THE
AUTHOUR'S
PREFACE
To
his
much
honour'd
Friend
Mr
HOBS
.
SIR
,
SInce
you
have
done
me
the
honour
to
allow
this
Poem
a
daily
examination
as
it
was
writing
,
I
will
presume
,
now
it
hath
attain'd
more
length
,
to
give
you
a
longer
trouble
;
that
you
may
yield
me
as
great
advantages
by
censuring
the
Method
,
as
by
judging
the
Numbers
and
the
Matter
.
And
because
you
shall
pass
through
this
New
Building
with
more
ease
to
your
disquisition
,
I
will
acquaint
you
what
care
I
took
of
my
materials
,
ere
I
began
to
work
.
But
first
give
me
leave
(
remembering
with
what
difficulty
the
world
can
shew
any
Heroick
Poem
,
that
in
a
perfect
glass
of
Nature
gives
us
a
familiar
and
easie
view
of
our selves
)
to
take
notice
of
those
quarrels
,
which
the
Living
have
with
the
Dead
:
and
I
will
(
according
as
all
times
have
applied
their
reverence
)
begin
with
Homer
,
who
,
though
he
seems
to
me
standing
upon
the
Poets
famous
hill
,
like
the
eminent
Sea-mark
,
by
which
they
have
in
former
Ages
steer'd
;
and
though
he
ought
not
to
be
removed
from
that
eminence
,
lest
Posterity
should
presumptuously
mistake
their
course
;
yet
some
(
sharply
observing
how
his
Successours
have
proceeded
no
farther
than
a
perfection
of
imitating
him
)
say
,
that
as
Sea-marks
are
chiefly
usefull
to
Coasters
,
and
serve
not
those
who
have
the
ambition
of
Discoverers
,
that
love
to
sayl
in
untry'd
Seas
;
so
he
hath
rather
prov'd
a
Guide
for
those
,
whose
satisfied
Wit
will
not
venture
beyond
the
track
of
others
;
than
to
them
,
who
affect
a
new
and
remote
way
of
thinking
;
who
esteem
it
a
deficiency
and
meaness
of
mind
,
to
stay
and
depend
upon
the
authority
of
example
.
Some
there
are
,
that
object
that
even
in
the
likelyhoods
of
Story
(
and
Story
where
ever
it
seems
most
likely
,
grows
most
pleasant
)
he
doth
too
frequently
inte●mixe
such
Fables
,
as
are
objects
listed
above
the
Eyes
of
Nature
;
and
as
he
often
interrogates
his
Muse
,
not
as
his
rational
Spirit
but
as
a
Familiar
,
separated
from
his
body
,
so
her
replies
bring
him
where
he
spends
time
in
immortal
conversation
;
whilest
supernaturally
he
doth
often
advance
his
men
to
the
quality
of
Gods
,
and
depose
his
Gods
to
the
condition
of
men
.
His
Successour
to
fame
,
(
and
consequently
to
censure
)
is
Virgil
;
whose
toyls
nor
virtue
cannot
free
him
from
the
peevishness
(
or
rather
curiosity
)
of
divers
Readers
.
He
is
upbraided
by
some
(
who
perhaps
are
affected
Antiquaries
,
and
make
priority
of
time
the
measure
of
excellence
)
for
gaining
his
renown
by
the
imitation
of
Hom●r
:
Whilest
others
(
no
less
bold
with
that
ancient
Guide
)
say
,
He
hath
so
often
led
him
into
Heaven
and
Hell
,
till
by
conversation
with
Gods
and
Ghosts
,
he
sometimes
deprives
us
of
those
natural
probabilities
in
Story
,
which
are
instructive
to
humane
life
:
And
others
affirm
(
if
it
be
not
irreverence
to
record
their
opinion
)
That
even
in
Wit
,
he
seems
deficient
by
many
omissions
;
as
if
he
had
design'd
a
penance
of
gravity
to
himself
and
to
posterity
:
And
by
their
observing
that
continued
gravity
,
me
thinks
they
look
upon
him
,
as
on
a
Musitian
composing
of
Anthems
;
whose
excellence
consists
more
in
the
solemness
,
than
in
the
fancy
;
and
upon
the
body
of
his
Work
,
as
on
the
body
of
a
Giant
,
whose
force
hath
more
of
strength
,
than
quickness
,
and
of
patience
than
activity
.
But
these
bold
Censurers
are
in
danger
of
so
many
Enemies
,
as
I
shall
wise●y
shrink
from
them
;
and
onely
observe
,
That
if
any
Disciples
of
unimitable
Virgil
can
prove
so
formal
,
as
to
esteem
Wit
(
as
if
it
were
levity
)
an
imputation
to
the
Heroick
Muse
(
by
which
malevolent
word
,
Wit
,
they
would
disgrace
her
extraordinary
heights
)
yet
if
those
grave
Judges
will
be
held
wise
,
they
must
endure
the
fate
of
Wise
men
;
who
always
have
but
few
of
their
society
;
for
many
more
than
consist
of
their
number
(
perhaps
not
having
the
sullenness
to
be
of
it
)
are
taken
with
those
bold
flights
,
and
think
,
't
is
with
the
Muse
(
whose
noble
Quarry
is
men
)
as
with
the
Eagle
,
who
when
he
soars
high
,
stoops
more
prosperously
,
and
is
most
certain
of
his
prey
.
And
surely
Poets
(
whose
business
should
represent
the
Worlds
true
image
often
to
our
view
)
are
not
less
prudent
than
Painters
,
who
when
they
draw
Landschaps
,
entertain
not
the
Eye
wholly
with
even
Prospect
;
and
a
continued
Flat
;
but
(
for
variety
)
terminate
the
sight
with
lofty
Hills
,
whose
obscure
heads
are
sometimes
in
the
clouds
.
Lucan
,
who
chose
to
write
the
greatest
actions
that
ever
were
allowed
to
be
true
(
which
for
fear
of
contemporary
witnesses
,
oblig'd
him
to
a
very
close
attendance
upon
Fame
)
did
not
observe
that
such
an
enterprize
rather
beseem'd
an
Historian
,
than
a
Poet
:
for
wise
Poets
think
it
more
worthy
to
seek
out
truth
in
the
Passions
,
than
to
record
the
truth
of
Actions
;
and
practise
to
describe
Mankind
,
just
as
we
are
perswaded
or
guided
by
instinct
,
not
particular
persons
,
as
they
are
lifted
,
or
levell'd
by
the
force
of
Fate
,
it
being
nobler
to
contemplate
the
general
History
of
Nature
,
than
a
selected
Diary
of
Fortune
:
And
Painters
are
no
more
than
Historians
,
when
they
draw
eminent
persons
(
though
they
term
that
drawing
to
the
life
)
but
when
by
assembling
divers
figures
in
a
larger
volume
,
they
draw
Passions
(
though
they
term
it
but
Story
)
then
they
increase
in
dignity
and
become
Poets
.
I
have
been
thus
hardy
to
call
him
to
account
for
the
choice
of
his
Argument
,
not
meerly
as
it
was
Story
,
but
because
the
actions
he
recorded
were
so
eminent
,
and
so
near
his
time
,
that
he
could
not
assist
Truth
with
such
ornaments
as
Poets
,
for
usefull
pleasure
,
have
allowed
her
,
le●t
the
●ained
complection
might
render
the
true
suspected
.
And
now
I
will
leave
to
others
the
presumption
of
measuring
his
Hyperboles
,
by
whose
space
and
height
they
maliciously
take
the
dimension
of
wit
;
and
so
mistake
him
in
his
boyling
Youth
(
which
had
marvellous
forces
)
as
we
disrelish
Wine
,
when
fuming
in
the
Lee.
Statius
(
with
whom
we
may
conclude
the
old
Heroicks
)
is
as
accomptable
to
some
for
his
obligations
to
Virgil
,
as
Virgil
is
to
others
for
what
he
owes
to
Homer
;
and
more
closely
than
Virgil
waits
on
Homer
,
doth
Statius
attend
Virgil
,
and
follows
him
there
also
where
Nature
never
comes
,
even
into
Heaven
and
Hell
:
and
therefore
he
cannot
escape
such
as
approve
the
wisdom
of
the
best
Dramaticks
;
who
in
representation
of
examples
,
believe
they
prevail
most
on
our
manners
,
when
they
lay
the
Scene
at
home
in
their
own
Countrey
;
so
much
they
avoid
those
remote
Regions
of
Heaven
and
Hell
:
as
if
the
People
(
whom
they
make
civil
by
an
easie
communication
with
reason
(
and
familiar
reason
is
that
which
is
call'd
the
civility
of
the
Stage
)
were
become
more
discreet
than
to
have
their
eyes
perswaded
by
the
descending
of
Gods
in
gay
Clouds
,
and
more
manly
,
than
to
be
frighted
with
the
rising
of
Ghosts
in
Smoke
.
Tasso
(
who
reviv'd
the
Heroick
flame
after
it
was
many
Ages
quench'd
)
is
held
both
in
time
and
merit
,
the
first
of
the
Moderns
;
an
honour
by
which
he
gains
not
much
,
because
the
number
he
excells
must
needs
be
few
,
which
affords
but
one
fit
to
succeed
him
;
for
I
will
yield
to
their
opinion
,
who
permit
not
Ariosto
,
no
nor
Du
Bartas
in
this
eminent
rank
of
the
Heroicks
:
rather
than
to
make
way
by
their
admission
for
Dante
,
Marino
,
and
others
.
Tasso's
honour
too
is
chiefly
allow'd
him
,
where
he
most
endeavours
to
make
Virgil
his
Pattern
:
And
again
,
when
we
con●ider
from
whom
Virgil's
spirit
is
derived
,
we
may
observe
how
rarely
humane
excellence
is
found
;
for
Heroick
Poesie
(
which
,
if
it
exact
in
it self
,
yields
not
to
any
other
humane
work
)
flow'd
but
in
few
,
and
even
those
streams
descended
but
from
one
Grecian
Spring
;
and
't
is
with
original
Poems
,
as
with
the
Original
Pieces
of
Painters
,
whose
Copies
abare
the
excessive
price
of
the
first
Hand
.
But
Tasso
,
though
he
came
late
into
the
world
,
must
have
his
share
in
that
Critical
War
,
which
never
ceases
amongst
the
Learned
;
and
he
seems
most
unfortunate
,
because
his
errours
,
which
are
deriv'd
from
the
Ancients
when
examin'd
,
grow
in
a
great
degree
excusable
in
them
,
and
by
being
his
admit
no
pardon
.
Such
as
are
his
Councel
assembled
in
Heaven
,
his
Witches
Expeditions
through
the
Air
,
and
enchanted
Woods
inhabited
with
Ghosts
.
For
though
the
elder
Poets
(
which
were
then
the
sacred
Priests
)
fed
the
World
with
supernatural
Tales
,
and
so
compounded
the
Religion
,
of
Pleasure
and
Mysterie
,
(
two
Ingredients
which
never
fail'd
to
work
upon
the
People
)
whilest
for
the
eternity
of
their
Chiefs
(
more
refin'd
by
education
)
they
surely
intended
no
such
vain
provision
.
)
Yet
a
Christian
Poet
,
whose
Religion
little
needs
the
aids
of
Invention
,
hath
less
occasion
to
imitate
such
Fables
,
as
meanly
illustrate
a
probable
Heaven
,
by
the
fashion
and
dignity
of
Courts
;
and
make
a
resemblance
of
Hell
,
out
of
the
Dreams
of
frighted
Women
;
by
which
they
continue
and
increase
the
melancholy
mistakes
of
the
People
.
Spencer
may
stand
here
as
the
last
of
this
short
File
of
Heroick
Poets
;
Men
,
whose
intellectuals
were
of
so
great
a
making
,
(
though
some
have
thought
them
lyable
to
those
few
Censures
we
have
mentioned
)
as
perhaps
they
will
in
worthy
memory
out-last
,
even
Makers
of
Laws
,
and
Founders
of
Empires
,
and
all
but
such
as
must
therefore
live
equally
with
them
,
because
they
have
recorded
their
names
;
and
consequently
with
their
own
hands
led
them
to
the
Temple
of
Fame
.
And
since
we
have
dar'd
to
remember
those
exceptions
which
the
Curious
have
against
them
,
it
will
not
be
expected
I
should
forget
what
is
objected
against
spencer
;
whose
obsolete
Language
we
are
constrained
to
mention
,
though
it
be
grown
the
most
vulgar
accusation
that
is
laid
to
his
charge
.
Language
(
which
is
the
onely
Creature
of
Man's
creation
)
hath
like
a
Plant
,
seasons
of
flourishing
and
decay
;
like
Plants
is
remov'd
from
one
soyl
to
another
,
and
by
being
so
transplanted
,
doth
often
gather
vigour
and
increase
.
But
as
it
is
false
husbandrie
to
graft
old
branches
upon
young
stocks
:
so
we
may
wonder
that
our
Language
(
not
long
before
his
time
created
out
of
a
confusion
of
others
,
&
then
beginning
to
flourish
like
a
new
Plant
)
should
(
as
helps
to
its
increase
)
receive
from
his
hand
,
new
grafts
of
old
wither'd
words
.
But
this
vulgar
exception
,
shall
onely
have
the
vulgar
excuse
;
which
is
,
that
the
unlucky
choice
of
his
Stanza
,
hath
by
repitition
of
Rhime
,
brought
him
to
the
necessity
of
many
exploded
words
.
If
we
proceed
from
his
Language
to
his
Argument
,
we
must
observe
with
others
,
that
his
noble
and
most
artfull
hands
deserv'd
to
be
employed
upon
matter
of
a
more
natural
,
and
therefore
of
a
more
usefull
kind
.
His
allegorical
Story
(
by
many
held
defective
in
the
connexion
)
resembling
(
me
thinks
)
a
continuance
of
extraordinarie
Dreams
;
such
as
excellent
Poets
,
and
Painters
,
by
being
over-studious
,
may
have
in
the
beginning
of
Feavers
:
And
those
moral
visions
are
just
of
so
much
use
to
humane
application
,
as
painted
History
,
when
with
the
cousenage
of
lights
,
it
is
represented
in
Scenes
,
by
which
we
are
much
less
informed
than
by
actions
on
the
Stage
.
Thus
,
Sir
,
I
have
(
perhaps
)
taken
pains
to
make
you
think
me
malicious
,
in
observing
how
far
the
Curious
have
look'd
into
the
errours
of
others
;
Errours
which
the
natural
humour
of
imitation
hath
made
so
like
in
all
(
even
from
Homer
to
Spencer
)
as
the
accusations
against
the
first
appear
but
little
more
than
repitition
in
every
process
against
the
rest
:
and
comparing
the
resemblance
of
errour
in
persons
of
one
generation
,
to
that
which
is
in
those
of
another
age
;
we
may
find
it
exceeds
not
any
where
,
notoriously
,
the
ordinary
proportion
.
Such
limits
to
the
progress
of
every
thing
(
even
of
worthiness
as
well
as
defect
)
doth
imitation
give
:
for
whilest
we
imitate
others
,
we
can
no
more
excel
them
,
than
he
that
sayls
by
others
Maps
can
make
a
new
discovery
:
and
to
Imitation
,
Nature
(
which
is
the
onely
visible
power
,
and
operation
of
God
)
perhaps
doth
needfully
enclineus
,
to
keep
us
from
excesses
.
For
though
every
man
be
capable
of
worthiness
and
unworthiness
(
as
they
are
defined
by
Opinion
)
yet
no
man
is
built
strong
enough
to
bear
the
extremities
of
either
,
without
unloading
himself
upon
others
shoulders
,
even
to
the
weariness
of
many
.
If
courage
be
worthiness
,
yet
where
it
is
over-grown
into
extreams
,
it
becomes
as
wilde
and
hurtfull
as
ambition
;
and
so
what
was
reverenced
for
protection
,
grows
to
be
abhorr'd
for
oppression
:
If
Learning
(
which
is
not
Knowledge
,
but
a
continu'd
Sayling
by
fantastick
and
uncertain
winds
towards
it
)
be
worthiness
,
yet
it
hath
bounds
in
all
Philosophers
;
and
Nature
that
measur'd
those
bounds
,
seems
not
so
partial
,
as
to
allow
it
in
any
one
a
much
larger
extent
than
in
another
:
as
if
in
our
fleshly
building
,
she
consider'd
the
furniture
and
the
room
,
alike
,
and
together
;
for
as
the
compass
of
Diadems
commonly
fits
the
whole
succession
of
those
Kings
that
wear
them
;
so
throughout
the
whole
World
,
a
very
few
inches
may
distinguish
the
circumference
of
the
heads
of
their
Subjects
:
Nor
need
we
repine
that
Nature
hath
not
some
Favorites
,
to
whom
she
doth
dispence
this
Treasure
,
Knowledge
,
with
a
prodigious
Liberality
.
For
as
there
is
no
one
that
can
be
said
vastly
to
exceed
all
mankind
;
so
divers
that
have
in
learning
transcended
all
in
some
one
Province
,
have
corrupted
many
with
that
great
quantity
of
false
gold
;
and
the
authority
of
their
stronger
Science
hath
often
serv'd
to
distract
,
or
pervert
their
weaker
disciples
.
And
as
the
qualities
which
are
term'd
good
,
are
bounded
,
so
are
the
bad
;
and
likewise
limited
,
as
well
as
gotten
by
imitation
;
for
amongst
those
that
are
extraordinary
,
either
by
birth
or
brain
(
for
with
the
usual
pride
of
Poets
,
I
pass
by
common
crowds
,
as
negligently
as
Princes
move
from
throngs
,
that
are
not
their
own
Subjects
)
we
cannot
find
any
one
so
egregious
(
admitting
cruelty
and
avarice
for
the
chiefest
evils
;
and
errours
in
government
or
doctrine
,
to
be
the
greatest
errours
)
but
that
divers
of
former
or
succeeding
times
may
enter
the
scales
with
them
,
and
make
the
Ballance
even
;
though
the
passion
of
Historians
would
impose
the
contrary
on
our
belief
;
who
in
dispraise
of
evil
Princes
,
are
often
as
unjust
and
excessive
,
as
the
common
People
:
for
there
was
never
any
Monarch
so
cruel
,
but
he
had
living
subjects
,
nor
so
avaricious
,
but
that
his
Subjects
were
richer
than
himself
;
nor
ever
any
disease
in
government
so
extreamly
infectious
,
as
to
make
universal
Anarchy
,
or
any
errour
in
Doctrine
so
strong
by
the
Maintainer
,
but
that
Truth
(
though
it
wrestled
with
her
often
,
and
in
many
places
)
hath
at
some
season
,
and
on
some
ground
,
made
her
advantages
and
successes
apparent
:
Therefore
we
may
conclude
,
that
Nature
,
for
the
safety
of
mankind
,
hath
as
well
(
by
dulling
and
stopping
our
progress
with
the
constant
humour
of
imitation
)
given
limits
to
courage
and
to
learning
,
to
wickedness
and
to
errour
,
as
it
hath
ordain'd
the
shelves
before
the
shore
,
to
restrain
the
rage
and
excesses
of
the
Sea
.
But
I
feel
(
Sir
)
that
I
am
falling
into
the
dangerous
Fit
of
a
hot
Writer
;
for
in
stead
of
performing
the
promise
which
begins
this
Preface
,
and
doth
oblige
me
(
after
I
had
given
you
the
judgement
of
some
upon
others
)
to
present
my self
to
your
censure
,
I
am
wandering
after
new
thoughts
:
but
I
shall
ask
your
pardon
,
and
return
to
my
undertaking
.
My
Argument
I
resolv'd
should
consist
of
Christian
persons
;
for
since
Religion
doth
generally
beget
,
and
govern
manners
,
I
thought
the
example
of
their
actions
would
prevail
most
upon
our
own
,
by
being
deriv'd
from
the
same
doctrine
and
authority
;
as
the
particular
Sects
educated
by
Philosophers
,
were
diligent
and
piiant
to
the
dictates
and
fashions
of
such
as
deriv'd
themselves
from
the
same
Master
;
but
lazy
and
froward
to
those
who
convers'd
in
other
Schools
:
Yet
all
these
Sects
pretended
to
the
same
beauty
,
Virtue
;
though
each
did
court
her
more
fondly
,
when
she
was
dress'd
at
their
own
homes
,
by
the
hands
of
their
acquaintance
:
And
so
Subjects
bred
under
the
Laws
of
a
Prince
(
though
Laws
differ
not
much
in
Morality
,
or
priviledge
throughout
the
civil
World
;
being
every
where
made
for
direction
of
Life
,
more
than
for
sentences
of
Death
)
will
rather
die
near
that
Prince
,
defending
those
they
have
bin
taught
,
than
live
by
taking
new
from
another
.
These
were
partly
the
reasons
why
I
chose
a
Story
of
such
Persons
as
profess'd
Chaistian
Religion
;
but
I
ought
to
have
been
most
enclin'd
to
it
,
because
the
Principles
of
our
Religion
conduce
more
to
explicable
virtue
,
to
plain
demonstrative
justice
,
and
even
to
Honour
(
if
Virtue
the
Mother
of
Honour
be
voluntary
,
and
active
in
the
dark
,
so
as
she
need
not
Laws
to
compel
her
,
nor
look
for
witnesses
to
proclaim
her
)
than
any
other
Religion
that
e're
assembled
men
to
Divine
Worship
.
For
that
of
the
Jews
doth
still
consist
in
a
sullen
separation
of
themselves
from
the
rest
of
humane
flesh
,
which
is
a
fantastical
pride
of
their
own
cleanness
,
and
an
uncivil
disdain
of
the
imagined
contagiousness
of
others
,
and
at
this
day
,
their
cantonizing
in
Tribes
,
and
shyness
of
alliance
with
neighbours
,
deserves
not
the
term
of
mutual
love
,
but
rather
seems
a
bestial
melancholy
of
herding
in
their
own
Walks
.
That
of
the
Ethnicks
,
like
this
of
Mahomet
,
consisted
in
the
vain
pride
of
Empire
,
and
never
enjoyn'd
a
Jewish
separation
,
but
drew
all
Nations
together
;
yet
not
as
their
companions
of
the
same
species
,
but
as
slaves
to
a
Yoke
:
Their
sanctity
was
Honour
,
and
their
Honour
onely
an
impudent
courage
,
or
dexterity
in
destroying
.
But
Christian
Religion
hath
the
innocence
of
village
neighbour-hood
,
and
did
anciently
in
its
politicks
rather
promote
the
interest
of
Mankind
than
of
States
;
and
rather
of
all
States
than
of
one
;
for
particular
endeavours
onely
in
behalf
of
our
own
homes
,
are
signs
of
a
narrow
moral
education
,
not
of
the
vast
kindness
of
Christian
Religion
,
which
likewise
ordain'd
as
well
an
universal
communion
of
bosoms
,
as
a
community
of
wealth
.
Such
is
Christian
Religion
in
the
precepts
,
and
was
once
so
in
the
practice
.
But
I
resolv'd
my
Poem
should
represent
those
of
a
former
Age
,
perceiving
't
is
with
the
servants
of
Christ
,
as
with
other
servants
under
temporal
power
,
who
with
all
cleanness
,
and
even
with
officious
diligence
perform
their
duty
in
their
Masters
sight
,
but
still
as
he
grows
longer
absent
,
become
more
slothfull
,
unclean
and
false
.
And
this
,
who
ever
compares
the
present
with
the
Primitive
times
,
may
too
palpably
discern
.
When
I
consider'd
the
actions
which
I
meant
to
describe
,
(
those
inferring
the
persons
)
I
was
again
perswaded
rather
to
chuse
those
of
a
former
Age
,
than
the
present
;
&
in
a
Century
so
far
remov'd
,
as
might
preserve
me
from
their
improper
examinations
,
who
know
not
the
requisites
of
a
Poem
,
nor
how
much
pleasure
they
lose
(
and
even
the
pleasures
of
Heroick
Poesie
are
not
unprofitable
)
who
take
away
the
liberty
of
a
Poet
,
and
fetter
his
feet
in
the
shackles
of
an
Historian
:
For
why
should
a
Poet
doubt
in
Story
to
mend
the
intrigues
of
Fortune
by
more
delightfull
conveyances
of
probable
fictions
,
because
austere
Historians
have
enter'd
into
bond
to
truth
?
an
obligation
which
were
in
Poets
,
as
foolish
and
unnecessary
as
is
the
bondage
of
false
Martyrs
,
who
lye
in
chains
for
a
mistaken
opinion
:
but
by
this
I
would
imply
,
that
Truth
narrative
and
past
,
is
the
Idol
of
Historians
,
(
who
worship
a
dead
thing
)
and
truth
operative
,
and
by
effects
continually
alive
,
is
the
Mistress
of
Poets
,
who
hath
not
her
existence
in
matter
,
but
in
reason
.
I
was
likewise
more
willing
to
derive
my
Theme
from
elder
times
,
as
thinking
it
no
little
mark
of
skilfulness
to
comply
with
the
common
Infirmity
;
for
men
(
even
of
the
best
education
)
discover
their
eyes
to
be
weak
,
when
they
look
upon
the
glory
of
virtue
(
which
is
great
actions
)
and
rather
endure
it
at
distance
than
near
;
being
more
apt
to
believe
,
and
love
the
renown
of
Predecessors
,
than
of
Contemporaries
,
whose
deeds
excelling
theirs
in
their
own
sight
,
seem
to
upbraid
them
,
and
are
not
reverenc'd
as
examples
of
Virtue
,
but
envi'd
as
the
favours
of
Fortune
:
But
to
make
great
Actions
credible
,
is
the
principal
Art
of
Poets
;
who
though
they
allow
the
utilitie
of
Fictions
,
should
not
(
by
altering
and
subliming
Storie
)
make
use
of
their
priviledge
to
the
detriment
of
the
Reader
;
whose
incredulitie
(
when
things
are
not
represented
in
proportion
)
doth
much
allay
the
relish
of
his
pitie
,
hope
,
joy
,
and
other
Passions
:
for
we
may
descend
to
compare
the
deceptions
in
Poesie
to
those
of
them
that
profess
dexteritie
of
Hand
,
which
resembles
Conjuring
,
and
to
such
we
come
not
with
the
intention
of
Lawyers
to
examine
the
evidence
of
Facts
,
but
are
content
(
if
we
like
the
carriage
of
their
feigned
motion
)
to
pay
for
being
well
deceiv'd
.
As
in
the
choise
of
time
,
so
of
place
,
I
have
comply'd
with
the
weakness
of
the
generalitie
of
men
;
who
think
the
best
objects
of
their
own
countrey
so
little
to
the
size
of
those
abroad
,
as
if
they
were
shew'd
them
by
the
wrong
end
of
a
Prospective
:
For
man
(
continuing
the
appetites
of
his
first
Childhood
,
till
he
arrive
at
his
second
which
is
more
froward
)
must
be
quieted
with
something
that
he
thinks
excellent
,
which
he
may
call
his
own
;
but
when
he
sees
the
like
in
other
places
(
not
staying
to
compare
them
)
wrangles
at
all
he
has
.
This
leads
us
to
observe
the
craftiness
of
the
Comicks
,
who
are
onely
willing
when
they
describe
humour
(
and
humour
is
the
drunkness
of
a
Nation
which
no
sleep
can
cure
)
to
lay
the
Scaene
in
their
own
countrey
;
as
knowing
we
are
(
like
the
Son
of
Noah
)
so
little
distasted
to
behold
each
others
shame
,
that
we
delight
to
see
even
that
of
a
Father
:
yet
when
they
would
set
forth
greatness
and
excellent
virtue
,
(
which
is
the
Theme
of
Tragedie
)
publickly
to
the
people
;
they
wisely
(
to
avoid
the
quarrels
of
neighbourly
envie
)
remove
the
Scaene
from
home
.
And
by
their
example
I
travell'd
too
;
and
Italie
(
which
was
once
the
Stage
of
the
World
)
I
have
made
the
Theatre
,
where
I
shew
in
either
Sex
,
some
patterns
of
humane
life
,
that
are
(
perhaps
)
fit
to
be
follow'd
.
Having
told
you
why
I
took
the
actions
that
should
be
my
Argument
from
men
of
our
own
Religion
▪
and
given
you
reasons
for
the
choyce
of
the
time
and
place
design'd
for
those
actions
;
I
must
next
acquaint
you
with
the
Schools
where
they
were
bred
;
not
meaning
the
Schools
where
they
took
their
Religion
,
but
Moralitie
;
for
I
know
Religion
is
universally
rather
inherited
than
taught
:
and
the
most
effectual
Schools
of
Moralitie
are
Courts
and
Camps
:
Yet
towards
the
first
,
the
people
are
unquiet
through
envie
;
and
towards
the
other
through
fear
;
and
always
jealous
of
both
for
Injustice
,
which
is
the
natural
scandal
cast
upon
authoritie
and
great
force
.
They
look
upon
the
outward
glory
or
blaze
of
Courts
,
as
wild
Beasts
in
dark
nights
stare
on
their
Hunters
Torches
;
but
though
the
expences
of
Courts
(
whereby
they
shine
)
is
that
consuming
glory
in
which
the
people
think
their
libertie
is
wasted
(
for
wealth
is
their
libertie
and
lov'd
by
them
even
to
jealousie
(
being
themselves
a
courser
sort
of
Princes
,
apter
to
take
than
to
pay
)
yet
Courts
(
I
mean
all
abstracts
of
the
multitude
;
either
by
King
,
or
Assemblies
)
are
not
the
Schools
where
men
are
bred
to
oppression
,
but
the
Temples
where
sometimes
Oppressours
take
sanctuarie
;
a
safetie
which
our
reason
must
allow
them
.
For
the
ancient
laws
of
Sanctuarie
(
derived
from
God
)
provided
chiefly
for
actions
that
proceeded
from
necessitie
;
and
who
can
imagine
less
than
a
necessitie
of
oppressing
the
people
,
since
they
are
never
willing
either
to
buy
their
Peace
,
or
to
pay
for
War
?
Nor
are
Camps
the
Schools
of
wicked
Destroyers
,
more
than
the
Inns
of
Court
(
being
the
Nurserie
of
Judges
)
are
the
Schools
of
Murderers
;
for
as
Judges
are
avengers
of
private
men
against
private
Robbers
;
so
are
Armies
the
avengers
of
the
Publick
against
publick
Invaders
,
either
civil
or
forreign
:
and
Invaders
are
Robbers
,
though
more
in
countenance
than
those
of
the
High
way
,
because
of
their
number
.
Nor
is
there
other
difference
between
Armies
when
they
move
towards
Sieges
or
Battel
,
and
Judges
moving
in
their
Circuit
(
during
the
danger
of
extraordinarie
malefactors
)
with
the
guards
of
the
Countie
;
but
that
the
latter
is
a
less
Army
,
and
of
less
Discipline
.
If
any
man
can
yet
doubt
of
the
necessarie
use
of
Armies
,
let
him
studie
that
which
was
anciently
call'd
a
Monster
,
the
Multitude
,
(
for
Wolves
are
commonly
harmless
when
they
are
met
alone
,
but
very
uncivil
in
Herds
)
and
he
will
not
find
that
all
his
kindred
by
Adam
are
so
tame
and
gentle
,
as
those
Lovers
that
were
bred
in
Arcadia
:
or
to
reform
his
opinion
,
let
him
ask
why
(
during
the
utmost
age
of
Historie
)
Cities
have
been
at
the
charge
of
defensive
Walls
,
and
why
Fortification
hath
been
practic'd
so
long
,
till
it
is
grown
an
Art
?
I
may
now
believe
I
have
usefully
taken
from
Courts
and
Camps
,
the
patterns
of
such
as
will
be
fit
to
be
imitated
by
the
most
necessary
men
;
and
the
most
necessary
men
are
those
who
become
principal
by
prerogative
of
bloud
,
(
which
is
seldom
unassisted
with
education
)
or
by
greatness
of
mind
,
which
in
exact
definition
is
Virtue
.
The
common
Crowd
(
of
whom
we
are
hopeless
)
we
desert
,
being
rather
to
be
corrected
by
laws
(
where
precept
is
accompanied
with
punishment
)
than
to
be
taught
by
Poesie
;
for
few
have
arriv'd
at
the
skill
of
Orpheus
,
or
at
his
good
fortune
,
whom
we
may
suppose
to
have
met
with
extraordinarie
Grecian
Beasts
,
when
so
succesfully
he
reclaim'd
them
with
his
Harp
.
Nor
is
it
needfull
that
Heroick
Poesie
should
be
levell'd
to
the
reach
of
Common
men
:
for
if
the
examples
it
presents
prevail
upon
their
Chiefs
,
the
delight
of
Imitation
(
which
we
hope
we
have
prov'd
to
be
as
effectual
to
good
as
to
evil
)
will
rectifie
by
the
rules
,
which
those
Chiefs
establish
of
their
own
lives
,
the
lives
of
all
that
behold
them
;
for
the
example
of
life
,
doth
as
much
surpass
the
force
of
Precept
,
as
Life
doth
exceed
Death
.
In
the
choice
of
these
Objects
(
which
are
as
Sea-marks
to
direct
the
dangerous
voyage
of
life
)
I
thought
fit
to
follow
the
rule
of
Coasting
Maps
,
where
the
Shelves
and
Rocks
are
describ'd
as
well
as
the
safe
Channel
;
the
care
being
equal
how
to
avoid
as
to
proceed
:
and
the
Characters
of
men
(
whose
passions
are
to
be
eschew'd
)
I
have
deriv'd
from
the
distempers
of
Love
or
Ambition
:
for
Love
and
Ambition
are
too
often
the
raging
Feavers
of
great
minds
.
Yet
Ambition
(
if
the
vulgar
acception
of
the
word
were
corrected
)
would
signifie
no
more
than
an
extraordinary
lifting
of
the
feet
in
the
rough
ways
of
Honour
,
over
the
impediments
of
Fortune
;
and
hath
a
warmth
(
till
it
be
chaf'd
into
a
Fever
)
which
is
necessary
for
every
virtuous
breast
:
for
good
men
are
guiltie
of
too
little
appetite
to
greatness
,
and
it
either
proceeds
from
that
they
call
contentedness
(
but
contentedness
,
when
examin'd
,
doth
mean
something
of
Lasiness
as
well
as
Moderation
)
or
from
some
melancholy
precept
of
the
Cloyster
;
where
they
would
make
life
(
for
which
the
world
was
onely
made
)
more
unpleasant
than
Death
:
as
if
Nature
,
the
Vicegerent
of
God
(
who
in
providing
delightfull
varieties
,
which
virtuous
greatness
can
best
possess
,
or
assure
peaceably
to
others
,
implicitly
commanded
the
use
of
them
)
should
in
the
necessaries
of
life
(
life
being
her
chief
business
)
though
in
her
whole
reign
she
never
committed
one
error
,
need
the
counsel
of
Fryars
,
whose
solitude
makes
them
no
more
fit
for
such
direction
,
than
Prisoners
long
fetter'd
are
for
a
race
.
In
saying
this
,
I
onely
awaken
such
retir'd
men
,
as
evaporate
their
strength
of
mind
by
close
and
long
thinking
;
and
would
every
where
separate
the
Soul
from
the
Bodie
,
ere
we
are
dead
,
by
perswading
us
(
though
they
were
both
created
and
have
been
long
companions
together
)
that
the
preferment
of
the
one
must
meerly
consist
in
deserting
the
other
;
teaching
us
to
court
the
Grave
,
as
if
during
the
whole
lease
of
life
,
we
were
like
Moles
to
live
under
ground
;
or
as
if
long
and
well
dying
,
were
the
certain
means
to
live
in
Heaven
:
Yet
Reason
(
which
though
the
most
profitable
Talent
God
hath
given
us
,
some
Divines
would
have
Philosophers
to
bury
in
the
Napkin
,
and
not
put
it
to
use
)
perswade
us
,
that
the
painfull
activeness
of
Virtue
(
for
Faith
on
which
some
wholly
depend
,
seems
but
a
contemplative
boast
till
the
effects
of
it
grow
exemplary
by
action
)
will
more
probably
acquire
everlasting
dignities
.
And
surely
if
these
severe
Masters
(
who
though
obscure
in
Cells
,
take
it
ill
if
their
very
opinions
rule
not
all
abroad
)
did
give
good
men
leave
to
be
industrious
in
getting
a
Share
of
governing
the
world
,
the
Multitudes
(
which
are
but
Tenants
to
a
few
Monarchs
)
would
endure
that
subjection
which
God
hath
decreed
them
,
with
better
order
,
and
more
ease
;
for
the
world
is
onely
ill
govern'd
,
because
the
wicked
take
more
pains
to
get
authority
,
than
the
virtuous
;
for
the
virtuous
are
often
preach'd
into
retirement
;
which
is
to
the
publick
as
unprofitable
as
their
sleep
;
and
the
erroneousness
of
such
lazy
rest
,
let
Philosophers
judge
;
since
Nature
(
of
whose
body
man
thinks
himself
the
chiefest
member
)
hath
not
any
where
,
at
any
time
,
been
respited
from
action
(
in
her
,
call'd
motion
)
by
which
she
universally
preserves
and
makes
Life
.
Thus
much
of
Ambition
which
should
have
succeeded
something
I
was
saying
of
Love
.
Love
,
in
the
interpretation
of
the
Envious
,
is
Softness
;
in
the
Wicked
,
good
men
suspect
it
for
Lust
;
and
in
the
Good
,
some
spiritual
men
have
given
it
the
name
of
Charity
:
And
these
are
but
te●ms
to
this
which
seems
a
more
consider'd
definition
;
that
indefinite
Love
is
Lust
;
and
Lust
when
it
is
determin'd
to
one
,
is
Love
;
This
definition
too
but
intrudes
it self
on
what
I
was
about
to
say
,
which
is
(
and
spoken
with
soberness
though
like
a
Lay-man
)
that
Love
is
the
most
acceptable
imposition
of
Nature
,
the
cause
and
preservation
of
Life
,
and
the
very
healthfulness
,
of
the
Mind
,
as
well
as
of
the
Body
;
but
Lust
(
our
raging
Feaver
)
is
more
dangerous
in
Cities
,
than
the
Calenture
in
Ships
.
Now
(
Sir
)
I
again
ask
you
pardon
,
for
I
have
again
digressed
;
my
immediate
business
being
to
tell
you
,
That
the
distempers
of
Love
and
Ambition
are
the
onely
Characters
I
design'd
to
expose
as
objects
of
terrour
:
and
my
purpose
was
also
to
assure
you
,
that
I
never
meant
to
prostitute
Wickedness
in
the
Images
of
low
and
contemptible
people
,
as
if
I
expected
the
meanest
of
the
multitude
for
my
Readers
(
since
onely
the
Rabble
is
seen
at
common
executions
)
nor
intended
to
raise
iniquity
,
to
that
height
of
horrour
,
till
it
might
seem
the
fury
of
something
worse
than
a
beast
.
In
order
to
the
first
I
believe
the
Spartans
(
who
to
deter
their
children
from
drunkenness
,
a●●ustom'd
their
Slaves
to
vomit
before
them
)
did
by
such
fulsom
examples
,
rather
teach
them
to
disdain
the
Slaves
,
than
to
Ioath
Wine
,
for
Men
seldom
take
notice
of
the
vice
in
abject
persons
,
especially
where
necessity
constrains
it
.
And
in
observation
of
the
second
,
I
have
thought
,
that
those
horrid
spectacles
(
when
the
latter
race
of
Gladiaters
made
up
the
excesses
of
Romane
feasts
)
did
more
induce
the
Guests
to
detest
the
cruelty
of
mankind
,
than
increase
their
courage
by
beholding
such
an
impudent
scorn
of
Life
.
I
have
now
given
you
the
accomp●
of
such
provisions
as
I
made
for
this
new
Building
;
and
you
may
next
please
(
having
examin'd
the
substance
)
to
take
a
view
of
the
form
;
and
observe
if
I
have
methodically
and
with
discretion
,
dispos'd
of
the
materials
,
which
with
some
curiosity
I
have
collected
.
I
cannot
discern
by
any
help
from
reading
,
or
learned
men
,
(
who
have
been
to
me
the
best
and
briefest
Indexes
of
Books
)
that
any
Nation
hath
in
representment
of
great
actions
(
either
by
Heroicks
or
Dramaticks
)
digested
Story
into
so
pleasant
and
instructive
a
method
as
the
English
by
their
Drama
:
and
by
that
regular
species
(
though
narratively
and
not
in
Dialogue
)
I
have
drawn
the
body
of
an
Heroick
Poem
:
In
which
I
did
not
onely
observe
the
Symmetrie
(
proportioning
five
Books
to
five
Acts
,
and
Canto's
to
Scenes
,
(
the
Scenes
having
their
number
ever
govern'd
by
occasion
)
but
all
the
shadowings
,
happy
strokes
,
secret
graces
,
and
even
the
drapery
(
which
together
make
the
second
beauty
)
I
have
(
I
hope
)
exactly
follow'd
:
and
those
compositions
of
second
beauty
,
I
observe
in
the
Drama
to
be
the
under-walks
,
interweaving
,
or
correspondence
of
lesser
design
in
Scenes
,
not
the
great
motion
of
the
main
plot
,
and
coherence
of
the
Acts.
The
first
Act
is
the
general
preparative
,
by
rendering
the
chiefest
characters
of
persons
,
and
ending
with
something
that
looks
like
an
obscure
promise
of
design
.
The
second
begins
with
an
introducement
of
new
persons
,
so
finishes
all
the
characters
,
and
ends
with
some
little
performance
of
that
design
which
was
promis'd
at
the
parting
of
the
first
Act.
The
third
makes
a
visible
correspondence
in
the
under-walks
(
or
lesser
intrigues
)
of
persons
;
and
ends
with
an
ample
turn
of
the
main
design
,
and
expectation
of
a
new
.
The
fourth
(
ever
having
occasion
to
be
the
longest
)
gives
a
notorious
turn
to
all
the
under-walks
,
and
a
counter-turn
to
that
main
design
which
chang'd
in
the
third
.
The
fifth
begins
with
an
entire
diversion
of
the
main
,
and
dependant
Plots
;
then
makes
the
general
correspondence
of
the
persons
more
discernable
,
and
ends
with
an
easie
untying
of
those
particular
knots
,
which
made
a
contexture
of
the
whole
;
leaving
such
satisfaction
of
probabilities
with
the
Spectatour
,
as
may
perswade
him
that
neither
Fortune
in
the
fate
of
the
Persons
,
nor
the
Writer
in
the
Representment
,
have
been
unnatural
or
exorbitant
.
To
these
Meanders
of
the
English
Stage
I
have
cut
out
the
Walks
of
my
Poem
;
which
in
this
description
may
seem
intricate
and
tedious
;
but
will
,
I
hope
(
when
men
take
pains
to
visit
what
they
have
heard
describ'd
)
appear
to
them
as
pleasant
as
a
summer
passage
on
a
crooked
River
,
where
going
about
,
and
turning
back
,
is
as
delightfull
as
the
delays
of
parting
Lovers
.
In
placing
the
Argument
(
as
a
Proem
)
before
every
Ca●to
,
I
have
not
wholly
follow'd
the
example
of
the
Moderns
;
but
averted
it
from
that
purpose
to
which
I
found
it
frequently
us'd
:
for
it
hath
been
intended
by
others
,
as
the
contents
of
the
Chapter
,
or
as
a
Bill
of
Fare
at
a
Venetian
Feast
;
which
is
not
brought
before
the
meat
to
raise
an
expectation
,
but
to
satisfie
the
longing
curiosity
of
the
Guests
.
And
that
which
I
have
call'd
my
Argument
,
is
onely
meant
as
an
assistance
to
the
Readers
memory
,
by
containing
brief
hints
,
such
,
as
if
all
the
Arguments
were
successively
read
,
would
make
him
easily
remember
the
mutual
dependancies
of
the
general
design
;
yet
each
rather
mentions
every
person
acting
,
than
their
actions
:
But
he
is
very
unskilfull
that
by
Narratives
before
an
Historical
Poem
,
prevents
expectation
;
for
so
he
comes
to
have
as
little
success
over
the
Reader
(
whom
the
Writer
should
surprize
,
and
as
it
were
keep
prisoner
for
a
time
)
as
he
hath
on
his
Enemies
,
who
commanding
a
party
out
to
take
them
(
and
commonly
Readers
are
justly
Enemies
to
Writers
)
imparts
openly
the
design
ere
he
begins
the
action
:
Or
he
may
be
said
to
be
as
unluckily
officious
as
he
that
leads
a
wooing
to
a
Mistress
,
one
that
already
hath
newly
enjoy'd
her
.
I
shall
say
a
little
,
why
I
have
chosen
my
inter-woven
Stanza
of
four
,
though
I
am
not
oblig'd
to
excuse
the
choice
;
for
numbers
in
Verse
must
,
like
distinct
kinds
of
Musick
,
be
expos'd
to
the
uncertain
and
different
taste
of
several
Ears
.
Yet
I
may
declare
,
that
I
believ'd
it
would
be
more
pleasant
to
the
Reader
,
in
a
Work
of
length
,
to
give
this
respite
or
pause
,
between
every
Stanza
(
having
endeavour'd
that
each
should
contain
a
period
)
than
to
run
him
out
of
breath
with
continu'd
Couplets
.
Nor
doth
alternate
Rhyme
by
any
lowliness
of
cadence
,
make
the
sound
less
Heroick
,
but
rather
adapt
it
to
a
plain
and
stately
composing
of
Musick
;
and
the
brevity
of
the
Stanza
renders
it
less
subtile
to
the
Composer
,
and
more
easie
to
the
Singer
;
which
in
stilo
recitativo
,
when
the
Story
is
long
,
is
chiefly
requisite
.
And
this
was
indeed
(
if
I
shall
not
betray
vanity
in
my
Confession
)
the
reason
that
prevail'd
most
towards
my
choice
of
this
Stanza
,
and
my
division
of
the
main
work
into
Canto's
,
every
Canto
including
a
sufficient
accomplishment
of
some
worthy
design
or
action
;
for
I
had
so
much
heat
(
which
you
,
Sir
,
may
call
pride
,
since
pride
may
be
allow'd
in
Pegasus
,
if
it
be
a
praise
to
other
Horses
)
as
to
presume
they
might
(
like
the
Works
of
Homer
ere
they
were
joyn'd
together
,
and
made
a
Volume
by
the
Athenian
King
)
be
sung
at
Village-feasts
;
though
not
to
Monarchs
after
Victory
,
nor
to
Armies
before
battel
.
For
so
(
as
an
inspiration
of
glory
into
the
one
,
and
of
valour
into
the
other
)
did
Homer's
Spirit
,
long
after
his
bodies
rest
,
wander
in
musick
about
Greece
.
Thus
you
have
the
Model
of
what
I
have
already
built
,
or
shall
hereafter
joyn
to
the
same
frame
.
If
I
be
accus'd
of
Innovation
,
or
to
have
transgress'd
against
the
method
of
the
Ancients
;
I
shall
think
my self
secure
in
believing
,
that
a
Poet
who
hath
wrought
with
his
own
instruments
at
a
new
design
,
is
no
more
answerable
for
disobedience
to
Predecessours
,
than
Law-makers
are
lyable
to
those
old
Laws
which
themselves
have
repealed
.
Having
describ'd
the
outward
frame
,
the
large
rooms
within
,
the
lesser
conveyances
,
and
now
the
furniture
;
it
were
orderly
to
let
you
examine
the
matter
of
which
that
furniture
is
made
:
But
though
every
Owner
who
hath
the
Vanity
to
shew
his
ornament
,
or
Hangings
,
must
endure
the
curiosity
,
and
censure
of
him
that
beholds
them
;
yet
I
shall
not
give
you
the
trouble
of
enquiring
what
is
,
but
tell
you
of
what
I
design'd
their
substance
;
which
is
,
Wit
:
And
Wit
is
the
laborious
,
and
the
lucky
resultances
of
Thought
,
having
towards
its
excellence
(
as
we
say
of
the
strokes
of
Painting
)
as
well
a
happiness
as
care
.
It
is
a
Web
consisting
of
the
subt'lest
threds
;
and
like
that
of
the
Spider
,
is
considerately
woven
out
of
our selves
;
for
a
Spider
may
be
said
to
consider
,
not
onely
respecting
his
solemness
and
tacit
posture
(
like
a
grave
Scout
in
ambush
for
his
Enemy
)
but
because
all
things
done
,
are
either
from
consideration
,
or
chance
;
and
the
work
of
Chance
are
accomplishments
of
an
instant
,
having
commonly
a
dissimilitude
;
but
hers
are
the
works
of
time
,
and
have
their
contextures
alike
.
Wit
is
not
onely
the
luck
and
labour
,
but
also
the
dexteritie
of
thought
,
rounding
the
world
,
like
the
Sun
,
with
unimaginable
motion
;
and
bringing
swiftly
home
to
the
memorie
,
universal
surveys
.
It
is
the
Souls
Powder
,
which
when
supprest
(
as
forbidden
from
flying
upward
)
blows
up
the
restraint
,
and
loseth
all
force
in
a
farther
ascension
towards
Heaven
(
the
region
of
God
)
and
yet
by
nature
is
much
less
able
to
make
any
inquisition
downward
towards
Hell
,
the
Cel
of
the
Devil
;
but
breaks
through
all
about
it
(
as
far
as
the
utmost
it
can
reach
)
removes
,
uncovers
,
makes
way
for
Light
,
where
Darkness
was
inclos'd
,
till
great
bodies
are
more
examinable
by
being
scatter'd
into
parcels
;
and
till
all
that
find
its
strength
(
but
most
of
mankind
are
strangers
to
Wit
,
as
Indians
are
to
Powder
)
worship
it
for
the
effects
,
as
deriv'd
from
the
Deitie
It
is
in
Divines
,
Humilitie
,
Exemplariness
and
Moderation
;
in
States-men
,
Gravitie
,
Vigilance
,
Benign
Complacencie
,
Secrecie
,
Patience
and
Dispatch
;
in
Leaders
of
Armies
,
Valor
,
Painfulness
,
Temperance
,
Bountie
,
Dexteritie
in
Punishing
and
Rewarding
,
and
a
sacred
Certitude
of
Promise
:
It
is
in
Poets
,
a
full
comprehension
of
all
recited
in
all
these
;
and
an
abilitie
to
bring
those
comprehensions
into
action
,
when
they
shall
so
far
forget
the
true
measure
of
what
is
of
greatest
consequence
to
humanitie
,
(
which
are
things
righteous
,
pleasant
and
usefull
)
as
to
think
the
delights
of
Greatness
equal
to
that
of
Poesie
;
or
the
Chiefs
of
any
Profession
more
necessary
to
the
world
,
than
excellent
Poets
.
Lastly
,
though
Wit
be
not
the
envie
of
ignorant
Men
,
't
is
often
of
evil
States-men
,
and
of
all
such
imperfect
great
spirits
,
as
have
it
in
a
less
degree
than
Poets
:
for
though
no
man
envies
the
excellencie
of
that
,
which
in
no
proportion
he
ever
tasted
,
(
as
men
cannot
be
said
to
envie
the
condition
of
Angels
)
yet
we
may
say
the
Devil
envies
the
Supremacie
of
God
,
because
he
was
in
some
degree
partaker
of
his
glory
.
That
which
is
not
,
yet
is
accounted
,
Wit
,
I
will
but
sleightly
remember
;
which
seems
very
incident
to
imperfect
youth
,
and
sickly
age
;
Young
men
(
as
if
they
were
not
quite
deliver'd
from
Childhood
,
whose
first
exercise
is
Language
)
imagine
it
consists
in
the
Musick
of
Words
,
and
believe
they
are
made
wise
by
refining
their
speech
,
above
the
vulgar
Dialect
;
which
is
a
mistake
almost
as
great
as
that
of
the
people
,
who
think
Orators
,
(
which
is
a
title
that
crowns
at
riper
years
those
that
have
practis'd
the
dexteritie
of
tongue
)
the
ablest
men
;
who
are
indeed
so
much
more
unapt
for
governing
,
as
they
are
more
fit
for
Sedition
:
and
it
may
be
said
of
them
as
of
the
Witches
of
Norway
,
who
can
sell
a
Storm
for
a
Dollar
,
which
for
Ten
Thousand
they
cannot
allay
.
From
the
esteem
of
speaking
they
proceed
to
the
admiration
of
what
are
commonly
call'd
Conceits
,
things
that
sound
like
the
knacks
or
toys
of
ordinarie
Epigrammatists
:
and
from
thence
,
after
more
conversation
and
varietie
of
objects
,
grow
up
to
some
force
of
Fancie
;
Yet
even
then
,
like
young
Hawks
,
they
stray
and
flie
far
off
,
using
their
libertie
as
if
they
would
nere
return
to
the
Lure
;
and
often
go
at
check
,
ere
they
can
make
a
stedie
view
,
and
know
their
game
.
Old
men
,
that
have
forgot
their
first
Childhood
and
are
returning
to
their
second
,
think
it
lies
in
agnominations
,
and
in
a
kind
of
an
alike
tinkling
of
words
;
or
else
in
a
grave
telling
of
wonderfull
things
,
or
in
comparing
of
times
without
a
discover'd
partialitie
;
which
they
perform
so
ill
by
favouring
the
past
,
that
,
as
't
is
observ'd
,
if
the
bodies
of
men
should
grow
less
,
though
but
an
unmeasurable
proportion
in
Seven
years
,
yet
reckoning
from
the
Floud
,
they
would
not
remain
in
the
Stature
of
Frogs
;
So
if
States
and
particular
persons
had
impair'd
in
government
,
and
increas'd
in
wickedness
proportionably
to
what
Old
men
affirm
they
have
done
,
from
their
own
infancie
to
their
age
;
all
publick
Policie
had
been
long
since
Confusion
,
and
the
congregated
World
would
not
suffice
now
to
people
a
Village
.
The
last
thing
they
suppose
to
be
Wit
,
is
their
bitter
Morals
,
when
they
almost
declare
themselves
Enemies
to
Youth
&
Beautie
;
by
which
severitie
they
seem
cruel
as
Herod
when
he
surpris'd
the
sleeping
Children
of
Bethlem
:
for
Youth
is
so
far
from
wanting
Enemies
,
that
it
is
mortally
its
own
;
so
unpractis'd
,
that
it
is
everywhere
cosen'd
more
than
a
stranger
among
Jews
;
&
hath
an
infirmitie
of
sight
more
hurtfull
than
Blindness
to
Blind
men
;
for
though
it
cannot
chuse
the
way
it
scorns
to
be
led
.
And
Beautie
,
though
many
call
themselves
her
Friends
,
hath
few
but
such
as
are
false
to
her
:
Though
the
World
sets
her
in
a
Throne
,
yet
all
about
her
(
even
her
gravest
Counsellors
)
are
Traytors
,
though
not
in
conspiracie
,
yet
in
their
distinct
designs
;
and
to
make
her
certain
not
onely
of
distress
but
ruin
,
she
is
ever
pursu'd
by
her
most
cruel
enemie
,
the
great
Destroyer
,
Time
.
But
I
will
proceed
no
farther
upon
old
men
,
nor
in
recording
mistakes
;
lest
finding
so
many
more
,
than
there
be
Verities
,
we
might
believe
we
walk
in
as
great
obscurity
as
the
Egyptians
when
Darkness
was
their
Plague
.
Nor
will
I
presume
to
call
the
matter
of
which
the
Ornaments
or
Substantial
parts
of
this
Poem-are
compos'd
,
Wit
;
but
onely
tell
you
my
endeavour
was
,
in
bringing
Truth
(
too
often
absent
)
home
to
mens
bosoms
,
to
lead
her
through
unfrequented
and
new
ways
,
and
from
the
most
remote
Shades
;
by
representing
Nature
,
though
not
in
an
affected
,
yet
in
an
usual
dress
.
'T
is
now
fit
,
after
I
have
given
you
so
long
a
survay
of
the
Building
,
to
render
you
some
accompt
of
the
Builder
,
that
you
may
know
by
what
time
,
pains
,
and
assistants
I
have
proceeded
,
or
may
hereafter
finish
my
work
:
and
in
this
I
shall
take
occasion
to
accuse
,
and
condemn
,
as
papers
unworthy
of
light
,
all
those
hastie
digestions
of
thought
which
were
published
in
my
Youth
;
a
sentence
not
pronounc'd
out
of
melancholly
rigour
,
but
from
a
cheerfull
obedience
to
the
just
authoritie
,
of
experience
:
For
that
grave
Mistress
of
the
World
,
Experience
(
in
whose
profitable
School
,
those
before
the
Floud
stay'd
long
,
but
we
like
wanton
children
come
thither
late
,
yet
too
soon
are
call'd
out
of
it
,
and
fetch'd
home
by
Death
)
hath
taught
me
,
that
the
engenderings
of
unripe
age
become
abortive
,
and
deform'd
;
and
that
after
obtaining
more
years
,
those
must
needs
prophesie
with
ill
success
,
who
make
use
of
their
Visions
in
Wine
;
That
when
the
ancient
Poets
were
valu'd
as
Prophets
,
they
were
long
and
painfull
in
watching
the
correspondence
of
Causes
,
ere
they
presum'd
to
foretel
effects
:
and
that
't
is
a
high
pesumption
to
entertain
a
Nation
(
who
are
Poets
standing
Guest
,
and
require
Monarchical
respect
)
with
hastie
provisions
;
as
if
a
Poet
might
imitate
a
familiar
dispatch
of
Faulkoners
,
mount
his
Pegasus
,
unhood
his
Muse
,
and
with
a
few
flights
boast
he
hath
provided
a
feast
for
a
Prince
.
Such
posting
upon
Pegasus
I
have
long
since
forborn
;
and
during
my
Journey
in
this
Work
,
have
mov'd
with
a
slow
pace
;
that
I
might
make
my
survays
as
one
that
travelled
not
bring
home
the
names
,
but
the
proportion
,
and
nature
of
things
:
and
in
this
I
am
made
wise
by
two
great
examples
;
for
the
friends
of
Virgil
acknoledge
he
was
many
years
in
doing
honour
to
Aeneas
(
still
contracting
at
night
into
a
closer
force
,
the
abundance
of
his
morning
strengths
)
and
Statius
rather
seems
to
boast
,
than
blush
,
when
he
confesses
he
was
twice
Seven
in
renowning
the
War
between
Argos
and
Thebes
.
Next
to
the
usefulness
of
Time
(
which
here
implies
ripe
age
(
I
believ'd
pains
most
requisite
to
this
undertaking
:
for
though
painfulness
in
Poets
(
according
to
the
usual
negligence
of
our
Nation
in
Examining
,
and
their
diligence
to
censure
)
seems
always
to
discover
a
want
of
natural
force
,
and
is
traduc'd
,
as
if
Poesie
concern'd
the
World
no
more
than
Dancing
;
whose
onely
grace
is
the
quickness
and
facilitie
of
motion
;
and
whole
perfection
is
not
of
such
publick
consequence
,
that
any
man
can
merit
much
by
attaining
it
with
long
labour
;
yet
let
them
consider
,
and
they
will
find
(
nor
can
I
stay
long
ere
I
convince
them
in
the
important
use
of
Poesie
)
the
natural
force
of
a
Poet
more
apparent
,
by
but
confessing
that
great
forces
ask
great
labour
in
managing
,
than
by
an
arrogant
braving
the
World
,
when
he
enters
the
field
with
his
undisciplin'd
first
thoughts
:
For
a
wise
Poet
,
like
a
wise
General
,
will
not
shew
his
strengths
till
they
are
in
exact
government
and
order
;
which
are
not
the
postures
of
chance
,
but
proceed
from
Vigilance
and
Labour
.
Yet
to
such
painfull
Poets
some
upbraid
the
want
of
extemporary
fury
,
or
rather
inspiration
,
a
dangerous
word
;
which
many
have
of
late
successfully
us'd
;
and
inspiration
is
a
spiritual
Fit
,
deriv'd
from
the
ancient
Ethnick
Poets
,
who
then
,
as
they
were
Priests
,
were
States-men
too
,
and
probably
lov'd
dominion
;
and
as
their
well
dissembling
of
Inspiration
begot
them
reverence
then
,
equal
to
that
which
was
paid
to
Laws
;
so
these
,
who
now
profess
the
same
fury
,
may
perhaps
by
such
authentick
example
pretend
authoritie
over
the
people
;
It
being
not
unreasonable
to
imagine
,
they
rather
imitate
the
Greek
Poets
,
than
the
Hebrew
Prophets
,
since
the
later
were
inspir'd
for
the
use
of
others
;
and
these
,
like
the
former
,
prophesie
for
themselves
.
But
though
the
ancient
Poets
are
excus'd
,
as
knowing
the
weak
constitution
of
those
Deities
from
whom
they
took
their
Priesthood
;
and
the
frequent
necessitie
of
dissembling
for
the
ease
of
Government
:
yet
these
(
who
also
from
the
chief
to
the
meanest
are
States-men
and
Priests
,
but
have
not
the
luck
to
be
Poets
)
should
not
assume
such
saucie
familiaritie
with
a
true
God
.
From
the
time
and
labour
requir'd
to
my
Poem
,
let
me
proceed
to
my
Assistants
;
by
which
I
shall
not
so
much
attest
my
own
weakness
,
as
discover
the
difficulties
and
greatness
of
such
a
work
:
For
when
Solomon
made
use
of
his
Neighbours
towards
his
Building
,
he
lost
no
reputation
,
nor
by
demanding
those
aids
was
thought
a
lesser
Prince
;
but
rather
publish'd
his
Wisdom
in
rightly
understanding
the
vast
extent
of
his
enterprise
:
Who
likewise
with
as
much
glorie
made
use
of
Fellers
of
Wood
,
and
Hewers
of
Stone
,
as
of
learned
Architects
:
Nor
have
I
refrain'd
to
be
oblig'd
to
men
of
any
Science
,
as
well
mechanical
as
liberal
:
Nor
when
Memorie
(
from
that
various
and
plentifull
stock
,
with
which
all
observers
are
furnish'd
,
that
have
had
diversitie
of
life
)
presented
me
by
chance
with
any
figure
,
did
I
lay
it
aside
as
useless
,
because
at
that
instant
I
was
not
skilfull
to
manage
it
artfully
?
but
I
have
staid
and
recorded
such
objects
,
till
by
consulting
with
right
Masters
I
have
dispos'd
of
them
without
mistake
;
It
being
no
more
shame
to
get
Learning
at
that
very
time
,
and
from
the
same
Text
;
when
,
and
by
which
,
we
instruct
others
;
than
for
a
froward
Scout
,
discovering
the
Enemie
,
to
save
his
own
life
at
a
pass
,
where
he
then
teaches
his
Partie
to
escape
.
In
remembring
mine
own
helps
,
I
have
consider'd
those
which
others
in
the
same
necessitie
have
taken
;
and
find
that
Writers
(
contrarie
to
my
inclination
)
are
apter
to
be
beholding
to
Books
,
than
to
Men
;
not
onely
as
the
first
are
more
in
their
possessions
(
being
more
constant
Companions
than
dearest
friends
)
but
because
they
commonly
make
such
use
of
treasure
found
in
Books
,
as
of
other
treasure
belonging
to
the
Dead
,
and
hidden
under
ground
;
for
they
dispose
of
both
with
great
secrecie
,
defacing
the
shape
or
images
of
the
one
,
as
much
as
of
the
other
;
through
fear
of
having
the
original
of
their
stealth
or
abundance
discover'd
.
And
the
next
cause
why
Writers
are
more
in
Libraries
than
in
company
,
is
,
that
Books
are
easily
open'd
,
and
learned
men
are
usually
shut
up
,
by
a
froward
or
envious
humour
of
retention
,
or
else
unfold
themselves
,
so
as
we
may
read
more
of
their
weakness
and
vanitie
,
than
Wisdom
;
imitating
the
Holy-day-custom
in
great
Cities
,
where
the
shops
of
Chaundrie
,
and
slight
wares
,
are
familiarly
open
,
but
those
of
solid
and
staple
merchandise
are
proudly
lock'd
up
.
Nor
indeed
can
it
be
expected
that
all
great
Doctors
are
of
so
benign
a
nature
,
as
to
take
pains
in
gaining
treasure
(
of
which
Knowledge
is
the
greatest
)
with
intent
to
inrich
others
so
easily
,
as
if
they
stood
every
where
with
their
Pockets
spred
,
&
ready
to
be
pickt
:
nor
can
we
read
of
any
Father
,
who
so
far
and
secretly
adopted
his
Son
to
a
Book
of
his
own
writing
,
as
that
his
Son
might
be
thought
Authour
of
that
written
Wit
,
as
much
as
his
Father
was
Authour
of
him
:
Nor
of
any
Husband
that
to
his
darling
Wife
would
so
far
surrender
his
Wisdom
,
as
that
in
publique
,
he
could
endure
to
let
her
use
his
Dictates
,
as
if
she
would
have
others
think
her
wiser
than
himself
.
By
this
rememberance
of
that
usual
parsimony
in
owners
of
Wit
,
towards
such
as
would
make
use
of
their
plenty
,
I
lament
the
fortune
of
others
,
and
may
wish
the
Reader
to
congratulate
mine
;
For
I
have
found
Friends
as
ready
as
Books
,
to
regulate
my
conceptions
,
or
make
them
more
correct
,
easie
and
apparent
.
But
though
I
am
become
so
wise
,
by
knowing
my self
,
as
to
believe
the
thoughts
of
divers
transcend
the
best
which
I
have
written
;
yet
I
have
admitted
from
no
man
any
change
of
my
Design
,
nor
very
seldom
of
my
sense
:
For
I
resolv'd
to
have
this
Poem
subsist
and
continue
throughout
with
the
same
complexion
and
spirit
;
though
it
appear
but
like
a
plain
Family
,
of
a
neighbourly
alliance
,
who
marry
into
the
same
moderate
quality
and
garb
,
and
are
fearfull
of
introducing
strangers
of
greater
rank
,
lest
the
shining
presence
of
such
,
might
seem
to
upbraid
,
and
put
all
about
them
out
of
countenance
.
And
now
,
Sir
,
that
the
Reader
may
(
whom
Writers
are
●ain
to
court
,
draw
in
,
and
keep
with
artifice
,
so
shy
men
grow
of
Books
)
believe
me
worthy
of
him
,
I
cannot
forbear
to
thank
you
in
publick
,
for
examining
,
correcting
,
and
allowing
this
Poem
in
parcels
ere
it
arriv'd
at
the
contexture
:
by
which
you
have
perform'd
the
just
degrees
of
proceeding
with
Poets
;
who
during
the
gayety
and
wantonness
of
the
Muse
,
are
but
as
children
to
Philosophers
(
though
of
some
Giant
race
)
whose
first
thoughts
(
wilde
,
and
roaming
far
off
)
must
be
brought
home
,
watch'd
,
and
inter●ogated
,
and
after
they
are
made
more
regular
,
be
encourag'd
and
prais'd
for
doing
well
,
that
they
may
delight
in
aiming
at
perfection
.
By
such
a
Method
the
Muse
is
taught
to
become
Master
of
her
own
,
and
others
strength
:
and
who
is
he
so
learn'd
(
how
proud
soever
with
being
cherish'd
in
the
bosom
of
Fame
)
that
can
hope
,
(
when
through
the
several
ways
of
Science
,
he
seeks
Nature
in
her
hidden
walks
)
to
make
his
Journey
short
,
unless
he
call
you
to
be
his
Guide
?
and
who
so
guided
can
suspect
his
safety
,
even
when
he
travels
through
the
Enemie's
Countrey
?
for
such
is
the
vast
field
of
Learning
,
where
the
Learned
(
though
not
numerous
enough
to
be
an
Army
)
lye
as
small
Parties
,
maliciously
in
Ambush
,
to
destroy
all
new
Men
that
look
into
their
Quarters
.
And
from
such
,
you
,
and
those
you
lead
,
are
secure
;
because
you
move
not
by
common
Maps
,
but
have
painfully
made
your
own
Prospect
;
and
travel
now
like
the
Sun
,
not
to
inform
your self
,
but
enlighten
the
world
.
And
likewise
,
when
by
the
strict
survey
and
Government
that
hath
been
had
over
this
Poem
,
I
shall
think
to
govern
the
Reader
(
who
though
he
be
noble
,
may
perhaps
judge
of
supream
Power
like
a
very
Commoner
,
and
rather
approve
authority
,
when
it
is
in
many
,
than
in
one
)
I
must
acquaint
him
,
that
you
had
not
alone
the
trouble
of
establishing
and
destroying
;
but
enjoy'd
your
intervals
and
ease
by
Two
Colleagues
;
Two
that
are
worthy
to
follow
you
into
the
Closets
of
Princes
;
if
the
knowledge
of
Men
past
,
(
of
whom
Books
are
the
remaining
minds
)
or
of
the
present
(
of
whom
Conversation
is
the
usefull
and
lawfull
Spie
)
may
make
up
such
greatness
,
as
is
fit
for
great
Courts
:
or
if
the
rays
that
proceed
from
the
Poetick
Planet
,
be
not
a
little
too
strong
for
the
sight
of
modern
Monarchs
;
who
now
are
too
seldom
taught
in
their
youth
,
like
Eaglets
to
fortifie
their
eyes
by
often
soaring
near
the
Sun
.
And
though
this
be
here
but
my
testimony
,
it
is
too
late
for
any
of
you
to
disclaim
it
;
for
since
you
have
made
it
valid
by
giving
yours
of
GONDIBERT
under
your
hands
,
you
must
be
content
to
be
us'd
by
me
,
as
Princes
are
by
their
preferr'd
Subjects
;
who
in
the
very
act
of
taking
honour
,
return
it
to
the
Giver
;
as
benefits
receiv'd
by
the
creature
,
manifest
the
power
,
and
redound
to
the
glory
of
the
Creator
.
I
am
now
,
Sir
,
(
to
your
great
comfort
,
that
have
been
thus
ill
,
and
long
diverted
)
arriv'd
at
my
last
consideration
,
which
is
to
satisfie
those
who
may
enquire
why
I
have
taken
so
much
pains
to
become
an
Authour
?
Or
why
any
man
stays
so
long
sweating
at
the
fire
of
Invention
,
to
dress
the
food
of
the
Minde
,
when
Readers
have
so
imperfect
Stomachs
,
as
they
either
devour
Books
with
over
hasty
Digestion
,
or
grow
to
loath
them
from
a
surfet
.
And
why
I
more
especially
made
my
task
an
Heroick
Poem
?
I
shall
involve
the
two
first
Questions
in
one
;
as
submitting
to
be
concern'd
amongst
the
generality
of
Writers
;
whose
Enemies
being
many
,
and
now
mine
,
we
must
joyn
forces
to
oppose
them
.
Men
are
chiefly
provok'd
to
the
toyl
of
compiling
Books
,
by
love
of
Fame
,
and
often
by
officiousness
of
Conscience
,
but
seldom
with
expectation
of
Riches
:
for
those
that
spend
time
in
writing
to
instruct
others
,
may
finde
leasure
to
inform
themselves
,
how
mean
the
provisions
are
which
busie
and
studious
minds
can
make
for
their
own
sedentary
bodies
:
And
Learned
men
(
to
whom
the
rest
of
the
world
are
but
Infants
)
have
the
same
foolish
affection
in
nourishing
others
minds
,
as
Pelicans
in
feeding
their
young
;
which
is
,
at
the
expence
of
the
very
subsistance
of
Life
.
'T
is
then
apparent
they
proceed
by
the
instigation
of
Fame
,
or
Conscience
;
and
I
believe
many
are
perswaded
by
the
first
(
of
which
I
am
One
)
and
some
are
commanded
by
the
second
.
Nor
is
the
desire
of
Fame
so
vain
as
divers
have
rigidly
imagin'd
;
Fame
being
(
when
belonging
to
the
Living
)
that
which
is
more
gravely
call'd
,
a
steddy
and
necessary
reputation
;
and
without
it
,
hereditary
Power
,
or
acquir'd
greatness
can
never
quietly
govern
the
World
.
'T
is
of
the
dead
a
musical
glory
,
in
which
God
,
the
Authour
of
excellent
goodness
,
vouchsafes
to
take
a
continual
share
;
For
the
remember'd
virtues
of
Great
men
are
chiefly
such
of
his
works
(
mention'd
by
King
David
)
as
perpetually
praise
him
:
and
the
good
fame
of
the
Dead
prevails
by
example
,
much
more
than
the
reputation
of
the
Living
,
because
the
later
is
always
suspected
by
our
Envy
,
but
the
other
is
chearfully
allow'd
,
and
religiously
admir'd
:
for
Admiration
(
whose
Eyes
are
ever
weak
)
stands
still
,
and
at
gaze
upon
great
things
acted
far
off
;
but
when
they
are
near
,
walks
slightly
away
as
from
familiar
objects
.
Fame
is
to
our
Sons
a
solid
Inheritance
,
and
not
usefull
to
remote
Posterity
;
and
to
our
Reason
,
't
is
the
first
,
though
but
a
little
taste
of
Eternity
.
Those
that
write
by
the
command
of
Conscience
(
thinking
themselves
able
to
instruct
others
,
and
consequently
oblig'd
to
it
)
grow
commonly
the
most
voluminous
;
because
the
pressures
of
Conscience
are
so
incessant
,
that
she
is
never
satisfied
with
doing
enough
:
for
such
as
be
newly
made
the
Captives
of
God
(
many
appearing
so
to
themselves
,
when
they
first
begin
to
wear
the
Fetters
of
Conscience
)
are
like
common
slaves
,
when
newly
taken
;
who
terrified
with
a
fancy
of
the
severity
of
absolute
Masters
,
abuse
their
diligence
out
of
fear
,
and
do
ill
,
rather
than
appear
idle
.
And
this
may
be
the
cause
why
Libraries
are
more
than
double
lin'd
with
Spiritual
Books
,
or
Tracts
of
Morality
;
the
later
being
the
Spiritual
Counsels
of
Lay-men
;
and
the
newest
of
such
great
volumns
(
being
usually
but
transcriptions
or
translations
)
differ
so
much
from
the
Ancients
,
as
later
days
from
those
of
old
;
which
difference
is
no
more
than
an
alteration
of
names
by
removing
the
Ethnicks
to
make
way
for
the
Saints
.
These
are
the
effects
of
their
labours
,
who
are
provok'd
to
become
Authours
,
meerly
out
of
Conscience
;
and
Conscience
we
may
again
averre
to
be
often
so
unskilfull
and
timorous
,
that
it
seldom
gives
a
wise
and
steddy
account
of
God
;
but
grows
jealous
of
him
as
of
an
Adversary
,
and
is
after
melancholy
visions
like
a
fearfull
Scout
,
after
he
hath
ill
survey'd
the
Enemy
,
who
then
makes
incongruous
,
long
,
and
terrible
Tales
.
Having
confess'd
that
the
desire
of
Fame
made
me
a
Writer
;
I
must
declare
,
why
in
my
riper
age
I
chose
to
gain
it
more
especially
by
an
Heroical
Poem
;
and
the
Heroick
,
being
by
most
allow'd
to
be
the
most
beautifull
of
Poems
,
I
shall
not
need
to
decide
the
quarrels
of
Poets
about
Degrees
of
Excellence
in
Poesie
:
But
't
is
no●
amiss
ere
I
avow
the
usefulness
of
the
Science
in
general
(
which
was
the
cause
of
my
undertaking
)
to
remember
the
value
it
had
from
the
greatest
and
most
worthy
spirits
in
all
Ages
:
for
I
will
not
abstain
(
though
it
may
give
me
the
reputation
but
of
common
reading
)
to
mention
,
that
P●sistratus
,
(
though
a
Tyrant
)
liv'd
with
the
praise
,
and
dy'd
with
the
blessing
of
all
Greece
,
for
gathering
the
scatter'd
limbs
of
Homer's
Works
into
a
Body
:
and
that
great
Alexander
by
publickly
conversing
with
it
,
attain'd
the
universal
opinion
of
Wit
;
the
fame
of
such
inward
forces
conducing
as
much
to
his
Conquests
,
as
his
Armies
abroad
:
That
the
Athenian
Prisoners
were
thought
worthy
of
life
and
liberty
for
singing
the
Tragedies
of
Euripides
:
That
Thebes
was
sav'd
from
destruction
by
the
victors
reverence
to
the
memory
of
Pindar
:
That
the
elder
Scipio
,
(
who
govern'd
all
the
civil
world
)
lay
continually
in
the
bosom
of
Ennius
:
That
the
great
Numantin
and
Laelius
(
no
less
renown'd
)
were
openly
proud
when
the
Romans
believ'd
they
assisted
Terence
in
his
Comedies
:
That
Augustus
(
to
whom
the
mysteries
of
the
universal
Empire
were
more
familiar
,
than
domestick
Dominion
to
Modern
Kings
)
made
Virgil
the
partner
of
his
joys
,
and
would
have
divided
his
businesses
with
Horace
:
And
that
Lucan
was
the
fear
and
envy
of
Nero.
If
we
approch
nearer
our
own
times
,
we
may
adde
the
triumphal
Entry
which
the
Papacy
gave
to
Petrar●h
;
and
how
much
Tasso
is
still
the
glory
and
delight
of
Italie
.
But
as
in
this
hasty
Muster
of
Poets
,
and
listing
their
confederates
,
I
shall
by
omitting
many
,
deprive
them
of
that
pay
which
is
due
from
Fame
;
so
I
may
now
by
the
opinion
of
some
Divines
(
whom
notwithstanding
I
will
reverence
in
all
their
distinct
habits
and
fashions
of
the
mind
)
be
held
partial
,
and
too
bold
,
by
adding
to
the
first
number
(
though
I
range
them
upon
holy
ground
,
and
aside
)
Moses
,
David
,
and
Solomon
,
for
their
Songs
,
Psalms
,
and
Anthems
;
the
Second
being
the
acknowledg'd
Favorite
of
God
,
whom
he
had
gain'd
by
excellent
Praises
in
sacred
Poesie
.
And
I
fear
(
since
Poesie
is
the
clearest
light
,
by
which
they
find
the
soul
who
seek
it
)
that
Poets
have
in
their
fluent
kindness
diverted
from
the
right
use
,
and
spent
too
much
of
that
spiritual
talent
in
the
honour
of
mortal
Princes
:
for
divine
Praise
(
when
in
the
high
perfection
,
as
in
Poets
,
and
onely
in
them
)
is
so
much
the
uttermost
and
whole
of
Religious
worship
,
that
all
other
parts
of
Devotion
serve
but
to
make
it
up
.
89
Praise
,
is
Devotion
fit
for
mighty
Minds
;
After
this
contemplation
,
how
acceptable
the
voice
of
Poesie
hath
been
to
God
,
we
may
(
by
descending
from
Heaven
to
Earth
)
consider
how
usefull
it
is
to
Men
;
and
among
Men
,
Divines
are
the
chief
,
because
ordain'd
to
temper
the
rage
of
humane
power
by
spiritual
menaces
,
as
by
sudden
and
strange
threatenings
madness
is
frighted
into
Reason
;
and
they
are
sent
hither
as
Liegers
from
God
,
to
conserve
in
stedfast
motion
the
slippery
joynts
of
Government
;
and
to
perswade
an
amity
in
divided
Nations
:
therefore
to
Divines
I
first
address
my self
;
and
presume
to
ask
them
,
why
,
ever
since
their
dominion
was
first
allow'd
,
at
the
great
change
of
Religions
,
(
though
ours
more
than
any
inculca●es
obedience
,
as
an
easie
Medicine
to
cool
the
impatient
and
raging
world
into
a
quiet
rest
)
mankind
hath
been
more
unruly
than
before
?
it
being
,
visible
that
Empire
decreas'd
with
the
increase
of
Christianity
;
and
that
one
weak
Prince
did
anciently
suffice
to
govern
many
strong
Nations
:
but
now
one
little
Province
is
too
hard
for
thei●
own
wise
King
;
and
a
small
Republick
hath
Seventy
years
maintain'd
their
Revolt
to
the
disquiet
of
many
Monarchs
.
Or
if
Divines
reply
,
we
cannot
expect
the
good
effects
of
their
Office
,
because
their
spiritual
Dominion
is
not
allow'd
as
absolute
,
then
it
may
be
ask'd
them
more
severely
,
why
't
is
not
allow'd
?
for
where
ever
there
hath
been
great
degrees
of
power
,
(
which
hath
been
often
and
long
in
the
Church
)
it
discovers
(
though
worldly
vicissitude
be
objected
as
an
excuse
)
that
the
managers
of
such
power
,
since
they
endeavour'd
not
to
enlarge
it
,
believ'd
the
increase
unrighteous
;
or
were
in
acting
,
or
contriving
that
endeavour
,
either
negligent
or
weak
:
For
Power
,
like
the
hasty
Vine
,
climbs
up
apace
to
the
Supporter
;
but
if
not
skilfully
attended
and
dress'd
,
in
stead
of
spreading
and
bearing
fruit
,
grows
high
and
naked
;
and
then
(
like
empty
title
)
being
soon
useless
to
others
,
becomes
neglected
,
and
unable
to
support
it self
.
But
if
Divines
have
fail'd
in
governing
Princes
(
that
is
,
of
being
entirely
believ'd
by
them
)
yet
they
might
obliquely
have
rul'd
them
,
in
ruling
the
People
;
by
whom
of
late
,
Princes
have
been
govern'd
;
and
they
might
probably
rule
the
People
,
because
the
heads
of
the
Church
(
where
ever
Christianity
is
preach'd
)
are
Te●rarchs
of
Time
;
of
which
they
command
the
fourth
Division
;
for
to
no
less
the
Sabbaths
,
and
Days
of
Saints
amount
;
and
during
those
days
of
spiritual
triumph
,
Pulpits
are
Thrones
▪
and
the
people
oblig'd
to
open
their
Ears
,
and
let
in
the
ordinances
and
commands
of
Preachers
;
who
likewise
are
not
without
some
little
Regency
throughout
the
rest
of
the
Year
;
for
then
they
may
converse
with
the
Laity
,
from
whom
they
have
commonly
such
respect
(
and
respect
soon
opens
the
door
to
perswasion
)
as
shews
their
Congregations
not
deaf
in
those
holy
seasons
,
when
speaking
predominates
.
But
notwithstanding
these
advantages
,
the
Pulpit
hath
little
prevail'd
;
for
the
world
is
in
all
Regions
revers'd
,
or
shaken
by
disobedience
,
an
Engine
with
which
the
great
Angels
(
for
such
were
the
Devils
,
and
had
faculties
much
more
sublim'd
than
Men
)
believ'd
they
could
disorder
Heaven
.
And
it
is
not
want
of
capacity
in
the
lower
Auditory
that
makes
Doctrine
so
unsuccessfull
;
for
the
people
are
not
simple
,
since
the
Gentrie
(
●●en
of
strongest
education
)
lack
sufficient
defence
against
them
,
and
are
hourly
surpriz'd
in
(
their
common
Ambushes
)
their
Shops
:
For
on
sacred
Days
they
walk
gravely
and
sadly
from
Temples
,
as
if
they
had
newly
buried
their
sinfull
Fathers
;
at
night
sleep
as
if
they
never
needed
forgiveness
;
and
rise
with
the
next
Sun
,
to
lie
in
wait
for
the
Noble
,
and
the
Studious
.
And
though
these
quiet
Co●seners
are
amongst
the
People
,
esteemed
their
steddy
Men
;
yet
they
honour
the
courage
,
and
more
active
parts
of
such
disobedient
Spirits
,
as
disdaining
thus
tamely
to
deceive
,
attempt
bravely
to
rob
the
State
;
and
the
State
they
believe
(
though
the
Helm
were
held
by
Apostles
)
would
always
consist
of
such
Arch-robbers
,
as
who
ever
strips
them
,
but
waves
the
tedious
satisfaction
which
the
Lasie
expect
from
Laws
,
and
comes
a
shorter
way
to
his
own
.
Thus
unapt
for
obedience
(
in
the
condition
of
Beasts
whose
appetite
is
Liberty
,
and
their
Liberty
a
license
of
Lust
)
the
People
have
often
been
,
since
a
long
,
and
notorious
power
hath
continued
with
Divines
;
whom
though
with
reverence
we
accuse
for
mistaken
lenity
,
yet
are
we
●●t
so
cruel
to
expect
they
should
behave
themselves
to
Sinners
like
fierce
Phinehas
,
or
preach
with
their
Swords
drawn
,
to
kill
all
they
cannot
perswade
:
But
our
meaning
is
to
shew
how
much
their
Christian
meekness
hath
deceived
them
in
taming
this
wild
monster
,
the
People
;
and
a
little
to
rebuke
them
for
neglecting
the
assistance
of
Poets
;
and
for
upbraiding
the
Ethnicks
,
because
the
Poets
manag'd
their
Religion
;
as
if
Religion
could
walk
more
prosperously
abroad
,
than
when
Morality
(
respectfully
,
and
bare-headed
as
her
Usher
)
prepares
the
way
:
it
being
no
less
true
,
that
during
the
dominion
of
Poesie
,
a
willing
and
peacefull
obedience
to
Superiours
becalm'd
the
world
;
then
that
obedience
,
like
the
marriage
yoak
,
is
a
restraint
more
needfull
and
advantagious
than
liberty
;
and
hath
the
same
reward
of
pleasant
quietness
,
which
it
anciently
had
,
when
Adam
,
till
his
disobedience
,
enjoyed
Paradise
.
Such
are
the
effects
of
sacred
Poesie
,
which
charms
the
People
with
harmonious
Precepts
;
and
whose
aid
Divines
should
not
disdain
,
since
their
Lord
(
the
Saviour
of
the
World
)
vouchsaf'd
to
deliver
his
Doctrine
in
Parabolical
Fictions
.
Those
that
be
of
next
importance
are
Leaders
of
Armies
;
and
such
I
measure
not
by
the
suffrages
of
the
People
,
who
give
them
respect
as
Indians
worship
the
evil
Spirit
,
rather
for
sear
of
harm
,
than
for
affection
;
but
esteem
them
as
the
painfull
Protectours
and
Enlargers
of
Empire
;
by
whom
it
actively
moves
,
and
such
active
motion
of
Empire
is
as
necessary
as
the
motion
of
the
Sea
,
where
all
things
would
putrifie
,
and
infect
one
another
,
if
the
Element
were
quiet
:
so
is
it
with
mens
minds
on
shore
,
when
that
Element
of
greatness
and
honour
,
Empire
,
stands
still
;
of
which
the
largeness
is
likewise
as
needfull
,
as
the
vastness
of
the
Sea
:
For
God
ordain'd
not
huge
Empire
as
proportionable
to
the
Bodies
,
but
to
the
Minds
of
Men
;
and
the
Minds
of
Men
are
more
monstrous
,
and
require
more
space
for
agitation
,
and
the
hunting
of
others
,
than
the
bodies
of
Whales
.
But
he
that
believes
men
such
moderate
Sheep
,
as
that
many
are
peacefully
containd
in
a
narrow
Fold
,
may
be
better
inform'd
in
America
,
where
little
Kings
never
enjoy
a
harmless
neighbourhood
,
unless
protected
defensively
amongst
themselves
,
by
an
Emperour
that
hath
wide
possessions
,
and
priority
over
them
,
(
as
in
some
few
places
)
but
when
restrain'd
in
narrow
dominion
,
where
no
body
commands
and
hinders
their
nature
,
they
quarrel
like
Cocks
in
a
Pit
;
&
the
Sun
in
a
days
travel
there
,
sees
more
battels
(
but
not
of
consequence
,
because
their
Kings
though
many
,
are
little
)
than
in
Europe
in
a
Year
.
To
Leaders
of
Armies
,
as
to
very
necessary
Men
(
whose
Office
requires
the
uttermost
aids
of
Art
and
Nature
,
and
rescues
the
sword
of
Justice
,
when
't
is
wrested
from
supream
Power
by
Commotion
)
I
am
now
address'd
,
and
must
put
them
in
mind
(
though
not
upbraidingly
)
how
much
their
Mighty
Predecessours
were
anciently
oblig'd
to
Poets
;
whose
Songs
(
recording
the
praises
of
Conduct
and
Valour
)
were
esteem'd
the
chiefest
rewards
of
Victory
;
And
since
Nature
hath
made
us
prone
to
Imitation
(
by
which
we
equal
the
best
or
the
worst
)
how
much
those
Images
of
Action
prevail
upon
our
minds
,
which
are
delightfully
drawn
by
Poets
?
For
the
greatest
of
the
Grecian
Captains
have
confess'd
,
that
their
Counsels
have
been
made
wise
,
and
their
Courages
warm
by
Homer
;
and
since
Praise
is
a
pleasure
which
God
hath
invited
,
and
with
which
he
often
vouchsaf'd
to
be
pleas'd
when
it
was
sent
him
by
his
own
Poet
;
why
is
it
not
lawfull
for
virtuous
men
to
be
cherish'd
,
and
magnify'd
with
hearing
their
Vigilance
,
Valour
,
and
good
Fortune
(
the
latter
being
more
the
immediate
gift
of
Heaven
,
because
the
effect
of
an
unknown
Cause
)
commended
and
made
eternal
in
Poesie
?
But
perhaps
the
Art
of
praising
Armies
into
great
and
instant
action
,
by
singing
their
former
deeds
(
an
Art
with
which
the
Ancients
made
Empire
so
large
)
is
too
subtle
for
modern
Leaders
;
who
as
they
cannot
reach
the
heights
of
Poesie
,
must
be
content
with
a
narrow
space
of
Dominion
:
and
narrow
Dominion
breeds
evil
,
peevish
,
and
vexatious
minds
,
and
a
National
self-opinion
,
like
simple
Jewish
arrogance
;
and
the
Jews
were
extraordinarie
proud
in
a
very
little
Countrey
:
For
men
in
contracted
governments
are
but
a
kind
of
Prisoners
;
and
Prisoners
by
long
restraint
grow
wicked
,
malitious
to
all
abroad
,
and
foolish
esteemers
of
themselves
;
as
if
they
had
wrong
in
not
enjoying
every
thing
which
they
can
onely
see
out
of
Windows
.
Our
last
application
is
to
States-men
,
and
makers
of
Laws
;
who
may
be
reasonably
reduc'd
to
one
;
since
the
second
differ
no
more
from
the
first
,
than
Judges
(
the
Copies
of
Law-makers
)
differ
from
their
Originals
:
For
Judges
,
like
all
bold
Interpreters
,
by
often
altering
the
Text
,
make
it
quite
new
;
and
States-men
(
who
differ
not
from
Law-makers
in
the
act
,
but
in
the
manner
of
doing
)
make
new
Laws
presumptuously
without
the
consent
of
the
people
;
but
Legislators
more
civilly
seem
to
whistle
to
the
Beast
,
and
stroak
him
into
the
Yoak
:
and
in
the
Yoak
of
State
,
the
people
(
with
too
much
pampering
)
grow
soon
unruly
and
draw
awrie
;
Yet
States-men
and
Judges
(
whose
business
is
Governing
,
and
the
thing
to
be
Govern'd
is
the
People
)
have
amongst
us
(
we
being
more
proud
and
mistaken
than
any
other
famous
Nation
)
look'd
gravely
upon
Poetrie
,
and
with
a
negligence
that
betray'd
a
Northerly
ignorance
;
as
if
they
believ'd
they
could
perform
the
work
without
it
.
But
Poets
(
who
with
wise
diligence
studie
the
People
,
and
have
in
all
ages
by
an
insensible
influence
govern'd
their
manners
)
may
justly
smile
when
they
perceive
that
Divines
,
Leaders
of
Armies
,
States-men
&
Judges
,
think
Religion
,
the
Sword
,
or
(
which
is
unwritten
Law
,
and
a
secret
Confederacie
of
Chiefs
)
Policie
,
or
Law
(
which
is
written
,
but
seldom
rightly
read
)
can
give
without
the
help
of
the
Muses
,
a
long
and
quiet
satisfaction
in
government
:
For
Religion
is
to
the
wicked
and
saithless
(
who
are
many
)
a
jurisdiction
against
which
they
readily
rebel
;
because
it
rules
severely
,
yet
promiseth
no
worldly
recompence
for
obedience
;
obedience
being
by
every
humane
Power
invited
with
assurances
of
visible
advantage
.
The
good
(
who
are
but
few
)
need
not
the
power
of
Religion
to
make
them
better
,
the
power
of
Religion
proceeding
from
her
threatnings
,
which
though
mean
weapons
,
are
fitly
us'd
,
since
she
hath
none
but
base
Enemies
.
We
may
observe
too
,
that
all
Virtuous
men
are
so
taken
up
with
the
rewards
of
Heaven
,
that
they
live
as
if
out
of
the
World
;
and
no
government
receives
assistance
from
any
man
meerly
as
he
is
good
;
but
as
that
goodness
is
active
in
temporal
things
.
The
Sword
is
in
the
hand
of
Justice
no
guard
to
Government
,
but
then
when
Justice
hath
an
Army
for
her
own
defence
;
and
Armies
,
if
they
were
not
pervertible
by
Faction
,
yet
are
to
Common-wealths
like
Kings
Physitians
to
poor
Patients
;
who
buy
the
cure
of
their
disorder'd
bodies
at
so
high
a
rate
,
that
they
may
be
said
to
change
their
Sickness
for
Famin.
Policie
(
I
mean
of
the
Living
,
not
of
the
Dead
;
the
one
being
the
last
rules
or
designs
governing
the
Instant
,
the
other
those
laws
that
began
Empire
)
is
as
mortal
as
States-men
themselves
:
whose
incessant
labours
make
that
Hectick
seaver
of
the
mind
,
which
insensibly
dispatches
the
Bodie
:
and
when
we
trace
States-men
through
all
the
Histories
of
Courts
,
we
find
their
Inventions
so
unnecessarie
to
those
that
succeed
at
the
Helm
,
or
so
much
envi'd
as
they
scarce
last
in
authoritie
till
the
Inventors
are
buried
:
and
change
of
Designs
in
States-men
(
their
designs
being
the
weapons
by
which
States
are
defended
)
grows
as
distructive
to
Government
,
as
a
continual
change
of
various
weapons
into
Armies
;
which
must
receive
with
ruin
any
sudden
assault
,
when
want
of
practice
makes
unactiveness
.
We
cannot
urge
that
the
ambition
of
Statesmen
(
who
are
obnoxious
to
the
people
)
doth
much
disorder
Government
;
because
the
peoples
anger
,
by
a
perpetual
coming
in
of
new
Oppressours
is
so
diverted
in
considering
those
whom
their
Eyes
but
lately
left
,
as
they
have
not
time
enough
to
rise
for
the
Publick
:
and
evil
successors
to
power
are
in
the
troubled
stream
of
State
,
like
succeeding
Tides
in
Rivers
,
where
the
Mud
of
the
former
is
hidden
by
the
filth
of
the
last
.
Laws
,
if
very
ancient
,
grow
as
doubtfull
and
difficult
as
Letters
on
buried
Marble
,
which
onely
Antiquaries
read
;
but
if
not
Old
,
they
want
that
reverence
which
is
therefore
paid
to
the
virtues
of
Ancestors
,
because
their
crimes
come
not
to
our
remembrance
;
and
yet
great
men
must
be
long
dead
whose
ills
are
forgotten
.
If
Laws
be
New
,
they
must
be
made
either
by
very
Angels
,
or
by
Men
that
have
some
vices
;
and
those
being
seen
make
their
Virtues
suspected
;
for
the
People
no
more
esteem
able
men
,
whose
defects
they
know
,
(
though
but
errors
incident
to
Humanitie
)
than
an
Enemie
values
a
strong
Army
having
experience
of
their
Errors
.
And
new
Laws
are
held
but
the
projects
of
necessitous
Power
,
new
Nets
spred
to
intangle
Us
;
the
Old
being
accounted
too
many
,
since
most
are
believ'd
to
be
made
for
Forfeitures
:
and
such
letting
of
bloud
(
though
intended
by
Law-makers
for
our
health
)
is
to
the
People
always
out
of
Season
:
for
those
that
love
life
with
too
much
Passion
(
and
Money
is
the
Life-bloud
of
the
People
)
ever
fear
a
Consumption
.
But
be
Law-makers
as
able
as
Nature
or
Experience
(
which
is
the
best
Art
)
can
make
them
;
yet
though
I
will
not
yield
the
Wicked
to
be
wiser
than
the
Virtuous
,
I
may
say
,
offences
are
too
hard
for
the
Laws
,
as
some
Beasts
are
too
wily
for
their
Hunters
;
and
that
Vice
over-grows
Virtue
,
as
much
as
Weeds
grow
faster
than
Medicinable
Herbs
:
or
rather
that
Sin
,
like
the
fruitfull
slime
of
Nilus
,
doth
increase
into
so
many
various
shapes
of
Serpents
(
whose
walks
and
retreats
are
winding
and
unknown
)
that
even
Justice
,
(
the
painfull
pursuer
of
Mischief
)
is
become
wearie
,
and
amaz'd
.
After
these
meditations
,
me
thinks
Government
resembles
a
Ship
,
where
though
Divines
,
Leaders
of
Armies
,
States-men
,
and
Judges
are
the
trusted
Pilots
;
yet
it
moves
by
the
means
of
winds
,
as
uncertain
as
the
breath
of
Opinion
;
and
is
laden
with
the
People
;
a
Fraight
much
loosser
,
and
more
dangerous
than
any
other
living
Stowage
;
being
as
troublesom
in
fair
weather
,
as
Horses
in
a
Storm
.
And
how
can
these
Pilots
stedily
maintain
their
course
to
the
Land
of
Peace
and
Plentie
,
since
they
are
often
divided
at
the
Helm
?
For
Divines
(
when
they
consider
great
Chiefs
)
suppose
Armies
to
be
sent
from
God
for
a
temporarie
Plague
,
not
for
continual
Jurisdiction
;
and
that
Gods
extream
punishments
(
of
which
Armies
be
the
most
violent
)
are
ordain'd
to
have
no
more
lastingness
than
extreams
in
Nature
.
They
think
(
when
they
consider
States-men
)
Policie
hath
nothing
of
the
Dove
,
and
being
all
Serpent
,
is
more
dangerous
than
the
dangers
it
pretends
to
prevent
:
and
that
out-witting
(
by
falshood
and
corruption
)
adverse
States
,
or
the
People
(
though
the
People
be
often
the
greater
enemie
and
more
perilsom
being
nearest
)
is
but
giving
reputation
to
Sin
,
and
that
to
maintain
the
Publick
by
politick
evils
,
is
a
base
prostitution
of
Religion
,
and
the
prostitution
of
Religion
is
that
unpardonable
whordom
,
which
so
much
anger'd
the
Prophets
.
They
think
Law
nothing
but
the
Bible
forcibly
usurp'd
by
covetous
Lawyers
,
and
disguis'd
in
a
Paraphrase
more
obscure
than
the
Text
;
and
that
't
is
onely
want
of
just
reverence
to
Religion
,
which
doth
expose
us
to
the
charges
and
vexations
of
Law
.
The
Leaders
of
Armies
accuse
Divines
,
for
unwisely
raising
the
War
of
the
World
by
opposite
Doctrine
,
and
for
being
more
indiscreet
in
thinking
to
appease
it
by
perswasion
;
forgetting
that
the
dispatchfull
ending
of
War
is
blows
;
and
that
the
natural
region
for
Disputes
,
when
Nations
are
engag'd
(
though
by
Religion
)
is
the
Field
of
Battel
,
not
Schools
and
Academies
;
which
they
believe
(
by
their
restless
controversies
)
less
civil
than
Camps
;
as
intestine
Quarrel
is
held
more
barbarous
than
forreign
War
.
They
think
States-men
to
them
(
unless
dignifi'd
with
militarie
Office
)
but
mean
Spies
,
that
like
African
Foxes
(
who
attend
on
Lions
,
ranging
before
and
about
for
their
valiant
prey
)
shrink
back
till
the
danger
be
subdu'd
,
and
then
with
insatiate
hunger
come
in
for
a
share
:
Yet
sometimes
with
the
Eye
of
Envie
(
which
enlarges
objects
like
a
multiplying
glass
)
they
behold
these
States-men
,
and
think
them
immense
as
Whales
;
the
motion
of
whose
vast
bodies
can
in
a
peacefull
calm
trouble
the
Ocean
till
it
boyl
;
After
a
little
hastie
wonder
,
they
consider
them
again
with
disdain
of
their
low
constraints
at
Court
;
where
they
must
patiently
endure
the
little
follies
of
such
small
Favourites
as
wait
even
near
the
wisest
Thrones
;
so
fantastically
weak
seem
Monarchs
in
the
sickness
of
Care
(
a
feaver
in
the
head
)
when
for
the
humorous
pleasure
of
Diversitie
,
they
descen●
from
purple
Beds
,
and
seek
their
ease
upon
the
ground
.
These
great
Leaders
say
also
,
that
Law
moves
slowly
as
with
fetter'd
feet
,
and
is
too
tedious
in
redress
of
wrongs
;
whilst
in
Armies
Justice
seems
to
ride
post
,
and
overtakes
Offenders
ere
the
contagion
of
crimes
can
infect
others
:
and
though
in
Courts
and
Cities
great
men
fence
often
with
her
,
and
with
a
forcive
sleight
put
by
her
sword
;
yet
when
she
retires
to
Camps
,
she
is
in
a
posture
not
onely
to
punish
the
offences
of
particular
Greatness
,
but
of
injurious
Nations
.
States-men
look
on
Divines
as
men
whose
long
solitude
and
Meditations
on
Heaven
hath
made
them
Strangers
upon
Earth
:
and
't
is
acquaintance
with
the
World
,
and
knowledge
of
Man
that
makes
abilities
of
Ruling
:
for
though
it
may
be
said
that
a
sufficient
belief
of
Doctrine
would
beget
Obedience
(
which
is
the
uttermost
design
of
Governing
)
yet
since
diversitie
of
Doctrine
doth
distract
all
Auditors
,
and
makes
them
doubtfully
dispose
their
obedience
(
even
towards
spiritual
powers
,
on
which
many
would
have
the
temporal
depend
)
therefore
States-men
think
themselves
more
fit
to
manage
Empire
,
than
Divines
;
whose
usefulness
consists
in
perswasion
;
and
perswasion
is
the
last
medicine
(
being
the
most
desperate
)
which
States-men
apply
to
the
distemper
of
the
People
:
for
their
distemper
is
madness
,
and
madness
is
best
cur'd
with
terrour
and
force
.
They
think
that
Leaders
of
Armies
are
to
great
Empire
,
as
great
Rivers
to
the
continent
;
which
make
an
easie
access
of
such
benefits
as
the
Metropolis
(
the
seat
of
Power
)
would
else
at
vast
distances
with
difficultie
reach
:
yet
often
like
proud
Rivers
when
they
swell
,
they
destroy
more
by
once
overflowing
their
borders
at
home
,
than
they
have
in
long
time
acquir'd
from
abroad
:
They
are
to
little
Empire
like
the
Sea
to
low
Islands
,
by
nature
a
defence
from
Forreigners
,
but
by
accident
,
when
they
rage
,
a
deluge
to
their
own
shore
.
And
at
all
seasons
States-men
believe
them
more
dangerous
to
Government
than
themselves
:
for
the
popularitie
of
States-men
is
not
so
frequent
as
that
of
Generals
;
or
if
by
rare
sufficiencie
of
Art
it
be
gain'd
;
yet
the
force
of
crowds
in
Cities
,
compar'd
to
the
validitie
of
men
of
Arms
,
and
discipline
,
would
appear
like
a
great
number
of
Sheep
to
a
few
Wolves
,
rather
a
cause
of
Comfort
than
of
Terrour
.
They
think
that
chief
Ministers
of
Law
by
unskilfull
integritie
,
or
love
of
popularity
(
which
shews
the
Mind
,
as
meanly
born
as
bred
)
so
earnestly
pursue
the
protection
of
the
Peoples
right
,
that
they
neglect
publick
Interest
;
&
though
the
Peoples
right
and
publick
Interest
be
the
same
,
yet
usually
by
the
People
,
the
Ministers
of
Law
mean
private
men
,
and
by
the
other
the
State
;
and
so
the
State
and
the
People
are
divided
,
as
we
may
say
a
man
is
divided
within
himself
,
when
Reason
and
passion
(
and
Passion
is
folly
)
dispute
about
consequent
actions
;
and
if
we
were
call'd
to
assist
at
such
intestine
War
,
we
must
side
with
Reason
,
according
to
our
dutie
,
by
the
Law
of
Nature
;
and
Natures
Law
,
though
not
written
in
Stone
(
as
was
the
Law
of
Religion
)
hath
taken
deep
impression
in
the
Heart
of
Man
,
which
is
harder
than
marble
of
Mount-Sinai
.
Chief
Ministers
of
Law
,
think
,
Divines
in
government
should
like
the
Penal
Statutes
,
be
choicely
,
and
but
seldom
us'd
;
for
as
those
Statutes
are
rigorously
inquisitive
after
venial
faults
,
(
punishing
our
very
manners
and
weak
constitution
,
as
well
as
insolent
appetite
;
so
Divines
(
that
are
made
vehement
with
contemplating
the
dignitie
of
the
Offended
,
(
which
is
God
)
more
than
the
frailtie
of
the
Offender
)
govern
as
if
men
could
be
made
Angels
,
ere
they
come
to
Heaven
.
Great
Ministers
of
Law
think
likewise
that
Leaders
of
Armies
are
like
ill
Physitians
;
onely
fit
for
desperate
cures
,
whose
boldness
calls
in
the
assistance
of
Fortune
,
during
the
fears
and
troubles
of
Art
;
Yet
the
health
they
give
to
a
distemper'd
State
is
not
more
accidental
,
than
the
preservation
of
it
is
uncertain
;
because
they
often
grow
vain
with
success
,
and
encourage
a
restor'd
State
to
such
hazards
,
as
shew
like
irregularitie
of
life
in
other
recover'd
bodies
;
such
as
the
cautious
and
ancient
gravitie
of
Law
disswaded
:
For
Law
(
whose
temperate
design
is
safetie
)
rather
prevents
by
constancie
of
Medicine
(
like
a
continu'd
Diet
)
diseases
in
the
bodie
politick
,
than
depends
after
a
permitted
Sickness
upon
the
chance
of
recoverie
.
They
think
States-men
strive
to
be
as
much
Judges
of
Law
as
themselves
;
being
chief
Ministers
of
Law
,
are
Judges
of
the
People
,
and
that
even
good
States-men
pervert
the
Law
more
than
evil
Judges
:
For
Law
was
anciently
meant
a
defensive
Armour
,
and
the
People
took
it
as
from
the
Magazine
of
Justice
,
to
keep
them
safe
from
each
others
violence
;
but
Sates-men
use
it
as
offensive
Arms
,
with
which
in
forraging
to
get
relief
for
Supream
Power
,
they
often
wound
the
Publick
.
Thus
we
have
first
observ'd
the
Four
chief
aids
of
Government
,
(
Religion
,
Arms
,
Policie
,
and
Law
)
defectively
appli'd
,
and
then
we
have
found
them
weak
by
an
emulous
war
amongst
themselves
:
it
follows
next
,
we
should
introduce
to
strengthen
those
principal
aids
(
stil
making
the
People
our
direct
object
)
some
collateral
help
;
which
I
will
safely
presume
to
consist
in
Poesie
.
We
have
observ'd
that
the
People
since
the
latter
time
of
Christian
Religion
,
are
more
unquiet
than
in
former
Ages
;
so
disobedient
and
fierce
,
as
if
they
would
shake
off
the
ancient
imputation
of
being
Beasts
,
by
shewing
their
Masters
they
know
their
own
strength
:
and
we
shall
not
erre
by
supposing
that
this
conjunction
of
four-fold
Power
hath
fail'd
in
the
effects
of
authority
by
a
mis-application
;
for
it
hath
rather
endeavour'd
to
prevail
upon
their
bodies
,
than
their
minds
;
forgetting
that
the
martial
art
of
constraining
is
the
best
,
which
assaults
the
weaker
part
;
and
the
weakest
part
of
the
people
is
their
minds
;
for
want
of
that
which
is
the
minds
onely
strength
,
Education
;
but
their
Bodies
are
strong
by
continual
labour
;
for
Labour
is
the
Education
of
the
Body
.
Yet
when
I
mention
the
mis-application
of
force
,
I
should
have
said
,
they
have
not
onely
fail'd
by
that
,
but
by
a
main
errour
;
Because
the
subject
on
which
they
should
work
,
is
the
Mind
;
and
the
Mind
can
never
be
constrain'd
,
though
it
may
be
gain'd
by
perswasion
:
And
since
Perswasion
is
the
principal
instrument
,
which
can
bring
to
fashion
the
brittle
and
mis-shapen
mettal
of
the
Mind
,
none
are
so
fit
to
this
important
work
as
Poets
;
whose
art
is
more
than
any
,
enabled
with
a
voluntary
,
and
chearfull
assistance
of
Nature
;
and
whose
operations
are
as
restless
,
secret
,
easie
and
subtile
,
as
is
the
influence
of
Planets
.
I
must
not
forget
(
lest
I
be
prevented
by
the
vigilance
of
the
Reader
)
that
I
have
profess'd
not
to
represent
the
beauty
of
Virtue
in
my
Poem
,
with
hope
to
perswade
common
men
;
and
I
have
said
,
that
Divines
have
fail'd
in
discharging
their
share
of
Government
,
by
depending
upon
the
effects
of
perswasion
;
and
that
States-men
in
managing
the
people
,
rely
not
upon
the
perswasion
of
Divines
,
but
upon
force
.
In
my
despair
of
reducing
the
minds
of
Common
men
,
I
have
not
confest
any
weakness
of
Poesie
in
the
general
Science
;
but
rather
inferr'd
the
particular
strength
of
the
Heroick
;
which
hath
a
force
that
over-matches
the
infancy
of
such
minds
as
are
enabled
by
degrees
of
Education
;
but
there
are
lesser
forces
in
other
kinds
of
Poesie
,
by
which
they
may
train
and
prepare
their
understandings
;
and
Princes
and
Nobles
being
reform'd
and
made
Angelical
by
the
Heroi●ks
,
will
be
predominant
lights
,
which
the
people
cannot
chuse
but
use
for
direction
;
as
Glow-worms
take
in
,
and
keep
the
Suns
beams
till
they
shine
,
and
make
day
to
themselves
.
In
saying
that
Divines
have
vainly
hop'd
to
continue
the
peace
of
Government
by
perswasion
,
I
have
imply'd
such
perswasions
as
are
accompanied
with
threatnings
,
and
seconded
by
force
;
which
are
the
perswasions
of
Pulpits
;
where
is
presented
to
the
obstinate
,
Hell
after
Death
;
and
the
civil
Magistrate
during
life
constrains
such
obedience
as
the
Church
doth
ordain
.
But
the
perswasions
of
Poesie
,
in
stead
of
menaces
,
are
Harmonious
and
Delightfull
Insinuations
,
and
never
any
constraint
;
unless
the
ravishment
of
Reason
,
may
be
call'd
Force
.
And
such
Force
(
contrary
to
that
which
Divines
,
Commanders
,
States-men
and
Lawyers
use
)
begets
such
obedience
as
is
never
weary
or
griev'd
.
In
declaring
that
States-men
think
not
the
State
wholly
secure
by
such
manners
as
are
bred
from
the
perswasions
of
Divines
,
but
more
willingly
make
Government
rely
upon
military-force
,
I
have
neither
concluded
that
Poets
are
unprofitable
,
nor
that
States-men
think
so
;
for
the
wisdom
of
Poets
,
would
first
make
the
Images
of
Virtue
so
amiable
,
that
her
beholders
should
not
be
able
to
look
off
(
rather
gently
and
delightfully
infusing
,
than
inculcating
Precepts
)
and
then
when
the
mind
is
conquer'd
,
like
a
willing
Bride
,
Force
should
so
behave
it self
,
as
noble
Husbands
use
their
power
;
that
is
,
by
letting
their
Wives
see
the
Dignity
and
Prerogative
of
our
Sex
(
which
is
the
Husbands
harmless
conquest
of
Peace
)
continually
maintain'd
to
hinder
Disobedience
,
rather
than
rigorously
impose
Duty
:
But
to
such
an
easie
government
,
neither
the
People
which
are
subjects
to
Kings
and
States
)
nor
Wives
which
are
subject
to
Husbands
)
can
peacefully
yield
,
unless
they
are
first
conquer'd
by
Virtue
;
and
the
Conquests
of
Virtue
be
never
easie
,
but
where
her
forces
are
commanded
by
Poets
.
It
may
be
objected
,
that
the
education
of
the
Peoples
minds
(
from
whence
virtuous
Manners
are
deriv'd
)
by
the
several
kinds
of
Poesie
(
of
which
the
Dramatick
hath
been
in
all
Ages
very
successfull
)
is
opposite
to
the
receiv'd
opinion
,
that
the
people
ought
to
be
continu'd
in
ignorance
;
a
Maxim
sound●ng
like
the
little
subtilty
of
one
that
is
a
States
man
onely
by
Birth
or
Beard
,
and
merits
not
his
place
by
much
thinking
:
For
Ignorance
is
rude
,
sensorious
,
jealous
,
obstinate
,
and
proud
;
these
being
exactly
the
ingredients
of
which
Disobedience
is
made
;
and
Obedience
proceeds
from
ample
consideration
;
of
which
knowledge
consists
;
and
knowledge
will
soon
put
into
one
Scale
the
weight
of
oppression
,
and
in
the
other
,
the
heavie
burden
which
Disobedience
lays
on
us
in
the
effects
of
civil
War
:
&
then
even
Tyranny
will
seem
much
lighter
,
when
the
hand
of
supream
Power
binds
up
our
Load
,
and
lays
it
artfully
on
us
,
than
Disobedience
(
the
Parent
of
Confusion
)
when
we
all
load
one
another
;
in
which
every
one
irregularly
increases
his
fellows
burdens
,
to
lessen
his
own
.
Others
may
object
that
Poesie
on
our
Stage
,
or
the
Heroick
in
Musick
(
for
so
the
latter
was
anciently
us'd
)
is
prejudicial
to
a
State
;
as
begetting
Levity
,
and
giving
the
people
too
great
a
diversion
by
pleasure
and
mirth
.
To
these
(
if
they
be
worthy
of
satisfaction
)
I
reply
,
That
whoever
in
Government
endeavours
to
make
the
people
serious
and
grave
,
(
which
are
attributes
that
may
become
the
peoples
Representatives
,
but
not
the
people
)
doth
practise
a
new
way
to
enlarge
the
State
,
by
making
every
Subject
a
States-man
:
and
he
that
means
to
govern
so
mournfully
(
as
it
were
,
without
any
Musick
in
his
Dominion
)
must
lay
but
light
burdens
on
his
Subjects
;
or
else
he
wants
the
ordinary
wisdom
of
those
,
who
to
their
Beasts
,
that
are
much
loaden
whistle
all
the
day
to
encourage
their
Travel
.
For
that
supream
Power
which
expects
a
firm
obedience
in
those
,
who
are
not
us'd
to
rejoycing
,
but
live
sadly
,
as
if
they
were
still
preparing
for
the
funeral
of
Peace
,
hath
little
skill
in
contriving
the
lastingness
of
Government
,
which
is
the
principal
work
of
Art
;
And
less
hath
that
Power
consider'd
Nature
;
as
if
such
new
austeritie
did
seem
to
tax
,
even
her
,
for
want
of
gravity
,
in
bringing
in
the
Spring
so
merrily
with
a
musical
variety
of
Birds
;
And
such
sullen
power
doth
forget
,
that
Battels
(
the
most
solemn
and
serious
business
of
Death
)
are
begun
with
Trumpets
and
Fifes
;
and
anciently
were
continu'd
with
more
diversity
of
Musicks
.
And
that
the
Grecian
Laws
(
Laws
being
the
gravest
endeavour
of
humane
Councels
,
for
the
ease
of
Life
)
were
long
before
the
days
of
Lycurgus
(
to
make
them
more
pleasant
to
memory
)
publish'd
in
Verse
:
And
that
the
wise
Athenians
(
dividing
into
three
Parts
the
publick
Revenue
)
expended
one
in
Plays
and
Shows
,
to
divert
the
people
from
meeting
to
consult
of
their
Rulers
merit
,
and
the
defects
of
Government
:
And
that
the
Romans
had
not
so
long
continu'd
their
Empire
,
but
for
the
same
diversions
,
at
a
vaster
charge
.
Again
it
may
be
objected
,
that
the
Precepts
of
Christian
Religion
are
sufficient
towards
our
regulation
,
by
appointment
of
manners
,
and
towards
the
ease
of
Life
,
by
imposing
obedience
;
so
that
the
moral
assistance
of
Poesie
,
is
but
vainly
intruded
.
To
this
I
may
answer
,
That
as
no
man
should
suspect
the
sufficiency
of
Religion
by
its
insuccessfulness
;
so
if
the
insuccessfulness
be
confess'd
,
we
shall
as
little
disparage
Religion
,
by
bringing
in
more
aids
when
't
is
in
action
,
as
a
General
dishonours
himself
by
endeavouring
with
more
of
his
own
Forces
,
to
make
sure
an
attempt
that
hath
a
while
miscarried
:
For
Poesie
,
which
(
like
contracted
Essences
seems
the
utmost
strength
and
activity
of
Nature
)
is
as
all
good
Arts
,
subservient
to
Religion
;
all
marching
under
the
same
Banner
,
though
of
less
discipline
and
esteem
.
And
as
Poesie
is
the
best
Expositor
of
Nature
(
Nature
being
mysterious
to
such
as
use
not
to
consider
)
so
Nature
is
the
best
Interpreter
of
God
;
and
more
cannot
be
said
of
Religion
.
And
when
the
Judges
of
Religion
(
which
are
the
Chiefs
of
the
Church
)
neglect
the
help
of
Moralists
in
reforming
the
people
,
(
and
Poets
are
of
all
Moralists
the
most
usefull
)
they
give
a
sentence
against
the
Law
of
Nature
:
For
Nature
performs
all
things
by
correspondent
aids
and
harmony
.
And
't
is
injurious
not
to
think
Poets
the
most
usefull
Moralists
;
for
as
Poesie
is
adorn'd
and
sublim'd
by
Musick
,
which
makes
it
more
pleasant
and
acceptable
;
so
morality
is
sweetned
and
made
more
amiable
by
Poesie
.
And
the
Austerity
of
some
Divines
may
be
the
cause
why
Religion
hath
not
more
prevail'd
upon
the
manners
of
Men
:
for
great
Doctours
should
rather
comply
with
things
that
please
(
as
the
wise
Apostle
did
with
Ceremonies
)
than
lose
a
Proselyte
.
And
even
Honour
(
taught
by
moral
Philosophers
,
but
more
delightfully
infus'd
by
Poets
)
will
appear
(
notwithstanding
the
sad
severity
of
some
latter
Divines
)
no
unfase
Guid
towards
Piety
:
for
it
is
as
wary
and
nice
as
Conscience
,
though
more
chearfull
and
couragious
.
And
however
Honour
be
more
pleasing
to
flesh
and
bloud
,
because
in
this
World
it
finds
applause
;
yet
't
is
not
so
mercenarie
as
Piety
:
for
Piety
(
being
of
all
her
expectations
inwardly
assur'd
)
expects
a
reward
in
Heaven
,
to
which
all
earthly
payments
compar'd
,
are
but
Shaddows
,
and
Sand.
And
it
appears
that
Poesie
hath
for
its
natural
prevailings
over
the
Understandings
of
Men
(
sometimes
making
her
conquests
with
easie
plainness
,
like
Native
countrey
Beauty
)
been
very
successfull
in
the
most
grave
and
important
occasions
,
that
the
necessities
of
States
or
Mankind
have
produc'd
.
For
it
may
be
said
that
Demosthenes
sav'd
the
Athenians
by
the
Fable
or
Parable
of
the
Dogs
and
Wolves
,
in
answer
to
King
Philip's
Proposition
;
And
that
Menenius
Agrippa
sav'd
the
Senate
,
if
not
Rome
,
by
that
of
the
Belly
,
and
the
Hands
:
and
that
even
our
Saviour
was
pleas'd
(
as
the
most
prevalent
way
of
Doctrine
)
wholly
to
use
such
kind
of
Parables
in
his
converting
,
or
saving
of
Souls
;
it
being
written
,
W●hout
a
Parable
spake
he
not
to
them
.
And
had
not
the
learned
Apostle
thought
the
wisdom
of
Poets
worthy
his
remembrance
▪
and
instructive
,
not
onely
to
Heathens
,
but
to
Christians
,
he
had
not
cited
Epimenides
to
the
Cretans
,
as
well
as
Aratus
to
the
Athenians
.
I
cannot
also
be
ignorant
that
divers
(
whose
conscientious
Melancholy
amazes
and
discourages
others
Devotion
)
will
accuse
Poets
as
the
admirers
of
Beauty
;
and
Inventors
,
or
Provokers
of
that
which
by
way
of
aspersion
they
call
Love
.
But
such
,
in
their
first
accusation
seem
to
look
carelesly
and
unthankfully
upon
the
wonderful
works
of
God
;
or
else
through
low
education
,
or
age
,
become
incompetent
Judges
of
what
is
the
chief
of
his
works
upon
Earth
.
And
Poets
,
when
they
praise
Beauty
,
are
at
least
as
lawfully
thankfull
to
God
,
as
when
they
praise
Seas
,
Woods
,
Rivers
,
or
any
other
parts
that
make
up
a
prospect
of
the
world
.
Nor
can
it
be
imagin'd
but
that
Poets
in
praising
them
,
praise
wholly
the
Maker
;
and
so
in
praising
Beauty
:
For
that
Woman
who
believes
she
is
prais'd
when
her
beauty
is
commended
,
may
as
well
suppose
that
Poets
thinks
she
created
her self
:
And
he
that
praises
the
inward
beauty
of
Women
,
which
is
their
Virtue
,
doth
more
perform
his
duty
than
before
:
for
our
envious
silence
in
not
approving
,
and
so
encouraging
what
is
good
,
is
the
cause
that
vice
is
more
in
fashion
and
countenance
than
Virtue
.
But
when
Poets
praise
that
which
is
not
beauty
,
or
the
mind
which
is
not
virtuous
,
they
erre
through
their
mistake
,
or
by
flattery
;
and
flattery
is
a
crime
so
much
prosperous
in
others
who
are
companions
to
greatness
,
that
it
may
be
held
in
Poets
rather
kindness
than
design
.
They
who
accuse
Poets
as
provokers
of
Love
,
are
Enemies
to
Nature
;
and
all
affronts
to
Nature
are
offences
to
God
,
as
insolencies
to
all
subordinate
officers
of
the
Crown
are
rudenesses
to
the
King
.
Love
(
in
the
most
obnoxious
interpretation
)
is
Natures
Preparative
to
her
greatest
work
,
which
is
the
making
of
Life
.
And
since
the
severest
Divines
of
these
latter
times
have
not
been
asham'd
publickly
to
command
and
define
the
most
secret
duties
,
and
entertainments
of
Love
in
the
Married
;
why
should
not
Poets
civily
endeavour
to
make
a
Friendship
between
the
Guests
before
they
meet
,
by
teaching
them
to
dignifie
each
other
with
the
utmost
of
estimation
.
And
Marriage
in
Mankind
were
as
rude
and
unprepar'd
as
the
hasty
elections
of
other
Creatures
,
but
for
acquaintance
,
and
conversation
before
it
:
and
that
must
be
an
acquaintance
of
Minds
,
not
of
bodies
;
and
of
the
Mind
,
Poesie
is
the
most
natural
and
delightfull
Interpreter
.
When
neither
Religion
(
which
is
our
art
towards
God
)
nor
Nature
(
which
is
Gods
first
Law
to
Man
,
though
by
Man
least
study'd
)
nor
when
Reason
(
which
is
Nature
,
and
made
art
by
Experience
)
can
by
the
enemies
of
Poesie
be
sufficiently
urg'd
against
it
,
then
some
(
whose
frowardness
will
not
let
them
quit
an
evil
cause
)
plead
written
Authority
.
And
though
such
authority
be
a
Weapon
,
which
even
in
the
War
of
Religion
,
distress'd
disputers
take
up
,
as
their
last
shift
;
yet
here
we
would
protest
against
it
,
but
that
we
find
it
makes
a
false
defence
,
and
leaves
the
Enemy
more
open
.
This
Authority
(
which
is
but
single
too
)
is
from
Plato
;
and
him
some
have
maliciously
quoted
;
as
if
in
his
feign'd
Common-wealth
he
had
banish'd
all
Poets
.
But
Plato
says
nothing
against
Poets
in
general
;
and
in
his
particular
quarrel
(
which
is
to
Homer
,
and
Hesiod
)
onely
condemns
such
errours
as
we
mention'd
in
the
beginning
of
this
Preface
,
when
we
look'd
upon
the
Ancients
.
And
those
errours
consist
in
their
abasing
Religion
,
by
representing
the
Gods
in
evil
proportion
,
and
their
Heroes
with
as
unequal
Characters
;
and
so
brought
Vices
into
fashion
,
by
intermixing
them
with
the
virtues
of
great
persons
.
Yet
even
during
this
divine
anger
of
Plato
,
he
concludes
not
against
Poesie
,
but
the
Poems
then
most
in
request
:
For
these
be
the
words
of
his
Law
:
If
any
Man
(
having
ability
to
imitate
what
he
pleases
)
imitate
in
his
Poems
both
good
and
evil
,
let
him
be
reverenced
,
as
a
sacred
,
admirable
,
and
pleasant
Person
;
but
be
it
likewise
known
,
he
must
have
no
place
in
our
Common-wealth
.
And
yet
before
his
banishment
he
allows
him
,
the
honour
of
a
Diadem
,
a●d
sweet
Odours
to
anoint
his
Head
:
And
afterwards
says
,
Let
us
make
use
of
more
profitable
,
though
more
severe
,
and
less
pleasant
Poets
,
who
can
imitate
that
which
is
for
the
honour
and
benefit
of
the
Common-wealth
.
But
those
who
make
use
of
this
just
indignation
of
Plato
to
the
unjust
scandal
of
P●esie
,
have
the
common
craft
of
False
Witnesses
,
enlarging
every
circumstance
,
when
it
may
hurt
,
and
concealing
all
things
that
may
defend
him
they
oppose
.
For
they
will
not
remember
how
much
the
Scholar
of
Plato
(
who
like
an
absolute
Monarch
over
Arts
,
hath
almost
silenc'd
his
Master
throughout
the
Schools
of
Europe
)
labours
to
make
Poesie
universally
current
,
by
giving
Laws
to
the
Science
:
Nor
will
they
take
notice
,
in
what
dignity
it
continu'd
whilest
the
Greeks
kept
their
dominion
,
or
Language
;
and
how
much
the
Romans
cherish'd
even
the
publick
repetition
of
Verses
:
Nor
will
they
vouchsafe
to
observe
(
though
Juvenal
take
care
to
record
it
)
how
gladly
all
Rome
(
during
that
exercise
)
ran
to
the
voice
of
Statius
.
Thus
having
taken
measure
(
though
hastily
)
of
the
extent
of
those
great
Professions
that
in
Government
contribute
to
the
necessities
,
ease
,
and
lawfull
pleasures
of
Men
;
and
finding
Poesie
as
usefull
now
,
as
the
Ancients
found
it
towards
perfection
and
happiness
;
I
will
,
Sir
,
(
unless
with
these
Two
Books
you
return
me
a
discouragement
)
chearfully
proceed
:
and
though
a
little
time
would
make
way
for
the
Third
,
and
make
it
fit
for
the
Press
,
I
am
resolv'd
rather
to
hazard
the
inconvenience
which
expectation
breeds
,
(
for
divers
with
no
ill
satisfaction
have
had
a
taste
of
Gondibert
)
than
endure
that
violent
envy
which
assaults
all
Writers
whilest
they
live
;
though
their
Papers
be
but
fill'd
with
very
negligent
and
ordinary
thoughts
:
and
therefore
I
delay
the
publication
of
any
part
of
the
Poem
,
till
I
can
send
it
you
from
America
;
whither
I
now
speedily
prepare
;
having
the
folly
to
hope
,
that
when
I
am
in
another
World
(
though
not
in
the
common
sense
of
dying
)
I
shall
find
my
Readers
(
even
the
Poets
of
the
present
Age
)
as
temperate
,
and
benign
,
as
we
are
all
to
the
Dead
,
whose
remote
excellence
cannot
hinder
our
reputation
.
And
now
,
Sir
,
to
end
with
the
Allegory
which
I
have
so
long
continu'd
,
I
shall
,
(
after
all
〈◊〉
busie
vanitie
in
shewing
and
describing
my
new
Building
)
with
great
quietness
,
being
almost
as
weary
as
your self
,
bring
you
to
the
Back-door
,
that
you
may
make
no
review
but
in
my
absence
;
and
steal
hastily
from
you
,
as
one
who
is
asham'd
of
all
the
trouble
you
have
receiv'd
from
,
(
SIR
)
Your
most
humble
,
and
most
affectionate
Servant
From
the
Louure
in
Paris
,
January
2.
1650.
WIL.
D'AVENANT
.
THE
ANSWER
OF
Mr.
HOBBES
TO
Sr.
WILL
.
D'AVENANT'S
PREFACE
before
GONDIBERT
.
SIR
,
IF
to
commend
your
Poem
,
I
should
onely
say
(
in
general
Terms
)
that
in
the
choice
of
your
Argument
,
the
disposition
of
the
parts
,
the
maintenance
of
the
Characters
of
your
Persons
,
the
dignitie
and
vigour
of
your
expression
,
you
have
performed
all
the
parts
of
various
experience
,
readie
memorie
,
clear
judgement
,
swift
and
well
govern'd
fancie
,
though
it
were
enough
for
the
truth
,
it
were
too
little
for
the
weight
and
credit
of
my
testimonie
.
For
I
lie
open
to
two
Exceptions
,
one
of
an
incompetent
,
the
other
of
a
corrupted
Witness
.
Incompetent
,
because
I
am
not
a
Poet
;
and
corrupted
with
the
Honour
done
me
by
your
Preface
.
The
former
obliges
me
to
say
something
(
by
the
way
)
of
the
Nature
and
Differences
of
Poesie
.
As
Philosophers
have
divided
the
Universe
(
their
subject
)
into
three
Regions
,
Celestial
,
Aërial
,
and
Terrestrial
;
so
the
Poets
,
(
whose
work
it
is
by
imitating
humane
life
,
in
delightfull
and
measur'd
lines
,
to
avert
men
from
vice
,
and
incline
them
to
virtuous
and
honourable
actions
)
haue
lodg'd
themselves
in
the
three
Regions
of
mankind
,
Court
,
Citie
,
and
Countrey
,
correspondent
in
some
proportion
,
to
those
three
Regions
of
the
World
.
For
there
is
in
Princes
,
and
men
of
conspicuous
power
(
anciently
call'd
Heroes
)
a
lustre
and
influence
upon
the
rest
of
men
,
resembling
that
of
the
Heavens
,
and
an
insincereness
,
inconstancie
,
and
troublesom
humour
of
those
that
dwell
in
populous
Cities
,
like
the
mobilitie
,
blustering
,
and
impuritie
of
the
Air
;
and
a
plainness
,
and
(
though
dul
)
yet
a
nutritive
facultie
in
rural
people
,
that
endures
a
comparison
with
the
Earth
they
labour
.
From
hence
have
proceeded
three
sorts
of
Poesie
,
Heroique
,
Scommatique
,
and
Pastoral
.
Every
one
of
these
is
distinguished
again
in
the
manner
of
Representation
,
which
sometimes
is
Narrative
,
wherein
the
Poet
himself
relateth
;
and
sometimes
Dramatique
,
as
when
the
persons
are
every
one
adorned
and
brought
upon
the
Theatre
,
to
speak
and
act
their
own
parts
.
There
is
therefore
neither
more
nor
less
than
six
sorts
of
Poesie
.
For
the
Heroique
Poem
Narrative
(
such
as
is
yours
)
is
call'd
Epique
Poem
;
The
Heroique
Poem
Dramatique
,
is
Tragedie
.
The
Scommatique
Narrative
,
is
Satyre
;
Dramatique
is
Comedie
.
The
Pastoral
Narrative
,
is
called
simply
Pastoral
(
anciently
Bucolique
)
the
same
Dramatique
,
Pastoral
Comedie
.
The
Figure
therefore
of
an
Epique
Poem
,
and
of
a
Tragedie
,
ought
to
be
the
same
,
for
they
differ
no
more
but
in
that
they
are
pronounced
by
one
,
or
many
persons
.
Which
I
insert
to
iustifie
the
figure
of
yours
,
consisting
of
five
books
divided
into
Songs
,
or
Cantoes
,
as
five
Acts
divided
into
Scenes
has
ever
been
the
approved
figure
of
a
Tragedie
.
They
that
take
for
Poesie
whatsoever
is
writ
in
Verse
,
will
think
this
Division
imperfect
,
and
call
in
Sonets
,
Epigrams
;
Eclogues
,
and
the
like
pieces
(
which
are
but
Essayes
,
and
parts
of
an
entire
Poem
)
and
reckon
Empedocies
and
Lucretius
(
natural
Philosophers
)
for
Poets
,
and
the
moral
precepts
of
Phoc●lides
Theognis
,
and
the
Quatrains
of
Pybrach
,
and
the
Historie
of
Lucan
,
and
others
of
that
kind
amongst
Poems
;
bestowing
on
such
Writers
for
honour
,
the
name
of
Poets
,
rather
than
of
Historians
,
or
Philosophers
.
But
the
subject
of
a
Poem
,
is
the
manners
of
men
,
not
natural
causes
;
manners
presented
,
not
dictated
;
and
manners
feigned
(
as
the
name
of
Poesie
imports
)
not
found
in
men
.
They
that
give
enterance
to
Fictions
writ
in
Prose
,
erre
not
so
much
,
but
they
erre
:
For
Prose
requiteth
delightfulness
,
not
onely
of
fiction
,
but
of
stile
;
in
which
if
Prose
contend
with
Verse
,
it
is
with
disadvantage
and
(
as
it
were
)
on
foot
against
the
strength
and
wings
of
Pegasus
.
For
Verse
amongst
the
Greeks
was
appropriated
anciently
to
the
service
of
their
Gods
,
and
was
the
Holy
stile
;
the
stile
of
the
Oracles
;
the
stile
of
the
Laws
;
and
the
stile
of
Men
that
publickly
recommended
to
their
Gods
,
the
vows
and
thanks
of
the
people
;
which
was
done
in
their
holy
songs
called
Hymns
;
and
the
composers
of
them
were
called
Prophets
and
Priests
before
the
name
of
Poet
was
known
.
When
afterwards
the
majestie
of
that
stile
was
observed
,
The
Poets
chose
it
as
best
becoming
their
high
invention
.
And
for
the
Antiquitie
of
Verse
,
it
is
greater
than
the
antiquitie
of
Letters
.
For
it
is
certain
,
Cadmus
was
the
first
that
(
from
Phoenicia
,
a
Countrey
that
neighboureth
Judea
)
brought
the
use
of
Letters
into
Greece
.
But
the
service
of
the
Gods
,
and
the
Laws
(
which
by
measured
Sounds
were
easily
committed
to
the
memorie
)
had
been
long
time
in
use
,
before
the
arrival
of
Cadmus
there
.
There
is
besides
the
grace
of
stile
,
another
cause
why
the
ancient
Poets
chose
to
write
in
measured
language
,
which
is
this
.
There
Poems
were
made
at
first
with
intention
to
have
them
sung
,
as
well
Epick
as
Dramatick
(
which
custom
hath
been
long
time
laid
aside
,
but
began
to
be
revived
in
part
,
of
late
years
in
Italie
)
and
could
not
be
made
commensurable
to
the
Voice
or
Instruments
,
in
Prose
;
the
ways
and
motions
whereof
are
so
uncertain
and
undistinguished
,
(
like
the
way
and
motion
of
a
Ship
in
the
Sea
)
as
not
onely
to
discompose
the
best
Composers
,
but
also
to
disapoint
sometimes
the
most
attentive
Reader
,
and
put
him
to
hunt
counter
for
the
sense
.
It
was
therefore
necessarie
for
Poets
in
those
times
,
to
write
in
Verse
.
The
Verse
which
the
Greeks
,
and
Latines
(
considering
the
nature
of
their
own
languages
)
found
by
experience
most
grave
,
and
for
an
Epique
Poem
most
decent
,
was
their
Hexameter
;
a
Verse
limited
,
not
onely
in
the
length
of
the
line
,
but
also
in
the
quantitie
of
the
syllables
.
In
stead
of
which
we
use
the
line
of
ten
Syllables
,
recompensing
the
neglect
of
their
quantitie
,
with
the
diligence
of
Rime
.
And
this
measure
is
so
proper
for
an
Heroique
Poem
,
as
without
some
loss
of
gravitie
and
dignitie
,
it
was
never
changed
.
A
longer
is
not
far
from
ill
Prose
,
and
a
shorter
,
is
a
kind
of
whisking
(
you
know
)
like
the
unlacing
,
rather
than
the
singing
of
a
Muse.
In
an
Epigram
or
a
Sonnet
,
a
man
may
vary
his
measures
,
and
seek
glorie
from
a
needless
difficultie
,
as
he
that
contrived
Verses
into
the
form
of
an
Organ
,
a
Hatchet
,
an
Egg
,
an
Altar
,
and
a
pair
of
Wings
;
but
in
so
great
and
noble
a
work
as
is
an
Epique
Poem
,
for
a
man
to
obstruct
his
own
way
with
unprofitable
difficulties
,
is
great
imprudence
.
So
likewise
to
chuse
a
needless
and
difficult
correspondence
of
Rime
,
is
but
a
difficult
toy
,
and
forces
a
man
sometimes
for
the
stopping
of
a
chink
,
to
say
somewhat
he
did
never
think
;
I
cannot
therefore
but
very
much
approve
your
Stanza
,
wherein
the
syllables
in
every
Verse
are
ten
,
and
the
Rime
Alternate
.
For
the
choice
of
your
Subject
,
you
have
sufficiently
justified
your self
in
your
Preface
.
But
because
I
have
observed
in
Virgil
,
that
the
Honour
done
to
Aeneas
and
his
companions
,
has
so
bright
a
reflection
upon
Augustus
Caesar
,
and
other
great
Romans
of
that
time
,
as
a
man
may
suspect
him
not
constantly
possessed
with
the
noble
spirit
of
those
his
Heroes
,
and
believe
you
are
not
acquainted
with
any
great
man
of
the
race
of
Gondibert
,
I
adde
to
your
Justification
the
puritie
of
your
purpose
,
in
having
no
other
motive
of
your
labour
,
but
to
adorn
Virtue
,
and
procure
her
Lovers
;
than
which
there
cannot
be
a
worthier
design
,
and
more
becoming
noble
Poesie
.
In
that
you
make
so
small
account
of
the
example
of
almost
all
the
approved
Poets
,
ancient
and
modern
,
who
thought
fit
in
the
beginning
,
and
sometimes
also
in
the
progress
of
their
Poems
,
to
invoke
a
Muse
,
or
some
other
Deitie
,
that
should
dictate
to
them
,
or
assist
them
in
their
writings
;
they
that
take
not
the
laws
of
Art
,
from
any
reason
of
their
own
,
but
from
the
fashion
of
precedent
times
,
will
perhaps
accuse
your
singularitie
,
For
my
part
,
I
neither
subscribe
to
their
accusation
,
nor
yet
condemn
that
Heathen
custom
,
otherwise
than
as
accessarie
to
their
false
Religion
.
For
their
Poets
were
their
Divines
;
had
the
name
of
Prophets
,
Exercised
amongst
the
People
a
kind
of
spiritual
Authoritie
;
would
be
thought
to
speak
by
a
Divine
spirit
;
have
their
works
which
they
writ
in
Verse
(
the
Divine
stile
)
pass
for
the
Word
of
God
,
and
not
of
man
;
and
to
be
hearkened
to
with
reverence
.
Do
not
our
Divines
(
excepting
the
stile
)
do
the
same
,
and
by
us
that
are
of
the
same
Religion
cannot
justly
be
reprehended
for
it
?
Besides
,
in
the
use
of
the
spiritual
calling
of
Divines
,
there
is
danger
sometimes
to
be
feared
,
from
want
of
skill
,
such
as
is
reported
of
unskilfull
Conjurers
,
that
mistaking
the
rites
and
ceremonious
points
of
their
art
,
call
up
such
spirits
,
as
they
cannot
at
their
pleasure
allay
again
,
by
whom
storms
are
raised
that
overthrow
buildings
,
and
are
the
cause
of
miserable
wracks
at
Sea
.
Unskilfull
Divines
do
oftentimes
the
like
;
For
when
they
call
unseasonably
for
Zeal
,
there
appears
a
spirit
of
Cruelty
;
and
by
the
like
●●roun
instead
of
Truth
,
they
raise
Discord
;
instead
of
Wisdom
,
Eraud
;
instead
of
Reformation
,
Tumult
;
and
Controversie
instead
of
Religion
.
Whereas
in
the
Heathen
Poets
,
at
least
in
those
whose
works
have
lasted
to
the
time
we
are
in
,
there
are
none
of
those
indiscretions
to
be
found
,
that
tended
to
subversion
,
or
disturbance
of
the
Common-wealths
wherein
they
lived
.
But
why
a
Christian
should
think
it
an
ornament
to
his
Poem
;
either
to
profane
the
true
God
,
or
invoke
a
false
one
,
I
can
imagin
no
cause
,
but
a
reasonless
imitation
of
Custom
,
of
a
foolish
custom
;
by
which
a
man
enabled
to
speak
wisely
from
the
principles
of
nature
,
and
his
own
meditation
,
loves
rather
to
be
thought
to
speak
by
inspiration
,
like
a
Bag-pipe
.
Time
and
Education
begets
Experience
;
Experience
begets
Memorie
;
Memorie
begets
Judgement
,
and
Fancie
;
Judgement
begets
the
Strength
and
Structure
;
and
Fancie
begets
the
Ornaments
of
a
Poem
.
The
Ancients
therefore
fabled
not
absurdly
,
in
making
Memorie
the
Mother
of
the
Muses
.
For
Memorie
is
the
World
(
though
not
really
,
yet
so
as
in
a
Looking-glass
)
in
which
the
Judgement
,
the
severer
Sister
busieth
her self
in
a
grave
and
rigid
examination
of
all
the
parts
of
Nature
,
and
in
registering
by
Letters
their
order
,
causes
,
uses
,
differences
,
and
resemblances
;
Whereby
the
Fancie
,
when
any
work
of
Art
is
to
be
performed
,
finding
her
materials
at
hand
and
prepared
for
use
,
and
needs
no
more
than
a
swift
motion
over
them
,
that
what
she
wants
,
and
is
there
to
be
had
,
may
not
lie
too
long
unespied
.
So
that
when
she
seemeth
to
fly
from
one
Indies
to
the
other
,
and
from
Heaven
to
Earth
,
and
to
penetrate
into
the
hardest
matter
,
and
obscurest
places
,
into
the
future
,
and
into
her self
,
and
all
this
in
a
point
of
time
,
the
voyage
is
not
very
great
,
her self
being
all
she
seeks
;
and
her
wonderfull
celeritie
,
consisteth
not
so
much
in
motion
,
as
in
copious
Imagerie
discreetly
ordered
,
and
perfectly
registered
in
the
Memorie
;
which
most
men
under
the
name
of
Philosophie
have
a
glimpss
of
,
and
is
pretended
to
by
many
that
grosly
mistaking
her
,
embrace
contention
in
her
place
.
But
so
far
forth
as
the
Fancie
of
man
,
has
traced
the
ways
of
true
Philosophie
,
so
far
it
hath
produced
very
marvellous
effects
to
the
benefit
of
mankind
.
All
that
is
beautifull
or
defensible
in
building
,
or
marvellous
in
Engines
and
Instruments
of
motion
;
whatsoever
commoditie
men
receive
from
the
observations
of
the
Heavens
,
from
the
description
of
the
Earth
,
from
the
account
of
Time
,
from
walking
on
the
Seas
;
and
whatsoever
distinguisheth
the
Civilitie
of
Europe
,
from
the
Barbaritie
of
the
American
savages
,
is
the
workmanship
of
Fancy
,
but
guided
by
the
Precepts
of
true
Philosophie
.
But
where
these
precepts
fail
,
as
they
have
hitherto
failed
in
the
doctrine
of
moral
Virtue
,
there
the
Architect
(
Fancy
)
must
take
the
Philosophers
part
upon
her self
.
He
therefore
that
undertakes
an
Heroick
Poem
(
which
is
to
exhibit
a
venerable
and
amiable
Image
of
Heroick
virtue
)
must
not
onely
be
the
Poet
,
to
place
and
connect
,
but
also
the
Philosopher
,
to
furnish
and
square
his
matter
;
that
is
,
to
make
both
Body
and
Soul
,
colour
and
shadow
of
his
Poem
out
of
his
own
Store
:
Which
,
how
well
you
have
performed
I
am
now
considering
.
Observing
how
few
the
persons
be
you
introduce
in
the
beginning
,
and
how
in
the
course
of
the
actions
of
these
(
the
number
increasing
)
after
several
confluences
,
they
run
all
at
last
into
the
two
principal
streams
of
your
Poem
,
Gondibert
and
Oswald
,
me
thinks
the
Fable
is
not
much
unlike
the
Theater
.
For
so
,
from
several
and
far
distant
Sources
,
do
the
lesser
Brooks
of
Lombardy
,
flowing
into
one
another
,
fall
all
at
last
into
the
two
main
Rivers
,
the
Po
and
the
Adite
.
It
hath
the
same
resemblance
also
with
a
mans
veins
,
which
proceeding
from
different
parts
,
after
the
like
concourse
,
insert
themselves
at
last
into
the
two
principal
veins
of
the
body
.
But
when
I
considered
that
also
the
actions
of
men
,
which
singly
are
inconsiderable
,
after
many
conjunctures
,
grow
at
last
either
into
one
great
protecting
power
,
or
into
destroying
factions
,
I
could
not
but
approve
the
structure
of
your
Poem
,
which
ought
to
be
no
other
than
such
,
as
an
imitation
of
humane
life
requireth
.
In
the
Streams
themselves
I
find
nothing
but
setled
Valour
,
clean
Honour
,
calm
Counsel
,
learned
Diversion
,
and
pure
Love
▪
save
onely
a
torrent
or
two
of
Ambition
,
which
(
though
a
fault
)
has
somewhat
Heroick
in
it
,
and
therefore
must
have
place
in
an
Heroick
Poem
.
To
shew
the
Reader
in
what
place
he
shall
find
every
excellent
picture
of
Virtue
you
have
drawn
,
is
too
long
.
And
to
shew
him
one
,
is
to
prejudice
the
rest
;
yet
I
cannot
forbear
to
point
him
to
the
Description
of
Love
in
the
person
of
Birtha
,
in
the
seventh
Canto
of
the
second
Book
.
There
has
nothing
been
said
of
that
Subject
neither
by
the
Ancient
nor
Modern
Poets
comparable
to
it
.
Poets
are
painters
:
I
would
fain
see
another
painter
draw
so
true
,
perfect
and
natural
a
Love
to
the
Life
,
and
make
use
of
nothing
but
pure
Lines
,
without
the
help
of
any
the
least
uncomely
shadow
,
as
you
have
done
.
But
let
it
be
read
as
a
piece
by
it self
,
for
in
the
almost
equal
height
of
the
whole
,
the
eminence
of
parts
is
Lost.
There
are
some
that
are
not
pleased
with
fiction
,
unless
it
be
bold
;
not
onely
to
exceed
the
work
,
but
also
the
possibility
of
Nature
:
they
would
have
impenetrable
Armours
,
Inchanted
Castles
,
Invulnerable
Bodies
,
Iron
Men
,
Flying
Horses
,
and
a
thousand
other
such
things
,
which
are
easily
feigned
by
them
that
dare
.
Against
such
I
defend
you
(
without
assenting
to
those
that
condemn
either
Homer
or
Virgil
)
by
dissenting
onely
from
those
that
think
the
Beauty
of
a
Poem
consisteth
in
the
exorbitancy
of
the
fiction
.
For
as
truth
is
the
bound
of
Historical
,
so
the
Resemblance
of
truth
is
the
utmost
limit
of
Poetical
Liberty
.
In
old
time
amongst
the
Heathen
such
strange
fictions
,
and
Metamorphoses
,
were
not
so
remo●e
from
the
Articles
of
their
Faith
,
as
they
are
now
from
ours
,
and
therefore
were
not
so
unpleasant
.
Beyond
the
actual
works
of
Nature
a
Poet
may
now
go
;
but
beyond
the
conceived
possibility
of
Nature
,
never
.
I
can
allow
a
Geographer
to
make
in
the
Sea
,
a
Fish
or
a
Ship
,
which
by
the
scale
of
his
Map
would
be
two
or
three
hundred
mile
long
,
and
think
it
done
for
ornament
,
because
it
is
done
without
the
precincts
of
his
undertaking
;
but
when
he
paints
an
Elephant
so
,
I
presently
apprehend
it
as
ignorance
,
and
a
plain
confession
of
Terra
incognita
.
As
the
description
of
Great
Men
and
Great
Actions
,
is
the
constant
design
of
a
Poet
;
so
the
descriptions
of
worthy
circumstances
are
necessary
accessions
to
a
Poem
,
and
being
well
performed
,
are
the
Jewels
and
most
precious
ornaments
of
Poesie
.
Such
in
Virgil
are
the
Funeral
games
of
Anchises
,
The
duel
of
Aeneas
and
Turnus
,
&c.
and
such
in
yours
are
The
Hunting
,
The
Battel
,
The
Citie
Mourning
,
The
Funeral
,
The
House
of
Astragon
,
The
Library
and
the
Temple
,
equal
to
his
,
or
those
of
Homer
whom
he
imitated
.
There
remains
now
no
more
to
be
considered
but
the
Expression
,
in
which
consisteth
the
countenance
and
colour
of
a
beautifull
Muse
;
and
is
given
her
by
the
Poet
out
of
his
own
provision
,
or
is
borrowed
from
others
.
That
which
he
hath
of
his
own
,
is
nothing
but
experience
and
knowledge
of
Nature
,
and
specially
humane
nature
;
and
is
the
true
and
natural
Colour
.
But
that
which
is
taken
out
of
Books
(
the
ordinary
boxes
of
Counterfeit
Complexion
)
shews
well
or
ill
,
as
it
hath
more
or
less
resemblance
with
the
natural
,
and
are
not
to
be
used
(
without
examination
)
unadvisedly
.
For
in
him
that
professes
the
imitation
of
Nature
(
as
all
Poets
do
)
what
greater
fault
can
there
be
,
than
to
bewray
an
ignorance
of
Nature
in
his
Poem
;
especially
having
a
liberty
allowed
him
,
if
he
meet
with
any
thing
he
cannot
master
,
to
leave
it
out
?
That
which
giveth
a
Poem
the
true
and
natural
Colour
consisteth
in
two
things
,
which
are
;
To
know
well
,
that
is
,
to
have
images
of
Nature
in
the
memory
distinct
and
clear
;
and
To
know
much
.
A
sign
of
the
first
is
perspicuity
,
property
,
and
decency
,
which
delight
all
sorts
of
men
,
either
by
instructing
the
ignorant
,
or
soothing
the
learned
in
their
knowledge
.
A
sign
of
the
latter
is
novelty
of
expression
,
and
pleaseth
by
excitation
of
the
mind
;
for
novelty
causeth
admiration
,
and
admiration
curiosity
,
which
is
a
delightfull
appetite
of
knowledge
.
There
be
so
many
words
in
use
at
this
day
in
the
English
Tongue
,
that
,
though
of
magnifick
sound
,
yet
(
like
the
windy
blisters
of
a
troubled
water
)
have
no
sense
at
all
;
and
so
many
others
that
lose
their
meaning
,
by
being
ill
coupled
,
that
it
is
a
hard
matter
to
avoid
them
;
for
having
been
obtruded
upon
youth
in
the
Schools
(
by
such
as
make
it
,
I
think
,
their
business
there
(
as
't
is
exprest
by
the
best
Poet
)
With
terms
to
charm
the
weak
and
pose
the
wise
,
they
grow
up
with
them
,
and
gaining
reputation
with
the
ignorant
,
are
not
easily
shaken
off
.
To
this
palpable
darkness
,
I
may
also
adde
the
ambitious
obscurity
of
expressing
more
than
is
perfectly
conceived
;
or
perfect
conception
in
fewer
words
than
it
requires
.
Which
Expressions
,
though
they
have
had
the
honour
to
be
called
strong
lines
,
are
indeed
no
better
than
Riddles
,
and
not
onely
to
the
Reader
,
but
also
(
after
a
little
time
)
to
the
Writer
himself
dark
and
troublesom
.
To
the
property
of
Expression
I
referre
,
that
clearness
of
memory
,
by
which
a
Poet
when
he
hath
once
introduced
any
person
whatsoever
,
speaking
in
his
Poem
,
maintaineth
in
him
to
the
end
the
same
character
he
gave
him
in
the
beginning
.
The
variation
whereof
,
is
a
change
of
pace
,
that
argues
the
Poet
tired
.
Of
the
Indecencies
of
an
Heroick
Poem
,
the
most
remarkable
are
those
that
shew
disproportion
either
between
the
persons
and
their
actions
,
or
between
the
manners
of
the
Poet
and
the
Poem
.
Of
the
first
kind
,
is
the
uncomliness
of
representing
in
great
persons
the
inhumane
vice
of
Cruelty
,
or
the
sordid
vice
of
Lust
and
Drunkenness
.
To
such
parts
as
those
the
ancient
approved
Poets
,
thought
it
fit
to
suborn
,
nor
the
persons
of
men
,
but
of
monsters
and
beastly
Giants
,
such
as
Polyphemus
,
Cacus
,
and
the
Centaurs
.
For
it
is
supposed
a
Muse
,
when
she
is
invoked
to
sing
a
song
of
that
nature
,
should
maidenly
advise
the
Poet
,
to
set
such
persons
to
sing
their
own
vices
upon
the
Stage
;
for
it
is
not
so
unseemly
in
a
Tragedy
.
Of
the
same
kind
it
is
to
represent
scurrility
,
or
any
action
or
language
that
moveth
much
laughter
.
The
delight
of
an
Epique
Poem
consisteth
not
in
mirth
,
but
admiration
.
Mirth
and
Laughter
is
proper
to
Comedie
and
Satyre
.
Great
persons
that
have
their
minds
employed
on
great
designs
,
have
not
leasure
enough
to
laugh
,
and
are
pleased
with
the
contemplation
of
their
own
power
and
virtues
,
so
as
they
need
not
the
infirmities
and
vices
of
other
men
,
to
recommend
themselves
to
their
own
favour
by
comparison
,
as
all
men
do
when
they
laugh
.
Of
the
second
kind
,
where
the
disproportion
is
between
the
Poet
,
and
the
persons
of
his
Poem
,
one
is
in
the
Dialect
of
the
Inferiour
sort
of
people
,
which
is
always
different
from
the
language
of
the
Court
.
Another
is
to
derive
the
Illustration
of
any
thing
,
from
such
Metaphors
or
Comparisons
as
cannot
come
into
mens
thoughts
,
but
by
mean
conversation
,
and
experience
of
humble
or
evil
Arts
,
which
the
person
of
an
Epique
Poem
,
cannot
be
thought
acquainted
with
.
From
Knowing
much
,
proceedeth
the
admirable
variety
and
novelty
of
Metaphors
and
Similitudes
,
which
are
not
possible
to
be
lighted
on
,
in
the
compass
of
a
narrow
knowledge
.
And
the
want
whereof
compelleth
a
Writer
to
expressions
that
are
either
defac'd
by
time
,
or
sullied
with
vulgar
or
long
use
.
For
the
phrases
of
Poesie
,
as
the
airs
of
musick
with
often
hearing
become
insipide
,
the
Reader
having
no
more
sense
of
their
force
,
than
our
Flesh
is
sensible
of
the
bones
that
sustain
it
.
As
the
sense
we
have
of
bodies
,
consisteth
in
change
and
variety
of
impression
,
so
also
does
the
sense
of
language
in
the
variety
and
changeable
use
of
words
.
I
mean
not
in
the
affectation
of
words
newly
brought
home
from
travel
,
but
in
new
(
and
withal
significant
)
translation
to
our
purposes
,
of
those
that
be
already
received
;
and
in
far
fetcht
(
but
withal
apt
,
instructive
and
comly
)
similitudes
.
Having
thus
(
I
hope
)
avoided
the
first
Exception
,
against
the
incompetency
of
my
Judgement
,
I
am
but
little
moved
with
the
second
,
which
is
of
being
bribed
by
the
honour
you
have
done
me
,
by
attributing
in
your
Preface
somewhat
to
my
Judgement
.
For
I
have
used
your
Judgement
no
less
in
many
things
of
mine
,
which
coming
to
light
will
thereby
appear
the
better
.
And
so
you
have
your
bribe
again
.
Having
thus
made
way
for
the
admission
of
my
Testimony
,
I
give
it
briefly
thus
;
I
never
yet
saw
Poem
,
that
had
so
much
shape
of
Art
,
health
of
Morality
,
and
vigour
and
beauty
of
Expression
,
as
this
of
yours
.
And
but
for
the
clamour
of
the
multitude
,
that
hide
their
Envy
of
the
present
,
under
a
Reverence
of
Antiquity
,
I
should
say
further
,
that
it
would
last
as
long
as
either
the
Aeneid
,
or
Iliad
,
but
for
one
Disadvantage
,
and
the
Disadvantage
is
this
:
The
languages
of
the
Greeks
and
Romans
(
by
their
Colonies
and
Conquests
)
have
put
off
flesh
and
bloud
,
and
are
become
immutable
,
which
none
of
the
modern
tongues
are
like
to
be
.
I
honour
Antiquity
,
but
that
which
is
commonly
called
Old
time
,
is
Young
time
.
The
glory
of
Antiquity
is
due
,
not
to
the
Dead
,
but
to
the
Aged
.
And
now
,
whilest
I
think
on
't
,
give
me
leave
with
a
short
discord
to
sweeten
the
Harmony
of
the
approaching
close
.
I
have
nothing
to
object
against
your
Poem
;
but
dissent
onely
from
something
in
your
Preface
,
sounding
to
the
prejudice
of
Age.
'T
is
commonly
said
,
that
old
Age
is
a
return
to
childhood
.
Which
me
thinks
you
insist
on
so
long
,
as
if
you
desired
it
should
be
believed
.
That
is
the
note
I
mean
to
shake
a
little
.
That
saying
,
meant
onely
of
the
weakness
of
body
,
was
wrested
to
the
weakness
of
mind
,
by
froward
children
,
weary
of
the
controulment
of
their
parents
,
masters
,
and
other
admonitours
.
Secondly
,
the
dotage
and
childishness
they
ascribe
to
Age
,
is
never
the
effect
of
Time
,
but
sometimes
of
the
excesses
of
youth
,
and
not
a
returning
to
,
but
a
continual
stay
with
childhood
.
For
they
that
wanting
the
curiosity
of
furnishing
their
memories
with
the
rarities
of
Nature
in
their
youth
,
and
pass
their
time
in
making
provision
onely
for
their
ease
,
and
sensual
delight
,
are
children
still
,
at
what
years
soever
;
as
they
that
coming
into
a
populous
Citie
,
never
going
out
of
their
Inn
,
are
strangers
still
,
how
long
soever
they
have
been
there
.
Thirdly
,
there
is
no
reason
for
any
man
to
think
himself
wiser
to
day
than
yesterday
,
which
does
not
equally
convince
he
shall
be
wiser
tomorrow
than
today
.
Fourthly
,
you
will
be
forced
to
change
your
opinion
hereafter
when
you
are
old
;
and
in
the
mean
time
you
discredit
all
I
have
said
before
in
your
commendation
,
because
I
am
old
already
.
But
no
more
of
this
.
I
believe
(
Sir
)
you
have
seen
a
curious
kind
of
perspective
,
where
,
he
that
looks
through
a
short
hollow
pipe
,
upon
a
picture
containing
divers
figures
,
sees
none
of
those
that
are
there
painted
,
but
some
one
person
made
up
of
their
parts
,
conveyed
to
the
eye
by
the
artificial
cutting
of
a
glass
.
I
find
in
my
imagination
an
effect
not
unlike
it
from
your
Poem
.
The
virtues
you
distribute
there
amongst
so
many
noble
persons
,
represent
(
in
the
reading
)
the
image
but
of
one
mans
virtue
to
my
fancy
,
which
is
your
own
;
and
that
so
deeply
imprinted
,
as
to
stay
for
ever
there
,
and
govern
all
the
rest
of
my
thoughts
and
affections
,
in
the
way
of
honouring
and
serving
you
,
to
the
utmost
of
my
power
,
that
am
Paris
,
January
10.
1650.
(
SIR
)
Your
most
humble
and
obedient
Servant
,
THO.
HOBS
.