke
:
three
Principall
faults
we
commit
in
seeing
things
Good
or
Euill
.
|
|
2
|
The
indifferency
thereof
being
a
remedy
for
the
first
fault
.
|
|
3
|
What
Death
is
.
|
|
4
|
Time
and
delay
is
a
remedy
for
the
second
fault
.
|
|
5
|
|
6
|
Considerations
vpon
these
rem●dies
.
|
|
7
|
|
8
|
|
9
|
|
10
|
|
11
|
Disaduantages
,
or
Domages
,
a
remedy
for
the
third
fault
.
|
|
12
|
Examinations
of
the
disaduantages
of
an
Obiect
,
and
examples
thereon
.
|
|
13
|
Weaknesse
,
Credulitie
,
and
Curiositie
,
three
d●fects
,
from
whom
proceede
the
ill
opinions
wee
conceiue
either
of
our selues
or
others
.
|
|
13
|
Remedies
for
this
|
Weaknesse
.
|
|
14
|
|
Credulitie
.
|
|
15
|
|
Curiositie
.
|
|
17
|
The
conclusion
of
this
|
Chapter
.
|
1
TO
say
something
as
wee
proceede
in
this
Treatise
:
We
must
know
that
wee
faile
many
times
in
the
iudgement
and
true
estimation
of
obiects
that
presents
themselues
to
our
Will.
First
,
in
interpreting
and
reputing
that
Good
or
Euill
,
which
is
not
,
or
else
in
representing
Good
or
Euill
farre
greater
in
shew
,
then
it
is
in
effect
,
or
else
in
tearming
that
Good
which
is
Euill
,
and
that
Euill
which
is
Good
.
2
As
for
the
first
fault
:
it
is
most
certaine
that
the
greatest
part
of
things
in
this
world
haue
two
handles
,
o●
holdfasts
,
whereby
wee
may
take
th●m
:
by
the
one
they
seeme
to
be
grieuous
,
and
also
heauy
;
by
the
other
easie
and
light
,
and
it
is
in
our
choice
to
take
them
which
way
we
please
,
there
being
no
reason
whatsoeuer
,
but
wee
may
find
out
,
and
produce
its
contrarie
.
3
Death
is
the
distastefullst
Accedent
wee
feare
:
but
if
we
consider
the
miserie
of
this
world
,
it
is
an
enfranchising
and
speedy
remedie
from
and
against
all
miseries
;
yea
(
to
vse
but
a
word
)
it
is
a
harbour
and
shelter
against
al
the
stormes
and
tempests
of
our
life
.
It
is
almost
the
same
in
all
other
obiects
;
for
there
are
not
many
so
absolutely
to
bee
held
for
afflictions
,
from
whence
we
may
not
deriue
and
draw
some
profit
;
nor
none
so
absolutely
good
,
from
●●●●
there
may
not
proceed
some
preiudice
●●●●
inconueniencies
.
If
then
those
motions
●hat
are
stirred
vp
by
the
consideration
of
Good
,
transport
vs
with
too
much
violence
,
we
must
enter
into
consideration
of
the
losses
and
profits
that
may
arise
,
and
those
which
are
occasioned
by
the
consideration
of
Euill
may
be
moderated
,
in
representing
to
themselues
the
profits
they
may
receiue
thereby
:
and
so
excercising
themselues
in
this
indifferency
,
we
shall
find
our selues
in
the
tearmes
of
this
moderation
that
is
necessary
for
vs
,
in
the
managing
and
conduction
of
affaires
,
and
we
must
not
feare
that
it
either
coole
or
weaken
our
designes
:
for
our
Iudgement
will
alwaies
bend
more
one
wa●
then
the
other
;
but
it
must
not
be
with
precipitation
and
inconsideration
.
4
And
not
to
be
guiltie
of
the
other
fault
,
which
is
committed
in
representing
Good
or
●uill
greater
then
they
are
;
wee
must
giue
leisure
to
our
Iudgement
maturely
to
consider
it
,
and
so
vnst●ip
and
deuest
the
obiect
,
which
may
moue
and
incite
vs
to
all
those
qualities
and
occurrences
,
that
may
make
them
seeme
greater
then
they
are
.
5
Time
weakeneth
the
impetuositie
of
this
Motion
,
and
giues
place
to
a
more
perfecter
knowledge
of
that
,
which
incites
vs
hereunto
;
yea
,
although
it
be
but
in
giuing
our selues
so
much
time
,
as
to
repeate
the
letters
of
the
Alphabet
,
as
a
wise
man
councelled
Augustus
to
doe
,
when
he
was
cholerick
.
Euery
one
knows
how
to
condemne
Iudgments
giuen
in
Passion
and
Choller
,
and
yet
notwithstanding
all
those
sentences
and
iudgements
we
pronounce
,
are
for
the
most
part
of
this
sort
.
6
Let
vs
then
permit
this
motion
,
to
grow
and
waxe
old
that
our
Vnderstanding
returne
to
her
proper
seate
,
especially
sith
all
that
is
done
in
passion
,
ought
to
be
doubted
and
suspected
of
vs
:
and
let
vs
consider
this
obiect
naked
and
deuested
of
all
her
circumstances
,
and
wee
shall
find
it
farre
otherwise
then
it
seem'd
to
vs
at
the
first
appearance
.
7
As
for
Example
,
the
presence
of
Euill
at
first
sight
thereof
,
makes
it
seeme
farre
greater
then
it
is
;
from
whence
proceeds
Sorrow
,
which
in
the
end
is
worne
away
by
Time
;
whereas
if
Euill
were
as
it
seemes
to
bee
,
it
will
be
the
same
at
twenty
yeeres
end
,
as
at
present
.
Let
vs
therefore
deuest
it
of
this
circumstance
of
presence
,
and
conforme
our
Imagination
to
the
truth
,
and
we
shall
find
that
we
shall
not
bee
so
vexed
and
pestered
with
this
motion
.
8
But
it
is
not
onely
the
circumstance
of
time
present
that
encreaseth
Euill
or
Good
in
our
Imagination
,
for
the
future
performes
likewise
as
much
,
for
she
it
is
that
often
deceiues
vs
,
both
in
our
feares
and
hopes
:
for
we
misse
that
wee
hope
for
;
that
which
wee
feare
vanisheth
,
and
passeth
away
;
and
that
which
we
neither
waite
nor
expect
,
oftentimes
befalls
vs
.
9
Many
Accidents
likewise
befall
vs
,
which
preuent
what
wee
foresee
,
Thunder
and
Lightning
is
driuen
away
with
the
wind
of
a
Hat
,
as
also
the
fortune
of
great
men
in
a
small
moment
of
time
,
one
turne
of
a
wheele
makes
that
which
was
aboue
,
beneath
;
and
very
often
from
whence
we
expect
our
ruin
,
proceedes
our
securitie
and
preseruation
.
10
And
so
it
is
in
other
circumstances
ofsearcitie
,
aboundance
,
facilitie
,
difficultie
,
noueltie
,
strangenesse
,
and
custome
;
which
as
we
haue
formerly
said
,
hinders
the
functions
of
our
Iudgement
,
and
whereof
we
must
of
necessitie
deuest
the
obiects
,
if
we
wil
iudge
according
to
truth
,
as
also
our
Iudgements
and
Understandings
from
all
preocupation
of
opinions
,
and
popular
errours
.
11
The
third
fault
is
greater
then
the
two
former
,
when
we
perswade
our selues
,
that
an
obiect
is
profitable
and
Good
,
which
is
Euill
and
noysome
,
and
that
euill
and
pernitious
which
is
not
.
This
errour
comes
to
passe
,
sith
all
things
as
we
haue
already
said
,
haue
two
handels
or
hold-fasts
,
and
except
we
be
cautious
and
carefull
,
wee
onely
take
hold
of
the
first
that
comes
to
our
hand
.
12
Wherefore
before
wee
iudge
of
the
qualitie
of
an
obiect
,
we
must
first
know
the
profits
and
preiudices
,
weigh
and
consider
the
consequences
of
both
,
and
compare
them
one
with
another
,
and
if
the
profits
exceede
the
preiudices
;
not
onely
in
number
,
but
in
weight
,
qualitie
,
dependance
,
or
importance
,
we
may
then
tearme
them
Good
and
profitable
;
or
if
the
contrary
,
we
must
reiect
them
as
Euill
.
As
for
Example
:
euery
one
holds
reuenge
to
be
Good
,
and
as
a
pleasing
and
agreeable
thing
is
desired
of
all
men
,
because
of
the
content
it
brings
with
it
,
which
notwithstanding
is
far
lesse
then
distaste
,
and
angers
,
who
torment
and
trouble
vs
in
seeking
the
meanes
to
accomplish
and
perpetrate
our
designes
.
This
thought
of
reuenge
,
is
a
worme
that
frets
and
eates
out
our
hearts
,
prouokes
vs
by
day
,
torments
vs
by
night
,
and
most
commonly
in
vaine
;
and
whilest
we
thus
afflict
our selues
,
our
enemy
laughes
and
liues
ioccund
and
merry
:
and
when
wee
are
on
the
point
to
execute
our
reuenge
,
thinking
to
put
out
one
of
his
eyes
,
wee
commonly
lose
both
our
owne
;
for
the
feare
of
Iustice
and
punishment
surpriseth
vs
,
and
driues
vs
to
this
extremitie
,
either
to
hide
our selues
,
or
to
flie
.
If
then
wee
ballance
all
this
with
a
little
Content
,
which
for
the
most
part
lasteth
not
long
,
and
sometime
is
but
meerely
imaginarie
,
we
shall
then
find
,
that
it
doth
not
match
or
counterpoyse
these
our
angers
and
afflictions
,
and
so
likewise
it
is
in
many
other
matters
.
As
for
those
who
imagine
they
are
wronged
and
iniured
when
they
are
not
,
they
againe
are
in
a
greater
errour
,
although
they
s●●me
to
be
more
wise
and
iudicious
,
as
hauing
an
eye
to
all
things
,
and
enquiring
after
all
Matters
.
It
is
to
bee
too
ingenious
to
torment
and
afflict
himselfe
,
to
seeke
that
he
desires
not
to
find
;
and
it
is
to
haue
a
bad
stomack
,
ill
to
digest
good
Viands
.
Contrariwise
,
we
must
in
all
things
seeke
the
pleasingst
interpretation
,
and
that
which
contents
vs
best
,
if
wee
will
resolue
to
taste
that
which
is
worst
.
Hath
not
one
saluted
thee
as
he
ought
;
yet
attribute
it
not
to
disdaine
;
for
if
hee
bee
thy
friend
,
it
is
your
great
familiaritie
that
is
cause
thereof
,
if
he
bee
thine
inferiour
,
it
is
not
credible
that
he
thought
it
so
,
or
neglected
it
,
either
out
of
folly
,
or
indiscretion
,
although
it
be
anothers
fault
,
whereby
hee
makes
himselfe
more
worthy
of
disdaine
then
your selfe
,
whose
reputation
and
honour
should
not
depend
on
people
of
that
ranke
and
qualitie
.
13
These
ill
opinions
proceede
of
three
defects
that
are
in
vs
,
Weakenes
,
Credulity
,
&
C●●●osi●●e
,
the
weaker
we
are
,
the
more
easier
are
our
to
bee
shaken
,
and
the
more
violent
we
are
motions
resembling
the
actions
of
children
and
old
people
,
who
runne
when
they
thinke
they
walke
.
14
Wee
must
then
bee
couragious
and
chearefull
,
and
through
conference
and
discourse
stirre
vp
in
vs
the
knowledge
of
that
which
befalls
vs
:
yea
,
we
must
auoide
and
slie
the
loue
and
delight
of
these
things
,
which
most
animate
and
prouoke
vs
.
15
Also
to
be
credulous
and
light
of
beliefe
,
and
to
permit
our selues
to
be
carried
away
with
the
first
opinion
,
we
conceiue
either
of
a
man
,
or
a
businesse
,
or
by
the
perswasion
of
another
,
doth
in
the
same
manner
afflict
vs
.
Wherefore
wee
must
shut
our
eares
against
the
ordinarie
reports
of
the
Court
,
yea
wee
must
haue
recourse
vnto
time
,
and
giue
our selues
leisure
not
onely
to
see
,
but
to
consider
,
if
the
end
and
dependances
of
actions
answere
their
beginning
,
or
correspond
with
that
which
hath
been
reported
vnto
vs
.
16
Likewise
,
Curiositie
in
seeking
that
which
may
offend
and
anger
vs
,
being
preuented
by
an
ill
opinion
,
and
attended
on
by
doubt
,
makes
vs
interpret
other
mens
actions
in
a
bad
and
contrary
sense
.
Wee
must
then
slie
these
two
l●tter
defects
,
and
fortifie
our selues
against
the
former
,
and
also
in
that
which
concernes
any
particular
person
,
we
must
represent
to
our
eyes
the
common
and
most
frequent
imperfections
of
men
in
generall
.
17
Euery
one
halts
of
one
legge
,
it
is
much
when
they
doe
not
of
both
;
and
if
wee
will
bee
moderate
in
censuring
other
mens
faults
,
let
vs
by
little
and
little
examine
our
owne
,
and
then
perhaps
wee
shall
find
some
of
them
no
lesse
defectiue
,
and
enormous
,
and
it
may
bee
the
like
,
and
as
bad
,
if
not
worse
then
theirs
:
but
withall
let
vs
lend
such
excuses
to
other
mens
faults
,
as
we
giue
to
our
ow●e
.
Thus
haue
yee
the
manner
how
to
beare
our selues
in
the
estimation
of
matters
.
CHAP.
XXV
.
|
1
|
Consideration
of
our
power
to
moderate
our
Passions
.
|
|
2
|
W●●rein
this
power
consisteth
.
|
|
3
|
Why
we
throw
our selues
on
the
Court
.
|
|
4
|
To
consider
our
abilities
by
the
difficulties
wee
meete
withall
.
|
|
5
|
|
6
|
Fore-sight
is
a
second
meanes
to
moderate
our
Passions
.
|
|
7
|
The
first
effect
of
this
fore-sight
,
is
to
flie
the
causes
and
occasions
,
and
not
to
enter
into
these
Motions
.
|
|
8
|
|
9
|
|
10
|
The
second
effect
of
this
foresight
,
is
to
prepare
our selues
against
that
which
we
foresee
must
b●
fall
vs
,
and
to
attend
and
expect
it
with
a
firne
and
constant
resolution
.
|
|
11
|
The
third
effect
of
this
fore-sight
,
is
to
change
and
diuert
this
Euill
●eing
befallen
vs
another
way
,
or
else
to
familiarize
it
to
our selfe
in
our
Imaginations
.
|
|
12
|
Of
the
diucrsion
thereof
,
the
third
meanes
to
moderate
these
Passions
.
|
|
13
|
Other
meares
to
diuert
our
Passionat
Wit
and
Conceits
.
|
|
14
|
|
15
|
|
16
|
1
THe
other
consideration
that
may
scrue
vs
to
moderate
our
Passions
,
is
the
knowledge
of
that
which
we
can
do
,
limmitting
thereby
our
hopes
and
desires
vnto
things
certaine
,
neare
at
hand
,
and
casie
,
and
accustoming
our selues
to
facility
and
simplicitie
(
the
Mother
of
peace
and
tranquillitie
)
we
are
not
deceiued
in
our
desire
and
hopes
,
but
by
a
false
opinion
which
we
conceiue
thereby
to
accomplish
it
:
for
if
by
little
and
little
wee
examine
our selues
how
farre
our
power
can
extend
,
wee
shall
not
then
heape
vp
desire
on
desire
,
nor
hope
vpon
hope
as
we
doe
.
2
But
this
power
not
onely
consists
in
Authoritie
,
Reputation
,
Friends
,
Capacitie
,
or
the
llike
meanes
,
whereby
we
may
obtaine
that
which
we
desire
but
also
in
disposing
of
our
Wills
to
indure
and
suffer
that
,
which
is
commonly
incident
in
the
research
of
things
of
this
nature
.
3
We
throw
our selues
on
the
Court
,
to
obtaine
Wealth
,
Honour
,
Authorit●
and
Power
,
wee
haue
many
faire
entrances
thereunto
,
many
Friends
,
many
good
Qualities
and
Perfections
which
may
bring
vs
into
reputation
and
credit
.
But
these
are
not
enough
,
we
must
examine
and
enquire
of
our selues
,
if
we
are
disposde
to
flatter
great
men
,
and
sometimes
their
Groomes
,
to
waite
and
attend
a
Porter
,
after
he
hath
a
long
time
ma●e
vs
stay
to
number
the
Nayles
of
the
Gate
or
Doore
;
if
wee
will
suffer
our selues
to
bee
scan●alizd
,
and
calumniated
,
and
can
pack
vp
iniuries
without
da●ing
to
complaine
thereof
,
and
if
we
can
accommodate
our selues
to
other
mens
pleasures
or
passions
:
for
it
is
with
this
price
and
coyne
that
this
Merchandise
of
the
Court
is
purchased
and
bought
.
4
Turne
ouer
these
circumstances
sound
the
depth
of
your
power
,
weigh
this
money
,
and
consider
if
these
wares
bee
worth
this
price
,
and
it
may
be
you
will
indge
,
that
you
must
goe
into
this
Faire
of
the
Court
with
more
aduisement
and
moderation
,
then
others
doe
.
5
It
is
the
like
in
all
other
actions
;
for
we
must
measure
and
compare
our
abilities
with
the
difficulties
that
doe
,
or
may
arise
,
yea
,
and
without
the
least
flattering
of
our selues
:
for
it
is
a
common
error
&
ouer-sight
that
insensibly
destills
into
vs
,
and
that
not
being
able
to
doe
what
we
would
,
wee
must
frame
our
Will
to
performe
that
which
wee
can
.
Let
this
suffice
for
the
most
generall
meanes
,
that
wee
may
extract
from
discoursing
of
Reason
,
thereby
to
moderate
our
Passions
.
6
Come
wee
now
to
the
meanes
which
the
weakest
and
simplest
practice
and
vse
,
which
are
fore-sight
and
dehortation
.
7
The
first
effect
of
fore-sight
,
is
to
free
our selues
of
all
causes
and
occasions
,
that
may
stir●e
vp
in
vs
any
irregular
motion
,
and
so
to
cut
off
all
their
approaches
,
and
to
stop
their
entrances
.
8
In
their
birth
all
things
are
weake
and
tender
,
and
it
is
more
easier
to
repell
and
stoppe
the
fi●st
st●ppe
,
or
asault
to
this
motion
,
then
to
delay
,
or
protract
it
,
either
through
difficultie
,
or
order
.
9
So
hee
who
is
accustomed
to
be
cholerick
in
his
play
,
let
him
auoyde
play
;
hee
that
is
hasty
and
angrie
,
let
him
eschew
all
causes
of
debates
and
contentions
;
and
hee
that
loues
or
hates
any
obiect
,
let
him
not
present
himselfe
before
it
,
but
rather
let
him
estrange
and
sequester
himselfe
from
it
.
10
The
second
effect
of
this
fore
sight
or
prouidence
,
is
to
foresee
the
Good
or
E●●
that
may
concurre
,
and
meete
in
a
businesse
:
and
not
onely
by
little
and
little
to
examine
the
same
according
to
all
the
circumstances
thereof
,
but
also
to
stand
vpon
our
gard
,
and
constantly
toawayt
and
expect
it
in
tranquilitie
and
silence
,
yea
,
and
without
any
exteriour
disturbance
,
which
commonly
redouble
,
and
reinflame
the
Motions
of
our
Understandings
,
and
makes
them
more
impetuous
and
violent
.
11
The
third
effect
is
,
to
wheele
about
,
or
to
diuert
another
way
the
Euill
we
see
,
ready
to
befall
vs
:
or
if
we
cannot
performe
it
,
we
must
in
such
sort
represent
it
often
to
our
Imaginations
that
when
it
ariues
,
we
may
bee
armed
to
receiue
it
with
more
patience
,
and
lesse
anger
,
Sith
it
is
certaine
,
that
propensed
and
premeditated
dangers
alwaies
least
preiudice
and
hurt
vs
.
12
As
for
the
deuerting
thereof
,
it
is
a
meanes
vsed
in
all
passions
:
for
as
one
naile
driues
out
another
,
so
one
passion
expelles
another
,
and
herein
we
may
beare
our selues
two
manner
of
waies
.
For
wee
diuert
our
Vnderstanding
;
that
is
,
prouokt
or
moued
,
in
preposing
another
obiect
to
the
same
passion
that
moues
vs
:
so
to
him
that
is
in
loue
with
a
woman
,
we
present
him
another
farre
more
fairer
and
amiable
,
or
to
him
that
follows
a
sute
or
businesse
by
tedious
and
troublesome
meanes
,
we
propose
him
a
shorter
and
farre
easier
course
to
effect
it
.
13
Or
else
wee
diuert
the
Understanding
from
one
passion
to
another
,
as
in
an
ambitious
man
,
wee
moderate
his
hopes
from
pearching
or
soaring
higher
,
by
fearing
him
,
lest
he
fall
into
his
former
estate
,
or
peraduenture
;
to
a
worse
;
a
subtiltie
which
hath
been
often
practised
by
many
Princes
towards
their
Fauourites
.
14
Likewise
also
,
when
to
a
sorrowfull
man
we
present
.
and
proffer
some
thing
that
may
reioyce
him
,
to
a
fearefull
man
that
may
resolue
and
secure
him
,
and
to
one
that
hates
vs
,
some
testimony
of
our
affection
,
thereby
to
allure
and
draw
him
to
loue
vs
.
15
But
herein
we
must
bee
cautious
and
careful
,
that
the
obiect
whereunto
we
would
draw
our
Understanding
,
be
more
powerfull
in
our
Imagination
,
then
that
wherewith
it
was
first
surprised
and
possessed
.
16
And
if
one
alone
obiect
be
not
sufficient
,
we
must
then
present
many
;
for
there
is
nothing
that
subdues
and
weakeneth
the
Understanding
so
much
,
as
pluralitie
and
diuersitie
of
obiects
:
for
bending
himselfe
against
all
,
his
motions
are
made
lesse
violent
towards
euery
one
of
them
seuerally
deuided
.
CHAP.
XXVI
.
|
1
|
The
third
vse
of
the
knowledge
of
the
motions
of
our
will
,
and
wherein
it
consists
,
as
in
Affabilitie
,
or
agreeablenesse
;
and
how
to
vse
it
in
Court
,
which
is
the
fifth
Head
of
this
first
Booke
.
|
|
2
|
Of
the
profit
and
necessities
of
this
Affabilitie
,
with
Examples
thereon
to
that
effect
.
|
|
3
|
Of
Affabilitie
in
our
Choller
.
|
|
5
|
How
to
beare
our selues
in
this
Passion
.
|
|
6
|
|
7
|
|
8
|
In
mildnesse
and
pleasantnesse
,
and
of
their
Natures
who
are
mild
.
|
|
9
|
|
10
|
In
feare
and
of
their
natures
who
are
fearefull
.
|
|
11
|
To
accommodate
our selues
to
this
Passion
.
|
|
12
|
Of
confidence
and
beliefe
,
and
how
we
ought
to
demeane
our selues
to
those
,
who
are
adicted
and
subiect
thereunto
.
|
|
13
|
Of
shame
,
and
of
their
natures
,
who
are
shame-faced
.
|
|
14
|
How
to
beare
our selues
towards
those
,
who
are
subiect
to
this
Motion
.
|
|
15
|
|
16
|
|
17
|
|
18
|
Of
hatred
and
malice
,
with
their
remedies
.
|
|
19
|
Of
Courtesie
.
|
|
20
|
How
to
beare
our selues
to
those
who
are
courteous
.
|
|
21
|
Of
Affability
in
ingratitude
and
how
to
beare
our selues
to
those
who
are
ingratefull
.
|
|
22
|
Of
Compassion
and
Pitie
,
and
of
their
Natures
,
as
also
how
to
beare
our selues
towards
those
,
who
are
subiect
to
this
Passion
.
|
|
23
|
Of
Indignation
,
and
of
their
Nature
who
are
prouoked
to
this
Passion
.
|
|
24
|
That
the
malicious
,
and
enuious
,
resemble
those
who
are
passionate
.
|
|
25
|
How
to
beare
our selues
towards
them
.
|
|
26
|
Of
sorrow
,
and
how
to
beare
our selues
towards
those
who
are
sorrowfull
.
|
|
27
|
|
28
|
|
29
|
|
30
|
Of
Ioy
,
and
how
to
beare
our selues
towards
those
who
are
ioyfull
.
|
|
31
|
Aduice
for
Courtiers
how
to
behaue
themselues
in
their
gestures
and
Countenances
,
according
to
the
Examples
of
the
Courtiers
of
Alexander
,
and
his
Father
Phillip
.
|
|
32
|
|
33
|
If
it
bee
lawfull
for
Courtiers
to
imitate
the
Vices
as
well
as
the
Vertues
of
those
with
whom
they
conuerse
:
Examples
hereon
.
|
|
34
|
That
those
who
haue
flexible
and
changeable
Wits
,
are
fit
to
be
Courtiers
.
|
|
35
|
The
Conclusion
of
the
difference
of
persons
,
proceeding
from
the
difference
of
their
interiour
conditions
and
qualities
.
|
1
THere
remaines
the
third
vse
of
the
knowledge
of
the
Motions
of
our
Will
,
which
consists
in
squaring
and
framing
our
affections
,
and
actions
,
to
those
of
others
,
which
in
a
word
we
tearme
Asabilitie
,
and
is
most
commonly
abused
in
Court
,
or
many
times
degenerates
into
flattery
.
2
Notwithstanding
it
may
not
onely
be
profitable
(
as
was
that
of
Arcacius
.
Patriarke
of
Constantinople
,
who
thereby
mollified
and
appeased
the
crueltie
of
the
Emperour
,
Leon
Macella
)
but
also
necessary
in
many
accedents
as
well
towards
our
Prince
as
particular
persons
:
I
will
hereunto
adde
some
thing
that
may
sort
more
for
example
,
then
to
present
that
which
might
be
alleaged
vpon
this
subiect
,
and
I
will
begin
with
Choler
.
3
He
that
is
tormented
with
this
passion
of
Choller
,
it
may
be
complains
of
iniuries
receiued
amplifies
and
augments
them
,
hath
his
Wits
bent
on
reuenge
,
and
applaudes
it
,
is
ready
to
attempt
it
,
not
fearing
the
danger
,
but
rather
seekes
the
execution
,
then
once
to
enter
into
the
consideration
of
that
he
doth
;
hee
approues
and
followes
his
head-strong
and
precipitated
resolution
,
speakes
ill
of
him
,
who
hath
offended
him
,
procures
him
as
many
enemies
as
possible
he
can
,
and
by
his
countenance
diuers
wayes
,
bewraies
this
his
vindictiue
and
reuengetull
passion
,
his
complexion
changeth
,
he
speakes
with
impetuositie
and
confusion
,
lookes
aduerse
and
ghastly
,
now
here
now
there
.
4
Whosoeuer
therefore
will
dispose
himselfe
to
be
conformable
to
his
humour
,
that
is
possesst
of
this
passion
,
hee
must
somewhat
immitate
his
actions
,
and
ma●e
him
vnderstand
he
does
it
for
the
same
effect
and
purpose
,
seeming
to
be
angry
for
the
iniurie
h●e
hath
receiued
,
blaming
him
that
hath
done
it
,
praysing
reuenge
,
and
approuing
his
forwardnesse
,
boldnesse
,
resolution
,
and
the
like
to
be
reuenged
of
his
enemy
.
5
But
because
these
actions
and
countenances
are
not
fit
for
all
people
,
nor
towards
all
sorts
of
persons
,
wee
must
therefore
vse
much
discretion
,
and
propose
many
degrees
of
reuenge
;
yea
,
wee
must
endeauour
to
choose
that
,
which
requires
most
time
for
its
execution
,
as
being
the
surest
,
to
the
end
that
time
may
deminish
and
coole
our
choller
,
and
so
make
roome
for
reason
.
6
Briefly
,
in
all
hastie
and
rash
resolutions
,
which
choller
suggesteth
vnto
vs
,
wee
must
procrastinat
and
deferre
the
execution
thereof
by
the
most
apparant
and
colourable
pretexts
we
may
,
grounding
this
delay
(
if
possible
we
can
)
vpon
some
considerations
which
we
see
he
embraceth
or
retaineth
,
that
is
thus
passionatly
offended
.
7
For
in
this
cause
,
it
is
Charitie
to
deceiue
our
friend
,
thereby
to
diuert
him
from
this
Motion
of
Reuenge
;
yea
,
it
is
an
excellent
wile
and
viuacitie
of
Wit
to
performe
it
,
so
as
it
appeare
not
that
we
are
opposite
or
contrary
to
him
:
for
feare
he
be
not
offended
with
vs
.
8
But
with
those
who
are
milde
and
opposite
to
Choller
,
we
must
obserue
and
follow
a
contrary
rule
:
for
these
are
commonly
estrang'd
from
reuenge
:
for
they
speake
courteously
of
those
who
haue
offended
them
;
seeking
to
deminish
and
excuse
the
iniuries
they
haue
receiued
,
and
considering
the
dangers
and
difficulties
these
are
to
be
reueng'd
,
they
approue
this
resolution
,
not
to
permit
themselues
to
be
transported
and
vanquished
with
this
Passion
,
and
so
proceeding
with
reason
and
aduisement
,
they
in
the
●nd
content
themselues
with
that
satisfaction
which
is
offered
them
.
9
To
accommodate
and
sit
our selues
then
to
these
sort
of
men
,
we
must
extoll
the
resistance
they
oppose
,
as
well
to
the
violence
of
Choller
,
as
to
the
desire
of
Reuenge
,
it
being
Wisedome
in
them
,
to
estimate
the
iniury
by
the
qualitie
and
condition
,
as
well
of
him
that
offred
it
,
as
of
him
that
hath
receiued
it
.
10
He
that
is
fearefull
,
esteemes
and
considereth
all
these
dangers
,
although
they
are
small
in
apparance
;
yea
,
it
seemes
vnto
him
,
that
the
Euill
or
danger
is
neerer
vnto
him
then
it
is
;
for
fearing
all
things
his
hope
is
weake
:
yea
,
he
is
doubtfull
of
those
things
that
are
certaine
,
changeth
often
his
purpose
and
counsell
:
hee
is
irresolute
,
and
betakes
himselfe
to
that
party
and
side
where
he
thinkes
there
is
lesse
danger
,
although
it
proue
lesse
honourable
;
he
still
augmenteth
and
aggrauates
the
danger
wherein
he
is
;
forgets
himselfe
and
those
who
are
neerest
and
deerest
to
him
;
not
esteeming
them
in
respect
of
his
owne
securitie
,
but
makes
his
feare
apparant
by
his
gestures
and
countenance
,
now
changing
complexions
;
and
then
againe
speaking
confusedly
,
inconstantly
,
and
with
much
impertinencie
,
and
distraction
.
11
To
accomodate
and
fit
our selues
to
this
Passion
,
we
must
support
F●are
with
Reason
,
which
we
entitle
Wisedome
and
foresight
(
the
mother
of
securitie
)
and
blaming
that
Leuitie
that
is
built
vpon
vaine
and
infirme
hopes
,
wee
will
tearme
it
timeritie
and
rashnesse
to
performe
the
contrarie
,
and
shew
our selues
,
as
if
we
were
possest
with
feare
;
yea
,
wee
will
excuse
that
,
which
(
without
shame
)
wee
cannot
commend
.
12
Contrariwise
,
if
we
haue
to
doe
with
a
man
,
who
is
full
of
resolution
,
and
confidence
,
who
enters
not
into
the
consideration
of
those
things
,
that
may
procure
vs
feare
and
preiudice
,
or
who
deemes
himselfe
secure
enough
from
any
Euill
that
may
betide
or
ariue
him
,
amplifying
the
conceit
thereof
,
and
deminishing
the
Euill
and
Danger
,
being
ready
to
hazard
,
and
execute
his
designes
,
bearing
himselfe
in
his
gesture
,
actions
,
and
countenance
chearefull
and
resolute
,
and
in
his
speeches
constant
and
secure
,
wee
must
put
such
a
one
in
mind
of
his
condition
,
qualitie
,
power
and
reputation
,
which
assure
vs
he
will
finish
and
accomplish
his
desires
;
deminishing
the
danger
and
hazard
,
and
extolling
the
care
and
meanes
he
hath
in
his
power
to
effect
it
;
highly
applauding
his
forwardnesse
to
resolue
his
constancy
to
follow
,
and
his
audacitie
and
courage
to
execute
;
and
if
occasion
present
,
we
must
likewise
informe
him
,
that
in
matters
of
the
like
nature
that
concern'd
our selues
,
wee
perform'd
the
same
,
and
followed
the
very
same
stepps
and
resolutions
.
13
But
if
wee
will
fit
and
and
accommodate
our selues
to
the
humours
of
those
who
are
shamefac'd
,
considering
that
these
sort
of
people
are
commonly
angrie
,
and
complaine
when
there
befalles
them
any
thing
that
makes
them
ashamed
,
wee
must
endeauour
and
striue
to
couer
and
excuse
it
;
and
their
faults
being
reueal'd
and
dlsclosde
,
to
acknowledge
and
confesse
them
,
and
seeming
to
be
sorrowfull
and
repentant
for
their
honour
and
reputation
lost
,
not
to
take
any
delight
or
pleasure
to
refresh
their
remembrance
of
what
hath
formerly
befallen
them
.
14
We
must
seeme
to
grieue
for
the
discontent
they
suffer
,
and
that
we
very
vnwillingly
enter
into
this
discourse
;
that
this
shame
proceeds
not
,
but
from
a
praise
worthy
nature
,
that
is
iealous
of
Honour
;
and
that
there
are
none
but
are
subiect
to
the
like
accidents
,
which
in
the
end
either
time
or
some
contrary
action
will
deface
,
and
rase
out
of
mens
memories
.
15
But
if
we
meete
with
some
impudent
or
brasen-fac'd
fellow
,
considering
that
such
fellowes
conceiue
neither
displeasure
,
shame
or
repentance
at
any
thing
they
commit
,
although
neuer
so
dishonest
,
but
contrariwise
applaud
and
apologize
it
,
yea
,
and
somtimes
take
a
delight
and
felicitie
to
report
it
,
hauing
neither
consideratian
nor
care
of
the
blemish
and
preiudice
which
this
may
bring
to
their
reputations
,
but
rather
hating
and
disdaining
those
who
are
opposite
and
contrary
to
them
,
or
that
dislike
their
actions
and
behauiour
.
16
If
we
cannot
vntwist
and
sequester
our selues
from
these
sort
of
people
,
we
must
runne
with
the
Hare
,
and
condemne
the
great
respect
we
must
beare
some
men
,
to
whom
those
who
serue
them
are
slaues
,
and
depriu'd
of
many
infinite
pleasures
and
contents
;
yea
,
we
must
blame
those
who
betake
themselues
hereunto
,
either
with
too
much
seueritie
or
simplicitie
.
17
To
accomodate
our selues
to
him
that
is
affectionately
bent
to
a
man
,
knowing
that
these
sort
of
people
,
willingly
extoll
,
Honour
;
respect
,
defend
,
and
excuse
those
whom
they
affect
and
loue
:
and
when
occasion
presents
,
doe
admonish
,
and
exhort
them
,
wee
must
seem
to
approue
the
choyce
and
election
he
hath
made
,
praising
his
constancy
in
his
friendship
,
and
his
courtesie
and
kinde
offices
perform'd
to
those
he
loues
.
18
But
if
he
hate
a
man
,
and
that
we
see
our selues
enforc'd
to
please
him
,
we
must
then
blame
him
who
is
hated
,
and
aggrauate
the
wrong
he
hath
perpetrated
and
committed
;
yea
,
seeme
to
reioice
at
his
errour
and
to
be
angrie
at
any
good
he
hath
perform'd
;
and
not
only
blame
him
,
but
likewise
enerease
&
augment
the
preiudice
or
wrong
he
hath
done
others
.
19
But
because
wee
see
that
Affection
is
neither
seene
nor
knowne
but
by
her
effects
,
which
are
comprehended
vnder
the
name
of
Curtesie
;
we
must
therefore
know
that
those
who
are
subiect
to
this
Motton
,
are
apt
and
ready
to
performe
a
good
Office
,
reioycing
that
they
meete
with
any
occasion
,
and
watching
and
espying
out
the
time
,
place
,
and
conditions
of
those
that
may
perswade
and
enuite
them
to
doe
it
,
or
to
giue
them
the
meanes
to
performe
a
good
Office
;
yea
,
to
be
well
contented
and
to
delight
that
they
are
the
sirst
,
in
making
the
only
demonstration
of
this
courtesie
,
thereby
blaming
those
who
doe
the
contrary
:
and
withall
reputing
themselues
happy
,
to
be
found
and
esteem'd
such
;
thereby
to
be
beloued
,
cherished
,
honoured
,
praised
,
and
respected
.
20
Wherefore
with
such
people
we
must
approue
and
commend
their
forwardnesse
and
promptitude
to
doe
a
courtesie
,
either
that
which
they
haue
done
,
or
intend
to
doe
;
shewing
our selues
to
be
much
contented
,
when
we
meet
with
any
occasion
to
perform
a
good
Office
to
any
;
still
seeming
to
be
respectiue
and
carefull
,
either
by
acknowledging
or
in
being
thankefull
,
or
else
by
requitting
,
or
performing
some
good
Office
,
to
him
who
hath
formerly
oblig'd
vs
.
21
Or
if
we
haue
to
doe
with
Ingratfull
persons
(
whose
company
I
alwaies
counsell
yee
as
much
as
possible
yee
may
to
anoyde
)
then
we
must
deminish
the
good
office
receiued
,
blaming
the
intention
of
him
that
perform'd
it
,
and
shewing
,
that
it
is
a
difficult
thing
to
charge
our selues
with
an
obligation
without
cause
;
and
that
those
who
are
wise
,
know
how
to
make
a
difference
,
and
destinction
betwixt
reall
good
offices
,
and
those
that
are
counterfeit
and
dissembled
,
that
as
ingratefull
men
are
not
to
bee
condemned
for
their
ill
will
,
no
more
are
those
who
acknowledge
themselues
debtors
for
that
thev
owe
not
.
22
Those
whose
hu●ors
who
are
free
and
friendly
,
are
likewise
commonly
accompanied
with
Pitt●e
and
Compassion
towards
others
,
grieuing
at
their
afflictions
,
seeming
not
onely
to
know
how
vndeseruedly
their
misfortune
is
befallen
them
,
whom
we
bewaile
,
but
also
to
take
occasion
to
feare
,
that
the
like
befall
not
themselues
,
or
those
whom
they
loue
;
to
commend
and
applaude
the
courage
,
conditions
,
and
qualities
,
of
those
,
who
are
afflicted
;
cherishing
and
comforting
them
,
and
proffering
them
our
helpe
and
assistance
;
yea
,
to
some
,
giuing
testimony
of
our
compassion
with
sighes
and
teares
:
and
thus
we
must
likewise
beare
our selues
,
yet
still
according
as
the
quality
of
the
Affliction
or
Euill
,
and
also
as
Discretion
and
Decency
requires
.
23
Those
who
are
Angrie
,
at
the
Good
,
or
prosperitie
that
befalls
a
man
,
who
deserues
it
not
,
doe
commonly
augment
or
deminish
his
conditions
and
merits
,
storming
and
repining
at
the
conduction
and
nature
of
humane
affaires
,
as
also
at
the
partialitie
and
blindnesse
of
Fortune
.
24
The
Enuious
,
and
Malitious
man
beares
himselfe
almost
in
the
same
manner
,
but
the
better
to
gratifie
him
,
wee
must
enter
into
the
consideration
and
comparison
of
him
who
beares
enuie
,
with
him
who
is
enuied
,
still
augmenting
the
merits
of
him
who
is
enuious
,
and
deminishing
those
of
him
that
is
enuied
,
alwaies
remembring
the
bad
actions
which
this
last
hath
committed
,
or
that
are
worthy
either
of
contempt
or
hatred
.
25
But
such
motions
being
of
the
ranck
and
Nature
of
those
,
which
an
honest
man
ought
to
eschew
and
flie
;
hee
must
not
ingage
himselfe
to
those
obseruances
,
except
hee
bee
constraind
through
some
great
respect
or
consideration
;
and
yet
with
this
Prouiso
,
and
Discretion
,
that
hee
neither
preiudice
,
nor
wrong
his
owne
Capacitie
and
Merits
.
26
As
for
Ioy
and
Sorrow
,
wee
must
beare
our selues
therein
differentlie
:
for
Ioy
neither
accepts
nor
admits
willinglie
of
Sorrow
into
her
companie
.
27
But
our
Sorrow
may
be
of
this
Nature
,
that
he
that
is
sorrowfull
,
may
willingly
admit
a
pleasant
and
merry
man
into
his
company
,
prouided
alwaies
that
he
know
how
to
insinuate
himselfe
fairely
and
discreetely
:
for
if
in
the
middest
of
sorrow
,
one
come
and
play
the
merry
fellow
,
or
foole
,
hee
then
makes
himselfe
not
onely
distastefull
,
but
importunate
and
rediculous
:
but
hauing
ouer-past
the
violence
and
impetuositie
of
our
sorrowes
,
and
accommodating
and
disposing
of
our selues
to
the
time
,
some
one
running
from
matter
to
matter
,
chance
to
enter
into
a
discourse
,
which
is
agreeable
and
pleasing
to
him
that
is
sorrowfull
,
no
doubt
but
he
may
thereby
somewhat
mollifie
and
appease
it
.
28
For
man
being
naturally
more
enclined
and
addicted
to
Pleasure
then
to
Griese
,
Pleasure
beeing
first
duely
presented
him
,
hee
more
willinglie
embraceth
it
then
the
other
.
29
But
this
hath
relation
and
reference
more
to
displeasing
then
pleasing
,
which
in
this
sorrow
will
be
accompanied
and
waited
on
by
silence
;
yea
,
and
then
when
with
our
best
endeauours
and
skill
we
cannot
immitate
the
gesture
and
countenance
of
him
that
is
afflicted
.
30
As
for
Ioy
,
euerie
man
knowes
how
to
represent
and
counterfeit
it
;
and
if
we
entermixe
prayses
to
him
,
whom
we
would
delight
and
please
,
wee
shall
still
bee
the
better
welcome
.
I
should
bee
to
tedious
,
if
I
vndertooke
to
represent
the
different
actions
that
proceede
from
our
interiour
motions
;
yea
,
and
it
would
not
onely
bee
troublesome
but
vnprofitable
.
That
which
I
haue
already
written
shall
suffice
,
and
is
sufficient
to
comprehend
how
wee
should
beare
our selues
in
pleasing
and
obseruing
our
friends
.
31
Onely
as
it
were
in
passing
by
,
I
wil
cursorily
aduise
yee
,
not
to
immitate
those
foolish
and
rediculous
Countenances
of
Alexanders
Courtiers
,
who
bore
their
heads
awrie
,
and
of
one
side
,
because
.
Alexander
himselfe
did
so
;
or
like
the
Courtiers
of
King
Phillip
his
Father
,
who
seeing
this
Prince
to
bind
about
his
face
with
a
linnen
cloth
by
reason
of
a
blow
he
had
receiued
on
his
eye
,
did
likewise
the
same
,
although
they
had
no
hurt
whatsoeuer
.
32
This
indeed
smells
too
much
of
the
parrasytes
of
elder
times
,
who
indifferently
practised
this
obseruance
,
or
rather
of
ignoble
and
base
flatterie
,
which
cannot
bee
well
receiued
or
taken
,
except
among
blockheads
and
dunces
.
33
T
is
true
,
sometimes
Courtiers
in
a
maner
are
constrained
to
immitate
the
Uices
and
Imperfections
as
well
as
the
Uertues
of
those
with
whom
they
conuerse
:
For
Alcibiades
being
at
Athens
,
played
the
Orator
and
Philosopher
,
among
the
L●c●d●monians
,
he
was
austere
and
seuere
,
with
the
Thracians
hee
exercisde
not
onely
to
ride
great
Horses
,
but
also
to
drinke
and
carouse
stiffely
;
with
the
Ioniens
he
was
voluptuous
,
iocund
and
lasie
;
and
with
the
Persians
,
arrogant
,
and
very
sumptuous
in
his
apparrell
and
household
stuffe
.
34
Such
spirits
are
fit
for
the
Court
,
where
we
must
be
conformable
and
flexible
to
all
sorts
of
humours
and
fashions
;
yet
neuerthelesse
so
,
as
no
constraint
thereof
be
either
remarked
,
or
perceiued
in
vs
.
35
These
then
shall
suffice
,
and
here
I
will
end
the
discourse
of
the
difference
of
men
,
proceeding
from
the
diuersitie
of
their
interiour
conditions
,
and
so
will
passe
on
to
the
exteriour
;
which
being
likewise
infinite
,
we
will
onely
produce
those
that
may
pertinently
serue
vs
there
,
to
know
the
interiour
,
or
that
are
most
commonly
obserued
and
remarked
in
our
publike
conuersation
.
CHAP.
XXVII
.
|
1
|
The
difference
of
men
by
exteriour
conditions
according
to
their
Age
,
being
the
seventh
Head
of
this
first
Booke
,
|
|
2
|
Mans
Age
diuided
into
many
Parts
.
|
|
3
|
The
manners
and
Complexions
of
young
Men.
|
|
4
|
|
5
|
|
6
|
|
7
|
|
8
|
|
9
|
|
10
|
|
11
|
The
Manners
,
Humors
and
Complexions
of
old
Men.
|
|
12
|
|
13
|
|
14
|
|
15
|
Of
Virility
,
and
of
their
,
Humors
who
haue
obtain'd
this
age
.
|
|
16
|
1
THe
exteriour
conditions
of
men
which
may
serue
to
make
vs
iudge
of
their
interiour
,
proceed
either
from
Age
or
Fortune
.
2
Wee
may
deuide
mans
Age
into
many
parts
,
neuertheles
the
difference
of
manners
is
chiefly
remark'd
and
obserued
in
Youth
,
old
Age
,
and
Ver●litie
.
3
In
youth
we
are
alwaies
full
of
our
delights
,
and
pastimes
,
hastie
and
rash
to
execute
our
desires
,
burning
in
the
incontinency
and
pleasures
of
the
flesh
,
inconstant
wauering
,
and
easie
to
bee
seduced
,
any
way
;
yea
,
willing
to
surfet
,
and
to
pester
our
selues
with
delights
and
pleasures
,
which
we
more
then
other
violent
things
cannot
subsist
and
continue
.
4
Wee
are
easilie
prouok'd
to
Choller
and
Anger
and
many
times
without
cause
;
yea
,
wee
permit
our selues
to
bee
transported
with
the
impetuositie
of
choller
,
the
reason
consisting
in
this
,
because
being
in
this
age
more
desirous
of
Honour
,
wee
can
lesse
endure
to
bee
contemned
and
despised
;
but
withall
wee
are
lesse
couetous
,
hauing
not
yet
made
prooffe
or
triall
what
it
is
to
want
Wealth
,
and
Meanes
,
which
is
the
cause
and
reason
that
in
this
age
we
so
inconsiderately
throw
our selues
into
excessiue
and
superfluous
expences
.
5
There
is
also
in
youth
lesse
Malice
,
and
more
Simpli●itie
,
then
in
any
other
degree
of
Age
,
because
they
consider
not
,
but
are
ignorant
what
villanies
and
wickednesse
there
is
acted
and
perpetrated
in
the
world
.
6
From
whence
it
comes
to
passe
,
that
not
hauing
beene
often
deceined
,
young
men
are
credulous
and
light
of
beliefe
,
in
respect
whereof
they
are
commonlie
so
full
of
hopes
,
that
they
thinke
and
flatter
themselues
,
they
shall
obtaine
all
which
they
desire
:
and
wee
likewise
affrme
,
that
Hope
is
alwaies
more
predominate
in
them
,
then
Remembrance
:
for
Hope
lookes
to
that
to
come
,
which
is
farre
more
forcible
and
preualent
in
young
men
then
that
which
is
past
,
being
the
proper
obiect
of
Remembrance
.
7
So
being
Cholerike
,
and
likewise
replenished
with
Hope
;
Choller
,
is
the
cause
that
they
attempt
any
thing
hastily
and
rashly
,
and
the
hope
they
conceiue
to
obtaine
,
their
desires
,
makes
that
they
feare
nothing
whereby
they
become
confident
in
themselues
.
8
They
are
also
shamefaced
and
bashfull
,
as
well
because
they
are
vnexperienced
in
matters
,
as
also
sith
they
haue
been
still
trained
vp
in
Feare
:
they
sooner
follow
Vanitie
then
Profit
;
and
in
this
age
,
friendship
is
stronger
in
them
,
then
in
any
other
,
aswell
for
that
they
are
now
more
desirous
of
companie
,
as
also
in
respect
the
consideration
of
Profit
,
which
sometimes
dissolues
affections
is
very
seldome
,
or
rather
neuer
in
the
memories
of
young
people
.
9
And
although
in
many
things
they
are
commonly
Ignorant
;
yet
neuerthelesse
they
are
not
still
the
lesse
Presumptuous
:
for
presuming
to
know
all
,
they
are
confident
of
all
:
from
whence
it
comes
to
passe
,
that
they
often
exceede
the
limmits
of
their
designes
and
resolutions
bending
in
all
their
affections
towards
extremities
bee
it
either
to
loue
or
hate
a
man
10
Neuertheles
,
they
offend
rather
through
Insolenc●
,
and
Choller
,
then
Malice
;
they
are
easie
to
bee
drawne
to
Compassion
retaining
a
good
opinion
of
all
men
,
as
belieuing
them
better
then
they
are
,
because
frequency
of
Vice
in
respect
of
their
youth
,
is
vnknowne
to
them
,
which
likewise
is
the
reason
,
that
being
innocent
themselues
,
they
in
their
iudgements
condemne
Vice
more
seuerely
,
and
the
Sanguine
complexion
commonly
,
most
predominating
in
this
age
they
are
seduced
and
allured
to
mirth
,
and
to
passe
their
time
in
sport
and
recreation
.
11
But
old
men
as
they
are
commonly
of
a
contrary
temper
,
so
they
differ
likewise
from
the
humours
of
young
men
,
for
hauing
liued
long
in
the
world
,
and
been
often
deceiued
,
they
neither
assure
others
,
nor
promise
themselues
any
thing
,
seeming
to
suspect
and
doubt
all
things
,
and
to
know
the
certaintie
of
nothing
,
they
are
of
a
poore
and
weake
courage
,
in
hauing
obserued
and
seene
in
the
course
of
their
liues
,
many
accidents
that
haue
hindred
them
from
attempting
any
thing
,
still
speaking
ambiguouslie
and
doubtfullie
,
taking
all
things
at
the
worst
hand
and
construing
&
representing
them
in
the
worst
sense
,
reputing
things
sometimes
for
Euill
that
are
Good
,
yea
,
and
performed
with
a
good
intent
:
they
a●e
●uspitious
and
doubtfull
,
being
the
true
effects
of
feare
which
freezeth
and
congealeth
their
hearts
:
and
of
the
experience
they
haue
formerly
had
of
mens
infidelities
:
they
neither
loue
nor
hate
excessiuely
,
but
desire
to
out
liue
young
men
;
because
De●rs
is
chiefly
deriu'd
from
those
things
which
are
distant
from
vs
,
and
which
we
want
:
so
as
their
life
absenting
it selfe
daily
from
them
,
and
a
small
point
of
time
remaining
them
to
liue
,
they
therefore
in
this
respect
desire
that
which
they
want
,
which
consideration
partly
makes
them
more
couetous
,
because
wealth
serues
to
support
and
maintaine
our
life
,
as
also
,
the
remembrance
of
the
care
and
toile
they
,
haue
had
to
purchase
and
precure
it
,
together
with
the
small
hope
they
haue
to
retaine
it
,
during
the
short
tearme
of
their
life
,
as
also
their
facilitie
to
lose
it
.
12
The
remembranee
of
things
past
,
makes
them
sometimes
be
too
talkatiue
,
and
full
of
kakling
,
and
sometimes
in
their
speeches
to
be
too
vaine
and
importunate
;
and
although
they
are
soone
angry
and
cholericke
,
and
very
often
with
much
vehemencie
and
bitternesse
;
yet
,
neuerthelesse
they
commonly
performe
it
weakely
and
faintly
.
13
The
vsuall
and
customarie
appetites
and
desires
which
other
men
conceiue
,
haue
partly
abandoned
and
forsaken
them
,
and
those
that
remain
with
them
are
but
of
small
power
&
efficacie
;
from
whence
it
proceeds
,
that
they
are
often
caried
away
with
their
owne
Wils
,
which
they
measure
and
interpret
according
to
the
profit
they
receiue
and
reape
thereby
.
15
From
these
two
extremities
,
it
is
easie
to
point
out
and
imagine
the
humours
and
dispositions
of
those
who
are
in
their
Virill
age
,
which
will
be
still
separated
and
estrang'd
from
the
Considence
and
Presumption
of
young
,
and
the
Feare
and
Diffidence
of
old
men
.
16
So
as
vsing
Moderation
in
their
manners
,
and
Iudgement
and
Discretion
in
their
affaires
,
they
will
beare
themselues
circumspectely
,
ioyning
profit
with
honesty
,
and
recollecting
and
accumy
plating
what
they
haue
wanted
aswell
in
their
youth
as
old
age
;
the
excesse
and
defects
that
are
found
in
both
these
ages
,
will
be
conuerted
to
a
mediocritie
in
this
.
CHAP.
XXVIII
.
|
1
|
The
difference
of
men
according
to
the
condition
of
their
Fortunes
.
|
|
2
|
The
Profits
and
Preuidices
we
receiue
by
Fortune
.
|
|
3
|
That
Nobilitie
is
the
first
benefit
thereof
,
and
of
Noble
mens
conditions
.
|
|
4
|
That
Wealth
is
the
second
benefit
thereof
,
and
of
the
natures
of
Rich
men
.
|
|
5
|
|
6
|
The
difference
'twixt
him
that
is
of
late
grown
Rich
,
and
hee
that
hath
beene
a
long
time
Rich.
|
|
7
|
The
Conditions
of
Great
men
and
of
those
that
are
in
authoritie
being
the
third
benefit
of
Fortune
.
|
|
8
|
|
9
|
|
10
|
The
conditions
of
him
that
is
fortunate
,
being
the
fourth
benefit
.
|
|
11
|
Other
differences
of
men
besides
Age
and
Fortune
,
and
how
to
be
considered
in
our
behauiour
,
and
conuersation
with
euery
one
in
particular
.
|
|
12
|
How
to
behaue
our selues
towards
our
seruants
and
confidents
,
and
how
towards
strangers
.
|
|
13
|
How
to
honest
and
vpright
men
.
|
|
14
|
How
to
those
of
a
pleasant
conuersation
.
|
|
15
|
How
to
those
who
are
Proude
,
Ambitious
,
Modest
,
Malitious
,
or
of
a
Kinde
Nature
.
|
|
16
|
How
to
the
Officious
,
or
Inofficious
,
or
towards
those
that
are
●ngaged
,
or
not
●ngaged
to
vs
.
|
1
COme
wee
to
the
difference
that
proceedes
from
the
diuers
conditiof
Fortune
.
2
The
chiefest
benefits
wee
receiue
of
Fortune
,
are
these
foure
,
Nobilit●e
(
or
Gentilitie
)
Wealth
,
Authoritie
,
and
Happinesse
:
whereunto
are
oppos'd
foure
disaduantages
,
that
may
alter
our
demeanours
,
and
change
our
manners
and
behauiour
:
because
by
the
knowledge
of
contraries
,
the
thing
it selfe
is
best
knowne
,
we
will
therefore
here
content
our selfe
,
only
to
represent
the
Inclinations
and
Manners
of
those
who
enioy
these
foure
benefits
and
aduantages
.
3
Noblemen
,
and
Gentlemen
,
are
more
desirous
and
ambitious
of
Honour
then
others
,
it
being
the
common
nature
of
men
that
are
enrich'd
and
grac'd
with
any
priuiledge
of
Fortune
,
to
seeke
and
striue
to
encrease
it
;
and
Pride
alwaies
accompanying
and
attending
those
of
this
rancke
and
condition
,
they
not
only
contemne
those
of
lower
and
inferiour
degree
:
but
those
likewise
who
are
not
so
anciently
Noble
,
or
well
descended
as
themselues
,
and
this
contempt
proceeds
,
be-because
those
things
which
resemble
,
in
that
they
are
distant
and
farre
from
vs
,
they
are
by
so
much
the
more
esteem'd
and
respected
of
vs
then
these
we
see
before
our
eyes
.
4
Rich
men
are
Proud
and
●nsolent
,
drawing
the
conceit
thereof
from
their
wealth
,
which
they
preferre
and
value
aboue
all
things
,
and
consequently
imagine
that
all
things
lye
within
the
lists
of
their
power
:
In
their
speech
and
actions
they
are
imperious
and
stately
,
aswell
because
abundance
of
wealth
occasioneth
it
,
as
also
,
that
they
delight
to
make
ostentation
of
their
greatnesse
.
5
They
are
Ingratefull
,
Vinaictiue
,
Arroga●●
,
and
Vaine
;
because
men
delight
to
thinke
and
speake
of
that
which
they
admire
and
loue
:
and
Rich
men
admire
and
loue
nothing
so
much
as
their
wealth
,
whereof
they
commonly
speake
,
and
boast
,
beleeuing
that
others
take
as
much
pleasure
therein
as
themselues
:
to
conclude
they
hereby
in
effect
make
themselues
happy
in
their
folly
.
6
But
there
is
a
great
difference
,
betwixt
those
who
haue
beene
long
and
those
that
are
lately
become
rich
,
for
the
last
are
commonly
more
Indescreete
,
Couetous
,
and
Insolent
,
then
the
former
.
And
for
the
iniuries
which
Rich
men
offer
and
commit
,
they
performe
them
more
out
of
Pride
,
and
Brauerie
,
then
out
of
any
intent
to
molest
or
wrong
vs
.
7
Those
who
are
oppulent
,
and
in
any
high
degree
of
authoritie
,
are
almost
of
the
same
humour
,
but
they
are
more
haughtie
and
ambitious
of
Honour
,
and
not
so
vaine
or
retchlesse
as
rich
men
.
8
For
authoritie
being
subiect
to
reprehension
,
and
still
in
action
,
it
behoues
them
to
be
vigilant
and
distrustfull
;
Their
countenances
holds
more
of
Pride
then
Anger
and
are
faire
more
modest
then
those
of
rich
men
,
beeing
alwaies
accompanyed
with
a
gracefull
kinde
of
temperate
seueritie
.
9
As
for
their
iniuries
and
wrongs
they
are
great
according
to
their
power
,
they
very
difficultly
reconcile
themselues
to
those
whom
they
mistrust
,
or
to
those
who
they
thinke
are
offended
with
them
.
10
Those
who
haue
beene
fortunate
in
all
their
enterprises
and
actions
,
sympathize
and
participate
of
the
humours
of
the
No●le
,
Sich
,
and
Powerfull
men
;
but
they
are
more
arrogant
,
cholericke
,
inconsiderate
and
rash
,
thinking
that
all
things
should
answer
their
desires
,
and
nothing
oppose
them
.
11
Besides
the
differences
that
proceede
from
the
differences
of
Age
,
or
the
variable
Condition
of
Fortune
,
we
must
consider
it
in
a
mans
conuersation
and
behauiour
:
as
if
the
person
with
whom
we
conuerse
be
a
Domesticke
,
or
a
Straunger
,
whither
he
be
a
confident
,
or
not
;
equall
,
or
vnequall
;
inferiour
,
or
superiour
to
vs
;
whither
of
a
good
,
or
euill
nature
;
giuen
to
speake
truth
,
or
to
lye
:
pleasant
,
or
seuere
;
proud
,
or
modest
,
ing●ged
and
beholding
to
vs
,
or
not
:
Whereof
each
particular
qualitie
requires
a
particular
forme
to
conuerse
and
treat
with
them
.
12
Because
with
our
Domesticke
and
Confidents
,
we
must
be
free
;
with
strangers
distrustfull
,
and
more
retired
and
retentiue
:
yea
,
we
must
honour
our
superiours
,
respect
our
equals
,
and
be
pleasant
and
courteous
to
our
inferiours
.
13
We
must
also
proceed
with
all
assurance
and
con●●dence
towards
those
who
are
true
and
really
honest
,
but
we
must
not
beleeue
those
who
are
common
lyars
,
or
that
haue
no
good
reputation
,
although
as
wee
say
they
haue
already
their
reward
in
their
owne
hands
.
14
To
those
that
are
Affable
and
Pleasant
in
company
,
wee
must
be
familiar
;
to
those
who
are
seuere
or
sullen
,
more
retired
and
cautious
,
and
both
receiue
and
entertaine
them
with
few
words
and
much
silence
.
15
To
Ambitious
and
Great
men
we
must
yeeld
all
the
Honour
they
can
desire
of
vs
;
making
shew
as
if
we
much
respected
and
esteem'd
them
,
but
to
those
who
are
temperate
and
modest
,
wee
must
beare
our selues
without
any
affectation
,
we
must
not
listen
to
the
Enui●u●
or
Malitious
,
and
yet
wee
must
demeane
our selues
so
,
as
that
we
make
them
confident
,
we
repute
them
not
for
such
:
to
those
that
beare
vs
much
good
will
and
affection
,
we
must
he
alwaies
readie
and
willing
(
to
our
vtmost
power
)
to
yeeld
and
afford
them
reciprocall
testimonies
of
our
inuiolable
friendship
.
16
Wee
must
seeke
aad
frequent
those
that
are
Of●ciou●
,
if
they
can
steed
or
pleasure
vs
,
and
withall
we
must
auoid
the
company
of
the
●●officiou●
;
to
those
that
are
in●ag'd
to
vs
,
we●
must
beare
our selues
discr●etly
,
in
that
which
concernes
their
interest
,
and
not
rashly
or
suddenly
beleeue
all
that
proceeds
from
them
:
and
contrariwise
to
those
,
who
are
not
obliged
,
or
ingaged
to
vs
,
wee
must
adde
more
credit
and
beliefe
.
Thus
haue
yee
the
forme
how
wee
must
demeane
and
beare
our selues
according
to
the
difference
of
persons
.
CHAP.
XXIX
.
|
1
|
The
eighth
head
of
this
Booke
,
discoursing
of
matters
,
whose
subiects
are
infinite
.
|
|
2
|
Seuerall
differences
of
affaires
drawne
from
causes
which
examine
and
consider
them
.
|
|
3
|
By
meanes
Possible
or
Impossible
;
necessary
or
not
;
easie
or
difficult
;
Profitable
or
Preiudiciall
.
|
|
4
|
The
difference
of
mens
actions
.
seruing
to
iudge
of
Possibilitie
,
or
Impossibilitie
.
|
|
5
|
Of
Power
and
Will
,
requisite
in
the
Production
of
Actions
.
|
|
6
|
Considerations
vpon
this
Power
.
|
|
7
|
|
8
|
Considerations
vpon
this
Will
.
|
|
9
|
|
10
|
Considerations
vpon
the
means
and
differences
.
|
|
11
|
The
Circumstances
of
Place
in
things
moueable
.
|
|
12
|
The
Circumstance
of
Time
.
|
|
13
|
Considerations
vpon
|
The
diuersitie
of
hinderances
.
|
|
14
|
|
The
fac●ltie
of
a
businesse
.
|
|
15
|
|
The
necessitie
thereof
.
|
|
16
|
Absolute
.
|
|
17
|
Conditionall
.
|
1
WE
E
will
proceede
to
the
difference
of
affaires
,
whereof
the
subiects
being
infinite
,
and
the
confluence
of
particularities
which
may
transforme
and
alter
them
numberlesse
;
I
will
content
my selfe
thereby
to
stirre
vp
Iu●gement
and
Courtship
,
to
prefixe
some
common
an●
ordinarie
circumstances
,
whereof
we
may
draw
vse
and
profit
in
their
examination
.
2
Affaires
are
chiefely
examined
by
the
causes
that
gaue
them
their
first
●otion
and
Essence
.
and
which
ought
conduct
them
to
their
end
,
as
by
the
meanes
which
we
may
obserue
and
practise
to
that
effect
,
by
the
end
why
and
wherfore
we
vndertook
it
,
and
by
the
effect
or
issue
that
may
redound
to
vs
thereby
.
13
The
examinaton
of
the
cause
and
meanes
will
informe
vs
;
whether
it
bee
possible
or
impossible
,
necessarie
or
not
;
and
will
shew
vs
the
facilitie
or
difficultie
in
the
execution
thereof
.
In
the
ende
and
effect
,
wee
must
consider
Good
or
Euill
neere
or
farre
from
vs
;
and
both
in
the
cause
,
meanes
,
end
,
and
effect
,
we
must
consider
the
Iustice
thereof
.
4
But
of
mens
Actions
,
some
are
produced
by
one
onely
cause
,
and
others
need
meete
with
many
;
and
this
coniunction
and
commixture
is
performed
either
successiuely
by
a
dependance
,
and
certaine
order
deuoluing
one
after
another
;
or
by
a
concurrence
of
all
together
,
and
at
one
and
the
same
time
:
and
in
this
concurrence
of
many
causes
,
wee
must
bee
carefull
to
destinguish
those
that
are
principall
from
those
that
are
but
seconds
and
assistants
:
and
likewise
those
that
are
absolutely
necessarie
from
those
that
are
not
,
except
for
greater
facilitie
or
pro
fit
.
5
The
chiefe
causes
of
affaires
or
actions
residing
in
persons
,
in
whom
for
the
perfection
of
an
action
it
is
requisite
(
according
to
the
order
of
discourse
and
reason
)
that
Power
and
Will
meete
and
con
curre
together
in
the
same
point
and
time
;
and
power
,
hauing
manie
degrees
,
and
being
composde
of
manie
sorts
,
wee
must
research
and
seeke
,
if
this
sort
which
is
requisite
and
fit
for
our
businesse
in
question
,
is
or
may
bee
found
in
him
that
must
mannage
and
effect
it
.
6
For
a
poo●e
fellow
,
although
he
be
Incapable
in
other
matters
,
may
sometimes
performe
more
in
a
busines
of
another
nature
then
those
who
are
more
eminent
and
rich
:
they
being
often
times
hindred
and
withheld
either
through
shame
,
respect
,
dissidence
,
or
suspition
,
or
by
some
other
such
like
consideration
.
7
So
our
Power
must
be
proportioned
according
to
the
qualitie
of
the
businesse
,
and
not
measur'd
according
to
the
priuiledges
and
aduantages
of
fauour
,
reputation
,
or
greatnesse
;
if
they
serue
not
for
that
businesse
which
is
in
question
.
8
As
for
our
Will
,
it
may
be
knowne
by
the
qualitie
of
the
ende
,
and
by
the
opinion
a
man
conceiues
thereof
:
for
wee
presume
,
he
desires
that
which
is
profitable
either
for
himselfe
or
his
,
or
for
that
he
esteemes
it
iust
and
reasonable
,
and
his
opinion
may
bee
knowne
by
his
words
,
councels
,
speeches
,
actions
,
gestures
,
and
ex●e●iour
compliments
and
demonstrations
,
as
well
present
as
past
:
I
say
past
,
for
the
execution
of
the
like
businesse
,
as
well
as
the
experience
and
example
,
to
haue
formerly
vnprofitably
attempted
and
enterpris'd
it
,
may
make
vs
iudge
not
only
of
the
opinion
,
who
can
help
and
assist
vs
;
but
also
of
the
possibilitie
or
impossibilitie
that
is
now
proffered
:
entering
into
the
comparison
of
the
meanes
,
time
,
place
,
occasion
,
and
other
circumstances
,
aswell
of
the
execution
,
as
hindrance
thereof
.
9
And
these
considerations
of
Power
and
W●ll
,
must
not
only
be
had
or
conceiued
of
him
who
hath
the
chiefe
managing
and
conduction
of
the
businesse
,
but
of
all
others
that
directly
or
indirectly
may
preuent
or
crosse
it
.
10
We
must
next
examine
the
necessary
meanes
and
instruments
,
with
their
quantitie
and
qualitie
,
proportionable
to
the
action
:
As
that
which
must
goe
before
,
follow
after
,
or
accompany
it
:
the
beginning
,
middle
,
and
end
thereof
,
and
in
all
these
we
must
still
haue
a
watchfull
and
yigilant
eye
to
Place
and
Time
.
11
For
considering
that
in
passing
from
one
place
to
another
,
we
thinke
not
only
of
the
place
,
where
we
are
,
but
from
whence
we
came
,
where
wee
must
trauell
,
whither
we
would
goe
,
and
where
wee
must
recide
and
stay
:
so
whether
it
be
for
the
managing
and
conduction
of
a
businesse
,
that
we
our selues
vndertake
:
or
for
the
vertues
and
perfection
of
any
one
that
may
steed
or
serue
vs
herein
,
still
pondering
and
considering
that
euery
particularitie
in
this
exchanging
of
place
may
either
bring
aduantage
or
disaduantage
,
to
the
businesse
we
haue
in
hand
.
12
In
the
Time
wee
must
consider
when
our
businesse
may
be
treated
of
,
or
finished
,
how
long
wee
must
imploy
therein
:
since
when
we
began
it
,
if
it
haue
been
neglected
or
deferred
,
if
too
soone
,
or
too
late
,
or
if
after
,
before
or
at
the
instant
of
some
other
.
13
Which
performd
,
wee
must
by
the
same
meanes
and
wayes
examine
the
causes
of
the
hindrances
,
that
may
concurre
and
meete
in
the
execution
,
whether
they
arise
from
the
persons
qualitie
,
quantitie
,
dependance
,
or
order
;
or
from
the
meanes
,
or
other
circumstances
:
to
preuent
which
hindrances
wee
must
seeke
the
fittest
,
and
most
pertinent
remedies
,
to
facilitate
and
finish
the
action
.
14
But
a
businesse
is
held
easie
,
when
it
may
bee
performed
and
finished
with
small
labour
,
charge
and
time
,
and
that
to
bring
it
to
its
absolute
perfection
;
we
need
not
imploy
m●ny
persons
or
meanes
,
which
we
cannot
easily
procure
,
or
who
depend
not
of
vs
.
15
Another
consideration
which
must
bee
had
in
the
cause
of
actions
,
is
that
of
Necessi●ie
,
whereunto
most
commonly
all
others
yeeld
,
and
giue
way
:
for
of
actions
some
proceede
from
our selues
,
others
from
others
,
in
those
that
come
from
our selues
,
and
that
are
in
our
owne
power
to
performe
,
wee
must
performe
them
with
as
much
iudgement
as
possibly
wee
can
,
thereby
to
obtaine
,
and
arriue
to
the
ende
and
felicitie
of
our
desires
,
and
to
storme
,
and
bee
cholerick
at
those
which
proceede
not
from
vs
;
yet
with
a
future
reseruation
and
intention
,
to
direct
and
shape
our
course
that
way
againe
,
when
the
winds
of
Choller
of
either
side
,
shall
be
ouer-past
,
and
blowne
away
.
16
But
if
this
Choller
and
Uiolence
proceede
from
Fortune
,
that
is
to
say
,
of
a
certaine
affluence
,
or
concurrence
of
circumstances
which
we
could
not
foresee
,
or
from
a
certaine
forme
or
necessarie
dependance
of
things
we
cannot
auoide
,
we
must
accordingly
thereunto
order
and
accommodate
our
behauiours
.
17
But
the
chiefest
discourse
and
effect
of
our
Iudgement
depends
not
so
much
on
absolute
,
as
on
conditionall
necessitie
,
which
tends
to
the
end
whereat
we
aime
,
and
to
the
necessarie
meanes
to
obtaine
it
.
CHAP.
XXX
.
|
1
|
The
meanes
to
purchase
a
Kings
fauour
.
|
|
2
|
Considerations
in
procuring
it
.
|
|
3
|
|
4
|
|
5
|
The
Order
and
Meanes
wee
must
obserue
therein
.
|
|
6
|
Consideration
of
the
Benefit
,
or
Domage
,
that
may
thereby
accrue
vnto
us
.
|
|
7
|
Consideration
of
the
|
Honour
.
|
|
8
|
Profit
,
and
how
it
is
to
be
considered
.
|
|
9
|
Pleasure
,
and
Profits
,
it
brings
with
it
.
|
1
WE
say
then
,
that
to
obtaine
the
fauour
of
our
Prince
:
we
must
make
our selues
knowne
to
some
one
neere
him
:
and
in
this
sort
of
conditionall
necessitie
wee
must
consider
two
things
:
the
one
the
consequence
and
importance
of
the
end
why
we
betake
and
reduce
our selues
to
this
necessitie
.
2
For
if
this
Necessitie
whereunto
wee
tie
and
ingage
our
seluos
,
bring
vs
more
preiudice
and
domage
,
then
the
end
whereunto
our
desires
and
hopes
ayme
,
doth
aduantage
and
profit
,
it
will
be
,
then
descreetly
done
of
vs
,
to
desist
from
our
former
purpose
,
and
to
diuert
our
designes
another
way
.
3
In
which
respect
wee
must
poize
and
ballance
(
by
the
comparison
of
more
or
lesse
)
the
profit
of
the
end
,
by
the
disaduantage
of
the
meanes
to
obtaine
it
.
4
The
other
is
to
consider
if
there
are
many
meanes
tending
to
this
end
,
all
which
wee
must
likewise
weigh
and
compare
one
with
another
,
and
so
choose
the
surest
and
least
doubtfull
,
yea
the
speediest
and
most
honourable
.
5
For
although
in
all
actions
,
Honour
should
march
first
,
and
take
the
chiefest
place
,
neuerthelesse
in
those
which
are
necessary
,
and
when
there
are
choise
of
meanes
to
obtaine
it
,
the
first
and
chiefest
consideration
,
is
Assurance
and
Security
,
then
Facility
,
and
then
Honour
:
after
which
we
may
adde
the
consideration
of
Profit
,
because
in
such
actions
wee
chiefly
seeke
to
withdraw
our selves
from
necessitie
,
which
(
according
to
the
old
prouerbe
hath
●o
law
)
and
the
end
of
the
action
being
Honourable
,
the
very
name
thereof
amends
and
bettereth
the
forme
that
wee
haue
obserued
in
attaining
thereunto
:
being
otherwise
of
it selfe
excused
by
necessitie
.
6
Hauing
made
vse
of
these
considerations
,
both
vpon
the
Cause
and
Meanes
,
we
must
consider
in
the
End
and
Effect
;
the
Good
or
Euill
that
remains
therin
;
which
we
must
not
examine
according
to
the
particular
opinions
of
Philosophers
;
but
according
to
the
vulgar
,
or
according
to
the
opinions
of
those
,
who
must
either
contribute
or
participate
in
this
action
.
All
that
is
Good
,
aymes
at
Honour
,
Profit
,
or
Pleasure
.
7
Honor
consists
,
either
in
the
opinions
we
conceiue
of
a
mans
perfections
&
merits
,
or
in
the
ceremonies
of
respect
and
reuerence
,
wherwith
we
honour
him
who
is
our
superiour
,
in
power
,
authoritie
,
reputation
,
wealth
,
or
in
some
other
remarkeable
aduantage
;
the
which
in
respect
of
the
Honour
that
is
vnited
and
fixed
to
it
;
is
desired
of
all
men
:
by
which
contrary
reason
,
all
things
that
haue
●●
themselues
,
or
in
their
dependancy
any
Dishonor
or
Infamy
,
is
iustly
reputed
and
held
as
Euill
.
8
P●ofit
taken
in
the
l●●gest
sence
is
considered
in
two
things
,
that
is
to
say
:
In
the
particular
or
publike
assurance
,
or
in
the
gaine
,
which
not
onely
consists
in
the
purchase
of
wealth
which
we
want
:
but
also
in
the
conseruation
of
that
we
haue
;
yea
,
to
sile
repell
,
and
diminish
the
present
Euill
,
and
to
diuert
and
put
off
the
future
.
9
As
for
Pleasure
:
it
is
(
in
some
sence
)
found
in
all
sorts
of
things
which
are
good
;
for
Honour
,
and
Profit
●ngender
Pleasure
,
neuerthelesse
wee
chiesly
attribute
to
Pleasure
,
those
good
things
that
cannot
be
attributed
to
Profit
and
Ho●our
,
which
are
d●lightfull
and
pleasing
vnto
vs
:
not
only
for
the
feeling
we
haue
of
their
presence
,
and
through
a
voluntary
enioying
thereof
▪
not
constr●ined
(
for
constraint
i
in
all
things
distastfull
)
but
also
by
the
remembrance
thereof
which
is
past
,
and
by
the
desire
and
hope
which
is
yet
to
come
.
It
is
in
this
respect
the
like
in
Euill
:
which
is
not
onely
such
b●
its
presence
,
as
wee
haue
formerly
mentioned
;
but
also
afflicts
vs
through
feare
and
apprehension
,
which
as
futurely
to
befalls
vs
,
as
fore
past
faults
doe
through
repentance
.
CHAP.
XXXI
.
|
1
|
Of
the
Equitie
and
Iustice
of
a
matter
.
|
|
2
|
Rules
of
this
Iustice
in
two
sorts
vniuersall
.
|
|
3
|
Truth
is
a
dependant
of
vniuersall
Iustice
.
|
|
4
|
And
also
of
Particular
.
|
|
5
|
Custome
is
more
receiued
and
followed
at
Court
:
then
particular
or
vniuersal
Iustice
.
|
|
6
|
|
7
|
Examples
hereon
.
|
|
8
|
Conclusion
of
the
differences
of
Persons
,
and
Affayres
.
|
|
9
|
1
GOod
or
Euill
may
bee
in
the
end
or
approch
of
an
Action
,
and
it
being
once
perfectly
discerned
and
knowne
,
wee
must
examine
it
by
Iustice
,
there
being
no
man
,
how
wicked
soeuer
,
that
desires
not
to
giue
this
Iustre
to
his
actions
:
yea
not
onely
in
the
End
,
but
also
in
the
Cause
and
Meanes
thereof
.
2
But
the
rules
of
Iustice
are
of
two
sorts
,
the
one
vniuersall
,
receiued
by
most
men
;
yea
confessed
by
those
which
in
other
matters
are
of
a
contrary
opinion
,
and
held
for
iust
almost
of
all
:
As
to
acknowledge
a
Di●i●itie
,
to
loue
and
obey
our
Parents
,
to
traine
vp
our
children
,
to
receiue
and
acknowledge
a
good
office
done
vs
,
and
by
the
same
reason
to
chastice
and
reuenge
an
iniury
offered
vs
.
Neuerthelesse
Policy
hath
found
it
more
expedient
to
take
away
the
reuenge
of
greatest
iniuries
from
particular
persons
,
for
feare
they
should
beare
themselues
indiscreetly
therein
,
and
hath
therefore
placed
and
imposed
it
in
the
hands
of
publike
authoritie
.
3
Truth
(
which
likewise
giues
testimony
what
euery
thing
is
,
may
be
termed
dependancies
of
this
Iustice
;
as
also
Fidelitie
and
Faith
(
being
the
cyment
and
foundation
of
all
sorts
of
Treaties
,
Promises
and
Conuentions
)
without
which
all
th●ngs
would
be
in
confusion
,
and
the
commerce
and
societie
of
men
could
not
possibly
subsist
.
4
The
other
rules
of
Iustice
are
particulars
proceeding
either
from
the
vse
that
authoriseth
them
,
or
from
the
command
of
the
Magistrate
,
as
Lawes
and
Ordinances
,
or
the
interpretation
of
these
Lawes
and
Ordinances
,
being
in
other
matters
alike
,
whereof
they
haue
not
plainely
and
expresly
dispos'd
.
5
6
If
it
bee
not
in
very
serious
matters
,
we
seldome
inform
our selues
at
Court
of
these
two
later
degrees
:
but
contrariwise
wee
there
receiue
and
follow
Custome
,
although
it
be
many
times
directly
opposite
to
Lawes
and
Ordinances
.
7
For
Example
;
hee
that
iudgeth
in
some
Courts
vpon
the
point
of
Honour
,
or
of
the
Iustice
of
an
Appeale
for
a
Duell
,
or
single
combate
;
according
to
the
expresse
letter
and
sence
of
the
Law
,
or
the
rule
of
Conscience
,
he
makes
himselfe
ridiculous
in
the
corruption
of
these
sinfull
times
.
8
This
shall
suffice
to
administer
to
our
affayres
,
the
most
common
and
generall
considerations
;
not
onely
thereby
to
iudge
what
must
bee
done
,
but
also
to
coniecture
that
which
is
done
,
in
those
things
that
may
bee
prepos'd
vnto
vs
.
9
For
from
mens
Power
and
Will
,
and
from
the
qualitie
of
affayres
,
Circumstance
,
Place
and
Time
,
it
will
bee
very
easie
for
vs
to
conclude
of
that
which
may
bee
done
.
CHAP.
XXXII
.
|
1
|
Of
Proceedings
.
|
|
2
|
The
consideration
of
Circumstance●
.
|
|
3
|
The
most
frequent
and
vsuall
manner
to
negotiate
and
manage
a
businesse
in
Court
,
|
|
4
|
To
diuert
the
hindrances
,
and
to
p●rchase
Reputation
.
|
|
5
|
What
those
hinderances
are
in
our selues
.
|
|
6
|
The
qualities
that
may
diminish
our
Reputation
.
|
|
7
|
|
8
|
The
meanes
to
diuert
and
auoid
them
.
|
1
LEt
vs
come
to
the
manner
of
proceeding
;
wherein
the
circumstances
are
of
no
lesse
consideration
,
then
the
order
,
which
must
varie
and
change
as
they
do
,
accommodating
and
fitting
our selues
to
the
Place
and
Time
,
and
choosing
the
most
conuenientest
answerable
to
the
persons
and
affaires
:
husbanding
the
occasions
without
precipitation
,
and
making
it
knowen
,
that
we
proceed
in
euery
thing
according
to
Nature
,
still
following
rather
Reason
and
the
aduice
of
the
wise
and
experienced
then
Fortune
or
Passion
;
doing
nothing
without
mature
deliberation
,
and
being
on
the
very
point
of
its
execution
,
to
performe
it
with
promptitude
and
celeritie
.
2
Sometimes
according
to
need
and
extremitie
wee
must
dissemble
,
deferre
and
obey
necessitie
,
and
reduce
our selues
to
doe
that
which
we
can
,
being
not
able
to
performe
what
we
would
.
3
But
the
most
frequent
and
generall
order
to
treat
of
an
asfayre
,
and
to
insinuate
and
draw
any
one
to
our
opinion
,
is
to
foresee
and
preuent
the
hinderances
that
may
diuert
him
from
that
whereunto
wee
would
induce
him
,
and
so
to
worke
and
skrew
our selues
into
his
fauour
and
approbation
.
4
The
hindrances
proceed
either
from
our selues
,
or
from
hi●
to
whom
wee
addresse
our selues
;
from
those
that
contradict
vs
,
and
to
whom
our
aduise
is
not
pleasing
,
or
may
offend
him
,
or
else
from
the
businesse
it selfe
which
we
vndertake
,
or
from
that
whereunto
we
would
perswade
others
.
5
For
our
owne
regard
and
respect
;
wee
must
consider
why
we
ingage
our selues
in
this
businesse
,
either
voluntarily
of
our selues
,
or
as
being
requested
or
commanded
by
others
.
Wee
must
know
what
opinion
men
generally
&
particularly
conceiue
of
him
to
whom
we
addresse
our selues
,
which
they
haue
of
our
owne
Sufficiency
,
Wisedome
and
Friendship
:
yea
and
for
the
regard
and
reason
it selfe
,
of
that
whereunto
we
would
draw
them
:
and
thereunto
to
adde
and
ioyne
the
consideration
of
our
owne
profession
,
condition
,
authoritie
and
reputation
,
which
we
may
haue
toward
him
,
in
what
degree
of
equalitie
,
superioritie
,
or
inferioritie
we
are
,
and
thereunto
dispose
and
accommodate
our
discourse
:
and
yet
neuerthelesse
remembring
that
Modestie
doth
more
delight
and
please
,
then
to
beare
our selues
imperiously
and
arrogantly
.
But
aboue
all
wee
must
not
demonstrate
any
shew
of
Malice
,
Folly
,
or
Ill-will
,
as
also
not
report
any
thing
that
may
contradict
our
actions
and
behauiours
,
which
are
publikely
expos'd
to
all
mens
sight
;
nor
either
through
forgetfulnesse
,
or
otherwise
to
giue
the
Lye
to
our
owne
Discourse
and
speeches
.
6
But
,
of
the
qualities
that
may
disparage
or
diminish
our
reputation
,
some
b●are
their
disfauour
and
distaste
with
them
,
as
weakenes
throughage
,
small
experience
ignorance
,
indiscretion
,
lenity
,
inconstancy
,
and
presumption
.
7
Others
make
vs
suspected
of
those
to
whom
wee
addresse
our selues
;
as
Power
,
Authoritie
,
the
particular
interest
which
wee
may
haue
in
the
businesse
wee
treat
of
,
be
it
through
corruption
,
or
otherwise
:
or
through
Enute
,
Feare
,
Choller
,
or
the
like
passions
;
or
else
heretofore
to
haue
vainely
and
vnprofitably
attempted
it
,
to
haue
often
spoken
of
it
,
without
bringing
it
to
any
perfection
,
to
haue
been
often
deceiued
in
our
opinions
,
to
haue
first
motioned
it
,
or
either
too
soone
,
or
too
late
.
8
These
and
such
like
hinderances
must
be
sore-thought
,
and
fore-seene
of
vs
;
and
some
of
them
according
to
their
qualities
must
bee
ingeniously
confessed
and
blamed
of
vs
,
others
wee
must
disauow
,
shewing
that
they
are
not
so
,
or
excusing
and
yeelding
reason
for
them
,
or
entermixing
that
Euill
with
some
other
Good
,
or
diminishing
it
,
as
hauing
done
it
to
a
good
intent
,
or
accusing
Fortune
,
Hazard
,
or
the
nature
of
things
,
or
else
reiecting
and
retorting
the
Euill
which
may
redound
heereby
vpon
others
.
CHAP.
XXXIII
.
|
1
|
The
meanes
to
know
the
hinderances
that
befall
vs
,
of
him
with
whom
we
are
to
treat
,
or
who
is
opposite
to
vs
therein
.
|
|
2
|
Knowing
them
,
then
of
the
Precaution
wee
must
obserue
therein
.
|
|
3
|
The
meanes
to
diuert
and
auoid
them
.
|
|
4
|
|
5
|
Considerations
vpon
those
hinderances
,
and
vpon
the
meanes
to
avoyd
them
.
|
|
6
|
|
7
|
|
8
|
How
to
diuert
hinderances
that
proceed
from
others
,
and
not
from
those
with
whom
we
are
to
treat
.
|
|
9
|
Hinderances
proceeding
from
the
busin●sse
it selfe
whereon
to
treate
.
|
|
10
|
The
meanes
to
diuert
and
auoyd
them
.
|
|
11
|
|
12
|
|
13
|
|
14
|
|
15
|
The
hinderances
being
remooued
,
the
meanes
then
to
purchase
Reputation
.
|
1
IN
him
who
wee
will
perswade
or
draw
to
effect
our
desire
.
we
must
consider
his
Age
,
Ranke
,
and
Profession
,
(
be
it
that
hee
hath
many
,
few
,
or
onely
one
)
what
commonly
are
his
manners
,
passions
,
and
affections
,
what
his
Capacitie
,
Iudgement
,
Affabilitie
,
and
Wisedome
:
We
must
consider
his
disposition
to
that
whereunto
wee
would
perswade
him
,
as
also
the
respects
he
may
haue
to
diuers
matters
or
persons
;
which
may
occasion
his
affection
to
bend
and
incline
more
one
way
then
another
:
the
Ignorant
and
Common
sort
of
people
,
being
subiect
to
permit
themselues
to
be
carried
away
with
Profit
;
whereas
Gentlemen
,
and
those
of
eminent
ranke
,
ayme
onely
at
Honour
.
Men
are
likewise
more
readie
to
flie
and
eschew
Euill
,
then
to
follow
Good
;
and
the
feare
of
the
first
mooues
them
with
more
power
and
efficacie
then
the
hope
of
the
last
.
Wee
must
also
know
,
that
it
is
farre
easier
to
perswade
those
who
are
Fearefull
,
diffident
,
or
Irresolute
,
not
to
doe
,
then
to
doe
a
thing
.
2
Hauing
found
out
the
hinderances
that
may
proceed
from
a
man
;
we
must
be
carefull
that
there
ariue
no
other
from
any
other
way
,
as
if
hee
bee
perswaded
alreadie
to
the
contrary
:
if
hee
bee
weary
to
speake
or
to
heare
spoken
thereof
:
if
hee
be
out
of
hope
,
discouraged
,
or
not
respectiue
heereof
,
or
not
desirous
to
performe
that
which
wee
desire
,
or
if
he
be
possessed
by
flatterers
,
or
people
who
are
contrary
and
opposite
to
that
we
would
perswade
.
3
In
all
these
hinderances
we
must
gouerne
our selues
according
to
the
qualitie
both
of
the
person
,
and
matter
,
for
sometimes
wee
must
mildly
reprooue
and
admonish
him
of
his
Dutie
:
that
hee
perscuere
to
follow
the
aduise
and
counsell
of
his
friendes
:
sometimes
incourage
him
,
acquainting
him
with
the
occasion
of
a
more
happy
Issue
then
heretofore
,
so
farre
foorth
as
he
will
follow
good
counsell
,
and
to
make
him
vnderstand
that
he
neither
listen
nor
giue
care
to
those
who
would
perswade
him
to
the
contrary
.
4
Sometimes
it
is
fit
to
excuse
him
,
by
throwing
the
fault
on
Fortune
,
or
the
like
,
that
he
promise
and
hope
for
speedie
and
easie
remedies
,
and
that
hee
fight
against
passion
by
these
meanes
which
we
haue
heretofore
alleaged
,
and
so
to
inkindle
and
stirre
vp
in
him
those
conceits
and
resolutions
which
chiefly
make
for
vs
.
5
Wee
must
also
consider
the
hinderances
that
may
proceed
from
him
who
is
opposite
and
contrary
to
vs
heerein
:
and
whither
his
Authoritie
,
Fauour
,
Power
,
Affabilitie
,
or
any
other
qualitie
or
perfection
in
him
,
can
offend
or
wrong
vs
:
and
these
wee
must
diminish
as
much
as
wee
may
,
or
else
augment
and
extoll
them
;
shewing
that
we
feare
least
they
should
heereafter
offend
him
whom
wee
thus
counsell
;
discouering
the
confidence
and
assurance
which
such
a
one
conceiues
of
his
qualities
,
and
shewing
how
much
such
confidence
hath
,
and
may
offend
him
who
enioyes
it
.
6
And
this
must
be
practised
more
or
lesse
,
freely
and
openly
according
to
mens
conditions
,
and
other
circumstances
,
hauing
alwayes
a
regardfull
and
circumspectious
heed
,
both
to
flye
that
which
may
preiudice
,
and
to
follow
that
which
may
aduantage
and
pro
fit
vs
.
7
And
if
hee
whom
wee
contradict
bee
subiect
to
bad
conditions
,
as
if
hee
bee
a
flatterer
,
impudent
,
partiall
,
corrupt
,
quarrellous
,
inconstant
,
malicious
,
or
passionate
,
wee
may
perchance
preuayle
,
by
lessening
and
diminishing
his
reputation
;
as
also
if
hee
giue
any
simple
or
weake
reason
to
support
his
contradiction
,
wee
may
then
shew
him
his
want
of
sence
and
experience
in
this
matter
.
8
Sometimes
the
hinderances
may
proceed
from
other
men
,
as
those
to
whom
the
counsell
may
offend
,
which
wee
giue
to
another
,
if
hee
bee
any
way
linked
by
friendship
,
consanguinitie
,
or
any
other
obligation
to
him
with
whom
wee
treat
;
and
then
wee
must
diminish
the
damage
,
or
propose
some
remedie
to
the
contrary
;
or
else
exagerate
aboue
this
damage
the
profit
and
aduantage
,
which
hee
whom
wee
counsell
may
receiue
;
or
else
to
shew
that
that
person
hath
changed
his
will
and
affection
towards
him
,
whom
we
endeuour
to
perswade
.
9
The
hinderances
that
may
arise
from
those
who
enterpose
in
a
businesse
,
being
remooued
and
taken
away
:
wee
must
then
consider
if
the
businesse
it selfe
haue
no
defect
or
distast
in
it
,
that
may
disfauour
or
disappoint
our
enterprise
,
as
,
if
it
be
too
difficult
,
or
almost
impossible
;
if
it
bee
incredible
or
not
very
likely
,
if
it
bee
hazardous
;
vniust
,
vnworthy
,
or
of
small
moment
or
consideration
;
or
heeretofore
counselled
or
attempted
in
vaine
;
with
an
ill
issue
contrary
to
a
former
conceiued
resolution
.
10
The
which
wee
must
deny
,
diminish
and
repayre
,
and
so
weigh
the
Difficultie
,
Danger
,
Dishonour
,
and
other
such
defects
,
with
the
greatnes
and
importancie
of
the
matter
:
shewing
that
it
hath
chang'd
condition
,
and
that
wee
need
not
thus
to
ill
presage
or
preiudge
it
:
Examples
being
not
alike
nor
concurring
in
all
their
circumstances
.
11
That
if
our
Misfortune
or
Necessitie
enforce
vs
to
perswa●e
a
thing
which
in
exterior
shew
and
appearance
is
not
honest
,
we
must
excuse
it
either
as
being
necessary
,
or
else
as
being
practised
by
others
,
or
as
being
fit
and
properly
agreeing
with
the
time
,
or
tending
to
a
good
end
,
and
conformable
to
the
opinion
of
many
others
:
From
whence
wee
may
proceed
to
the
Profit
and
Vtilitie
.
12
But
if
wee
haue
to
meete
and
fight
with
Necessitie
,
then
we
must
enter
into
comparison
of
the
like
matters
:
Wee
must
deny
this
Necessitie
with
as
many
reasons
as
we
can
:
Wee
must
suggest
and
propose
new
expedients
and
remedies
as
well
to
anoide
the
dangers
we
feare
,
as
to
obtaine
the
Good
wee
desire
.
13
And
because
wee
doe
not
willingly
vndertake
things
which
wee
esteeme
difficult
or
vnpossible
:
if
wee
will
diuert
any
one
from
attempting
a
thing
,
we
must
particularly
amplisie
the
difficulties
,
and
if
this
faile
vs
,
wee
must
esteeme
the
profit
,
either
as
little
,
nothing
or
vncertaine
,
or
else
contrariwise
wee
must
consider
and
weigh
the
Euill
that
may
proceed
from
such
an
enterprise
if
it
take
not
effect
.
14
And
if
wee
cannot
daunt
it
by
Profit
,
we
must
then
fight
against
it
with
Honestie
and
Iustice
,
shewing
that
the
enterprise
is
full
of
Iniustice
and
no
way
Honourable
for
him
that
vndertakes
it
.
15
Those
hindrances
this
remou'd
and
taken
away
:
to
purchase
Glory
and
Reputation
with
him
whom
wee
would
perswade
,
wee
must
accomodate
and
fit
our selues
to
his
inclination
,
as
much
as
the
subiect
will
permit
vs
;
yea
,
we
must
vse
all
our
reasons
,
and
make
our selues
agreeable
and
pleasing
to
him
:
and
so
stirre
vp
in
him
those
Passions
that
may
steed
and
serue
vs
;
yea
,
we
must
frame
and
engender
in
his
conceit
,
a
certain
opinion
,
that
we
loue
,
esteeme
,
and
honour
him
;
yea
,
and
with
such
respect
,
that
he
may
acknowledge
we
would
not
attempt
any
thing
that
might
be
distastfull
or
preiudiciall
to
him
:
and
in
all
our
speeches
and
actions
demonstrating
our
censeritie
,
and
sufficiency
.
CHAP.
XXXIV
.
|
1
|
How
to
order
our
speeches
,
being
the
ninth
head
of
this
first
Booke
:
how
to
obserue
Silence
with
Modestie
,
Breuitie
,
and
Iudgement
.
|
|
2
|
How
to
auoid
Importunitie
.
|
|
3
|
How
to
auoid
Lyes
,
with
diuers
consideratitions
vpon
lying
,
and
also
vpon
his
reputation
that
speakes
.
|
|
4
|
According
to
the
subiect
whereof
we
speake
.
|
|
5
|
How
if
we
speake
of
our selues
or
of
others
.
|
|
6
|
How
if
he
be
our
Equall
or
Inferiour
.
|
|
7
|
How
if
hee
bee
knowne
to
bee
more
Iudicious
then
our selues
.
|
|
8
|
Of
some
sorts
of
Flatterers
,
which
are
more
excusable
.
|
|
9
|
Of
others
altogether
inexcusable
,
and
how
.
|
|
10
|
|
11
|
Of
Lyes
co●sidered
according
to
the
intent
of
the
Lyar.
|
|
12
|
How
to
auoyd
the
Vanitie
that
is
in
Boasting
and
Ostentation
.
|
|
13
|
How
farre
wee
may
vaunt
,
and
the
Moderation
which
we
must
obserue
therein
.
|
|
14
|
Of
Presumption
,
Obstinacy
,
and
Contradiction
,
and
how
wee
must
beare
our selues
in
contradicting
others
.
|
|
15
|
Considerations
vpon
Contradiction
,
to
the
end
it
be
well
taken
.
|
|
16
|
|
17
|
Precautions
thereon
.
|
1
THE
Order
and
Decorum
to
proceed
heerein
being
knowne
,
it
remaines
that
we
modestly
gouerne
our
speech
and
silence
,
and
studie
to
be
acute
and
briefe
without
obscuritie
,
adding
thereunto
such
faire
carriage
and
decencie
,
as
is
beseeming
and
answerable
,
not
onely
to
our
owne
condition
,
but
with
those
with
whom
we
conuerse
and
negotiate
,
and
in
other
circumstances
that
may
arise
,
we
must
chiesly
slye
and
eschew
Importunitie
,
Lying
,
and
Uanitie
.
2
Importunitie
in
speaking
nothing
Cholerickly
,
or
impertinently
,
not
to
repeat
often
one
and
the
same
thing
,
and
not
to
speake
whiles
another
is
speaking
.
3
As
for
Lyes
,
they
are
differently
considered
,
either
according
to
his
reputation
that
deliuers
them
;
and
if
he
beleeue
what
he
speakes
,
that
he
may
not
be
termed
a
L●●r
Neuerthelesse
he
commits
a
fault
,
to
assure
a
thing
which
he
knowes
not
,
and
the
●ng●nious
honest
man
,
although
neuer
so
well
reputed
shall
doe
wisely
in
this
respect
to
be
silent
,
but
if
he
that
speake
beleeue
it
to
be
otherwise
then
he
speakes
,
he
is
then
a
true
Lyar
;
and
according
to
his
desert
,
is
commonly
little
esteem'd
or
regarded
:
For
in
effect
,
it
is
to
ruine
and
betray
commerce
betwixt
man
and
man
,
which
cannot
continue
or
subsist
,
except
by
the
beleef
we
should
haue
one
of
the
other
:
and
there
is
no
greater
weakenesse
nor
folly
then
to
contradict
and
bely
his
owne
knowledge
.
4
Wherein
wee
must
consider
lying
according
to
the
subiect
of
those
things
whereof
wee
speake
;
as
if
wee
speake
of
our selues
,
or
others
:
to
speake
of
our selues
for
our
owne
profit
,
wee
shall
be
held
not
only
Vaine
,
but
Lyars
;
and
as
Lying
makes
vs
odious
,
so
doth
Vanitie
,
rediculous
.
5
Speaking
of
others
wee
must
be
carefull
not
to
speake
to
their
preiudice
or
disaduantage
:
for
if
herein
truth
be
odious
,
Lying
must
needes
be
farre
more
,
as
being
commonly
accompanied
with
Malice
:
and
neuerthelesse
in
the
Companies
wee
frecuent
,
are
commonly
backbiters
and
those
who
to
seeme
wiser
then
their
fellowes
,
willingly
reproue
and
blame
them
,
where
contra●iw●se
we
should
ayme
rather
to
praise
then
dispraise
them
.
6
For
if
he
of
whom
we
speake
be
our
●●f●riour
,
or
Equall
,
in
that
whereof
wee
praise
him
,
wee
make
him
not
only
to
be
praised
and
applauded
of
others
,
but
also
teach
them
who
know
vs
to
be
their
●●●●
,
or
Equals
,
likewise
to
praise
and
applande
vs
.
7
Or
if
he
be
knowne
to
be
more
capable
and
sufficient
then
our selues
;
in
blaming
him
,
we
make
our selues
simple
and
rediculous
;
yea
,
wee
thereby
disparage
our selues
,
because
being
lesse
then
those
whom
wee
dispraise
,
wee
thereby
make
our selues
the
lesse
worthy
to
bee
praysed
.
8
It
is
then
better
to
speake
to
the
profit
then
the
preiudice
of
another
;
for
although
it
be
imputed
to
flattery
,
to
speake
much
in
commendation
of
a
man
;
neuerthelesse
,
I
hold
it
is
to
extend
flattery
very
far
,
to
tearme
those
prayses
flatteries
:
for
I
beleeue
there
are
some
flatteries
excusable
,
and
others
inexcuseable
.
9
I
tearme
those
inexcuseable
,
if
wee
praise
a
man
for
any
wicked
fact
hee
hath
done
,
or
if
we
praise
him
with
an
intent
to
deceiue
him
,
or
when
by
our
praises
we
incourage
him
to
do
Euill
,
or
to
commend
him
for
that
which
we
know
he
hath
not
performed
.
10
But
when
we
praise
a
man
,
only
to
sooth
and
content
him
without
any
other
wicked
designe
,
or
to
eschaw
any
Euill
,
or
for
some
Good
,
we
may
hope
for
without
preiudicing
any
man
,
this
flattery
is
more
excusable
in
mens
conuersations
.
11
In
which
respect
we
must
likewise
consider
of
Lyes
,
according
to
the
intent
of
the
Lyar
:
for
when
he
lyes
only
for
pastime
and
sport
,
that
is
fitter
rather
for
a
Foole
then
a
Gentleman
of
reputation
and
honour
:
or
if
he
lye
to
Offend
a
man
,
in
this
cause
,
we
must
not
consider
if
he
can
profit
himselfe
in
profiting
another
;
for
be
it
that
he
reape
or
reap
not
benefit
thereby
;
Lying
,
being
offensiue
to
a
man
,
hee
must
flye
and
auoide
it
that
intends
to
frequent
good
companies
,
whereof
the
chiefest
linkes
and
bonds
,
are
Good
not
Euill
Offices
.
But
if
lying
wrong
no
man
,
and
yet
may
profit
some
,
wee
may
then
dispense
therewith
,
prouided
that
the
cause
deserue
it
.
12
Uanitie
is
the
other
Uice
that
we
must
auoid
and
flye
in
our
conuersation
and
discourse
.
It
hath
two
principall
branches
;
Boasting
and
Presumption
:
wee
haue
formerly
spoken
some
thing
of
boasting
,
which
is
rediculous
,
when
wee
vaunt
of
that
which
we
haue
not
perform'd
;
he
which
relates
and
praiseth
what
he
hath
affected
and
performed
,
is
a
little
more
excusable
,
but
in
that
he
shewes
himselfe
not
to
be
very
D●cr●et
and
Wi●●
:
for
in
steed
of
reaping
praise
,
he
purchaseth
himselfe
dispraise
:
for
those
prayses
that
proceede
from
our
owne
tongues
,
can
seldome
or
neuer
be
taken
in
good
part
.
13
Wherefore
if
it
fall
out
that
we
speak
of
our selues
;
it
must
be
with
much
Retention
,
and
Modesty
it
being
no
lesse
fault
in
a
man
to
boast
h●n
to
blame
himselfe
.
14
As
for
Presumption
,
it
extends
further
then
Speech
:
Wherefore
setting
a
part
that
which
regards
Actions
.
I
say
it
appeares
and
is
seene
in
two
sorts
,
either
not
to
yeeld
to
the
aduise
of
any
;
from
whence
proceeds
o●●●●●
,
o●
that
wee
will
haue
others
to
subscribe
to
ours
,
from
whence
ariseth
a
very
odious
and
iniurious
contradiction
,
seeming
to
know
and
vnderstand
more
then
others
,
and
euery
where
to
haue
the
vpperhand
.
We
must
auoid
both
the
one
and
the
other
forme
of
this
proceeding
;
and
aboue
all
things
,
if
there
be
cause
of
contradiction
,
we
must
not
then
be
prouoked
to
be
either
bold
,
bitter
,
or
obstinate
,
but
we
must
temper
our selues
with
humble
tearmes
and
speeches
;
seeming
rather
desirous
to
be
taught
then
to
teach
;
and
to
propose
things
by
the
way
of
difficultie
and
doubt
,
and
not
,
either
by
an
affirmatiue
or
negatiue
resolution
.
15
And
to
the
end
it
may
be
well
taken
,
it
must
be
conceiued
in
vs
at
the
very
instant
of
our
discourse
,
and
not
otherwise
,
nor
from
any
other
former
cause
,
and
that
it
touch
not
the
person
,
but
only
the
cause
in
question
.
Contrariwise
,
we
must
praise
him
whom
we
contradict
;
yea
,
and
sometimes
wee
must
confesse
our
doubt
,
to
bee
our
owne
Fault
,
and
Ignorance
,
and
when
it
is
needfull
and
requisite
wee
must
giue
place
and
subscribe
.
16
But
aboue
all
things
we
must
be
carefull
not
to
contradict
two
sorts
of
men
,
to
wit
,
those
to
whom
we
owe
respect
for
feare
of
offending
them
,
and
those
who
are
our
superiours
,
for
feare
to
disparage
them
too
much
in
making
vs
by
this
contestation
their
equals
,
it
being
still
more
shamefull
for
vs
,
to
be
vanquished
by
them
,
then
honourable
to
vanquish
them
.
17
He
that
is
discreet
and
wary
in
his
contestations
,
will
not
offend
or
astonish
himselfe
at
other
mens
opinions
,
although
they
seeme
extrauagant
,
nor
at
follies
indiscretions
,
or
leuyties
,
committed
in
his
presence
:
but
will
rather
consider
wherein
they
may
be
profitable
to
him
;
be
it
to
entertaine
our selues
in
such
mens
companies
and
conuersations
,
or
to
take
heed
of
them
;
or
to
aduance
his
owne
designe
and
purpose
,
whereby
hee
may
draw
aduantage
and
profit
.
CHAP.
XXXV
.
|
1
|
Of
Retention
and
Reseruednesse
,
the
last
part
of
an
actiue
and
ingenious
Wit
,
which
is
necessarie
in
affaires
,
both
for
our selues
and
our
friends
.
|
|
2
|
Towards
whom
chiefly
wee
should
reserue
our selues
.
|
|
3
|
That
Reseruednesse
is
necessary
for
a
Courtier
.
|
|
4
|
How
we
must
vse
it
.
|
|
5
|
In
how
many
sorts
and
degrees
it
is
practised
and
vsed
.
|
|
6
|
By
silence
.
|
|
7
|
Concurrence
of
Iests
in
silence
,
&
their
remedies
.
|
|
8
|
To
be
Reseruedly
Cautious
in
our
speech
and
how
it
must
be
perform'd
|
|
9
|
Of
the
Answers
and
Replies
,
●●●●●●●●
and
obseruations
thereon
.
|
|
10
|
To
diss●mble
by
exteriour
shewes
,
and
●●●●●●●●
must
performe
it
.
|
|
11
|
That
it
is
a
point
of
true
Wisedome
,
when
a
man
desembles
a
necessary
matter
in
Court
;
and
of
the
meanes
to
discouer
the
same
.
|
|
12
|
|
13
|
|
14
|
The
Conclusion
of
actiue
and
solid
Wisedome
,
and
the
meanes
to
discouer
by
his
countenance
whither
a
man
be
so
,
ye
or
no.
|
1
HEerein
and
in
many
other
Iests
,
and
Replies
,
Reseruednesse
is
necessary
,
it
being
the
last
,
but
the
chiefest
part
of
an
actiue
and
solid
Wit
,
without
which
,
it
is
impossible
to
conduct
our selues
securely
through
mens
actions
and
malice
:
for
not
knowing
how
to
conceale
his
play
,
giues
a
great
aduantage
to
those
who
would
enterprise
,
not
only
against
those
who
are
carelesse
,
but
also
against
their
friends
;
because
their
friends
affaires
are
lincked
and
vnited
to
their
owne
;
as
Gamesters
,
who
discouering
their
Cards
,
not
only
lose
themselues
,
but
also
cause
their
friends
to
lose
:
&
right
so
the
friends
of
th●s●
participate
and
beare
a
share
in
their
friends
losse
.
Besides
we
cannot
safely
trust
him
,
who
so
easily
discouers
and
bewraies
himselfe
;
from
whence
it
proceeds
,
that
those
men
(
most
commonly
)
in
the
midst
of
their
affaires
,
remaine
without
counsell
or
friends
.
2
But
these
with
whom
we
must
chiefly
desemble
,
are
those
,
who
to
draw
some
secret
from
vs
,
are
accustomed
to
search
and
esp●e
out
occasions
,
whereby
they
may
o
ocure
so●●
reputation
and
beleefe
from
●●
▪
●ither
by
communicating
vs
a
businesse
●●●●●●●●
is
●●●●ll
importance
and
co●●●quence
,
thereby
striuing
to
make
vs
r●p●se
confidence
in
them
,
purposely
to
draw
from
vs
a
matter
of
greater
weight
&
worth
:
Now
feigning
to
hate
one
,
anon
to
loue
another
,
although
their
affections
in
themselues
are
quite
opposite
,
and
otherwise
fixed
and
disposed
.
3
And
although
Reseruednesse
(
in
some
sort
)
be
necessary
in
all
men
;
so
it
is
farre
more
requisite
in
a
Co●rtier
,
thereby
to
manage
and
conduct
his
Ambition
4
Yet
hee
must
bee
carefull
how
to
vse
●●sernation
:
For
hee
must
vse
it
as
Apo●●●●●●
doe
their
Antidotes
in
the
composition
and
tempering
of
their
Ph●sicke
:
who
in
●it
time
intermixing
it
with
Iudgement
,
doe
cure
;
otherwise
,
hurt
the
Patient
.
Reseruednesse
(
as
well
as
Subtiltie
)
being
detected
and
discouered
,
not
onely
serues
his
Master
for
nothing
,
but
makes
those
whom
he
frequents
to
suspect
and
grow
iealous
of
him
.
5
But
it
is
practised
three
waies
,
either
by
Silence
,
Speech
,
or
Actions
,
and
exteriour
semblances
.
6
By
Silence
,
in
concealing
that
which
may
preiudice
either
our selues
,
friends
,
designes
,
or
thoughts
,
or
our
owne
or
their
secrets
;
but
chiefely
our
owne
wronges
receiued
,
not
onely
thereby
to
giue
vs
the
better
meanes
to
reuenge
them
(
if
they
deserue
that
we
wade
so
farre
)
,
but
also
that
wee
doe
not
occasion
and
enuite
him
,
who
hath
offended
vs
,
speedily
to
offer
vs
greater
iniuries
,
thereby
to
preuent
our
reuenge
.
This
Reseruednesse
that
is
cloaked
and
masked
in
silence
,
is
approoued
in
all
occasions
;
and
so
the
Romane
Senators
behau'd
themselues
towards
their
Emperour
Tiberius
,
alwaies
seeming
in
their
countenances
not
to
know
,
or
vnderstand
his
designes
.
7
Neuerthelesse
,
there
are
occurrences
where
silence
will
be
suspected
,
and
such
are
fit
to
be
reuealde
,
as
al●o
that
we
make
our
discontent
knowne
;
but
yet
so
,
that
after
a
light
complaint
we
make
the
world
belieue
,
we
wil
no
farther
remember
it
,
nor
be
sencible
thereof
.
Valens
not
being
able
to
punish
his
mutinous
souldiers
,
accused
onely
some
of
them
,
for
feare
lest
in
dissembling
their
generall
delict
and
fault
,
they
might
conceiue
hee
would
punish
them
the
more
seuerely
.
8
But
it
falls
out
often
,
that
it
is
needfull
and
requisite
for
vs
,
to
be
cautulous
in
our
speeches
,
which
requires
more
Art
and
Skill
.
There
are
some
,
who
abruptly
breake
off
their
talke
,
and
so
leape
into
a
new
matter
,
but
the
end
thereof
is
neuer
successefull
.
9
Wherefore
our
answere
in
such
causes
must
resemble
a
retrait
,
which
wee
performe
without
either
flying
or
fighting
:
for
first
,
we
must
not
enter
into
an
absolute
negation
and
deniall
:
secondly
,
we
must
not
speake
that
which
wee
should
not
,
or
which
may
offend
:
thirdly
,
to
him
with
whom
wee
conuerse
,
wee
must
leaue
his
iudgement
doubtfull
,
by
speaking
to
him
in
doubtfull
and
ambiguous
tearmes
,
whereby
wee
may
bee
vnderstoad
in
a
double
sense
,
and
the
more
our
answers
are
retired
and
reserued
,
the
more
commendable
and
praise-worthie
they
are
.
10
Againe
,
it
is
lawfull
to
reserue
our selues
in
exteriour
Shewes
and
apparances
,
by
hiding
&
concealing
our
Ioy
,
Sorrow
,
Hope
,
Desire
,
Feare
,
Choller
,
or
the
like
passions
,
seeming
neither
to
see
,
heare
,
do
,
or
speake
,
if
we
reape
not
some
profit
and
aduantage
therby
.
11
But
as
Reseruednes
is
part
of
an
actiue
and
powerful
wit
,
so
to
know
how
to
discouer
it
in
others
,
and
from
thence
to
find
out
the
depth
of
their
thoughts
,
with
whom
we
haue
to
conuerse
and
treate
,
is
a
most
necessarie
point
in
a
Courtier
;
the
meanes
also
that
serue
to
maintaine
friendship
,
serue
likewise
to
make
him
lie
open
,
and
disclose
himself
,
who
relyes
and
trust
in
vs
.
Some
Nations
giuen
much
to
Drink
,
haue
to
this
effect
imployde
and
made
vse
of
Wine
,
which
commonly
discouers
his
masters
secrets
,
&
somtimes
without
Wine
▪
the
heat
of
discourse
makes
vs
vent
&
vtter
some
things
,
wherof
we
after
repent
.
12
The
manner
how
wee
beare
our selues
in
our
Choller
,
Prosperity
,
and
Aduersity
,
makes
men
also
iudge
of
the
rest
of
our
humors
and
inclinations
.
13
There
are
those
who
haue
vsd
play
and
gaming
hereunto
,
wherein
occasion
sometimes
hapneth
,
that
we
imploy
and
exercise
all
the
motions
of
our
Will
;
and
we
discouer
it
more
freely
in
secrecy
and
familiarity
,
vsd
and
practisde
among
Gamsters
:
but
this
will
craue
time
to
effect
it
.
14
Briefly
,
to
recolect
the
carriage
and
countenance
of
a
discreet
and
wise
Courtier
,
his
wits
must
be
bent
by
little
&
little
to
examine
,
as
wel
his
own
as
other
mens
actions
;
he
must
still
be
vigilant
,
and
stand
vpon
his
guard
,
that
he
see
,
vnderstand
,
and
iudge
all
things
,
but
speak
but
little
:
neuertheles
,
couering
and
oueruailing
his
thoughts
,
desires
and
designes
,
with
an
affable
and
pleasing
countenance
.
CHAP.
XXXVI
.
|
1
|
Of
Dexteritie
,
bring
a
part
of
an
ingenious
and
actiue
Wit.
|
|
2
|
The
definition
of
Dexteritie
.
|
|
3
|
Some
are
vnapt
for
this
Dexteritie
.
|
|
4
|
The
ready
proceedings
of
those
,
who
are
skilfull
and
iuditious
herein
.
|
|
5
|
|
6
|
Some
precepts
for
this
Dexteritie
.
|
|
7
|
|
8
|
|
9
|
|
10
|
Other
precepts
and
points
for
the
same
Dexteritie
.
|
|
11
|
|
12
|
|
13
|
|
14
|
|
15
|
|
16
|
1
DExteritie
is
so
vnited
and
conioyned
to
a
nimble
and
ingenious
Wit
,
that
the
one
cannot
bee
without
●●●●●●her
;
wee
commonly
terme
those
dexterious
,
who
are
of
a
sharpe
and
nimble
Apprehension
and
Vnderstanding
,
who
are
quicke
,
proper
,
and
gracefull
in
all
sorts
of
Motions
and
Actions
,
and
who
with
a
ready
and
braue
disposition
,
know
how
to
meete
and
surmount
all
oppositions
and
difficulties
2
And
it
is
according
to
this
similitude
,
that
we
terme
this
power
and
vertue
Dexteritie
,
to
performe
a
businesse
;
by
meanes
whereof
we
conuerse
and
treate
fortunately
,
making
that
which
is
difficult
,
easie
and
pleasant
,
and
representing
and
receiuing
it
without
gall
or
bitternesse
.
3
Contrariwise
,
there
are
some
so
vnfit
and
vnapt
for
this
purpose
,
that
they
make
small
things
great
and
those
which
are
easie
,
difficult
;
yea
,
they
make
that
sower
,
that
was
scarce
sharpe
,
being
not
capable
to
manage
a
businesse
;
but
in
an
vndecent
and
disgracefull
manner
,
making
it
to
be
defectiue
and
imperfect
yea
,
and
sometimes
impossible
:
like
vnskilfull
Chirurgeous
,
who
in
lieu
of
healing
a
wound
,
make
it
incurable
;
and
in
stead
of
sowing
it
vp
,
doe
rend
and
teare
it
.
4
Opposite
to
whom
are
those
who
are
wise
and
Iuditious
,
who
sweeten
the
wound
with
lenitiue
and
coole
oyntments
;
so
as
if
they
must
cut
off
any
thing
from
him
,
they
first
so
allure
and
prouoke
the
Patient
to
sleepe
,
as
hee
feeles
no
paine
;
in
whose
immitation
and
example
those
who
are
Wise
and
Iuditious
,
represent
angry
and
distastefull
matters
,
by
softly
insinuating
into
the
conceits
and
iudgements
of
those
to
whom
they
speake
,
without
violence
or
trouble
;
and
so
by
little
and
little
dispose
them
to
enter
into
the
consideration
of
their
reasons
,
whereby
chiefely
seruing
themselues
towards
them
,
who
being
of
a
sharpe
and
harsh
nature
,
or
for
some
passion
or
interest
,
shew
them
to
bee
insupportable
,
speaking
arrogantly
and
proudly
;
yea
,
in
such
sort
,
as
they
seeme
rather
to
challenge
vs
to
a
combate
,
then
in
amiable
and
amicable
manner
to
treate
with
vs
;
because
from
this
their
violent
and
impetious
assault
,
they
almost
like
inraged
Bulls
,
without
Wit
or
Feare
,
not
onely
rush
,
but
runne
furiously
to
ouerthrow
vs
.
5
And
it
is
not
as
some
esteeme
,
a
seruile
or
base
act
for
a
Wise
man
to
answere
thus
pleasantly
,
or
not
to
be
cholerick
with
those
,
who
are
either
in
choller
,
or
speake
with
passion
;
but
it
is
a
point
worthy
of
a
temperate
spirit
and
full
of
Wisdome
and
Discretion
;
and
againe
farre
fitter
for
greater
men
,
then
for
those
of
any
other
condition
,
who
must
not
the
lesse
inforce
themselues
,
to
become
masters
of
their
owne
proper
affections
.
6
In
this
Dexteritie
then
,
wee
must
resemble
Tennis
Players
,
who
to
commit
no
fault
in
their
play
,
not
onely
looke
to
take
the
Ball
fully
,
but
also
with
their
best
endeauour
and
skill
,
watch
to
bee
sure
to
receiue
him
handsomly
,
and
to
returne
him
to
that
place
,
that
shall
make
most
for
their
aduantage
.
7
Also
in
conuersing
or
treating
,
we
must
obserue
the
same
consideration
,
being
verie
carefull
and
circumspect
,
that
we
commit
no
fault
in
the
matter
wherof
we
treat
,
bringing
those
words
with
vs
,
which
are
pertinent
and
proper
,
and
receiuing
those
from
him
that
speakes
to
vs
in
the
best
manner
the
sense
thereof
will
safely
permit
.
8
With
this
skill
wee
may
sometimes
dissemble
,
or
conseale
some
truth
very
honestly
;
yea
,
and
make
shew
not
to
know
or
vnderstand
some
thing
that
is
of
consequence
and
importance
in
the
businesse
wee
haue
in
hand
,
to
the
end
that
wee
may
gaine
time
to
answere
,
and
not
bee
surprised
,
or
taken
vnprouided
.
9
And
the
resolutions
from
whose
conclusions
,
we
may
take
assurance
and
securitie
must
bee
so
conceiude
,
that
which
way
soeuer
they
turne
,
wee
may
still
subsist
and
stand
,
and
find
(
as
the
saying
is
)
a
Posterne
doore
open
to
saue
our selues
;
according
to
the
example
of
Mucianus
,
his
answere
to
Antoniuns
Prumus
,
who
asked
him
his
aduice
,
if
whilest
he
staid
for
Vespasian
,
he
should
assault
Rome
.
10
It
will
bee
also
a
point
of
Dexteritie
to
yeeld
in
those
things
,
wherin
we
haue
the
vpper
hand
so
farre
forth
,
that
another
way
we
be
sure
to
obtaine
a
greater
aduantage
.
11
It
is
likewise
Wisedome
to
be
flexible
and
tractable
in
a
businesse
,
and
a
Vice
to
bee
too
partiall
and
iealous
of
his
owne
opinions
;
wee
must
sometimes
be
lofty
and
fast
girt
,
and
then
againe
wee
must
abate
our
pride
,
and
vnloose
that
which
wee
haue
so
straightly
bound
.
12
But
aboue
all
,
we
must
auoide
the
occasion
to
breake
friendship
with
any
man
,
and
rather
excuse
and
shift
our selues
from
those
,
who
are
tedious
and
importunate
vpon
the
haste
and
necessity
of
their
businesse
,
referring
them
to
another
time
,
or
shewing
them
the
qualitie
of
other
businesse
,
is
not
fit
to
be
treated
of
in
this
time
or
place
;
or
if
this
will
not
suffice
,
then
to
shew
them
the
impossibilitie
thereof
.
For
it
is
one
of
the
most
difficult
and
ticklish
points
in
our
conuersation
,
absolutely
to
refuse
a
man
;
the
reason
thereof
is
,
because
euery
one
flatters
and
perswades
himselfe
,
that
his
demand
is
iust
.
13
In
which
respect
some
do
consent
and
promise
all
;
yea
,
they
cannot
,
and
which
is
worse
,
they
will
not
any
longer
stand
off
,
hoping
that
before
the
time
of
the
execution
,
many
accidents
will
fal
out
,
which
may
hinder
and
frustrate
the
effect
of
their
promise
,
and
so
free
them
from
that
whereunto
they
are
obligd
and
tyed
,
or
else
that
they
will
find
out
some
excuses
and
euasions
,
hauing
in
the
Interim
,
neuertheles
,
giuen
content
to
the
demander
;
and
as
said
Aulus
Sempremu●
,
Many
hold
themselues
better
satisfied
with
this
Coyne
,
then
with
bare
and
simple
hopes
.
14
But
these
manner
of
proceedings
are
good
to
be
practisud
but
once
,
because
being
found
out
and
knowne
,
they
soone
discouer
and
deserie
him
that
vseth
them
often
;
as
also
they
descrie
themselues
,
which
to
content
their
vanitie
,
and
to
bee
courted
and
followed
,
make
vse
of
these
hopes
.
But
the
best
and
surest
way
,
is
neither
to
yeeld
nor
promise
any
thing
but
that
which
we
can
,
we
ought
,
and
wee
will
performe
.
15
And
if
that
which
is
demanded
of
vs
,
participate
of
neither
of
these
three
,
we
must
then
vnder
colour
of
diuers
other
pretexts
,
deferre
the
answer
thereof
as
long
as
we
can
;
or
else
make
those
who
presse
vs
thereunto
,
alter
their
designes
and
purposes
;
in
preposing
them
in
stead
of
their
demands
,
some
o
ther
thing
,
wherin
we
may
aide
&
assist
them
or
to
make
them
know
,
and
be
sensible
of
our
good
will
and
affection
towards
them
,
although
the
issue
thereof
answere
not
their
desires
,
or
else
to
contriue
our
promise
in
such
generall
tearmes
,
that
it
do
not
precisely
bind
and
oblige
vs
.
16
This
last
forme
of
proceeding
,
is
somewhat
remoted
far
off
from
freenesse
,
but
the
iniustice
of
the
demaunds
makes
it
excusable
,
es●ecially
if
our
refusall
proceede
rather
from
our
insufficiency
,
then
from
any
defect
or
fault
of
our
good
will
the
effects
whereof
we
will
assuredly
demonstrate
,
and
testifie
in
any
other
subiect
and
occasion
,
that
may
depend
of
vs
towards
those
wee
refuse
;
and
in
this
sort
reuiuing
their
courage
and
affection
by
the
hope
they
receiue
,
that
the
doore
of
our
affection
is
not
altogether
shut
,
for
them
to
obtaine
some
other
request
and
fauour
,
wee
not
onely
sweeten
the
bitternes
of
this
refusall
,
but
also
by
the
most
moderate
and
temperate
sort
of
people
,
this
refusall
will
bee
interpreted
and
taken
for
Grace
and
Fauour
.
CHAP.
XXXVII
.
|
1
|
Of
other
requisites
necessarie
in
a
Courtier
,
as
Patience
to
support
iniuries
.
|
|
2
|
Wherein
Court
Patience
consistes
.
|
|
3
|
A
Courtier
must
not
speake
ill
of
any
man
.
|
|
4
|
Another
Court
Patience
,
is
for
him
to
be●
still
assiduall
and
resident
at
Court
.
|
|
5
|
|
6
|
|
7
|
It
is
one
thing
to
bee
obstinate
in
a
reasonable
businesse
.
|
|
8
|
And
another
not
to
precipitate
or
run
headlong
in
any
thing
.
|
1
IT
remaines
to
speake
of
foure
other
points
,
that
are
requisite
and
necessarie
in
a
Courtier
,
which
are
Patience
,
Humilitie
,
Boldnesse
and
Capacitie
:
as
for
the
regard
of
the
first
,
an
old
Courtier
being
demanded
,
how
he
was
grown
so
old
,
and
had
remained
so
long
at
Court
,
answered
,
that
it
was
in
supporting
iniuries
patiently
,
and
in
giuing
of
thankes
:
and
Augustus
,
as
it
is
written
and
reported
of
him
,
loued
Agrippa
for
her
patiency
,
and
Mecaenas
for
his
secrefie
.
2
But
Court-Patience
not
onely
consists
in
supporting
and
desembling
other
mens
iniuries
,
but
also
as
we
haue
formerly
said
,
their
errours
and
imperfections
,
there
being
nothing
so
odious
as
to
reproue
and
censure
,
although
many
mens
vanitie
may
deserue
it
,
or
to
thinke
themselues
not
reputed
or
esteemd
,
if
they
controle
not
other
mens
actions
.
Neuerthelesse
,
such
are
commonly
admired
of
none
,
but
of
the
vulgar
,
and
ignorant
sort
,
and
their
conuersation
and
carriage
can
neither
be
suffered
nor
●upported
,
except
by
those
who
are
farre
their
inferiours
;
and
if
they
are
not
th●
more
capable
and
sufficient
,
they
make
themselues
rediculous
,
and
a
common
may
game
to
those
,
who
seeme
to
admire
them
.
3
A
Courtier
therefore
must
take
heede
,
not
to
speake
Il●
,
or
mocke
at
those
things
that
are
true
,
which
commonly
off●nd
vs
most
,
and
whereof
Great
M●n
do
longest
and
chiefely
remember
.
4
Another
sort
of
Court-Pati●nc●
is
●o
subiect
our selues
constantly
to
continue
and
remaine
there
,
and
not
sl●igh●ly
to
abandon
and
forsake
it
,
although
some
disgrace
ariue
and
befall
vs
,
but
still
to
haue
one
foote
firme
there
,
sith
there
is
nothing
so
subiect
to
reuolution
and
c●ange
,
as
the
affections
of
Princes
,
which
are
as
it
were
continually
ebbing
and
flowing
.
5
But
aboue
all
things
wee
must
keepe
our selues
still
in
sight
,
and
as
neere
our
Prince
as
wee
may
,
not
onely
to
auoyde
the
aspersions
and
calumnies
,
which
are
vsually
cast
vpon
those
that
are
absent
,
but
also
because
it
may
so
happen
,
that
vpon
some
occasion
(
although
but
small
)
you
may
bee
the
man
among
all
the
rest
,
which
hee
may
obserne
to
continue
in
Court
,
and
so
by
your
assiduall
residence
and
attendance
,
knowing
heereby
your
zeale
and
affection
to
his
seruice
,
hee
may
belieue
,
that
hee
may
intrust
you
with
any
of
his
commaunds
;
whereof
if
you
worthily
acquite
your selfe
,
the
Prince
may
take
you
into
his
Grace
and
Fauour
,
and
so
continue
to
conferre
and
heape
others
on
you
,
and
in
the
end
admit
you
into
his
seruice
.
6
There
is
in
the
Court
(
as
well
as
wee
say
,
there
is
in
loue
)
the
happinesse
and
felicitie
of
a
Carre-man
:
for
a
Prince
hath
neede
of
so
many
diuersitie
of
Seruants
and
Attendants
,
that
hee
which
is
sometimes
esteemed
the
most
vnfit
and
vnprofitable
,
the
Dice
may
so
runne
,
and
alter
,
as
Fortune
may
make
him
not
onelie
profitable
,
but
pleasing
to
his
P●ince
.
7
Another
effect
of
necessary
patience
in
court
is
,
that
if
we
vndertake
a
businesse
with
likelihood
and
reason
,
we
must
be
constant
and
obstinate
to
finish
it
,
and
not
to
forsake
it
;
but
withall
,
wee
must
not
precipitate
our selues
,
or
run
headlong
therein
,
but
with
a
Wise
Patience
we
must
awai●e
and
attend
the
occasion
.
8
There
are
many
,
who
with
the
helpe
and
assistance
of
time
,
mought
haue
hoped
to
haue
risen
their
Fortunes
at
Court
;
but
cutting
off
,
and
preuenting
their
hopes
,
they
not
onely
retire
and
forsake
it
,
but
also
through
their
headlong
impatiency
,
haue
shipwrackt
and
ruined
their
Fortunes
.
CHAP.
XXXVIII
.
|
1
|
Humilitie
is
a
second
perfection
,
necessarie
and
requisite
in
a
Courtier
.
|
|
2
|
Wherein
it
consists
.
|
|
3
|
|
4
|
|
5
|
|
6
|
Uoluntarie
Humilitie
consists
in
two
parts
.
|
|
7
|
The
Sxteriour
is
remarked
.
|
|
8
|
in
our
|
Countenance
.
|
|
9
|
|
Speeches
.
|
|
10
|
|
Actions
,
wherein
there
are
three
degrees
of
Humility
.
|
|
11
|
Which
of
the
three
suffi●eth
for
a
Courtier
.
|
|
12
|
The
vnseemely
and
unproper
behauiour
of
Courtiers
risen
from
a
low
Fortune
.
|
|
13
|
1
HVmilitie
is
no
lesse
necessary
in
Cour●
which
(
for
the
most
part
)
is
●omposed
of
vaine
and
Ambitious
persons
,
who
commonly
hauing
nothing
commendable
in
themselues
,
seeke
those
outward
c●ouches
,
and
exteriour
submissions
giuen
them
by
others
,
thereby
to
make
themselues
esteemed
and
honoured
;
and
so
much
the
more
are
they
carefull
and
Ambitious
hereof
in
that
they
know
,
they
themselues
are
of
farre
lesse
sufficiency
and
merit
.
2
Neuertheles
,
Humility
consists
not
only
in
this
point
;
for
it
is
seene
and
remarkd
in
vs
,
either
by
the
opinion
which
we
seeme
to
make
others
know
,
we
conceiue
and
esteeme
wel
of
our selues
,
or
through
the
Desire
and
Will
we
haue
to
attempt
any
thing
,
either
according
to
our
quality
and
condition
,
or
aboue
it
,
or
else
by
our
exteriour
behauiour
and
carriage
.
3
The
opinion
which
an
humble
Wit
holds
of
himselfe
,
consists
in
esteeming
little
of
himselfe
to
belieue
himselfe
vnprofitable
,
to
acknowledge
his
imbecilitie
and
weaknesse
,
to
the
end
hee
attempt
nothing
aboue
the
reach
of
his
Capacitie
.
4
But
although
wee
must
inwardly
conceiue
this
opinion
of
our selfe
,
neuerthelesse
let
it
suffice
,
that
a
Courtier
must
not
vaunt
of
himself
,
or
of
any
thing
he
cannot
performe
,
and
not
knowing
how
farre
his
Capaci●i●
can
extend
it
is
more
safe
and
commendable
for
him
to
performe
a
thing
,
without
speaking
or
vaunting
thereof
.
5
For
hee
shall
then
beare
himselfe
,
without
prom
sing
or
praysing
too
much
of
himselfe
,
and
al●o
without
disparaging
or
making
himselfe
base
or
vn●rofitable
,
whereby
others
bee
not
induced
so
to
repute
and
esteeme
him
6
Humilitie
which
consists
in
our
Will
,
hath
two
branches
Obe●ience
to
their
commands
on
whom
we
depend
,
and
the
Moderating
of
our
desires
(
whereof
we
haue
formerlie
spoken
.
)
7
As
for
Humilitie
which
appeares
in
exteriour
shew
,
it
is
obserued
in
our
Countenance
Gesture
,
Words
and
Actions
.
8
In
our
Countenance
by
a
modest
regard
,
neither
too
loftie
,
nor
too
bold
;
by
a
graue
,
yet
pleasing
smile
,
and
not
by
a
laughter
or
mockerie
,
and
by
respectiue
complements
,
as
salutations
,
reuerences
,
and
the
like
ceremonies
.
9
In
words
,
by
proffering
our
seruice
,
&
the
like
cōp●ements
,
as
also
by
speaking
soberly
,
pertinently
,
&
respectfully
,
being
silent
till
we
are
questioned
or
demanded
,
and
attentiue
to
that
which
is
spoken
vnto
vs
.
10
In
Actions
there
are
:
degrees
of
Humility
,
First
,
to
submit
our selues
to
Great
men
,
and
not
to
esteeme
our selues
aboue
our
Equalls
:
Secondly
,
to
submit
our selues
to
our
Equals
,
and
not
to
esteeme
vs
more
then
the
least
:
and
thirdly
,
and
lastly
,
to
submit
our selues
to
the
least
.
11
Many
are
of
opinion
,
that
it
is
fit
for
a
Courtier
to
hold
and
beare
himselfe
in
this
first
degree
:
to
the
end
that
too
much
familiaritie
and
humilitie
procure
him
not
contempt
;
but
the
Court
being
so
composed
,
that
very
often
great
men
haue
need
to
vse
those
of
lower
ranke
:
and
there
being
therein
Offices
,
which
none
but
they
can
performe
:
we
are
also
sometimes
constrained
,
with
humble
countenances
,
&
faire
speeches
to
seeke
and
re-search
them
:
Caesar
(
as
reporteth
Dion
)
liuing
in
a
Common-wealth
,
wherein
this
Hu●ility
was
no
lesse
necessary
to
an
Ambitious
man
,
then
in
a
Prince
his
Court
:
was
enforced
to
flatter
and
make
faire
weather
,
not
only
with
the
greatest
,
but
with
the
meanest
thereof
.
But
heerein
notwithstanding
wee
must
vse
a
Medio●ritie
,
and
bearing
our selues
according
to
the
qualitie
of
the
person
and
occasion
:
we
must
not
permit
our selues
to
bee
too
much
depressed
and
disparaged
,
but
still
hold
and
detaine
our
Humilitie
within
the
lists
and
bounds
of
Courtesi●
.
12
So●e
men
issuing
from
a
base
descent
,
&
seeing
themselues
in
a
short
time
aduanc'd
and
preferd
:
imagine
they
cannot
surmount
the
contempt
of
their
first
condition
;
and
qualitie
;
if
they
beare
not
themselues
high
:
and
make
themselues
to
be
feared
;
deferring
by
courteous
and
faire
meanes
to
moderate
and
reproue
,
when
through
the
continuance
of
their
good
Fortune
and
happinesse
:
this
contempt
with
the
remembrance
of
their
first
condition
,
will
be
rased
out
and
defaced
.
13
But
it
is
to
be
feared
that
this
Exchange
befals
vs
not
,
but
with
much
difficultie
or
too
late
;
because
a
man
which
is
inured
and
accustomed
to
Pride
,
cannot
easily
forsake
it
.
CHAP.
XXXIX
.
-
1
Of
boldnesse
,
a
necessary
Point
in
a
Courier
,
he
must
be
bold
to
aduance
himselfe
,
and
not
step
backe
for
any
refusall
.
-
2
How
it
must
be
tempered
.
-
3
Of
the
Iudgement
and
Sufficiency
of
a
Courtier
.
-
4
Whereof
a
Courtier
must
be
chiefly
capable
,
and
of
the
dusersitie
&
differences
of
Courts
.
-
5
The
affaires
of
Estate
,
are
more
frequent
in
Court
then
any
other
.
-
6
The
Court
is
subiect
to
alterations
.
-
7
The
Conclusion
of
the
first
Booke
of
this
Treatise
.
1
BOldnesse
is
a
necessary
requisit
in
a
Courtier
(
whereas
those
who
are
bashfull
lose
it
)
be
it
to
giue
vs
entrance
and
admittance
in
many
places
,
the
which
he
himselfe
must
procure
:
or
be
it
,
not
to
retire
or
step
backe
for
one
or
two
refusals
,
but
to
remaine
and
present
himself
alwaies
there
with
one
and
the
same
constant
resolution
.
For
although
Importunitie
be
distastfull
to
many
;
yet
we
must
consider
there
are
many
Natures
who
delight
to
bee
pressed
and
importuned
.
2
Notwithstanding
,
this
boldnesse
must
be
accompanied
and
conducted
with
much
discretion
and
modesty
,
for
feare
it
be
not
imputed
to
impudency
and
deceit
,
which
is
subiect
to
many
vnfortunate
accidents
and
disgraces
.
3
As
for
the
regard
of
a
Courtiers
Sufficiency
,
or
Capacitie
;
as
the
Court
is
composed
of
all
sorts
of
men
,
and
that
all
sorts
of
affaires
are
there
treated
of
,
so
he
which
frequents
it
,
must
be
vers'd
and
seene
in
all
things
as
well
to
the
ende
he
may
be
imploved
in
all
sort●
of
occasions
,
as
also
,
to
make
himselfe
necessary
to
many
,
and
thereby
to
purchase
himselfe
more
friends
and
reputation
.
4
Which
neuerthelesse
,
if
he
cannot
performe
,
he
must
chiefly
make
himselfe
capable
of
that
which
is
most
esteem'd
and
prisd
in
Court
,
wherein
he
intends
to
remaine
:
for
wee
see
some
of
one
profession
haue
more
authoritie
then
others
,
as
Martial●ts
and
oulaiours
in
the
Court
of
a
Warlike
Prince
;
Ecclesiasti●kes
or
Churchmen
,
in
that
of
a
Religious
Prince
;
Phisitions
,
in
that
of
an
old
and
●ickly
Prince
;
Lawyers
,
in
that
of
a
Peaceable
and
Iust
Prince
;
Excheckerers
,
who
know
how
to
manage
&
inuent
new
means
to
finde
money
in
that
of
a
couetous
,
prodigall
,
or
poore
Prince
;
&
Scholers
,
in
that
of
a
Learned
Prince
:
for
in
all
these
Courts
,
these
sorts
of
men
,
are
for
the
most
part
still
welcome
.
From
whence
,
by
the
Prince
his
inclination
,
and
by
the
Nature
of
the
affaires
which
are
treated
of
,
we
may
conceiue
and
iudge
what
sort
of
sufficiency
is
most
requisite
and
necessary
for
a
Courtier
.
5
But
as
the
affaires
of
the
Estate
are
the
most
frequent
and
common
,
so
we
must
diligently
informe
our selues
of
the
particular
humours
,
interests
,
&
dependancies
of
those
who
manage
them
,
or
who
must
suruay
or
controule
them
,
with
their
Issues
,
which
the
greatest
part
of
Courtiers
,
either
ignore
or
forget
.
6
And
because
the
Court
is
subiect
to
alteration
and
change
,
and
that
those
who
are
there
this
day
are
not
to
remaine
long
in
authoritie
,
be
it
that
they
are
drawne
away
for
other
occasions
,
or
for
want
of
fauour
:
those
who
enter
into
their
places
,
are
subiect
to
commit
great
faults
,
in
being
ignora●t
how
affaires
haue
formerly
past
,
or
in
not
knowing
the
motiues
and
reasons
of
those
who
managed
them
before
them
:
from
whence
it
followes
,
that
by
changing
of
forme
,
their
end●nours
are
disliked
and
disauowed
of
their
Prince
,
and
so
the
Sunne
shine
of
his
fauour
and
their
prosperitie
lasteth
not
long
.
7
Let
this
suffice
concerning
the
parts
and
perfections
,
necessary
in
a
Courtier
,
and
let
vs
now
see
how
hee
must
vse
and
imploy
them
in
his
Cariage
and
Conduction
,
expressed
in
the
second
Booke
.
The
end
of
the
first
Booke
.