THE
SHIPWRECK
.
COL.
I.
The
Description
of
a
Tempest
.
The
Religious
Humour
of
People
in
Distress
.
The
Superstitious
Practice
of
Worshipping
Saints
,
Censur'd
,
and
Condemn'd
.
Adoration
belongs
to
God
Alone
.
ANTHONIUS
,
ADOLPHUS
.
An.
A
Most
dreadful
Story
!
Well!
If
This
be
Sailing
,
I
shall
have
the
Grace
,
I
hope
,
to
keep
my self
upon
dry
Ground
.
Ad.
Why
all
this
is
no
more
than
Dancing
,
to
what
's
to
come
.
An.
And
yet
I
have
e'n
a
Belly
full
on
't
already
.
It
gives
me
such
a
Trembling
,
that
methinks
I
'm
in
the
Storm
my self
upon
the
very
Hearing
of
it
.
Ad.
But
yet
when
the
Danger
's
over
,
a
man
's
well
enough
content
to
think
on
't
.
There
was
One
Passage
,
I
remember
,
that
put
the
Pilate
almost
to
his
Wits
end
.
An.
What
was
that
I
pray
?
Ad.
The
night
was
not
very
Dark
,
and
one
of
the
Mariners
was
gotten
into
the
Skuttle
,
(
I
think
that
's
the
name
on
't
)
at
the
Main-mast-Top
,
to
see
if
he
could
Make
any
Land
:
there
drew
near
him
a
certain
Ball
of
Fire
;
which
is
the
worst
Sign
in
the
World
at
Sea
,
if
it
be
Single
;
but
if
Double
,
't
is
the
contrary
.
These
two
Fires
,
were
called
by
the
Antients
,
Castor
and
Pollux
.
An.
What
had
they
to
do
a
Ship-board
I
wonder
,
when
the
one
was
a
Horseman
,
and
the
other
a
Wrestler
?
Ad.
That
's
as
it
pleas'd
the
Poets
.
But
the
Steersman
calls
out
to
him
;
Mate
,
says
he
,
(
the
Sea-term
)
don
't
you
see
what
a
Companion
you
have
gotten
beside
you
there
?
I
do
,
says
he
,
God
send
us
good
luck
after
't
.
By
and
by
,
the
Ball
glides
down
the
Ropes
,
and
rowls
over
and
over
,
close
to
the
Pilate
.
An.
And
was
he
not
frighted
out
of
his
Wits
almost
?
Ad.
Sailors
are
us'd
to
terrible
Sights
.
It
stopt
a
little
there
,
and
then
pass'd
on
by
the
side
of
the
Vessel
,
till
at
last
it
slipt
through
the
Hatches
,
and
so
vanish'd
.
Toward
Noon
,
the
Tempest
encreas'd
.
Did
you
ever
see
the
Alps
?
An.
Yes
,
I
have
.
Ad.
These
Mountains
are
no
more
than
Warts
to
the
Billows
of
a
Raging
Sea
.
One
while
we
were
tost
up
,
that
a
man
might
have
toucht
the
Moon
with
his
Finger
;
and
,
then
down
again
,
that
it
lookt
as
if
the
Earth
had
open'd
to
take
us
directly
into
Hell.
An.
What
a
madness
is
it
for
a
man
to
expose
himself
to
these
hazards
?
Ad.
When
they
saw
that
there
was
no
contending
with
the
Storm
,
In
comes
the
Pilate
,
as
Pale
as
Death
.
An.
There
was
no
Good
towards
then
,
I
fear
.
Ad.
Gentlemen
,
says
he
,
I
am
no
longer
Master
of
my
Ship
,
the
Wind
has
got
the
better
of
me
,
and
all
we
have
now
to
do
is
to
call
upon
God
,
and
fit
our selves
for
Death
.
An.
Marry
,
a
cold
Comfort
!
Ad.
But
first
,
says
he
,
we
must
lighten
the
Ship
,
for
there
's
no
strugling
with
Necessity
;
we
had
better
try
if
we
can
save
our selves
with
the
loss
of
our
Goods
,
than
loose
both
together
.
The
Proposition
was
found
Reasonable
,
and
a
great
deal
of
Rich
Merchandize
was
cast
over-board
.
An.
This
was
casting
away
according
to
the
Letter
.
Ad.
There
was
in
the
Company
a
certain
Italian
,
that
had
been
upon
am
Embassie
to
the
King
of
Gotland
,
and
had
abundance
of
Plate
,
Rings
,
Diapers
,
and
rich
wearing
Cloaths
aboard
.
An.
And
he
,
I
warrant
you
,
was
loth
to
come
to
a
Composition
with
the
Sea
.
Ad.
No
,
not
altogether
so
neither
;
but
he
declar'd
that
he
would
never
part
with
his
beloved
Goods
,
and
that
they
would
either
Sink
or
Swim
together
.
An.
And
what
said
the
Pilate
to
this
?
Ad.
If
you
and
your
Trinkets
were
to
Drown
by
your selves
,
says
he
,
here
's
no
body
would
hinder
you
;
but
never
imagine
that
we
'll
endanger
our
lives
for
your
Boxes
;
If
you
are
resolv'd
not
to
part
,
ye
shall
e'n
over-bord
together
.
An.
Spoken
like
a
true
Terpawlin
.
Ad.
So
the
Italian
submitted
at
length
,
but
with
many
a
bitter
Curse
,
upward
and
downward
,
for
committing
his
life
to
so
boysterous
an
Element
.
An.
I
am
no
Stranger
to
the
Italian
humonr
.
Ad.
The
Winds
were
not
one
jot
the
better
for
the
Presents
we
had
made
them
,
but
soon
after
they
tore
our
Cordage
,
threw
down
our
Sails
.
An.
Oh
Lamentable
!
Ad.
And
then
the
Man
comes
to
us
again
.
An.
With
another
Preachment
,
I
hope
.
Ad.
He
gives
us
a
Salute
,
and
bids
us
fall
to
our
Prayers
,
and
prepare
our selves
for
another
World
,
for
our
time
,
says
he
,
is
at
hand
.
One
of
the
Passengers
askt
him
how
many
hours
he
thought
the
Vessel
might
be
kept
above
Water
.
His
Answer
was
,
that
he
could
promise
nothing
at
all
,
but
that
three
hours
was
the
utmost
.
An.
This
was
yet
a
harder
Chapter
than
the
other
.
Ad.
Upon
these
words
he
Baules
out
immediately
,
Cut
the
Shrowds
;
down
with
the
Mast
by
the
board
,
and
away
with
them
Sails
and
all
into
the
Sea
.
An.
But
why
so
?
Ad.
Because
now
they
were
only
a
Cumber
to
the
Ship
,
and
of
no
use
at
all
;
for
we
had
nothing
to
trust
to
but
the
Helm
.
An.
What
became
of
the
Passengers
in
the
mean
time
?
Ad.
Never
so
wretched
a
face
of
things
!
The
Seamen
they
were
at
their
Salve
Regina
;
Imploring
the
Virgin-Mother
;
calling
her
the
Star
of
the
Sea
;
the
Lady
of
the
World
;
the
Haven
of
Health
;
with
abundance
of
other
fine
Titles
that
we
hear
no
News
of
in
the
Scripture
.
An.
What
has
she
to
do
with
the
Sea
,
that
never
was
upon
it
?
Ad.
In
times
past
,
the
Pagans
gave
Venus
,
that
was
born
of
the
Sea
,
the
Charge
of
Seafaring-men
:
and
since
she
look'd
no
better
after
them
,
the
Christians
will
have
a
Virgin-President
,
to
succeed
her
that
was
None
.
An.
You
're
Merry
.
Ad.
Some
were
lying
at
their
length
upon
the
B●rds
,
Adoring
the
Sea
,
throwing
Oyl
into
it
,
and
flattering
it
,
as
if
it
had
been
some
Incensed
Prince
.
An.
Why
what
did
they
say
?
Ad.
O
most
Merciful
,
Generous
,
Opulent
,
and
most
Beautiful
Sea
;
Save
us
;
be
Gracious
to
us
;
and
a
deal
of
such
stuff
did
they
offer
to
the
deaf
Ocean
.
An.
Most
ridiculous
Superstition
!
But
what
did
the
rest
?
Ad.
Some
were
Spewing
,
Some
were
Praying
;
I
remember
there
was
an
English
man
there
,
What
Golden
Mountains
did
he
promise
to
our
Lady
of
Walsingham
,
if
ever
he
got
safe
ashore
again
!
One
made
a
Vow
to
a
Relique
of
the
Cross
in
one
place
;
a
second
,
to
a
Relique
of
it
in
another
;
and
so
they
did
to
all
the
Virgin
Maries
up
and
down
;
and
they
think
it
goes
for
nothing
if
they
do
not
name
the
Place
too
.
An.
Childish
!
as
if
the
Saints
did
not
all
dwell
in
Heaven
?
Ad.
And
some
promise
to
turn
Carthusians
.
There
was
one
among
the
rest
that
Vow'd
a
Pilgrimage
,
bare-foot
and
bare-head
to
St.
Iames
of
Compostella
in
a
Coat
of
Male
,
and
begging
his
Bread
all
the
way
.
An.
Did
no
body
think
of
St.
Christopher
?
Ad.
I
could
not
but
laugh
at
one
Fellow
there
,
that
Vow'd
to
St.
Christopher
in
the
great
Church
at
Paris
,
as
loud
as
ever
he
could
bellow
,
(
that
he
might
be
sure
to
be
heard
)
a
Wax
Candle
as
big
as
himself
.
(
Now
you
must
know
that
the
Paris-St
.
Christopher
is
rather
a
Mountain
than
a
Statue
)
He
was
so
loud
,
and
went
over
and
over
with
it
so
often
,
that
a
Friend
of
his
gave
him
a
touch
upon
the
Elbow
.
Have
a
care
what
you
Promise
,
says
he
,
for
if
you
should
sell
your self
to
your
Shirt
,
you
are
not
able
to
purchase
such
a
Candle
.
Hold
your
tongue
you
fool
,
(
says
to'ther
,
softly
,
for
fear
St.
Christopher
should
hear
him
;
)
These
are
but
words
of
course
;
Let
me
set
foot
a
Land
once
,
and
he
has
good
luck
if
he
get
so
much
as
a
Tallow-Candle
of
me
.
An.
I
fancy
this
Blockhead
was
a
Hollander
.
Ad.
No
,
no
,
he
was
a
Zealander
.
An.
I
wonder
no
body
thought
of
St.
Paul
;
for
he
has
been
at
Sea
you
know
,
and
suffer'd
Shipwreck
,
and
then
leapt
ashore
;
and
he
understood
better
then
other
people
what
it
was
to
be
in
that
Condition
.
Ad.
He
was
not
so
much
as
nam'd
.
An.
But
did
they
Pray
all
this
while
?
Ad.
As
if
it
had
been
for
a
Wager
.
One
was
at
his
Hail
Queen
;
another
at
his
I
Believe
in
God
;
and
some
had
their
particular
Prayers
against
Dangers
,
like
Charms
for
Agues
.
An.
How
Religious
does
Affliction
make
a
man
!
In
Prosperity
we
think
of
neither
God
,
nor
Saint
.
But
which
of
the
Saints
did
you
Pray
to
your self
?
Ad.
None
of
'em
all
,
I
assure
you
.
An.
Why
so
,
I
beseech
ye
?
Ad.
I
don
't
like
your
way
of
Conditioning
,
and
Contracting
with
the
Saints
.
Do
this
,
and
I
'll
do
that
:
Here
's
one
for
t'other
;
Save
me
,
and
I
'll
give
you
a
Taper
,
or
go
a
Pilgrimage
.
An.
But
did
you
call
upon
none
of
the
Saints
for
Help
?
Ad.
No
,
not
so
much
as
that
neither
.
An.
And
why
did
you
not
?
Ad.
Because
Heaven
is
large
ye
know
:
As
put
the
Case
,
I
should
recommend
my self
to
St.
Peter
;
as
he
is
likeliest
to
hear
,
because
he
stands
at
the
Door
.
Before
he
can
come
to
God
Almighty
,
and
tell
him
my
Condition
,
I
may
be
fifty
Fathom
under
Water
.
An.
What
did
you
do
then
?
Ad.
I
e'en
went
the
next
way
to
God
himself
,
and
said
my
Pater
Noster
;
the
Saints
neither
Hear
so
readily
,
nor
Give
so
willingly
.
An.
But
did
not
your
Conscience
check
you
?
Were
you
not
afraid
to
call
him
Father
,
whom
you
had
so
often
offended
?
Ad.
To
deal
freely
with
you
,
I
was
a
little
fearful
at
first
;
but
upon
recollection
,
I
thought
thus
with
my self
.
Let
a
Father
be
never
so
angry
with
a
Son
,
yet
if
he
sees
him
falling
into
a
River
,
he
will
take
him
up
,
though
't
be
by
the
hair
of
the
Head
,
and
lay
him
upon
the
Bank.
The
quietest
Creature
in
the
whole
Company
,
was
a
Woman
there
,
with
a
Child
at
her
Breast
.
An.
Why
,
what
of
her
?
Ad.
She
neither
Clamour'd
nor
Cry'd
,
nor
Promis'd
,
but
hugging
of
the
poor
Infant
,
prayed
softly
to
her self
.
By
this
time
the
Ship
struck
,
and
they
were
fain
to
bind
her
fore
and
aft
with
Cables
,
for
fear
she
should
fall
to
pieces
.
An.
That
was
e'en
a
sad
shift
.
Ad.
Upon
this
,
up
starts
an
old
Priest
,
of
about
threescore
(
his
name
was
Adam
)
strips
himself
to
his
Shirt
,
throws
away
his
Boots
,
and
Shooes
,
and
bids
us
provide
to
Swim
;
and
so
standing
in
the
middle
of
the
Ship
,
he
Preached
to
us
out
of
Gerson
,
upon
the
Five
Truths
of
the
Benefits
of
Confession
,
and
so
exhorts
every
man
to
prepare
himself
,
either
for
Life
,
or
Death
.
There
was
a
Dominican
there
too
;
and
they
Confest
,
that
had
a
mind
to
't
.
An.
And
what
did
you
?
Ad.
I
saw
every
thing
was
in
a
hurry
,
and
so
I
confest
my self
privately
to
God
,
Condemning
my
own
Iniquity
,
and
Imploring
his
Mercy
.
An.
And
whither
had
you
gone
do
you
think
if
you
had
miscarry'd
?
Ad.
I
e'en
left
that
to
God
;
for
he
is
to
judge
me
,
and
not
I
my self
:
and
yet
I
was
not
without
comfortable
hopes
neither
.
While
this
past
,
the
Steersman
comes
to
us
again
,
all
in
Tears
;
prepare
your selves
good
people
,
says
he
,
for
ye
have
not
one
quarter
of
an
hour
to
live
;
the
Ship
leaks
from
one
end
to
t'other
.
Presently
after
this
,
he
tells
us
that
he
has
Made
a
high
Tower
,
and
urges
us
by
all
means
to
call
for
help
,
to
what
Saint
soever
it
was
,
that
had
the
Protection
of
that
Temple
,
and
so
they
all
fell
down
and
worshipped
that
unknown
Power
.
An.
If
you
had
known
the
Saints
name
,
't
is
forty
to
one
your
Prayers
would
have
been
heard
.
Ad.
But
that
we
did
not
know
.
The
Pilate
however
Steers
his
torn
and
leaky
Vessel
toward
that
place
,
as
well
as
he
could
,
and
if
the
Ship
had
not
been
well
Girt
,
she
had
without
more
ado
,
fallen
directly
one
piece
from
another
.
An.
A
miserable
Case
!
Ad.
We
were
now
come
so
near
the
Shore
,
that
the
Inhabitants
took
notice
of
our
distress
,
and
came
down
in
throngs
to
the
Sea-side
,
making
Signs
,
by
spreading
their
Cloaks
,
and
holding
up
their
Hats
upon
Poles
,
that
they
would
have
us
put
in
there
;
giving
us
likewise
to
understand
by
casting
their
Arms
into
the
Air
,
how
much
they
pitted
our
Misfortune
.
An.
I
would
fain
know
what
follow'd
.
Ad.
The
Vessel
was
now
come
to
that
pass
,
that
we
had
almost
as
good
have
been
in
the
Sea
,
as
in
the
Ship.
An.
You
were
hard
put
to
't
,
I
perceive
.
Ad.
Wretchedly
.
They
empty
the
Ship-Boat
,
and
into
the
Sea
with
it
:
every
body
presses
to
get
in
,
and
the
Mariners
cry
out
they
'll
sink
the
Vessel
,
and
that
they
had
better
every
one
shift
for
himself
,
and
Swim
for
't
.
There
was
no
time
now
for
Consultation
;
one
takes
an
Oar
,
another
a
Pole
,
a
Plank
,
a
Tub
,
or
what
was
next
hand
,
and
so
they
committed
themselves
to
the
Billows
.
An.
But
what
became
now
of
the
patient
Woman
?
Ad.
She
was
the
first
that
got
ashore
.
An.
How
could
that
be
?
Ad.
We
set
her
upon
a
Rib
of
the
Ship
,
and
then
ty'd
her
to
't
,
so
that
she
could
hardly
be
wash'd
off
,
with
a
Bord
in
her
hand
that
served
her
for
an
Oar
;
we
cleared
her
of
the
Vessel
,
which
was
the
greatest
danger
,
and
so
setting
her
aflote
,
we
gave
her
our
Blessing
.
She
had
her
Child
in
her
left
hand
,
and
Row'd
with
her
Right
.
An.
What
a
Virago
was
that
?
Ad.
When
there
was
nothing
else
left
,
one
of
the
Company
tore
away
a
Wooden-Image
of
the
Mother-Virgin
(
an
old
rat-eaten
Piece
)
he
took
it
in
his
Arms
,
and
try'd
to
Swim
upon
't
.
An.
But
did
the
Boat
get
safe
to
Land
?
Ad.
No
,
that
was
lost
at
first
with
thirty
men
in
't
.
An.
How
came
that
about
?
Ad.
The
wallowing
of
the
great
Ship
overturn'd
it
,
before
it
could
put
off
.
An.
What
pity
'
t
was
!
and
how
then
?
Ad.
Truly
I
took
so
much
care
for
other
people
,
that
I
was
near
drowning
my self
.
An.
How
came
that
?
Ad.
Because
I
staid
till
I
could
find
nothing
to
help
my self
withal
.
An.
A
good
Provision
of
Cork
would
have
been
worth
mony
then
.
Ad.
I
had
rather
have
had
it
,
then
a
better
thing
.
But
looking
about
me
,
I
bethought
my self
in
good
time
of
the
Stump
of
the
Mast
;
and
because
I
could
not
get
it
off
alone
,
I
took
a
Partner
to
assist
me
;
we
both
plac'd
our selves
upon
it
,
and
put
to
Sea
,
I
held
the
right
corner
,
and
my
Companion
the
left
.
While
we
lay
tumbling
and
tossing
,
the
Sea-Priest
I
told
you
off
,
squabs
himself
down
directly
upon
our
Shoulders
;
it
was
a
fat
heavy
Fellow
,
and
we
both
of
us
cry'd
●ut
what
have
we
here
,
this
third
man
will
drown
us
all
;
but
the
Priest
on
the
other
side
,
very
temperately
bad
us
pluck
up
our
hearts
,
for
by
the
Grace
of
God
we
had
room
enough
.
An.
How
came
he
to
be
so
late
?
Ad.
Nay
he
was
to
have
been
in
the
Boat
with
the
Dominican
;
for
they
all
had
a
great
respect
for
him
:
but
though
they
had
confest
themselves
in
the
Ship
,
yet
leaving
out
I
know
not
what
Circumstances
,
they
Confess
over
again
,
and
one
lays
his
hand
upon
the
other
;
in
which
interim
,
the
Boat
is
overturn'd
;
and
this
I
had
from
Adam
himself
.
An.
Pray
what
became
of
the
Dominican
?
Ad.
Adam
told
me
further
of
him
,
that
having
called
upon
his
Saints
,
and
stript
himself
naked
,
he
leapt
into
the
Water
.
An.
What
Saints
did
he
call
upon
?
Ad.
Dominicus
,
Thomas
,
Vincentius
,
and
one
of
the
Peters
,
but
I
know
not
which
:
his
great
Confident
was
Catharina
Senensis
?
An.
Did
he
say
nothing
of
Christ
?
Ad.
Not
a
word
as
the
Priest
told
me
.
An.
He
might
have
done
better
if
he
had
not
thrown
off
his
Coul
;
for
when
that
was
gone
,
how
should
St.
Catherin
know
him
?
But
go
forward
with
your
own
Story
.
Ad.
While
we
were
yet
rowling
,
and
beating
near
the
Ship
,
and
at
the
Mercy
of
the
Waves
,
by
great
misfortune
the
Thigh
of
my
Left-hand-man
was
broken
with
a
Nail
,
that
made
him
lose
his
Hold
;
the
Priest
gave
him
his
Benediction
,
and
came
into
his
place
,
encouraging
me
to
maintain
my
Post
resolutely
,
and
to
keep
my
legs
still
going
.
In
the
mean
while
we
had
our
Bellies
full
of
Salt-water
,
for
Neptune
had
provided
us
a
Potion
,
as
well
as
a
Bath
,
though
the
Priest
shew'd
him
a
Trick
for
't
.
An.
What
was
that
I
prithee
?
Ad.
Why
he
turn'd
his
head
upon
every
Billow
,
and
stopt
his
Mouth
.
An.
It
was
a
brave
old
Fellow
it
seems
.
Ad.
When
we
had
been
a
while
adrift
,
and
made
some
advance
,
Chear
up
,
says
the
Priest
,
(
who
was
a
very
tall
man
)
for
I
feel
ground
.
No
,
no
,
said
I
,
we
are
too
far
off
yet
from
the
Shoar
,
(
and
I
durst
not
so
much
as
hope
for
such
a
Blessing
)
I
tell
you
again
,
says
he
,
my
feet
are
at
the
Ground
,
and
I
would
needs
perswade
him
that
it
was
rather
some
part
of
the
Wreck
that
was
driven
on
by
the
Current
.
I
tell
you
once
again
,
says
he
,
that
I
am
just
now
scratching
the
bottom
with
my
Toes
.
When
we
had
floated
a
little
longer
,
and
that
he
felt
ground
again
,
Do
you
what
you
please
,
says
he
,
but
for
my
part
,
I
'll
leave
you
the
whole
Mast
,
and
wade
for
't
;
and
so
he
took
his
opportunity
,
still
to
follow
the
Wave
,
and
as
another
Billow
came
on
,
he
would
catch
hold
of
his
knees
,
and
set
himself
firm
against
it
,
one
while
up
and
another
while
down
,
like
a
Didapper
.
Finding
that
this
succeeded
so
well
with
him
,
I
follow'd
his
example
.
There
stood
upon
the
Shoar
several
men
with
long
Pikes
,
which
were
handed
from
one
to
another
,
and
kept
them
firm
against
the
force
of
the
Waves
;
they
were
strong
body'd
men
,
and
us'd
to
the
Sea
;
and
he
that
was
last
,
held
out
his
Pike
to
the
next
comer
;
he
lays
hold
of
it
,
and
so
they
retire
and
draw
him
ashoar
;
There
were
some
preserv'd
this
way
.
An.
How
many
?
Ad.
Seven
;
but
two
of
them
dy'd
when
they
were
brought
to
the
Fire
.
An.
How
many
were
there
of
them
in
the
Ship
?
Ad.
Eight
and
fifty
.
An.
Methinks
the
Tithe
might
have
serv'd
the
Sea
as
well
as
it
does
the
Priest.
So
few
to
scape
out
of
so
great
a
number
!
Ad.
The
People
,
however
,
we
found
to
be
of
wonderful
Humanity
;
for
they
supplied
us
with
Lodging
,
Fire
,
Meat
,
Cloaths
,
Money
,
with
exceeding
chearfulness
.
An.
What
are
the
People
?
Ad.
Hollanders
.
An.
Oh
they
are
much
more
humane
and
charitable
than
their
Neighbours
.
But
what
do
you
think
now
of
another
Adventure
at
Sea
?
Ad.
No
more
,
I
do
assure
you
,
so
long
as
I
keep
in
my
right
Wits
.
An.
And
truly
I
my self
had
rather
Hear
these
Stories
,
than
Feel
them
.
THE
RELIGIOUS
PILGRIMAGE
.
COL.
II.
The
Vanity
of
Pretended
Religious
Pilgrimages
.
The
Virgin-Mothers
Epistle
to
Glaucoplutus
,
complaining
of
the
Decay
of
Devotion
toward
the
Saints
.
The
History
of
the
Canterbury
Monastries
;
and
the
Inestimable
Riches
of
the
Church
:
With
a
Reproof
of
the
Superstition
,
Magnificence
,
and
Excesses
of
the
Times
.
The
Temple
of
Thomas
Becket
;
his
Monument
,
Reliques
,
and
Miracles
:
With
a
pleasant
Story
of
a
Purchase
of
our
Ladies
Milk
at
Constantinople
;
notably
setting
forth
the
Practices
and
Corruptions
of
that
Age.
MENEDEMUS
,
OGYGIUS
.
Me.
WHat
have
we
here
?
The
Resurrection
of
a
Body
that
has
been
six
months
in
the
Grave
?
'T
is
the
very
man
.
Welcome
Ogygius
.
Og.
And
well
met
Menedemus
.
Me.
From
what
quarter
of
the
World
art
thou
come
?
For
we
have
all
given
thee
for
dead
here
,
this
many
a
day
.
Og.
And
God
be
thanked
I
have
been
as
well
since
I
saw
thee
last
,
as
ever
I
was
in
my
life
.
Me.
And
may'st
thou
long
live
to
confute
such
Stories
.
But
what
's
the
meaning
of
this
Dress
I
prethee
?
these
Shells
,
Images
,
Straw-works
,
Snakes
Eggs
for
Bracelets
.
Og.
O!
you
must
know
that
I
have
been
upon
a
Visit
to
St.
Iames
of
Compostella
;
and
after
that
,
to
the
famous
Lady
t'other
side
the
Water
,
in
England
,
(
which
in
truth
was
a
Re-visit
,
for
I
had
seen
her
three
years
before
.
)
Me.
For
Curiosity
,
I
suppose
.
Og.
Nay
upon
the
very
score
of
Religion
.
Me.
You
're
beholding
to
the
Greeks
I
presume
,
for
that
Religion
.
Og.
My
Wives
Mother
,
let
me
tell
you
,
bound
her self
with
a
Vow
,
that
if
her
Daughter
should
be
delivered
of
a
live
Male
Child
,
her
Son
in
Law
should
go
to
St.
Iames
in
Person
,
and
thank
him
for
't
.
Me.
And
did
you
salute
the
Saint
,
only
in
your
own
,
and
your
Mother-in-Laws
Name
?
Og.
No
,
Pardon
me
,
in
the
Name
of
the
whole
Family
.
Me.
Truly
I
am
perswaded
,
that
your
Family
would
have
done
every
jot
as
well
if
you
had
sav'd
your
Complement
.
But
pray
tell
me
what
Answer
had
you
?
Og.
Not
a
syllable
;
but
upon
the
Tendring
of
my
Present
,
he
seem'd
to
smile
,
and
gave
me
a
gentle
Nod
;
with
this
same
Scallop-Shell
.
Me.
But
why
that
Shell
rather
then
any
thing
else
?
Og.
Because
there
's
great
Plenty
of
these
Shells
upon
that
Coast.
Me.
A
most
gracious
Saint
,
in
the
way
both
of
Midwifery
and
Hospitality
!
But
this
is
a
strange
way
of
Vowing
;
for
one
that
does
nothing
himself
,
to
make
a
Vow
that
another
man
shall
work
.
Put
the
Case
,
that
you
should
tie
up
your self
by
a
Vow
to
your
Saint
,
that
if
you
succeeded
in
such
or
such
an
Affair
,
I
should
Fast
twice
a
week
for
so
many
Months
.
Would
I
pinch
my
Guts
do
ye
think
,
to
make
good
your
Vow
?
Og.
No.
I
do
not
believe
you
would
:
No
,
not
if
you
had
made
the
Vow
in
your
own
Name
;
for
you
would
have
found
some
Trick
or
other
to
have
droll'd
it
off
.
But
you
must
consider
that
there
was
a
Mother-in-Law
,
and
somewhat
of
Duty
in
the
Case
;
and
Women
are
Passionate
you
know
;
and
I
had
an
Interest
at
stake
.
Me.
But
what
if
you
had
not
perform'd
this
▪
Vow
now
?
What
Risque
had
you
run
?
Og.
There
would
have
lyen
no
Action
of
the
Case
;
but
yet
the
Saint
I
must
confess
might
have
stopt
his
ears
some
other
time
,
or
brought
some
sly
mischief
into
my
Family
;
(
as
people
in
power
,
you
know
,
are
Revengeful
.
)
Me.
Prethee
tell
me
,
How
is
the
good
man
in
Health
?
honest
Iames
,
What
does
he
do
?
Og.
Why
truly
,
matters
are
come
to
an
ill
pass
with
him
,
to
what
they
were
formerly
.
Me.
He
's
grown
Old.
Og.
Leave
your
Fooling
:
as
if
you
did
not
know
that
Saints
never
grow
old
.
No
,
no
,
't
is
long
of
this
new
Opinion
that
is
come
to
be
so
rife
now
in
the
World
,
that
he
is
so
little
Visited
;
and
those
that
do
come
,
give
him
only
a
bare
Salute
,
and
little
or
nothing
else
;
they
can
bestow
their
Money
to
better
purpose
(
they
say
)
upon
those
that
want
it
.
Me.
An
impious
Opinion
!
Og.
And
this
is
the
reason
that
this
great
Apostle
,
that
was
wont
to
be
cover'd
with
Gold
,
and
Jewels
,
is
now
brought
to
the
very
block
he
was
made
of
;
and
hardly
so
much
as
a
Tallow
Candle
to
do
him
Honour
.
Me.
If
this
be
true
,
who
knows
but
in
time
,
people
may
run
down
the
rest
of
the
Saints
too
?
Og.
Nay
,
I
can
assure
you
,
there
goes
a
strange
Letter
about
from
the
Virgin-Mary
her self
,
that
looks
untowardly
that
way
.
Me.
Which
Mary
do
you
mean
?
Og.
She
that
is
called
Maria
●
Lapide
.
Me.
Up
toward
Basil
,
if
I
be
not
mistaken
.
Og.
The
very
same
.
Me.
A
very
Stony
Saint
!
But
to
whom
did
she
write
it
?
Og.
The
Letter
tells
you
the
Name
too
.
Me.
By
whom
was
it
sent
?
Og.
By
an
Angel
undoubtedly
;
and
found
in
the
Pulpit
where
he
Preached
to
whom
it
was
written
.
And
to
put
the
matter
out
of
all
Doubt
,
I
could
shew
you
the
very
Original
.
Me.
But
how
do
you
know
the
Hand
of
the
Angel
that
is
the
Virgins
Secretary
?
Og.
Well
enough
.
Me.
But
how
will
you
be
able
to
prove
it
?
Og.
I
have
compar'd
it
with
Bede's
Epitaph
,
that
was
Engraven
by
the
same
Angel
,
and
I
find
them
to
be
perfectly
one
and
the
same
Writing
:
And
I
have
read
the
Angels
Discharge
to
St.
Aegidius
for
Charles
the
Great
;
they
agree
to
a
Tittle
[
*
](A38571-e7060-b)
*
The
Story
goes
that
Charles
the
Great
,
being
in
a
Fit
of
Desparat●on
,
St.
Giles
obtained
from
an
Angel
a
Pardon
for
him
in
these
Words
.
Aegidii
merito
Caroli
Peccata
remitto
.
.
And
is
not
this
a
sufficient
Proof
?
Me.
May
a
body
see
't
a
little
?
Og.
You
may
,
if
you
'll
damn
your self
to
the
Pit
of
Hell
that
you
'll
never
speak
on
't
.
Me.
'T
is
as
safe
as
if
you
discover'd
it
to
a
Stone
.
Og.
But
there
are
some
Stones
that
a
body
would
not
trust
.
Me.
Speak
it
to
a
Mute
then
.
Og.
Upon
that
Condition
I
'll
tell
you
;
but
prick
up
both
your
Ears
.
Me.
Begin
then
.
MARY
,
the
Mother
of
Jesus
,
to
Glaucoplutus
,
Greeting
.
These
are
to
give
you
to
understand
,
that
we
take
in
good
part
your
strenuous
Endeavours
(
as
a
True
Disciple
of
Luther
)
to
Convince
the
World
of
the
Vanity
and
Needlesness
of
Invocating
Saints
:
For
I
was
e'en
wearied
out
of
my
Life
with
Importunities
,
Petitions
,
and
Complaints
:
Every
body
comes
to
me
;
as
if
my
Son
were
to
be
allways
a
Child
,
because
he
is
Painted
so
;
And
because
they
see
him
at
my
Breast
still
,
they
take
for
granted
,
that
he
dares
deny
me
nothing
that
I
ask
him
,
for
fear
that
,
when
he
has
a
mind
to
't
,
I
should
deny
him
the
Bubby
.
Nay
,
and
their
requests
are
sometimes
so
extravagant
,
that
I
am
asham'd
to
mention
them
;
and
that
which
a
young
Fellow
(
not
wholly
abandon'd
to
his
Lusts
)
would
hardly
ask
of
a
Bawd
,
they
have
the
face
to
desire
from
a
Virgin.
The
Merchant
when
he
is
to
make
a
long
Voyage
,
desires
me
to
take
Care
of
his
Concubine
.
The
Professed
Nun
,
when
she
is
to
make
her
Escape
,
recommends
to
me
the
Care
of
her
Reputation
,
when
at
the
same
time
she
's
resolv'd
to
turn
Prostitute
.
The
Soldier
marches
to
a
Butchery
,
and
Slaughter
,
with
these
Words
in
his
mouth
,
Blessed
Virgin
,
put
into
my
hands
a
Fat
Prisoner
,
or
a
Rich
Plunder
.
The
Gamester
Prays
to
me
for
a
good
Hand
at
Dice
,
and
Promises
me
a
Snip
with
him
in
the
Profit
of
the
Cheat
:
and
if
he
has
but
an
Ill
Run
,
how
am
I
Curs'd
,
and
Raill'd
at
?
because
I
would
not
be
a
Confederate
in
his
Wickedness
.
The
Usurer
Prays
for
Ten
in
the
Hundred
;
and
I
am
no
longer
the
Mother
of
Mercy
,
if
I
deny
it
him
.
And
there
is
another
sort
of
People
,
whose
Prayers
are
not
so
properly
Wicked
,
as
Foolish
.
The
Maids
,
they
Pray
for
Rich
and
Handsom
Husbands
;
the
Wives
for
Fair
Children
;
the
Big
Belly'd
,
for
Easie
Labour
;
the
Old
Trot
,
for
Good
Lungs
,
and
that
I
would
keep
her
from
Coughs
and
Catarrhes
.
He
that
is
Mop'd
and
Decrepite
,
would
be
Young
again
.
The
Philosopher
Prays
for
the
Faculty
of
starting
Difficulties
never
to
be
Resolv'd
:
The
Priest
for
a
Plump
Benefice
;
the
Bishop
for
the
Preservation
of
his
own
Diocess
;
the
Mariner
for
a
Prosperous
Voyage
;
the
Magistrate
,
that
I
would
shew
him
my
Son
before
he
dies
;
the
Courtier
,
that
he
may
make
an
Effectual
Confession
upon
the
Point
of
Death
(
as
the
last
thing
that
he
intends
to
do
;
)
the
Husbandman
for
Seasonable
Weather
;
and
his
Wife
for
her
Pigs
and
Poultry
.
If
I
deny
them
any
thing
,
I
am
presently
hard-hearted
.
If
I
send
'em
to
my
Son
,
their
Answer
is
,
if
you
'll
but
say
the
word
,
I
'm
sure
he
'll
do
't
.
How
is
it
possible
now
for
me
,
that
am
a
lone
Body
,
and
a
Virgin
,
to
attend
Sailors
,
Soldiers
,
Merchants
,
Gamesters
,
Princes
,
Plowmen
,
Marriages
,
Great
Bellies
?
and
all
this
is
nothing
yet
,
to
what
I
suffer
.
And
this
trouble
is
almost
over
too
,
(
make
me
thankful
for
't
)
if
the
Riddance
were
not
accompany'd
with
a
greater
Inconvenience
;
for
the
Money
and
the
Reputation
that
I
have
lost
by
't
,
is
worth
a
great
deal
more
then
the
leisure
that
I
have
gotten
;
for
instead
of
the
Queen
of
the
Heavens
,
and
the
Lady
of
the
World
,
not
one
of
a
thousand
treats
me
now
so
much
as
with
a
single
Ave
Mary
.
Oh!
the
Presents
of
God
,
and
Precious
Stones
,
that
were
made
me
formerly
;
the
rich
Embroideries
,
and
the
Choice
I
had
of
Gowns
and
Petticoats
!
whereas
,
I
am
now
fain
to
content
my self
with
one
half
of
a
Vest
,
and
that
mouse-eaten
too
;
and
a
years
.
Revenue
will
hardly
keep
Life
and
Soul
together
of
the
poor
Wretch
that
lights
me
Candles
.
And
all
this
might
be
born
yet
,
if
you
would
stop
here
,
which
they
say
you
will
not
,
till
you
have
stript
the
Altars
,
as
well
as
the
Saints
.
Let
me
advise
you
,
over
and
over
,
to
have
a
care
what
you
do
;
for
you
will
find
the
Saints
better
provided
for
a
Revenge
,
then
you
are
aware
of
.
What
will
you
get
by
throwing
Peter
out
of
the
Church
,
when
he
comes
to
keep
you
out
of
Heaven
?
Paul
has
a
Sword
;
Bartlemew
has
a
Knife
;
the
Monk
William
has
a
Privy
Coat
under
his
Habit
,
and
a
Lance
to
boot
.
What
will
you
do
when
you
come
to
encounter
George
on
Horse-back
in
his
Curiasse
Arms
,
with
his
Spear
and
his
Whinyard
?
and
Anthony
himself
has
his
Holy
Fire
.
Nor
is
there
any
of
them
all
,
that
one
way
or
other
,
cannot
do
mischief
enough
if
he
pleases
.
Nay
,
weak
as
I
am
,
you
'll
have
much
〈◊〉
to
compass
your
en●s
,
upon
me
.
For
I
have
my
Son
in
my
〈◊〉
,
and
I
'm
resolv'd
you
shall
have
both
or
none
.
If
you
'l
set
up
a
Church
without
Christ
,
you
may
.
This
I
give
you
to
understand
,
and
you
shall
do
well
to
consider
of
an
Answer
,
for
I
have
laid
the
thing
to
heart
.
From
our
Stone-house
,
the
Kalends
of
August
,
1524.
Men.
This
is
a
terrible
menacing
Letter
,
and
Glaucoplutus
,
I
suppose
,
will
have
a
care
what
he
does
.
Og.
So
he
will
,
if
he
be
wise
.
Me.
I
wonder
why
honest
Iames
wrote
nothing
to
him
about
it
.
Og.
'T
is
a
great
way
off
,
and
Letters
are
liable
to
be
intercepted
.
Me.
But
what
Providence
carry'd
you
again
into
England
?
Og.
Why
truly
I
had
the
invitation
of
a
fair
Wind
;
and
beside
,
I
was
half
engaged
,
within
two
or
three
years
after
my
last
Visit
,
to
give
that
beyond-Sea-Saint
another
.
Me.
Well
?
and
what
had
you
to
beg
of
her
?
Og.
Nothing
but
ordinary
Matters
;
the
Health
of
my
Family
,
the
Encrease
of
my
Fortune
,
a
long
and
happy
Life
in
this
World
,
and
everlasting
Felicity
in
the
World
to
come
.
Me.
But
could
not
our
Virgin-Mother
have
done
as
much
for
you
there
?
She
has
a
Church
at
Antwerp
,
much
more
glorious
then
that
beyond
the
Seas
.
Og.
It
may
be
our
Lady
here
might
have
don
't
;
but
she
dispenses
her
Bounties
,
and
her
Graces
,
where
,
and
in
what
manner
she
pleases
;
and
accommodates
her self
to
our
Affections
.
Me.
I
have
often
heard
of
Iames
;
but
give
me
some
Accompt
I
prethee
of
the
Reputation
and
Authority
of
that
beyond-Sea-Lady
.
Og.
You
shall
have
it
in
as
few
words
as
possible
.
Her
name
is
so
famous
all
over
England
,
that
you
shall
hardly
find
any
man
there
,
that
belives
he
can
prosper
in
the
World
,
without
making
a
yearly
Present
,
more
,
or
less
,
to
this
Lady
.
Me.
Where
does
she
keep
her
Residence
?
Og.
Near
the
Coast
,
upon
the
furthest
part
,
Eastward
,
of
the
Island
,
in
a
Town
that
supports
it self
chiefly
upon
the
resort
of
Strangers
.
There
is
a
Colledge
of
Canons
,
to
which
the
Latins
have
added
the
name
of
Regulars
:
and
they
are
betwixt
Monks
and
Canons
,
which
they
call
Seculars
.
Me.
You
make
them
Amphibious
,
as
if
they
were
Beavers
or
Otters
.
Og.
Yes
,
and
you
may
take
in
Crocodiles
too
:
But
triffling
apart
,
you
shall
hear
in
three
words
what
they
are
;
in
Odious
Cases
they
are
Canons
;
in
Favourable
,
they
are
Monks
.
Me.
I
'm
in
the
dark
still
.
Og.
Why
then
you
shall
have
a
Mathematical
Illustration
.
If
there
should
come
a
Thunderbolt
from
Rome
,
against
all
Monks
,
then
they
'll
be
all
Canons
.
Or
if
his
Holiness
should
allow
all
Monks
to
take
Wives
,
then
they
'll
be
all
Monks
.
Me.
These
are
wonderful
Favours
;
I
would
they
would
take
mine
for
one
.
Og.
But
to
the
Point
:
This
Colledge
has
little
else
to
maintain
it
than
the
Liberality
of
the
Virgin
;
for
all
Presents
of
Value
are
laid
up
;
but
for
small
Mony
,
and
things
of
little
Moment
,
it
goes
to
the
feeding
of
the
Flock
,
and
the
Head
of
it
,
whom
they
call
the
Prior.
Me.
What
are
they
?
Men
of
good
Lives
?
Og.
Not
much
amiss
,
for
their
Piety
is
more
worth
than
their
Revenue
.
The
Church
is
Neat
,
and
Artificial
;
but
the
Virgin
does
not
live
in
it
her self
;
for
upon
the
Point
of
Honour
,
she
has
given
it
to
her
Son
;
but
she
has
her
Place
however
upon
his
Right
Hand
.
Me.
Upon
his
Right
Hand
?
which
way
looks
her
Son
then
?
Og.
That
's
well
thought
of
.
When
he
looks
toward
the
West
,
he
has
his
Mother
on
his
Right
hand
;
and
when
to
the
East
on
his
Left
;
and
she
does
not
dwell
here
neither
;
for
the
Building
is
not
finisht
;
the
Doors
and
Windows
lie
all
open
,
and
the
Wind
blows
through
it
;
and
that
's
a
bleak
Wind
you
'll
say
,
that
comes
from
the
Sea
.
Me.
This
is
somewhat
hard
methinks
;
but
where
does
she
dwell
then
?
Og.
In
that
unfinisht
Church
I
told
you
of
,
there
's
a
small
boarded
Chappel
,
with
a
little
Door
on
each
side
to
receive
Visitors
.
There
's
scarce
any
light
at
all
to
't
,
more
than
what
comes
from
the
Tapers
,
but
a
most
delicious
Perfume
.
Me.
These
things
cannot
but
conduce
strangely
to
Religion
.
Og.
You
would
say
something
,
Menedemus
,
if
you
saw
it
within
,
how
it
glitters
with
Gold
,
Silver
,
Diamonds
Rubies
,
&c.
Me.
You
have
set
me
agog
to
go
thither
too
.
Og.
Take
my
word
for
't
,
if
you
do
,
you
shall
never
repent
your
Journey
.
Me.
Is
there
no
Holy
Oyl
there
?
Og.
Well
said
,
Simpleton
.
That
Oyl
is
only
the
Sweat
of
Saints
in
their
Sepulchres
;
as
of
Andrew
,
Katherine
,
&c.
Mary
,
you
know
,
was
never
bury'd
.
Me.
That
was
my
Mistake
;
but
I
pray
go
on
with
your
Story
.
Og.
For
the
better
propagation
of
Religion
,
they
shew
some
things
at
one
place
,
and
some
at
another
.
Me.
And
perhaps
it
turns
to
their
Profit
too
,
as
we
say
,
Many
a
little
,
makes
a
Mickle
.
Og.
And
you
never
fail
of
some
body
at
hand
to
shew
you
what
you
have
a
mind
to
see
.
Me.
One
of
the
Canons
it
may
be
.
Og.
No
,
by
no
means
;
they
are
not
made
use
of
;
for
fear
that
under
colour
of
Religion
,
they
should
prove
Irreligious
,
and
lose
their
own
Virginity
in
the
very
service
of
the
Virgin.
In
the
Inward
Chappel
,
there
stands
a
Regular
at
the
Altar
.
Me.
And
what
's
his
business
?
Og.
Only
to
receive
and
keep
that
which
is
given
.
Me.
But
may
not
a
man
chuse
whether
he
will
give
any
thing
or
no
?
Og.
Yes
,
he
may
;
but
there
is
a
certain
Religious
Modesty
in
some
People
;
they
will
give
bountifully
if
any
body
looks
on
;
but
not
one
farthing
perhaps
without
a
Witness
;
or
at
least
not
so
much
as
otherwise
.
Me.
This
is
right
flesh
and
bloud
,
and
I
find
it
my self
.
Og.
Nay
,
there
are
some
so
strangely
devote
to
the
Holy
Virgin
,
that
while
they
pretend
to
lay
one
Gift
upon
the
Altar
,
by
a
marvellous
flight
of
hand
they
'll
steal
away
another
.
Me.
But
what
if
no
body
were
by
?
Would
not
the
Virgin
call
them
to
account
?
Og.
Why
should
she
take
any
more
notice
of
them
,
than
God
himself
does
,
when
People
break
into
his
Temple
,
Rob
his
Altars
,
and
Commit
Sacrilege
?
Me.
The
impious
Confidence
of
these
Wretches
,
and
the
Patience
of
Almighty
God
,
are
both
of
them
admirable
.
Og.
Upon
the
North
side
,
there
is
a
certain
Gate
(
I
do
not
mean
of
the
Church
)
but
of
the
Wall
that
encloses
the
Church-yard
;
it
has
a
very
little
Door
,
like
the
Wicket
that
you
see
in
some
great
Gates
of
Noblemens
Houses
.
A
man
must
venture
the
breaking
of
his
Shins
,
and
stoop
too
,
or
there
's
no
getting
in
.
Me.
An
Enemy
would
be
hard
put
to
't
to
enter
a
Town
at
such
a
Passage
.
Og.
So
a
man
would
think
;
and
yet
the
Verger
told
me
for
certain
,
that
a
Knight
a
Horseback
,
with
an
Enemy
at
his
heels
,
made
his
Escape
through
this
Door
,
and
s●v'd
himself
.
When
he
was
at
the
last
pinch
,
he
bethought
himself
of
a
suddain
,
and
recommended
himself
to
the
Blessed
Virgin
,
there
at
hand
,
resolving
to
take
Sanctuary
at
her
Altar
,
if
he
could
come
at
it
:
when
all
in
an
instant
(
a
thing
almost
incredible
)
he
and
his
Horse
were
convey'd
safe
into
the
Church-yard
,
and
his
Adversary
stark
mad
on
the
other
side
for
his
disappointment
.
Me.
And
did
you
really
believe
what
he
told
you
?
Og.
Beyond
all
dispute
.
Me.
One
would
hardly
have
expected
it
from
a
man
of
your
Philosophy
.
Og.
Nay
,
which
is
more
,
he
shew'd
me
the
very
image
of
this
Knight
in
a
Copper
Plate
that
was
nail'd
to
the
Door
,
in
the
very
Cloaths
that
were
then
in
fashion
,
and
are
to
be
seen
yet
in
sever●●
old
English
Pictures
:
which
if
they
be
right
drawn
,
the
Barbers
and
Clothiers
in
those
days
had
but
an
Ill
time
on
't
.
Me.
How
so
?
Og.
He
had
perfectly
the
Beard
of
a
Goat
,
and
not
one
Wrinkle
in
his
Doublet
and
Hose
;
but
they
were
made
so
strait
,
as
if
he
had
been
rather
stitcht
up
in
them
,
then
they
cut
out
for
him
.
In
another
Plate
there
was
an
exact
Description
of
the
Chappel
,
the
Figure
and
the
Size
of
it
.
Me.
So
that
now
there
was
no
further
doubt
to
be
made
upon
the
matter
.
Og.
Under
this
little
Gate
,
there
's
an
iron
Grate
,
that
was
made
only
for
one
to
pass
a
foot
;
for
it
would
not
have
been
decent
that
any
Horse
should
afterward
trample
upon
the
Ground
that
the
former
Horsman
had
consecrated
to
the
Virgin.
Me.
You
have
Reason
.
Og.
Eastward
from
thence
,
there
's
another
Chappel
,
full
of
Wonders
,
to
the
degree
of
Prodigies
.
Thither
I
went
,
and
another
Officer
receiv'd
me
.
When
we
had
Pray'd
a
little
,
he
shews
the
middle
Joint
of
a
Mans
Finger
.
First
I
kist
it
,
and
then
I
askt
to
whom
that
Relique
formerly
belong'd
?
He
told
me
to
St.
Peter
.
What
,
said
I
,
the
Apostle
?
he
told
me
yes
.
Now
the
Joint
was
large
enough
to
have
answered
the
Bulk
of
a
Giant
;
upon
which
Reflection
,
St.
Peter
,
said
I
,
was
a
very
proper
Fellow
then
.
Which
set
some
of
the
Company
a
laughing
,
truly
to
my
trouble
;
for
if
they
had
kept
their
Countenance
,
we
should
have
had
the
whole
History
of
the
Reliques
.
But
however
we
dropt
the
man
some
small
mony
,
and
piec'd
up
the
matter
as
well
as
we
could
.
Just
before
this
Chappel
,
stood
a
little
House
,
which
the
Officer
told
us
,
was
convey'd
thither
thorough
the
Air
,
after
a
wonderful
manner
,
in
a
terrible
Winter
,
when
there
was
nothing
to
be
seen
but
Ice
and
Snow
.
Within
this
House
there
were
two
Pits
brim
full
,
that
sprang
(
as
he
told
us
)
from
a
Fountain
consecrated
to
the
Holy
Virgin.
The
Water
is
strangely
cold
,
and
the
best
remedy
in
the
World
for
Pains
in
the
Head
or
the
Stomach
.
Me.
Just
as
proper
as
Oyl
would
be
to
quench
a
Fire
.
Og.
You
must
consider
my
Friend
,
this
is
a
Miracle
.
Now
it
would
be
no
Miracle
for
Water
to
quench
Thirst.
Me.
That
shift
goes
a
great
way
in
the
Story
.
Og.
It
was
positively
affirm'd
that
this
Spring
burst
out
in
an
instant
,
at
the
command
of
the
Holy
Virgin.
Upon
a
strict
Observation
of
every
thing
I
saw
,
I
askt
the
Officer
how
many
years
it
might
be
since
that
little
House
was
brought
thither
.
He
told
me
that
it
had
been
there
for
some
ages
;
and
yet
(
said
I
)
methinks
the
Walls
do
not
seem
to
be
of
that
Antiquity
;
and
he
did
not
much
deny
it
.
Nor
these
Pillars
(
said
I.
)
No
Sir
,
says
he
,
they
are
but
of
late
standing
,
(
and
the
thing
discover'd
it self
.
)
And
then
,
said
I
,
methinks
that
Straw
,
those
Reeds
,
and
the
whole
Thatch
of
it
look
as
if
they
had
not
been
so
long
laid
.
'T
is
very
right
,
Sir
,
says
he
;
and
what
do
you
think
,
said
I
,
of
those
Cross
Beams
and
Rafters
?
they
cannot
be
near
so
old
.
He
confest
they
were
not
.
At
last
,
when
I
had
questioned
him
to
every
part
of
this
poor
Cottage
;
How
do
you
know
,
said
I
,
that
this
is
the
House
that
was
brought
so
far
in
the
Air
so
many
Ages
ago
?
Me.
Prithee
how
did
he
come
off
there
?
Og.
Without
any
more
to
do
,
he
shew'd
us
an
old
Bear-skin
that
was
tackt
there
to
a
piece
of
Timber
,
and
almost
laught
at
us
to
our
very
teeth
,
as
people
under
an
invincible
Ignorance
.
Upon
seeming
better
satisfy'd
,
and
excusing
our
heaviness
of
app●ehension
,
we
came
then
to
the
Virgins
Milk.
Me.
It
is
with
the
Virgins
Milk
as
with
her
Sons
Bloud
;
they
have
both
of
them
〈◊〉
more
behind
them
than
ever
they
had
in
their
Bodies
.
Og.
And
so
they
tell
us
of
the
Cross
,
which
is
shew'd
up
and
down
both
in
publick
and
in
private
,
in
so
many
Reliques
,
that
if
all
the
Fragments
were
laid
together
,
they
would
load
an
East-India-ship
:
and
yet
our
Saviour
carry'd
the
whole
Cross
upon
his
Shoulders
.
Me.
And
is
not
this
a
wonderful
thing
too
?
Og.
It
is
extraordinary
I
must
confess
;
but
nothing
is
wonderful
to
an
Almighty
Power
;
that
can
encrease
every
thing
according
to
his
own
pleasure
.
Me.
'T
is
well
done
however
to
make
the
best
on
't
:
but
I
'm
afraid
that
we
have
many
a
Trick
put
upon
us
,
under
the
Masque
of
Piety
,
and
Religion
.
Og.
I
cannot
think
that
God
himself
would
suffer
such
Mockeries
to
pass
unpunisht
.
Me.
And
yet
what
's
more
common
than
for
the
Sacrilegious
themselves
(
such
is
the
Tenderness
of
God
)
to
scape
in
this
World
without
so
much
as
the
least
Check
for
their
Impieties
?
Og.
This
is
all
true
,
but
hear
me
on
:
The
Milk
that
I
was
speaking
of
,
is
kept
upon
the
High
Altar
;
Christ
in
the
Middle
,
and
his
Mother
,
for
respects
sake
,
at
his
Right
hand
.
The
Milk
,
you
must
know
,
represents
his
Mother
.
Me.
Can
you
see
it
then
?
Og.
Yes
,
for
't
is
preserv'd
in
a
Chrystal
Glass
.
Me.
And
is
it
liquid
too
?
Og.
What
do
you
talk
to
me
of
Liquid
;
when
't
was
drawn
above
Fifteen
hundred
year
ago
.
It
is
now
come
to
a
Concretion
,
and
looks
just
like
pounded
Chalk
with
the
White
of
an
Egg.
Me.
But
will
they
not
let
a
man
see
it
open
?
Og.
Not
upon
any
terms
.
Men
would
be
kissing
of
it
,
and
profane
it
.
Me.
You
say
very
well
;
for
all
Lips
are
not
fit
to
approach
it
.
Og.
So
soon
as
the
Officer
sees
us
,
he
runs
presently
,
and
puts
on
his
Surplice
,
and
a
Stole
about
his
Neck
,
falls
down
,
and
Worships
;
and
by
and
by
gives
us
the
Holy
Milk
to
kiss
;
and
we
prostrated
our selves
too
,
in
the
first
place
,
bowing
to
Christ
,
and
then
,
applying
to
the
Virgin
,
in
the
following
prayer
,
which
I
had
in
readiness
for
this
purpose
.
VIrgin
Mother
!
That
hast
deservedly
given
suck
to
the
Lord
of
Heaven
and
Earth
,
thy
Son
Jesus
at
thy
Virgins
Breasts
;
We
pray
thee
,
that
we
,
being
purified
by
his
Bloud
,
may
our selves
arrive
at
the
Happy
Infant
State
of
the
Simplicity
and
Innocence
of
Doves
;
and
that
being
Void
of
Malice
,
Fraud
,
and
Deceit
,
we
may
daily
thirst
after
the
Milk
of
Evangelical
Doctrine
,
until
it
grows
up
to
be
perfect
Man
,
and
to
the
Measure
of
the
Fulness
of
Christ
,
whose
blessed
Society
thou
shalt
enjoy
for
ever
and
ever
,
with
the
Father
and
the
Holy
Ghost
,
Amen
.
Me.
Truly
a
very
devout
Prayer
:
but
what
Return
?
Og.
If
my
eyes
did
not
deceive
me
,
they
were
both
pleased
,
for
the
Holy
Milk
seem'd
to
leap
and
sparkle
;
and
the
Eucharist
,
of
a
sudden
lookt
brighter
than
usual
.
In
the
mean
while
,
the
Verger
came
to
us
,
and
without
a
word
speaking
,
held
out
such
a
kind
of
Table
as
they
use
in
Germany
upon
their
Bridges
,
when
they
take
Toll
.
Me.
I
remember
those
Tables
very
well
,
and
have
curst
them
many
a
time
in
my
Travels
that
way
.
Og.
We
laid
down
some
pieces
of
Mony
,
which
he
presented
to
the
Virgin.
After
this
,
by
our
Interpreter
,
one
Robert
Aldridge
,
(
as
I
remember
)
a
well
spoken
young
man
,
and
a
great
Master
of
the
English
Tongue
,
I
askt
as
civilly
as
I
could
,
what
assurance
they
had
that
this
was
the
Milk
of
the
Virgin
:
which
I
did
,
with
a
pious
intention
that
I
might
stop
the
Mouths
of
all
Scoffers
and
Gainsayers
.
The
Officer
,
at
first
,
contracted
his
Brow
,
without
a
word
speaking
;
and
thereupon
I
prest
the
Interpreter
to
put
the
same
question
to
him
again
,
but
in
the
fairest
manner
imaginable
;
which
he
did
in
so
obliging
a
fashion
,
that
if
the
Address
had
been
to
the
Mother
her self
,
when
she
had
been
newly
laid
,
it
could
not
have
been
taken
amiss
.
But
the
Officer
,
as
if
he
had
been
inspir'd
with
some
Enthusiasm
,
expressing
in
his
Countenance
the
horrour
and
detestation
he
had
for
so
blasphemous
a
question
;
What
need
is
there
,
says
he
,
of
these
Enquiries
,
when
you
have
so
Authentick
a
Record
for
the
truth
of
the
matter
?
And
we
had
undoubtedly
been
turn'd
out
for
Heretiques
,
if
we
had
not
sweetn'd
the
angry
Man
with
a
few
Pence
.
Me.
But
how
did
you
behave
your selves
in
the
interim
?
Og.
Just
as
if
we
had
been
stunded
with
a
Cudgel
,
or
struck
with
Thunder
.
We
did
most
humbly
beg
his
Pardon
(
as
in
holy
matters
a
man
ought
to
do
)
and
so
went
our
way
from
thence
to
the
little
Chappel
,
which
is
the
peculiar
Receptacle
of
the
Holy
Virgin.
In
our
way
thither
,
comes
one
of
the
under
Officers
to
us
,
staring
us
in
the
face
as
if
he
knew
us
;
and
after
him
a
second
,
and
a
third
,
all
gaping
upon
us
after
the
same
manner
.
Me.
Who
knows
but
they
might
have
a
mind
to
draw
your
Picture
?
Og.
But
my
thoughts
lookt
quite
another
way
.
Me.
Why
,
what
did
you
imagine
then
?
Og.
That
some
body
had
robbed
the
Virgins
Chappel
,
and
that
I
had
been
suspected
for
the
Sacrilege
;
and
therefore
I
enter'd
the
Holy
place
with
this
Prayer
to
the
Virgin-Mother
in
my
Mouth
.
OH
!
Thou
alone
,
who
among
Women
art
a
Mother
,
and
a
Virgin
;
the
Happiest
of
Mothers
,
and
the
Purest
of
Virgins
:
We
that
are
impure
,
do
now
present
our selves
before
thee
that
art
Pure
;
humbly
saluting
and
paying
reverence
unto
thee
,
with
our
small
Offerings
,
such
as
they
are
.
O
that
thy
Son
would
enable
us
to
imitate
thy
most
holy
Life
,
and
that
we
might
deserve
,
by
the
Grace
of
the
Holy
Spirit
,
spiritually
to
conceive
the
Lord
Jesus
in
our
Souls
,
and
having
once
received
him
,
never
to
lose
him
.
Amen
.
And
so
I
kist
the
Altar
,
laid
down
my
Offring
,
and
departed
?
Me.
What
did
the
Virgin
here
?
Did
she
give
you
no
token
that
your
Prayer
was
heard
?
Og.
It
was
(
as
I
told
you
)
but
an
uncertain
Light
,
and
she
stood
in
the
dark
upon
the
Right
hand
of
the
Altar
:
but
in
fine
,
my
courage
was
so
taken
down
by
the
Cheque
the
former
Officer
gave
me
,
that
I
durst
not
so
much
as
lift
up
my
eyes
again
.
Me.
So
that
this
Adventure
,
I
perceive
did
not
succeed
so
well
.
Og.
Oh
best
of
all
.
Me.
You
have
put
me
in
courage
again
,
for
,
as
your
Author
has
it
,
my
heart
was
e'en
sunk
into
my
Breeches
.
Og.
After
dinner
we
go
to
Church
again
.
Me.
How
durst
you
do
that
,
under
a
suspicion
of
Sacrilege
?
Og.
It
may
be
I
was
,
but
so
long
as
I
did
not
suspect
my self
,
all
was
well
:
a
good
Conscience
fears
nothing
:
I
had
a
great
Mind
to
see
the
Record
that
the
Verger
referr'd
us
too
;
and
after
a
long
search
,
at
last
we
found
it
:
but
the
Table
was
hung
so
high
,
that
a
man
must
have
good
eyes
to
read
it
.
Now
mine
are
none
of
the
best
,
nor
yet
the
worst
:
but
as
Aldridge
read
,
I
went
along
with
him
:
for
I
had
not
faith
enough
wholly
to
relie
upon
him
in
so
important
an
Affair
.
Me.
But
were
you
satisfy'd
in
the
point
at
last
?
Og.
So
fully
,
that
I
was
asham'd
that
ever
I
had
doubted
of
it
:
every
thing
was
made
so
clear
;
the
Name
,
the
Place
,
the
very
Order
of
the
Proceeding
;
and
in
one
word
,
there
was
nothing
more
to
be
desired
.
There
was
one
William
(
born
at
Paris
)
a
man
of
general
Piety
,
but
most
particularly
industrious
in
gathering
together
all
the
Reliques
of
Saints
that
were
to
be
gotten
over
the
whole
World.
This
person
,
after
he
had
travell'd
several
Countries
,
and
taken
a
View
of
all
Monasteries
,
and
Temples
,
where-ever
he
pass'd
,
came
at
last
to
Constantinople
,
where
a
Brother
of
his
was
at
that
time
a
Bishop
;
who
gave
him
notice
,
when
he
was
preparing
for
his
Return
,
that
there
was
a
certain
Nun
that
had
a
quantity
of
the
Mother
Virgins
Milk
;
and
that
if
any
of
it
were
to
be
gotten
,
either
by
Art
,
or
for
Love
,
or
Mony
,
it
would
make
him
the
happiest
Man
in
Nature
;
and
that
all
the
Reliques
which
he
had
hitherto
collected
,
were
nothing
to
't
.
This
same
William
never
rested
till
he
had
obtain'd
the
one
half
of
this
Holy
Milk
;
which
he
valu'd
above
the
Treasure
of
an
Empire
.
Me.
No
question
of
it
;
and
a
thing
so
unexpected
too
.
Og.
He
goes
strait
homeward
,
and
falls
sick
upon
the
way
.
Me.
As
there
's
no
trust
to
human
Felicity
,
either
that
it
shall
be
perfect
or
long
liv'd
!
Og.
Finding
himself
in
danger
,
he
calls
a
Frenchman
to
him
;
(
his
friend
and
fellow
Traveller
)
makes
him
swear
Secresie
,
and
then
delivers
him
this
Milk
,
upon
Condition
that
if
he
gets
home
safe
,
he
should
deposite
that
Treasure
,
upon
the
Altar
of
the
Holy
Virgin
in
the
famous
Church
of
Paris
;
that
Church
that
has
the
Seine
on
each
side
of
it
;
as
if
the
River
it self
gave
place
,
in
reverence
to
the
Divinity
of
the
Saint
.
To
be
short
,
William
is
dead
and
bury'd
,
the
other
takes
Post
,
and
he
dies
too
;
but
finding
himself
in
extremity
,
he
delivers
the
Milk
to
an
English
Nobleman
,
but
under
the
strictest
obligation
imaginable
,
that
the
Count
should
so
dispose
of
it
as
he
himself
would
have
done
;
the
one
dies
,
the
other
receives
it
,
and
puts
it
upon
the
Altar
in
the
presence
of
the
Canons
of
the
place
,
who
in
those
days
were
still
called
Regulars
(
as
they
are
yet
at
St.
Genoveve
.
)
Upon
his
Request
,
these
Regulars
were
prevail'd
upon
to
divide
the
Milk
with
him
,
one
Moyety
whereof
was
carry'd
into
England
;
and
by
him
afterward
deposited
upon
the
Altar
I
told
you
of
,
as
moved
thereunto
by
a
divine
Impulse
.
Me.
Why
this
is
a
Story
now
that
hangs
handsomly
together
.
Og.
And
to
put
all
out
of
doubt
,
the
very
Bishops
names
are
set
down
,
that
were
authorized
to
grant
Releases
,
and
Indulgencies
to
those
that
should
come
to
see
it
,
according
to
the
power
to
them
given
;
but
not
without
some
obligation
or
other
in
token
of
their
Veneration
.
Me.
Very
good
;
and
how
far
did
that
power
extend
?
Og.
To
forty
days
.
Me.
But
are
there
days
in
Purgatory
?
Og.
There
is
Time
there
.
Me.
But
when
the
stock
of
forty
days
is
gone
,
have
they
no
more
to
bestow
?
Og.
Oh
you
mistake
the
business
!
for
't
is
not
here
,
as
in
the
Tub
of
the
Danaides
,
which
is
always
filling
,
and
always
empty
;
but
here
,
take
out
as
long
as
you
will
,
there
's
never
the
less
in
the
Vessel
.
Me.
But
what
if
they
should
now
give
a
Remission
for
forty
days
,
to
100000
men
?
has
every
one
of
them
his
proportion
?
Og.
All
alike
.
Me.
And
suppose
a
man
should
have
forty
days
granted
him
in
the
morning
;
have
they
wherewithal
to
give
him
forty
days
more
at
night
?
Og.
Yes
,
yes
,
if
it
were
ten
times
over
every
hour
.
Me.
If
I
had
but
such
a
device
at
home
,
I
should
not
ask
much
to
set
up
withal
.
Og.
You
might
e'n
as
well
wish
to
be
turn'd
into
a
Golden
Statue
,
and
as
soon
have
your
asking
.
But
to
return
to
my
History
.
There
was
one
Argument
added
,
which
methought
was
of
great
Pity
and
Candor
,
which
was
,
that
tho'
the
Virgins
Milk
in
many
other
places
,
might
challenge
due
Veneration
,
yet
this
was
to
be
the
most
esteem'd
,
because
it
was
sav'd
as
it
fell
from
the
Virgins
Breasts
,
without
touching
the
ground
;
whereas
the
other
was
scrap'd
off
from
Rocks
and
Stones
.
Me.
But
how
does
that
appear
?
Og.
From
the
very
mouth
of
the
Nun
at
Constantinople
,
that
gave
it
.
Me.
And
it
may
be
she
had
it
from
St.
Bernard
.
Og.
I
believe
she
had
.
Me.
For
he
had
the
Happiness
to
taste
the
Milk
of
the
same
Breast
that
suck'd
out
Saviour
:
so
that
I
wonder
he
was
not
rather
called
Lactifluous
than
Mellifluous
.
But
how
is
that
the
Virgins
Milk
that
did
not
flow
from
her
Breasts
?
Og.
It
did
flow
from
her
Breasts
;
but
dropping
upon
the
Rock
she
sat
upon
,
it
was
there
concreted
;
and
afterward
,
by
Providence
,
multiply'd
and
encreas'd
.
Me.
You
say
well
,
go
forward
now
.
Og.
We
were
now
upon
the
point
of
marching
off
;
but
still
walking
and
looking
about
us
to
see
if
there
were
any
thing
else
worth
taking
notice
of
;
and
there
were
the
Chappel
Officers
again
,
learing
at
us
,
pointing
,
nodding
,
running
up
and
down
back
and
forward
,
as
if
they
would
fain
have
spoken
to
us
,
but
had
not
the
face
to
do
't
.
Me.
And
did
not
your
heart
go
pit
apat
upon
't
?
Og.
No
,
not
at
all
;
but
on
the
contrary
I
lookt
them
chearfully
in
the
very
eyes
;
as
who
should
say
,
speak
and
welcome
.
At
length
one
of
them
comes
to
me
,
and
asks
me
my
name
.
I
tell
it
him
.
Are
not
you
the
man
,
says
he
,
that
a
matter
of
two
years
since
,
set
up
a
Votive-Table
here
in
Hebrew
Letters
?
I
told
him
I
was
that
person
.
Me.
Do
you
write
Hebrew
then
?
Og.
No
,
but
let
me
tell
you
,
they
take
every
thing
to
be
Hebrew
they
do
not
understand
.
By
and
by
,
comes
,
(
upon
calling
I
suppose
)
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
Colledge
.
Me.
What
Dignity
is
that
?
have
they
no
Abbot
?
No.
Me.
Why
so
?
Og.
Because
they
don't
understand
Hebrew
.
Me.
Have
they
no
Bishop
?
Og.
Neither
.
Me.
What
's
the
reason
on
't
?
Og.
The
Virgin
is
so
poor
,
that
she
is
not
able
to
be
at
the
charge
of
a
Staff
and
Mitre
;
for
you
must
know
the
Price
is
extremely
rais'd
.
Me.
But
methinks
at
least
they
should
have
a
President
.
Og.
No
,
nor
that
neither
.
Me.
What
hinders
it
?
Og.
Because
a
President
is
a
name
of
Dignity
;
not
of
Holiness
.
And
therefore
the
Colledges
of
Canons
will
have
no
Abbots
.
Me.
But
this
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
a
thing
I
never
heard
of
before
.
Og.
You
are
but
an
easie
Grammarian
,
I
perceive
.
Me.
I
have
heard
of
it
indeed
in
Rhetorique
.
Og.
Observe
me
now
.
He
that
is
next
to
the
Prior
,
is
the
Posterior
Prior.
Me.
Yes
the
Sub-Prior
.
Og.
That
man
saluted
me
with
great
Courtesie
,
and
then
fell
to
tell
me
what
pains
had
been
taken
to
read
those
Verses
;
what
wiping
of
Spectacles
there
had
been
to
no
purpose
;
how
often
such
a
Doctor
of
Law
,
and
another
Doctor
of
Divinity
,
had
been
brought
thither
to
expound
the
Table
.
One
would
have
the
Character
to
be
Arabick
,
another
lookt
upon
't
as
a
Sham
,
and
to
signifie
nothing
at
all
;
but
in
conclusion
,
there
was
one
found
out
that
made
a
shift
to
read
the
Title
,
which
was
written
in
Latin
and
Roman
Capitals
.
The
Greek
Verses
,
in
Greek
Capitals
;
which
at
first
sight
lookt
like
Roman
.
Upon
their
request
,
I
turn'd
them
word
for
word
into
Latin
,
and
they
would
have
paid
me
for
my
pains
;
but
I
excus'd
my self
with
a
Protestation
,
that
for
the
Holy
Virgins
sake
,
I
would
do
any
thing
in
the
World
;
and
that
if
she
had
any
Letters
to
send
,
even
to
Ierusalem
,
I
would
not
stick
to
go
upon
the
Errant
.
Me.
As
if
she
could
want
Carriers
,
that
has
so
many
Angels
perpetually
waiting
about
her
.
Og.
He
took
out
of
his
Purse
a
little
piece
of
Wood
,
that
was
cut
off
from
the
Beam
the
Virgin
Mother
stood
upon
,
and
made
me
a
Present
of
it
.
I
found
by
the
wonderful
fragrancy
of
it
,
that
the
thing
was
sacred
,
and
could
not
do
less
than
kiss
it
twenty
times
over
;
and
in
the
lowest
posture
of
humility
(
bare-headed
,
and
with
the
highest
degree
of
Reverence
)
I
put
it
up
in
my
Pocket
.
Me.
Mayn't
a
man
see
it
?
Og.
I
'm
not
against
it
;
but
if
you
have
either
eat
or
drunk
to
day
,
or
had
to
do
with
your
Wife
last
night
,
I
would
not
advise
you
to
look
upon
't
.
Me.
Shew
me
't
however
,
and
I
'll
stand
the
venture
.
Og.
Why
there
't
is
then
.
Me.
How
happy
a
man
art
thou
now
to
have
such
a
Present
?
Og.
Such
a
one
as
it
is
,
I
would
have
you
know
,
that
I
would
not
change
it
for
the
Wealth
of
the
Indies
.
I
'll
set
it
in
Gold
,
and
put
it
in
a
Crystal
Case
.
Hysteroprotos
,
when
he
saw
me
so
over-joy'd
at
the
favour
I
had
already
receiv'd
,
began
to
think
me
worthy
of
greater
;
and
askt
me
if
I
had
seen
the
Virgins
secrets
?
The
expression
startled
me
,
and
yet
I
durst
not
so
much
as
desire
him
to
expound
himself
,
for
a
bodies
Tongue
may
slip
in
Holy
matters
as
well
as
in
Profane
.
However
,
I
told
him
that
I
had
not
as
yet
seen
'em
,
and
that
I
much
desir'd
to
see
them
.
I
am
carry'd
in
now
,
as
one
in
an
Extasie
;
two
Tapers
presently
lighted
,
and
an
Image
produc'd
;
of
no
great
value
for
the
bigness
,
matter
or
Workmanship
;
but
of
wonderful
Virtue
.
Me.
It
is
not
the
bulk
that
does
the
Miracle
;
yonder
's
Christopher
at
Paris
;
there
's
a
Wagon
load
of
him
,
a
very
Colossus
,
nay
,
I
might
have
said
a
Mountain
,
and
yet
I
never
heard
of
any
Miracles
that
he
wrought
.
Og.
There
's
a
Gemm
at
the
feet
of
the
Virgin
,
which
the
Latins
and
Greeks
have
not
yet
found
a
name
for
;
the
French
call
it
a
Toadstoane
,
from
the
resemblance
of
a
Toad
in
it
:
beyond
any
thing
that
ever
was
done
to
the
Life
:
and
to
make
it
the
greater
Miracle
,
it
is
but
a
little
Stone
neither
;
and
the
Image
does
not
stand
on
't
,
but
't
is
form'd
in
the
very
body
of
the
Stone
.
Me.
Perhaps
people
may
phansie
the
likeness
of
a
Toad
in
the
Stone
,
as
they
do
that
of
an
Eagle
,
in
the
stalk
of
a
Brake
or
Fern
;
or
as
Boys
do
burning
Mountains
,
Battles
,
and
terrible
Dragons
in
the
Clouds
.
Og.
Nay
,
for
your
satisfaction
,
one
living
Toad
is
not
liker
another
.
Me.
Come
,
come
,
I
have
had
enough
of
your
Stories
,
you
had
best
go
with
your
Toad
to
some
body
else
.
Og.
This
humour
of
yours
Menedemus
does
not
at
all
surprize
me
;
for
if
I
my self
had
not
seen
it
with
these
eyes
,
(
mark
me
,
with
these
very
eyes
)
if
the
whole
Tribe
of
Schoolmen
had
sworn
it
to
me
,
I
should
never
have
believ'd
'em
.
But
you
are
not
curious
enough
,
methinks
,
upon
these
Rarities
of
Nature
.
Me.
And
why
not
curious
enough
?
because
I
cannot
be
perswaded
that
Asses
fly
?
Og.
But
do
you
not
see
how
Nature
entertains
her self
in
the
colours
and
shapes
of
all
things
;
and
especially
of
precious
Stones
?
what
admirable
Virtues
she
has
emplanted
in
them
;
and
incredible
too
,
if
experience
had
not
forc'd
us
to
an
acknowledgment
of
them
?
Tell
me
,
would
you
ever
have
believ'd
that
Steel
could
have
either
been
drawn
by
the
Load-stone
,
or
driven
away
,
without
touching
it
,
if
you
had
not
seen
it
with
your
own
eyes
?
Me.
Truly
I
think
I
should
not
,
though
ten
Aristotles
had
sworn
the
truth
of
it
.
Og.
Do
not
pronounce
all
things
to
be
fabulous
then
,
that
you
have
not
found
so
by
experiment
.
Do
we
not
find
the
figure
of
the
Bolt
in
the
Thunder-Stone
:
Fire
in
the
Carbuncle
;
the
Figure
of
Hail
,
and
the
invincible
coldness
of
it
,
(
even
as
if
it
were
cast
into
the
Fire
)
in
the
Hail-Stone
:
The
waves
of
the
Sea
in
the
Emerald
;
the
Figure
of
a
Sea-Crab
in
the
Carcinias
;
of
a
Viper
in
the
Echites
;
of
a
Gilt-head
in
the
Scarites
;
of
a
Hawk
in
the
Hieraclites
;
of
a
Cranes
Neck
in
the
Geranites
?
In
one
Stone
,
you
have
the
eye
of
a
Goat
;
in
another
,
of
a
Hog
;
in
another
,
three
human
eyes
together
:
in
the
Licophthalmus
you
will
find
the
Eye
of
a
Wolf
,
with
four
colours
in
't
;
fiery
,
bloudy
;
and
black
in
the
middle
,
encompassed
with
white
.
One
Stone
has
the
figure
of
a
Beane
in
the
middle
;
another
the
Trunck
of
a
Tree
;
and
it
burns
like
wood
too
;
the
Resemblance
of
Ivy
in
another
.
One
shews
you
the
Beams
of
Lightning
,
another
looks
as
if
there
were
a
Flame
in
't
;
and
in
some
Stones
you
shall
find
Sparkles
;
the
colour
of
Saffron
,
of
a
Rose
,
Brass
,
the
figure
of
an
Eagle
,
a
Peacock
,
an
Asp
,
a
Pismire
,
a
Bittle
or
Scorpion
.
It
would
be
endless
to
pursue
this
subject
;
for
there
is
not
any
Element
,
living
Creature
or
Plant
,
which
Nature
(
as
it
were
to
sport
her self
)
has
not
given
us
some
resemblance
of
in
Stones
.
Why
should
you
wonder
then
at
this
Story
I
have
told
you
,
of
the
Toad
?
Me.
I
did
not
think
Nature
had
had
so
much
spare
time
,
as
to
divert
her self
in
drawing
Pictures
.
Og.
'T
is
rather
to
exercise
our
Curiosity
,
and
keep
us
from
Idleness
,
or
worse
Diversions
,
as
running
mad
after
Buffoons
,
Dice
,
Fortune-tellers
,
and
Hocus's
,
&c.
Me.
All
this
is
too
true
.
Og.
I
have
heard
that
if
you
put
this
Toad-stone
into
Vinegar
,
it
shall
move
the
Legs
and
Swim
.
Me.
But
why
is
it
dedicated
to
the
Virgin
?
Og.
'T
is
laid
at
her
feet
,
to
shew
that
she
has
overcome
,
trampled
upon
,
and
extinguished
all
Uncleanness
,
Malice
,
Pride
,
Avarice
,
and
Earthly
Desires
.
Me.
Wo
be
to
us
then
that
have
so
much
of
the
Toad
still
in
our
hearts
.
Og.
But
if
we
worship
the
Virgin
,
as
we
ought
,
we
shall
be
pure
.
Me.
How
would
she
have
us
Worship
her
?
Og.
By
the
Imitation
of
her
.
Me.
That
's
soon
said
,
but
not
so
easily
perform'd
.
Og.
'T
is
hard
,
I
confess
,
but
well
worth
the
pains
.
Me.
Proceed
now
,
and
finish
what
you
have
begun
.
Og.
The
man
shew'd
us
next
,
certain
Gold
,
and
Silver
Statues
.
This
(
says
he
)
is
solid
Gold
,
this
only
silver
gilt
,
and
he
tells
us
the
Weight
,
the
Price
,
and
the
Presenter
of
every
piece
.
The
Man
then
taking
notice
of
the
satisfaction
I
found
to
see
the
Virgin
endow'd
with
so
rich
a
Treasure
,
you
are
so
good
a
man
,
says
he
,
that
I
cannot
honestly
conceal
any
thing
from
you
,
and
will
shew
you
now
the
greatest
Privacies
the
Virgin
has
;
and
at
that
word
,
he
takes
out
of
a
Drawer
from
under
the
Altar
,
a
World
of
things
of
great
value
;
it
would
be
a
days
work
to
tell
you
the
particulars
;
so
that
thus
far
my
Journey
succeeded
to
my
wish
;
I
satisfied
my
Curiosity
abundantly
,
and
brought
away
this
Inestimable
Present
with
me
,
as
a
Token
of
the
Virgins
love
.
Me.
Did
you
ever
make
any
Tryal
of
the
Virtues
of
this
Token
?
Og.
Yes
,
I
have
;
I
was
three
or
four
days
ago
in
a
Treating-house
,
and
there
was
a
Fellow
so
stark
staring
mad
,
that
they
were
just
about
to
lay
him
in
Chains
;
I
only
laid
this
piece
of
wood
under
his
Pillow
(
without
his
Privity
)
he
fell
into
a
sound
sleep
;
and
in
the
morning
,
rose
as
sober
as
ever
he
was
in
his
life
.
Me.
But
art
sure
he
was
not
drunk
?
for
fleep
is
the
best
remedy
in
the
World
for
that
disease
.
Og.
This
is
not
a
subject
Menedemus
for
Raillery
.
'T
is
neither
honest
,
nor
safe
to
make
sport
with
the
Saints
:
Nay
,
the
Man
himself
told
me
,
that
there
was
a
Woman
appear'd
to
him
in
his
Sleep
,
of
an
incomparable
Beauty
,
that
brought
him
a
Cup
to
drink
.
Me.
Of
Hellebore
it
may
be
.
Og.
That
's
uncertain
,
but
of
a
certainty
,
this
man
is
in
his
Wits
again
.
Me.
Did
you
take
no
notice
of
Thomas
the
Archbishop
of
Canterbury
?
Og.
Yes
sure
I
hope
I
did
.
'T
is
one
of
the
famousest
Pilgrimages
in
the
World.
Me.
If
it
were
not
a
trouble
to
you
,
I
would
fain
hear
something
of
it
.
Og.
Nay
,
't
is
so
far
from
that
,
that
you
'll
oblige
me
in
the
hearing
of
it
.
THat
part
of
England
that
looks
toward
France
and
Flanders
,
is
called
Kent
;
there
are
two
Monasteries
in
't
,
that
are
almost
contiguous
,
and
they
are
both
Benedictins
.
That
which
bears
the
name
of
St.
Augustine
seems
to
me
to
be
the
Ancienter
,
and
that
of
St.
Thomas
I
judge
to
have
been
the
Seat
of
the
Archbishop
,
where
he
past
his
time
with
a
few
Monks
that
he
made
choice
of
for
his
Companions
.
As
the
Prelates
at
this
day
have
their
Palaces
near
the
Church
,
tho'
apart
from
the
Houses
of
other
Canons
:
for
in
times
past
,
both
Bishops
,
and
Canons
were
commonly
Monks
,
as
appears
upon
the
Record
.
But
St.
Thomas's
Church
is
so
eminent
,
that
it
puts
Religion
into
a
mans
thoughts
as
far
as
he
can
see
it
:
and
indeed
it
over-shadows
the
Neighborhood
,
and
keeps
the
light
from
other
Religious
Places
.
It
has
two
famous
Turrets
,
that
seem
in
a
manner
to
bid
Visitants
welcome
from
afar
off
;
and
a
Ring
of
Bells
that
are
admir'd
far
and
near
.
In
the
South
Porch
stand
the
Statues
of
three
Armed
Men
that
murther'd
the
Holy
man
,
with
their
Names
and
Families
.
Me.
Why
had
the
Wretches
so
much
honour
done
them
?
Og.
It
is
the
same
honour
that
is
done
to
Iudas
,
Pilate
,
and
Caiaphas
,
and
the
band
of
wicked
Soldiers
,
whose
Images
and
Pictures
,
are
commonly
seen
upon
the
most
magnificent
Altars
.
Their
names
,
I
suppose
,
are
there
express'd
,
for
fear
some
body
else
hereafter
should
have
the
glory
of
the
Fact
that
had
no
title
to
't
;
and
besides
they
stand
there
for
a
warning
to
Courtiers
that
they
meddle
no
more
with
Bishops
or
Possessions
of
the
Church
;
for
those
three
Ruffians
ran
mad
upon
the
horrour
of
the
Act
,
and
had
never
come
to
themselves
again
,
●f
St.
Thomas
had
not
been
mov'd
on
their
behalf
.
Me.
Oh!
the
infinite
Clemency
of
Martyrs
!
Og.
The
first
prosspect
upon
entring
the
Church
,
is
only
the
largeness
,
and
the
Majesty
of
the
Body
of
it
;
which
is
free
to
every
one
.
Me.
Is
there
nothing
there
to
be
seen
then
?
Og.
Only
the
Bulk
of
the
Structure
,
and
the
Gospel
of
Nicodemus
;
with
some
other
Books
that
are
hung
up
to
the
Pillars
;
and
here
and
there
a
Monument
.
Me.
And
what
more
?
Og.
The
Quire
is
shut
up
with
iron
Gates
,
so
that
there
's
no
entrance
;
but
the
View
is
still
open
from
one
end
of
the
Church
to
the
other
.
There
's
an
Ascent
to
the
Quire
,
of
many
steps
,
under
which
,
there
is
a
certain
Vault
,
that
opens
a
Passage
,
to
the
North-side
;
where
we
saw
a
wooden
Altar
that
's
dedicated
to
the
Holy
Virgin
;
a
very
little
one
,
and
only
remarkable
as
a
Monument
of
Antiquity
,
that
still
reproaches
the
Luxury
of
following
Ages
.
There
it
was
that
the
good
man
upon
the
point
of
death
is
said
to
have
taken
his
last
leave
of
the
Virgin.
Upon
the
Altar
,
there
's
a
piece
of
the
Blade
with
which
that
Reverend
Prelate
was
kill'd
;
and
part
of
his
Brains
,
which
the
Assassins
dash'd
together
,
and
confounded
,
to
make
sure
work
on
't
.
We
did
with
a
most
Religious
solemnity
kiss
the
sacred
Rust
of
this
Weapon
,
for
the
Martyrs
sake
.
From
hence
,
we
past
down
into
a
Vault
under
ground
,
which
had
its
Officers
too
.
They
shew'd
us
first
the
Martyrs
Skull
,
as
it
was
bor'd
through
;
the
Top
of
it
we
could
come
at
with
our
Lips
,
but
the
rest
was
cover'd
with
Silver
.
They
shew'd
us
also
a
Leaden
Plate
inscribed
,
Thomas
Acrensis
,
and
there
are
hung
up
in
the
dark
,
Shirts
,
Girdles
,
and
Breeches
of
Haircloth
,
which
he
us'd
for
Mortification
;
it
would
make
a
man
shrug
to
look
upon
'em
:
nor
would
the
Effeminacy
of
this
age
endure
them
.
Me.
No
,
nor
the
Monks
neither
perhaps
.
Og.
I
can
say
little
to
that
point
,
nor
does
it
concern
me
.
Me.
But
this
is
all
Truth
however
.
Og.
From
hence
we
return'd
to
the
Quire
;
upon
the
Northside
they
unlock
a
private
place
;
it
is
incredible
what
a
world
of
Bones
they
brought
us
out
of
it
,
Skulls
,
Shins
,
Teeth
,
Hands
,
Fingers
,
whole
Arms
,
which
with
great
Adoration
we
beheld
and
kiss'd
;
and
there
would
have
been
no
end
,
if
it
had
not
been
for
one
of
our
Fellow-travellers
,
who
indiscreetly
enough
,
interrupted
the
Officer
in
his
business
.
Me.
What
was
he
?
Og.
An
English
man
,
one
Gratian
Pull
:
(
as
I
remember
)
a
Learned
and
a
Religious
man
,
but
not
so
well
affected
this
way
as
I
could
have
wisht
him
.
Me.
Some
Wicklifist
,
perhaps
.
Og.
No
,
I
think
not
,
but
I
found
by
him
that
he
had
read
his
Books
;
how
he
came
by
'em
I
know
not
.
Me.
And
did
not
your
Officer
take
Offence
at
him
?
Og.
He
brought
us
out
an
Arm
with
〈◊〉
flesh
upon
't
,
that
was
still
bloudy
;
and
he
was
so
squeamish
forsooth
,
that
he
made
a
mouth
at
it
when
he
should
have
kiss'd
it
.
Whereupon
the
Officer
shut
up
all
again
.
From
hence
we
went
to
see
the
Table
,
and
the
Ornaments
of
the
Altar
;
and
after
that
,
the
Treasure
that
was
hidden
under
it
.
If
you
had
seen
the
Gold
,
and
Silver
that
we
saw
,
you
would
have
lookt
upon
Midas
and
Croesus
as
little
better
than
Baggars
.
Me.
And
was
there
no
kissing
here
?
Og.
No
;
but
methought
I
began
to
change
my
Prayer
.
Me.
Why
what
was
the
matter
?
Og.
I
was
e'n
upon
wishing
that
I
had
but
such
Reliques
as
I
saw
there
,
at
home
in
my
own
Coffers
.
Me.
A
most
Sacrilegious
wish
!
Og.
I
do
confess
it
;
and
I
do
assure
you
I
askt
the
Saint
forgiveness
for
't
before
I
went
out
of
the
Church
.
Our
next
Remove
was
into
the
Vestry
.
Good
God!
What
a
Pomp
of
rich
Vestments
?
What
a
Provission
of
golden
Candlesticks
did
we
see
there
?
and
there
was
St.
Thomas
Crook
;
it
lookt
just
like
a
Reed
cover'd
over
with
a
Silver
Plate
;
it
had
neither
Weight
nor
Art
,
and
about
some
three
foot
and
half
high
.
Me.
Was
there
never
a
Cross
?
Og.
Not
that
I
saw
.
There
was
a
silk
Gown
,
but
it
was
course
and
plain
,
without
either
Pearl
,
or
Embrodery
;
and
there
was
a
Handkerchief
of
the
Saints
,
which
was
still
sweaty
and
bloudy
.
These
Monuments
of
antient
Thrift
we
kiss'd
most
willingly
.
Me.
But
do
they
shew
these
Rarities
to
every
body
?
Og.
Oh
bless
me
!
no
such
matter
I
warrant
ye
.
Me.
How
came
you
then
to
have
such
credit
with
them
?
Og.
I
had
some
acquaintance
,
let
me
tell
ye
,
with
Archbishop
Warren
;
and
pass'd
under
his
recommendation
.
Me.
A
man
of
great
Humanity
,
they
say
.
Og.
You
would
take
him
for
Humanity
it self
,
if
you
knew
him
.
A
Person
of
that
exquisite
Learning
,
that
Candour
of
Manners
,
and
Piety
of
Life
,
that
there
is
nothing
wanting
in
him
to
make
him
a
most
accomplisht
Prelate
.
From
hence
,
we
are
carry'd
yet
farther
;
for
beyond
the
High
Altar
,
there
is
still
another
Ascent
,
as
if
it
were
into
a
new
Church
.
We
were
shewn
in
a
certain
Chappel
there
,
the
whole
face
of
the
Good
man
,
all
gilt
,
and
set
out
with
Jewels
;
where
,
by
an
unexpected
mischance
,
we
had
like
to
have
spoil'd
the
whole
business
.
Me.
And
how
was
that
as
you
love
me
?
Og.
My
friend
Gratian
lost
himself
here
extreamly
.
After
a
short
Prayer
,
Good
Father
,
(
says
he
to
the
Assistant
of
him
that
shew'd
us
the
Reliques
)
I
have
heard
that
Thomas
,
while
he
liv'd
,
was
very
Charitable
to
the
Poor
;
is
it
true
or
not
?
For
certain
,
says
he
,
so
he
was
;
and
began
to
instance
in
several
Charitable
Works
that
he
had
done
.
And
he
has
undoubtedly
the
same
good
Inclination
still
(
says
Gratian
)
unless
Perhaps
they
may
be
alter'd
for
the
better
.
The
other
agreed
to
't
.
Now
(
says
he
again
)
if
this
Holy
man
was
so
charitable
when
he
was
Poor
,
and
wanted
for
his
own
Necessities
himself
;
I
cannot
but
think
now
he
is
Rich
,
and
wants
nothing
,
that
he
would
take
it
well
if
some
poor
Women
,
with
Children
ready
to
Starve
,
or
in
danger
to
prostitue
themselves
for
Bread
;
or
with
a
Husband
,
Agonizing
,
and
void
of
all
Comfort
;
if
such
a
miserable
Woman
,
I
say
,
should
ask
him
leave
to
make
bold
with
some
small
proportion
of
his
vast
Treasure
,
for
the
Relief
of
her
wretched
Family
.
The
Assistant
of
the
Golden
head
making
no
Reply
;
I
am
fully
perswaded
says
Gratian
(
as
he
is
sodain
)
that
the
Good
man
would
be
glad
at
's
heart
(
tho'
in
the
other
World
)
that
the
Poor
in
this
should
be
still
the
better
for
him
.
The
Officer
,
upon
this
,
fell
to
frowning
,
powting
,
and
looking
at
us
as
if
he
would
have
eaten
us
:
and
I
am
confident
,
if
it
had
not
been
for
the
Archbishops
Recommendation
,
we
had
been
raill'd
at
,
spit
upon
,
and
thrown
out
of
the
Church
:
but
I
did
however
what
I
could
,
to
pacifie
the
man
;
we
told
him
Gratian
was
a
Droll
,
and
all
this
was
but
his
way
of
fooling
.
So
that
with
good
words
,
and
a
little
Silver
,
I
made
up
the
quarrel
.
Me.
I
cannot
but
exceedingly
approve
of
your
Piety
,
and
yet
when
I
consider
the
infinite
Expence
upon
Building
,
Beautifying
,
and
Enriching
of
Churches
,
I
cannot
in
cold
thoughts
but
condemn
the
unmeasurable
excess
.
Not
but
that
I
would
have
magnificent
Temples
;
and
such
Vestments
,
and
Vessels
,
as
may
support
the
Dignity
of
a
solemn
Worship
;
but
to
have
so
many
Golden
Fonts
,
Candlesticks
,
and
Statues
;
such
a
Profusion
upon
Organs
,
and
Church
Musique
,
while
our
Brethren
,
and
the
Living
Temples
of
Christ
,
are
ready
to
perish
for
want
of
Meat
and
Lodging
;
this
is
a
thing
I
cannot
allow
of
by
any
means
.
Og.
There
is
no
man
either
of
Brain●
,
or
Piety
,
but
is
pleas'd
with
a
Moderation
in
these
Cases
;
but
an
excess
of
Piety
is
an
Errour
on
the
Right
hand
,
and
deserves
favour
:
especially
considering
the
Cross
humour
of
those
people
that
Rob
Churches
instead
of
building
them
:
and
beside
the
large
Donatives
come
from
Princes
,
and
great
Persons
,
and
the
Mony
would
be
worse
employed
either
upon
Gaming
or
War
.
And
moreover
,
to
take
any
thing
away
from
the
Church
,
is
accounted
Sacrilege
.
It
is
a
discouragement
to
the
Charity
of
those
that
are
inclin'd
to
give
;
and
after
all
,
it
is
a
Temptation
to
Rapine
.
Now
the
Church-men
are
rather
Guardians
of
these
Treasures
,
than
Masters
;
and
it
is
much
a
better
sight
,
a
Church
that
is
gloriously
Endow'd
and
Beautify'd
,
than
a
Church
that
is
sordid
,
beggarly
,
naked
,
and
liker
to
a
Stable
,
than
a
Temple
.
Me.
And
yet
we
read
of
Bishops
of
old
,
that
were
commended
for
selling
their
Plate
,
to
relieve
the
Poor
.
Og.
And
so
they
are
commended
at
this
day
;
but
the
commendation
is
all
,
for
I
suppose
they
have
neither
the
Power
,
nor
the
Will
,
to
follow
the
President
.
Me.
But
I
hinder
your
Relation
;
and
I
am
now
expecting
the
Catastrophe
of
your
Story
.
Og.
And
you
shall
have
it
in
a
few
words
.
Upon
this
,
out
comes
the
head
of
the
Colledge
.
Me.
Whom
do
you
mean
,
the
Abbot
of
the
Place
?
Og.
He
wears
a
Mitre
,
and
has
the
Revenue
of
an
Abbot
,
only
he
wants
the
Name
,
and
they
call
him
the
Prior
,
the
Archbishop
himself
supplying
the
Place
of
the
Abbot
:
for
of
old
,
every
Archbishop
there
was
a
Monk.
Me.
If
I
had
the
Revenue
of
an
Abbot
,
I
would
not
care
'
tho
they
call'd
me
a
Camel.
Og.
He
seem'd
to
me
to
be
a
godly
and
a
prudent
man
;
and
to
be
in
some
measure
a
Scotist
.
He
open'd
us
the
Box
,
in
which
the
remainder
of
the
Holy
mans
Body
is
said
to
be
deposited
.
Me.
Did
you
see
it
?
Og.
That
's
not
permitted
;
nor
was
it
to
be
done
without
a
Ladder
.
There
stood
a
wooden
Box
upon
a
golden
one
;
and
upon
the
Craning
up
of
that
with
Ropes
,
bless
me
,
what
a
Treasure
was
there
discover'd
!
Me.
What
is
't
you
say
?
Og.
The
basest
part
of
it
was
Gold
;
every
thing
sparkled
,
and
flam'd
,
with
vast
and
inestimable
Gems
;
some
of
them
as
big
,
or
bigger
than
a
Goose
Egg
;
There
stood
about
with
great
Veneration
,
some
of
the
Monks
:
upon
the
taking
off
the
Cover
,
we
all
worshipt
;
the
Prior
,
with
a
white
Wand
,
toucht
every
Stone
,
one
by
one
,
telling
us
the
name
of
it
,
the
Price
,
and
the
Benefactor
.
The
richest
of
them
were
given
by
Princes
.
Me.
He
had
need
have
a
good
memory
methinks
.
Og.
You
're
in
the
right
;
and
yet
Practice
goes
a
great
way
,
and
this
is
a
Lesson
that
he
says
often
over
.
From
hence
,
we
were
carry'd
back
into
a
Vault
.
It
is
somewhat
dark
,
and
there
it
is
that
the
Virgin-Mother
has
her
Residence
.
It
is
double
raill'd
in
,
and
encompassed
with
iron
Bars
.
Me.
Why
what
does
she
fear
?
Og.
Nothing
I
suppose
but
Thieves
,
and
in
my
life
I
never
saw
a
fairer
Temptation
or
Booty
.
Me.
What
do
you
tell
me
of
Riches
in
the
dark
?
Og.
But
we
had
light
enough
brought
us
to
see
the
Wealth
of
the
richest
Empire
.
Me.
Is
it
beyond
that
of
the
Parathalassian
Virgin
?
Og.
Very
much
in
appearance
,
but
for
what
's
conceall'd
,
she
her self
knows
best
.
And
take
this
along
with
ye
,
that
these
precious
things
are
only
shew'd
to
persons
of
eminent
quality
,
and
to
particular
friends
.
In
the
end
,
we
were
conducted
back
to
the
Vestry
,
where
was
a
Box
with
a
black
Leather
Cover
upon
it
.
This
Box
was
set
upon
a
Table
,
and
upon
the
opening
of
it
they
all
fell
down
upon
their
knees
,
and
worshipt
.
Me.
What
was
in
't
?
Og.
Rags
of
old
Handkerchers
in
abundance
,
that
carry'd
still
about
them
the
marques
of
the
use
they
had
been
put
to
.
These
,
as
they
told
us
,
were
some
Reliques
of
the
Linnen
the
good
Man
had
made
use
of
about
his
nose
,
his
Body
,
and
other
homely
purposes
.
Upon
this
,
my
friend
Gratian
forfeited
his
credit
once
more
;
for
the
gentle
Prior
offering
him
one
of
these
Rags
for
a
Present
,
as
the
highest
obligation
he
could
lay
upon
him
,
he
only
took
it
squeamishly
betwixt
his
Finger
and
his
Thumb
,
and
with
a
wry
Mouth
laid
it
down
again
,
(
a
trick
that
he
had
got
,
when
he
would
express
his
contempt
of
any
thing
.
)
This
rudeness
made
me
both
asham'd
and
afraid
;
but
yet
the
Prior
was
so
good
,
(
tho
sensible
enough
of
the
Affront
)
as
to
put
it
off
very
dexterously
;
and
after
the
Civility
of
a
glass
of
Wine
,
we
were
fairly
dismiss'd
,
and
returned
to
London
.
Me.
What
needed
that
when
you
were
nearer
your
own
shoar
before
?
Og.
'T
is
true
,
but
it
is
a
Coast
so
infamous
for
Cheats
,
and
Piracies
,
that
I
had
rather
run
the
hazard
of
the
worst
of
Rocks
,
or
Flats
,
than
of
that
people
.
I
'll
tell
you
what
I
saw
in
my
last
passage
that
way
;
There
was
a
great
many
people
at
Calis
that
took
a
Chaloup
to
put
them
aboard
a
great
Ship
,
and
among
the
rest
,
a
poor
,
beggerly
French
man
,
and
they
would
have
two
Sols
for
his
passage
;
(
for
that
they
'll
have
if
they
carry
one
but
a
Boats
length
)
the
fellow
pleads
poverty
;
and
they
in
a
frolick
would
needs
search
him
.
Upon
the
examining
of
his
Shooes
,
they
find
ten
or
twelve
pieces
of
Silver
that
were
there
concealed
;
they
made
no
more
ado
,
but
kept
the
Mony
,
and
laught
and
raill'd
at
the
Frenchman
for
his
pains
.
Me.
What
did
the
young
man
?
Og.
What
should
he
do
,
but
lament
his
misfortune
?
Me.
Had
they
any
Authority
for
what
they
did
?
Og.
The
same
Commission
that
an
Innkeeper
has
to
rob
his
Guest
,
or
a
Highwayman
to
take
a
Purse
.
Me.
'T
is
a
strange
Confidence
to
do
such
a
Villany
before
so
many
Witnesses
.
Og.
They
are
so
us'd
to
't
,
that
they
think
they
do
well
in
't
;
There
were
divers
in
the
great
Ship
that
lookt
on
,
and
several
English
Merchants
in
the
Boat
that
grumbled
at
it
,
but
to
no
purpose
;
they
take
a
pride
in
't
,
as
if
it
were
the
outwitting
of
a
Man
,
and
made
their
boasts
that
they
had
catch'd
the
French
man
in
his
Roguery
.
Me.
I
would
,
without
any
more
to
do
,
hang
up
these
Coast-thieves
,
and
make
sport
with
them
at
the
very
Gallows
.
Og.
Nay
they
are
both
Shores
alike
;
and
hence
we
may
gather
,
if
the
little
Thieves
be
thus
bold
,
what
will
not
the
great
ones
do
?
and
it
holds
betwixt
Masters
and
Servants
.
So
that
I
am
resolv'd
for
the
future
rather
to
go
five
hundred
Leagues
about
than
to
take
the
advantage
of
this
accursed
Compendium
.
Nay
,
in
some
respects
this
passage
is
worse
than
that
to
Hell
it self
;
for
there
the
descent
is
easie
,
tho'
there
is
no
getting
out
again
;
but
here
't
is
bad
at
one
end
,
and
yet
worse
at
to'ther
.
There
were
at
that
time
some
Antwerp
Merchants
at
London
,
and
so
I
propounded
to
take
my
passage
with
them
.
Me.
Are
the
Skippers
of
that
Country
then
any
better
than
their
fellows
?
Og.
An
Ape
will
be
always
an
Ape
,
and
a
Skipper
a
Skipper
;
but
yet
compar'd
to
those
that
live
upon
the
Catch
,
these
men
are
Angels
.
Me.
I
shall
remember
this
if
ever
it
comes
in
my
head
to
go
for
England
;
but
I
have
led
you
out
of
your
way
.
Og.
Very
good
.
In
our
Journy
to
London
,
not
far
from
Canterbury
,
there
's
a
narrow
hollow
,
steep
way
,
and
a
great
bank
on
each
side
,
so
that
there
's
no
scaping
or
avoiding
;
upon
the
left
hand
of
that
way
,
there
stands
a
little
Cottage
or
Receptacle
for
Mendicants
.
Upon
the
noise
of
any
Horsemen
,
comes
an
old
man
out
into
the
way
.
He
first
sprinkles
you
with
Holy
Water
,
and
then
offers
you
the
upper
Leather
of
a
Shooe
with
a
Brass
Ring
to
't
;
and
in
it
,
a
Glass
,
as
if
it
were
some
Gem
:
this
you
are
to
kiss
,
and
give
the
poor
fellow
some
small
piece
of
Mony.
Me.
I
had
rather
meet
a
company
of
old
Beggars
in
such
a
way
,
than
a
Troop
of
lusty
Rogues
upon
the
Pad
.
Og.
Gratian
rode
upon
my
left
hand
,
next
to
this
Cottage
,
where
he
had
his
share
of
Holy
Water
,
and
bore
it
well
enough
;
but
upon
presenting
him
the
Shooe
,
he
askt
the
manner
of
it
.
This
,
says
the
poor
man
,
is
the
Shooe
of
St.
Thomas
.
Gratian
was
in
choler
upon
't
,
and
turning
to
me
,
What
a
Devil
,
said
he
,
would
these
Brutes
have
?
If
we
submit
to
kiss
their
Shooes
,
by
the
same
reason
we
may
be
brought
in
time
to
kiss
their
Arses
too
.
I
pitied
the
poor
Wretch
,
and
gave
him
a
small
Charity
to
comfort
him
.
Me.
In
my
opinion
Gratian
was
not
angry
without
a
cause
;
I
should
not
dislike
the
preserving
old
Shooes
,
and
Garments
,
as
an
instance
of
the
Moderation
of
our
Fore-fathers
,
but
I
am
absolutely
against
the
forcing
of
people
to
kiss
'em
.
He
that
is
so
zealous
as
to
do
it
upon
that
account
may
be
left
to
his
liberty
.
Og.
Not
to
dissemble
the
matter
I
think
it
were
better
let
alone
,
than
done
;
but
in
case
of
what
cannot
be
mended
on
a
sodain
,
it
is
my
custom
to
make
the
best
on
't
.
How
much
have
I
been
pleas'd
with
this
Contemplation
,
that
a
good
man
is
like
a
sheep
,
and
a
wicked
like
a
harmful
Creature
!
The
Viper
,
tho'
it
cannot
bite
when
't
is
dead
,
yet
the
very
corruption
,
and
the
smell
of
it
is
mischievous
;
whereas
a
Sheep
,
while
it
lives
,
feeds
us
with
its
Milk
;
cloaths
us
with
its
Wooll
;
and
fattens
our
ground
with
its
very
Ordure
,
and
when
't
is
dead
,
it
serves
us
still
with
Mutton
and
with
Leather
.
In
like
manner
,
men
that
are
furious
,
and
given
to
their
Lusts
,
while
they
live
,
they
are
troublesome
to
all
,
and
when
they
are
dead
,
what
with
the
noise
of
Bells
,
and
the
pomp
of
their
Funerals
,
they
are
still
a
Vexation
to
the
Living
,
and
sometimes
to
their
Successors
,
by
causing
new
Exactions
;
but
the
good
man
makes
himself
Profitable
in
all
respects
to
the
whole
World.
As
this
Saint
by
his
President
,
his
Learning
,
and
his
good
Counsel
,
invited
all
men
to
Piety
;
he
comforted
the
friendless
;
assisted
the
needy
,
and
if
it
were
possible
,
he
does
more
good
now
he
is
dead
,
than
he
did
living
:
He
built
this
magnificient
Church
,
and
advanc'd
the
Authority
of
the
Priesthood
all
over
England
;
nay
,
and
with
this
very
fragment
of
his
Shooe
he
maintains
a
Conventicle
of
poor
men
.
Me.
This
is
certainly
a
pious
Contemplation
;
but
seeing
you
are
of
this
mind
,
I
wonder
you
should
never
go
to
see
St.
Patrick's
Den
,
of
which
the
World
tells
so
many
wonders
,
which
I
must
confess
are
no
Articles
of
my
Faith.
Og.
Take
my
word
for
't
,
friend
,
all
the
Prodigious
things
that
ever
you
heard
of
it
,
fall
short
of
the
Truth
.
Me.
Why
,
were
you
ever
in
't
then
?
Og.
Yes
,
and
I
had
as
good
have
past
the
Stygian
Lake
,
or
descended
into
the
Jaws
of
Avernus
.
I
was
where
I
could
see
all
that
's
done
in
Hell.
Me.
Do
but
bless
me
with
the
Story
of
it
.
Og.
We
have
made
this
Dialogue
long
enough
already
;
let
that
rather
serve
for
the
beginning
of
another
.
'T
is
time
for
me
to
go
home
and
bespeak
Supper
,
for
I
have
not
din'd
to
day
.
Me.
You
do
not
fast
out
of
Conscience
,
I
hope
.
Og.
No
,
but
out
of
spite
.
Me.
What
to
your
Belly
?
Og.
No
,
no
;
but
to
the
unconscionable
Victuallers
;
that
set
high
Rates
upon
ill
Meat
;
and
this
is
my
way
of
revenge
.
When
I
am
in
hope
of
a
good
Supper
,
my
Stomach
wambles
at
dinner
;
and
when
I
find
a
dinner
to
my
mind
,
my
Stomach
is
out
of
order
toward
Supper
.
Me.
And
are
not
you
asham'd
to
shew
your self
so
narrow
and
penurious
?
Og.
Believe
me
,
Menedemus
,
in
such
a
case
as
this
,
shame
is
very
ill
employ'd
,
and
I
have
learn'd
to
keep
mine
for
better
uses
.
Me.
I
do
e'en
long
for
the
remainder
of
your
Story
,
wherefore
expect
me
at
Supper
,
and
let
me
hear
it
out
.
Og.
In
troth
I
am
beholden
to
you
for
offering
your self
uninvited
,
when
others
,
though
never
so
earnestly
invited
will
not
come
.
But
if
you
will
have
me
thank
you
over
and
over
,
let
me
perswade
you
to
Sup
at
home
to
night
:
for
I
have
time
little
enough
for
the
business
of
my
Family
:
and
yet
,
now
I
think
on
't
,
I
'll
tell
you
what
will
be
better
for
us
both
;
you
shall
invite
me
and
my
Wife
to
dinner
to
morrow
;
and
then
if
you
please
we
'll
talk
it
out
till
Supper
;
or
rather
then
fail
,
we
will
not
part
then
neither
,
till
you
confess
you
have
your
Belly
full
.
Never
fcratch
your
head
for
the
matter
;
do
but
you
provide
and
depend
upon
't
,
we
'll
keep
touch
with
ye
.
Me.
If
I
can't
have
your
company
cheaper
,
so
let
it
be
;
I
'll
find
Meat
,
and
do
you
find
Sauce
,
for
your
Discourse
must
be
the
best
part
of
your
Dinner
.
Og.
But
do
you
hear
?
have
not
I
set
you
agog
now
upon
Travelling
?
Me.
I
do
not
know
what
you
may
do
by
that
time
you
have
finish'd
your
Relation
;
but
at
present
I
find
work
enough
to
do
to
maintain
my
Post.
Og.
What
's
your
meaning
for
that
?
Me.
I
walk
about
my
house
,
go
to
my
Study
,
take
care
of
my
Girls
and
then
again
into
my
Shop
;
I
look
after
my
Servants
,
and
so
into
my
Kitchen
,
to
see
if
any
thing
be
amiss
there
,
and
then
up
and
down
,
observing
how
my
Wife
,
and
how
my
Children
behave
themselves
,
for
I
am
very
sollicitous
to
have
every
thing
as
it
should
be
;
this
is
my
Post.
Og.
Prithee
ease
thy self
,
and
leave
that
to
St.
Iames.
Me.
I
have
Divine
Authority
for
looking
after
my
Family
my self
,
but
I
do
not
find
any
Text
for
leaving
it
to
the
Saints
.
THE
RELIGIOUS
TREAT
.
COL.
VI.
Table-Discourse
for
Christians
.
All
the
Works
of
Nature
yield
Matter
for
Contemplation
.
A
Description
of
a
pleasant
Garden
,
with
all
the
Beauties
of
it
.
The
Reading
of
Scripture
recommended
even
at
Meals
.
Several
Texts
expounded
.
The
Force
of
the
Light
of
Nature
,
in
Pagan
Philosophers
and
Poets
:
With
Reflections
upon
the
Excellencies
of
Socrates
and
Cicero
.
Charity
is
better
bestowed
upon
Necessities
then
Superfluities
;
with
Directions
how
to
apply
it
.
EUSEBIUS
,
TIMOTHEUS
,
THEOPHILUS
,
CHRYSOGLOTTUS
,
URANIUS
.
Eu.
I
Wonder
how
any
body
can
endure
to
live
in
a
smoaky
Town
,
when
every
thing
's
so
fresh
and
pleasant
in
the
Country
;
such
delicious
Flowers
,
Meadows
,
Rivers
,
Fountains
,
&c.
Ti.
Several
Men
,
several
Humors
;
and
besides
,
a
Man
may
like
the
Country
well
,
and
yet
like
something
else
better
.
For
't
is
with
Pleasures
as
't
is
with
Nails
,
one
drives
out
another
.
Eu.
You
speak
of
Usurers
perhaps
,
or
of
covetous
Traders
,
which
in
truth
are
all
one
.
Ti.
not
of
them
alone
,
I
assure
you
,
but
of
a
thousand
other
sorts
of
People
;
to
the
very
Priests
and
Monks
,
that
make
choice
still
of
the
most
populous
Cities
for
their
Habitations
.
It
is
not
Plato
or
Pythagoras
that
they
follow
in
this
Practice
,
but
the
Blind
Beggar
rather
,
who
loves
to
be
where
he
's
crouded
:
For
,
says
he
,
the
more
People
,
the
more
Profit
.
Eu.
Pre'thee
let
's
leave
the
Blind
Beggar
then
,
and
behave
our selves
like
Philosophers
.
Ti.
Was
not
Socrates
a
Philosopher
?
And
yet
he
was
for
a
Town-life
;
where
a
man
might
learn
what
he
had
a
mind
to
know
.
In
the
Country
,
't
is
true
,
ye
have
Woods
,
Gardens
,
Springs
and
Brooks
,
that
may
entertain
the
Eye
;
but
these
are
all
mute
;
and
there
's
no
Edification
without
Discourse
.
Eu.
Socrates
puts
the
Case
,
I
know
,
of
a
Man's
walking
alone
in
the
Fields
;
not
as
if
any
of
the
Works
of
the
Creation
wanted
a
Tong
,
for
every
part
of
it
speaks
to
the
Instruction
of
any
Man
,
that
has
but
a
good
Will
,
and
a
Capacity
to
learn.
Do
but
consider
the
native
Glories
of
the
Spring
;
how
they
set
forth
and
proclaim
the
equal
Wisdom
and
Goodness
of
the
Creator
!
How
many
excellent
things
did
Socrates
,
in
his
Retirement
,
both
teach
Phaedrus
,
and
learn
from
him
?
Ti.
A
Country
Life
,
I
must
confess
,
in
such
Company
,
were
a
Paradise
.
Eu.
If
you
have
a
mind
to
make
Trial
of
it
,
take
a
Dinner
with
me
to
morrow
,
a
step
here
out
o'
th'
Town
,
I
have
a
plain
little
House
there
;
but
I
'le
promise
you
a
cleanly
and
a
hearty
Welcome
.
Ti.
We
are
enow
to
eat
ye
up
.
Eu.
Never
fear
that
,
so
long
as
the
Melons
,
the
Figgs
,
Pears
,
Apples
,
and
Nuts
last
:
And
't
is
but
gaping
neither
,
to
have
the
Fruit
fall
into
your
Mouths
.
In
one
Word
;
you
are
to
expect
only
a
Garden
Treat
,
unless
perhaps
we
should
search
the
Hen-roost
for
a
Pullet
;
the
very
Wine
grows
on
the
place
too
,
so
that
there
's
not
one
penny
of
mony
in
the
case
.
Ti.
Upon
these
Terms
we'el
be
your
Guests
.
Eu.
Let
every
man
bring
his
Friend
too
,
and
then
we
are
the
just
number
of
the
Muses
.
Ti.
A
Match
Eu.
And
take
notice
that
though
I
find
Meat
,
you
are
to
bring
Sauce
.
Ti.
What
do
you
mean
!
Pepper
and
Sugar
?
Eu.
No
no
;
a
thing
that
's
both
more
savoury
and
cheaper
.
Ti.
What
may
that
be
?
Eu.
A
good
Stomach
.
A
light
Supper
to
night
,
and
a
Walk
to
morrow
morning
does
it
.
(
for
the
Walk
you
may
thank
me
;
)
But
what
hour
will
you
eat
at
?
Ti.
About
Ten
;
before
the
heat
of
the
Day
.
Eu.
I
'le
give
order
for
't
.
Servant
.
Sir
,
the
Gentlemen
are
come
.
Eu.
You
're
welcome
,
my
Masters
,
for
coming
according
to
your
words
;
but
you
're
twice
as
wellcome
,
for
coming
so
Early
,
and
bringing
the
best
Cmpany
in
the
World
along
with
ye
.
It
is
a
kind
of
unmannerly
Civility
,
methinks
,
in
some
people
,
to
make
their
Host
wait
.
Ti.
We
came
so
much
the
sooner
,
that
we
might
have
time
enough
to
look
over
all
your
Curiosities
;
for
they
say
you
live
like
a
Prince
here
;
and
that
the
very
contrivances
about
your
House
,
tell
who
's
the
Master
of
it
.
Eu.
And
you
will
find
it
a
Palace
(
I
can
assure
ye
)
worthy
of
such
a
Prince
:
This
Nest
is
,
to
me
,
more
than
an
Imperial
Court
;
and
if
Liberty
be
a
Kingdom
,
here
do
I
Reign
.
But
what
if
we
should
take
the
Cool
of
the
morning
now
,
to
see
the
Gardens
,
while
the
Wench
in
the
Kitchin
provides
us
a
Sallad
?
Ti.
Never
was
any
thing
in
better
order
.
The
very
Design
of
this
Garden
bids
a
man
welcome
to
't
.
Have
you
any
more
then
this
?
Eu.
Here
are
Flowers
,
and
Greens
,
that
will
serve
to
put
by
a
worse
Scent
.
Let
every
man
take
freely
what
he
likes
;
for
this
place
lies
(
in
a
manner
)
in
Common
;
I
never
shut
it
up
but
a
nights
.
Ti.
St
Peter
Keeps
the
Gate
,
I
perceive
.
Eu.
A
Porter
that
pleases
me
much
better
than
the
Mercuries
,
Centaurs
,
and
fictious
Monsters
that
I
see
in
other
places
.
Ti.
And
more
suitable
to
Christianity
too
.
Eu.
And
he
's
no
Mute
neither
,
for
he
accosts
you
in
three
Languages
.
Ti.
What
does
he
say
?
Eu.
You
may
read
it
your self
.
Ti.
'T
is
too
far
off
for
my
eyes
.
Eu.
Here
's
a
Glass
then
will
make
ye
see
through
an
Inch-board
.
Ti.
I
have
the
Latin.
Si
vis
ad
vitam
ingredi
,
serva
Mandata
.
Mat.
19.
17.
If
thou
wilt
enter
into
Life
,
keep
the
Commandements
.
Eu.
Now
read
the
Greek
.
Ti.
I
see
the
Greek
,
but
that
does
not
see
me
.
Let
Theophilus
speak
to
that
point
;
for
he
's
never
without
Greek
in
's
mouth
.
Th.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Repent
and
be
converted
.
Acts
3.
19.
Ch.
Now
leave
the
Hebrew
to
me
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Truth
and
Righteousness
.
Eu.
You
'le
take
him
perchance
for
an
unmannerly
Porter
,
that
at
first
dash
bids
ye
turn
from
your
Iniquities
,
and
applie
yourself
to
Godliness
:
And
then
tells
ye
that
Salvation
comes
not
from
the
works
of
the
Law
,
but
from
Faith
in
the
Gospel
;
and
the
observance
of
the
Evangelical
precepts
,
Ti.
And
see
the
Chappel
there
on
the
right
hand
that
he
directs
us
to
;
it
is
a
very
fine
one
:
There
's
Iesus
Christ
upon
an
Altar
,
pointing
up
to
Heaven
,
with
his
Right
hand
towards
God
the
Father
,
and
the
Holy
Ghost
;
and
with
his
Left
,
he
seems
to
Court
and
Invite
all
Comers
.
Eu.
And
he
Greets
you
in
three
Languages
too
,
Ego
sum
Via
,
Veritas
,
et
Vita
.
I
am
the
Way
,
the
Truth
,
and
the
Life
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
am
the
Alpha
and
Omega
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Come
ye
Children
unto
me
;
I
will
teach
ye
the
fear
of
the
Lord
.
Ti.
This
Greeting
looks
like
a
good
Omen
.
Eu.
And
it
is
but
just
and
devout
to
pay
back
an
Acknowledgment
with
Supplications
to
our
blessed
Saviour
,
that
he
will
vouchsafe
(
since
we
can
do
nothing
of
our selves
)
by
his
infinite
Goodness
,
to
keep
us
in
the
right
Way
,
and
bring
us
by
the
Truth
of
the
Gospel
to
everlasting
Life
,
drawing
us
by
himself
,
to
himself
,
all
superstitious
Vanities
and
Delusions
apart
.
Ti.
It
is
most
reasonable
that
we
should
pray
,
and
the
very
Place
invites
us
to
't
.
Eu.
Strangers
are
generally
pleased
with
this
Garden
;
and
hardly
a
Man
that
passes
by
this
place
without
an
Ejaculation
.
Instead
of
the
Infamous
Priapus
,
I
have
committed
,
not
only
my
Gardens
,
but
all
my
Possessions
,
both
of
Body
and
Mind
,
to
the
Protection
of
my
Saviour
.
This
bubling
Fountain
of
Living
Waters
represents
that
only
Fountain
of
Life
that
refreshes
all
that
are
weary
,
and
opprest
,
with
it's
divine
Streams
:
the
Fountain
,
which
the
languishing
Soul
longs
for
,
as
the
Hart
,
in
the
Psalmist
,
does
for
the
Brooks
:
The
Fountain
which
whoever
Thirsts
for
may
have
his
fill
gratis
.
Some
that
come
hither
,
make
it
a
matter
of
Religion
to
sprinkle
themselves
with
it
,
and
others
to
drink
of
it
.
You
are
loath
,
I
perceive
,
to
leave
this
place
:
But
let
's
go
on
and
I
'le
shew
you
a
square
wall'd
Garden
here
beyond
,
that
's
better
worth
your
seeing
.
After
Dinner
wee
'l
view
what
's
with●n
dores
,
for
till
towards
Evening
't
will
be
so
hot
,
there
's
no
looking
out
of
our
shels
.
Ti.
Bless
me
,
what
a
delicious
Prospect
is
here
!
Eu.
And
so
it
ought
to
be
,
for
this
Garden
was
design'd
for
Pleasure
,
but
for
Honest
Pleasure
;
the
Entertainment
of
the
Sight
,
the
Smell
,
and
the
Refreshment
of
the
very
Mind
.
You
have
nothing
here
but
sweet
herbs
,
and
those
only
choice
ones
too
;
and
every
Kind
has
its
bed
by
it self
.
Ti.
I
am
now
convinc'd
that
the
Plants
are
not
Mute
,
as
you
were
saying
e'en
now
.
Eu.
Y'
are
in
the
Right
:
My
house
was
never
made
for
Magnificence
,
but
for
Discourse
.
So
that
I
can
never
be
alone
in
't
,
as
you
your self
shall
confess
when
you
have
seen
it
through
.
As
I
have
rang'd
my
several
Plants
into
several
Troops
,
so
every
Troop
has
its
Standard
to
it self
,
with
a
peculiar
Motto
.
The
Marjorams
word
is
Abstine
Sus
,
non
tibi
spiro
:
My
Perfume
was
never
made
for
the
Snout
of
a
Sow
;
being
a
Fragrancy
to
which
the
Sow
has
a
natural
Aversion
.
And
so
every
other
herb
has
somthing
in
the
Title
,
to
denote
the
particular
Virtue
of
the
Plant.
Ti.
I
have
seen
nothing
yet
that
pleases
me
better
than
this
Fountain
.
It
is
the
Ornament
,
the
Relief
,
and
Security
of
the
whole
Garden
.
But
for
this
Cistern
here
that
with
so
much
satisfaction
to
the
Eye
,
waters
the
whole
Ground
in
Chanels
at
such
equal
distances
,
that
it
shows
all
the
Flowers
over
again
,
as
in
a
Looking-glass
;
this
Cistern
,
I
say
,
is
it
of
Marble
?
Eu.
Not
a
word
of
that
,
I
prithee
.
How
should
Marble
come
hither
?
'T
is
only
a
Paste
that
's
cover'd
over
with
an
Artificial
Counterfeit
.
Ti.
And
where
does
this
deliciate
Rivulet
discharge
it self
at
last
?
Eu.
Just
at
the
rate
of
human
Obligations
,
when
we
have
serv'd
our
own
Turns
;
so
is
it
with
this
delicate
Brook
:
when
we
have
had
the
Pleasure
,
and
the
Benefit
of
it
in
the
Garden
,
it
washes
the
Kitchin
,
and
then
passes
through
the
Sink
into
the
Common
shore
.
Ti.
A
most
inhuman
Cruelty
,
as
I
am
a
Christian
!
Eu.
And
I
should
think
it
so
too
,
if
the
Bounty
of
Providence
had
not
appointed
it
in
Common
for
all
these
Uses
.
If
you
call
this
a
Cruelty
,
what
shall
we
say
of
those
that
with
their
Lusts
,
and
Appetites
,
Pollute
the
Fountain
of
Divine
Truth
,
which
was
given
us
for
the
Composing
,
and
purging
of
our
minds
;
and
abuse
the
unspeakable
Goodness
of
the
Almighty
?
Ti.
You
speak
Reason
.
But
how
comes
it
that
all
your
Made-Hedges
are
green
too
?
Eu.
Because
I
would
have
every
thing
green
here
.
Some
are
for
a
mixture
of
Red
to
set
off
the
other
.
But
I
am
still
for
Green
;
as
every
man
has
his
Phancy
,
though
it
be
but
in
a
Garden
.
Ti.
The
Garden
is
very
fine
of
it self
,
but
these
three
Walks
,
methinks
,
take
off
very
much
from
the
Lightsomness
and
Pleasure
of
it
.
Eu.
There
do
I
either
study
or
walk
or
talk
with
a
Friend
,
or
eat
a
Dish
of
Meat
,
according
as
the
humour
takes
me
.
Ti.
Those
speckled
particolour'd
Pillars
there
,
are
not
they
Marble
?
Eu.
Out
of
the
same
Quarry
with
the
Cistern
.
Ti.
'T
is
a
pretty
Cheat
;
I
should
have
sworn
they
had
been
Marble
.
Eu.
Take
it
for
a
Warning
then
that
you
swear
nothing
rashly
,
for
you
see
how
a
man
may
be
mistaken
.
What
I
want
in
my
Purse
,
I
am
fain
to
supply
with
Invention
.
Ti.
And
could
ye
not
content
your self
with
so
neat
and
well-finish'd
a
Garden
in
Substance
,
without
more
Gardens
in
Picture
,
over
and
above
?
Eu.
First
,
one
piece
of
Ground
will
not
hold
all
Sorts
of
Plants
.
Secondly
;
'T
is
a
double
pleasure
to
compare
painted
Flowers
with
the
Life
.
In
the
one
we
Contemplate
the
admirable
work
of
Nature
:
In
the
other
,
the
Skill
of
the
Artist
;
and
in
both
,
the
Goodness
of
God
,
who
gives
us
all
things
for
our
use
,
and
shews
himself
to
be
Wonderful
and
Amiable
together
.
And
lastly
the
painting
holds
fresh
and
green
all
the
Winter
when
the
Flowers
are
dead
,
and
wither'd
.
Ti.
But
what
sweetness
is
there
in
a
Picture
?
Eu.
Consider
on
the
other
side
that
it
requires
no
dressing
.
Ti.
It
only
delights
the
Eye
.
Eu.
But
then
't
is
beautiful
in
all
Seasons
.
Ti.
Pictures
themselves
grow
old
.
Eu.
They
do
so
,
but
yet
they
'l
outlive
us
;
beside
,
that
whereas
we
are
the
worse
for
Age
,
they
are
the
better
for
't
.
Ti.
That
's
too
true
,
if
it
could
be
otherwise
.
Eu.
These
walks
serve
me
to
many
purposes
.
In
one
of
them
I
take
the
benefit
of
the
Morning-Sun
.
In
another
,
I
take
Sanctuary
against
the
Heats
of
the
Meridian
,
and
refresh
my self
in
the
cool
of
the
shade
.
And
in
the
Third
I
sit
airing
my self
sometimes
.
But
if
you
please
,
we
'l
take
a
view
of
'em
nearer
hand
.
See
how
green
't
is
under
foot
;
and
ye
have
the
beauty
of
painted
Flowers
in
the
very
Chequerings
of
the
Pavement
.
Here
's
a
Wood
now
in
Fresco
;
there
's
a
strange
variety
of
matter
in
't
;
so
many
Trees
,
and
but
one
of
a
sort
;
and
all
exprest
to
the
Life
:
And
so
for
the
Birds
too
,
especially
if
any
way
remarkable
:
As
for
Geese
,
Hens
and
Ducks
,
they
are
not
worth
the
drawing
.
Underneath
,
are
Four-footed
Creatures
,
or
such
Birds
as
live
upon
the
ground
,
and
keep
them
company
.
Ti.
The
Variety
indeed
is
wonderful
,
and
every
thing
in
Action
;
either
doing
,
or
imitating
something
.
There
's
an
Owl
sits
peeping
through
the
Leaves
,
with
a
Label
in
her
mouth
.
What
says
she
?
Eu.
She
's
an
Athenian
her self
,
and
so
speaks
Greek
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
says
she
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Be
wise
,
I
do
not
fly
to
all
.
She
bids
us
do
nothing
rashly
.
There
's
an
Eagle
Quarrying
upon
a
Hare
,
and
a
Bittle
interceding
,
but
to
no
purpose
.
The
Wren
,
that
mortally
hates
the
Eagle
,
seconding
the
Bittle
.
Ti.
That
Swallow
,
what
has
she
got
in
her
mouth
?
Eu.
A
Leaf
of
Celandine
;
(
don
't
you
know
the
Plant
)
she
cures
the
Eyes
of
her
young
ones
with
it
.
Ti.
What
an
odd
kind
of
Lizard
is
there
?
Eu.
You
're
mistaken
,
't
is
a
Chamaeleon
.
Ti.
Not
the
Chamaeleon
there
's
so
much
talk
of
.
I
took
that
for
a
beast
twice
as
big
as
a
Lyon
,
The
name
on
't
is
twice
as
long
too
.
Eu.
This
Chamaeleon
is
always
hungry
and
gaping
;
especially
near
a
wild
Fig-tree
,
for
that
's
his
Aversion
.
He
's
otherwise
harmless
,
and
yet
the
little
Creature
has
Poyson
in
him
.
Ti.
I
do
not
find
that
he
changes
his
Colour
.
Eu.
But
if
you
saw
him
change
his
place
you
would
see
him
change
his
Colour
too
.
Ti.
What
's
the
meaning
of
that
Piper
?
Eu.
Don't
you
see
a
Camel
dancing
there
hard
by
?
Ti.
A
very
pleasent
Phancy
truly
,
the
Ape
whistles
and
the
Camel
dances
.
Eu.
It
would
ask
at
least
three
days
to
run
thorough
the
particulars
one
by
one
.
So
that
we
had
better
take
some
other
time
for
that
,
and
content
our selves
with
what
we
have
had
for
the
present
.
You
have
here
all
sorts
of
famous
Plants
,
describ'd
according
to
Nature
,
and
(
to
encrease
the
wonder
)
the
strongest
Poysons
in
the
World
,
which
ye
may
both
look
upon
and
handle
without
any
danger
.
Ti.
Here
's
a
Scorpion
:
they
are
common
in
Italy
,
and
very
mischievous
,
but
rarely
seen
here
.
Has
the
Painter
given
it
the
true
Colour
?
Eu.
Why
do
ye
ask
?
Ti.
This
is
too
pale
methinks
;
for
those
in
Italy
are
blacker
.
Eu.
Do
you
know
the
Plant
it
's
falln
upon
?
Ti.
Not
very
well
.
Eu.
That
's
no
wonder
,
for
we
have
none
of
it
in
these
Parts
.
They
call
it
Woolfs
bane
,
so
dealy
a
Poyson
,
that
upon
the
very
touch
of
it
,
a
Scorpion
presently
turns
pale
,
is
stupified
and
overcome
.
But
then
when
he
is
wounded
with
one
Poyson
he
finds
his
remedy
in
another
;
and
if
he
can
but
get
to
the
White
Helebore
,
he
recovers
.
Those
Plants
there
,
are
the
two
sorts
of
Helebore
.
Ti.
This
Scorpion
is
undone
then
,
for
he
is
never
like
to
remove
from
the
place
where
he
is
.
But
do
your
Scorpions
speak
here
?
Eu.
Yes
,
and
they
speak
Greek
too
.
Ti.
What
does
he
say
?
Eu.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
hath
found
out
the
Guilty
.
Now
here
in
the
Grass
,
you
have
all
kinds
of
Serpents
.
Here
's
the
Basilisk
,
that
's
not
only
terrible
for
his
poyson
,
but
the
very
Flash
of
his
Eye
is
Mortal
.
Ti.
And
does
not
he
say
somthing
too
?
Eu.
Yes
;
and
his
word
is
Oderint
,
dum
Metuant
.
Let
them
hate
me
,
so
they
fear
me
.
Ti.
Spoken
like
an
Emperor
.
Eu.
Like
a
Tyrant
you
mean.
Now
for
a
Combat
betwixt
a
Lizard
and
a
Viper
:
and
there
again
lies
a
Snake
,
(
the
Dipsas
)
upon
the
Catch
,
under
an
Estrich
Egg-shell
.
You
come
now
to
the
whole
Polity
of
the
Ants
(
that
industrious
Creature
,
which
we
are
call'd
upon
to
imitate
,
by
Authors
both
Sacred
and
Prophane
.
)
And
here
are
your
Indian
Ants
that
both
Carry
Gold
,
and
Hoard
it
up
.
Ti.
Good
God
,
how
is
't
possible
for
any
man
to
be
weary
of
this
Entertainment
!
Eu.
And
yet
some
other
time
you
shall
see
I
'le
give
you
your
Belly
full
on
't
.
Now
before
ye
,
at
a
good
distance
,
there
's
a
third
wall
,
where
you
have
Lakes
,
Seas
,
Rivers
,
and
all
sorts
of
choice
Fishes
.
Here
's
the
Nile
,
and
a
Dolphin
grapling
with
a
Croeadile
.
The
natural
Friend
of
Mankind
with
our
greatest
Enemy
.
Upon
the
Banks
and
Shores
,
ye
see
several
Amphibia
,
as
Crabs
,
Seals
,
Beavers
;
Here
's
a
Polypus
catcht
in
an
Oyster
Ti.
And
what
is
't
that
he
says
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Taker
taken
.
Ti.
This
water
is
rarely
done
.
Eu.
If
it
were
not
we
should
have
needed
other
Eyes
.
Look
ye
;
there
's
another
Polypus
,
see
how
he
cuts
it
away
above
water
like
a
wherry
;
and
there
lyes
a
Torpedo
upon
the
sand
(
both
of
a
colour
)
you
may
touch
'em
here
without
any
sort
of
danger
.
But
let
's
to
something
else
;
for
this
feeds
the
Eye
,
but
not
the
Belly
.
Ti.
Is
there
any
more
to
be
seen
then
?
Eu.
Wee
'l
look
into
the
Backside
by
and
by
.
Here
's
an
indifferent
fair
Garden
cut
into
two
.
The
one
's
for
the
Kitchin
,
and
that
's
my
Wives
,
the
other
is
a
Phisique
Garden
.
Upon
the
left
hand
,
you
have
an
open
Grean
Meadow
enclosed
with
a
Quickset
Hedg
.
There
do
I
take
the
Air
sometimes
,
and
divert
my self
with
good
Company
.
Upon
the
Right-hand
there
's
a
Nursery
of
Forreign
Plants
,
which
I
have
brought
by
degrees
to
endure
this
Climate
.
But
these
things
you
shall
see
at
better
leisure
.
Ti.
The
King
himself
has
nothing
like
ye
.
Eu.
At
the
end
of
the
upper
Walk
,
there
's
an
Aviary
,
which
I
'le
shew
you
after
Dinner
.
And
among
the
Birds
you
'le
see
as
great
a
Diversity
of
Humors
as
of
Plumes
and
Notes
:
For
they
have
their
Kindnesses
and
their
Feuds
as
well
as
we
.
And
then
they
're
so
tame
and
familiar
,
that
when
I
'm
at
Supper
,
they
'll
come
flying
in
at
the
Window
to
me
at
the
very
Table
,
and
eat
for
Company
.
When
they
see
me
there
upon
the
Draw-bridge
(
talking
perhaps
with
a
Friend
,
or
so
)
they
'll
sit
some
of
them
observing
and
hearkning
,
others
fluttering
about
me
,
and
lighting
upon
my
Head
or
my
Shoulders
,
without
any
sort
of
Fear
,
for
they
find
that
no
body
hurts
'em
.
At
the
further
end
of
the
Orchard
,
I
have
my
Bees
,
which
is
a
Sight
worth
your
Curiosity
.
But
I
'll
keep
that
in
reserve
for
ye
till
by
and
by
.
Servant
.
My
Mistriss
bids
me
tell
you
,
Sir
,
that
Dinner
will
be
spoil'd
.
Eu.
A
little
Patience
,
tell
her
,
and
we
come
.
Let
's
wash
first
,
my
Masters
,
that
we
may
bring
clean
hands
to
the
Table
,
as
well
as
clean
Hearts
:
the
very
Pagans
us'd
a
kind
of
Reverence
in
this
Case
;
how
much
more
then
should
Christians
do
it
;
if
it
were
but
in
Imitation
of
that
sacred
Solemnity
of
our
Saviour
with
his
Disciples
at
his
last
Supper
?
The
washing
of
the
Hands
is
but
an
Emblem
of
purging
the
Mind
.
And
so
long
as
there
is
any
Uncleanness
in
the
one
,
or
any
Envy
or
Ran●our
in
the
other
,
we
ought
not
to
usurp
upon
the
Blessings
of
the
Table
:
The
very
Body
is
the
sounder
,
the
Meet
the
wholsomer
for
a
purified
Mind
.
Ti.
Most
undoubtedly
.
Eu.
It
is
evident
from
several
Instances
in
the
Scriptures
,
that
it
was
the
Practice
of
our
Saviour
to
bless
the
Table
,
both
before
and
after
Meat
.
Wherefore
,
if
you
please
,
I
'le
say
you
a
Grace
that
St.
Chrysostome
,
in
one
of
his
Homilies
,
commends
to
the
Skies
,
and
he
himself
was
the
Interpreter
of
it
.
Ti.
Pray'e
do
.
Blessed
be
thou
,
O
God
,
who
hast
sustained
us
from
our
Youth
,
and
providest
Food
for
all
Flesh
:
Fill
our
Hearts
with
Ioy
and
Comfort
,
that
partaking
abundantly
of
thy
Bounties
,
we
may
likewise
abound
in
all
good
Works
,
through
Jesus
Christ
our
Lord
;
to
whom
with
thee
and
the
Holy
Ghost
,
be
Glory
Honour
and
Power
,
World
without
end
.
Ti.
Amen
.
Eu.
Sit
down
now
,
and
let
every
man
take
his
Friend
next
him
.
The
first
Place
is
yours
,
Timothy
,
in
the
Right
of
your
Grey
Hairs
.
Ti.
The
only
thing
in
the
World
that
gives
me
a
Title
to
't
.
Eu.
We
can
judge
but
of
what
we
see
,
and
must
leave
the
rest
to
God.
Sophronius
,
keep
you
close
to
your
Principal
.
There
's
the
right
side
of
the
Table
for
Theophilus
and
Eulalius
;
and
the
left
for
Chrysoglottus
and
Theodidactus
.
Euranius
and
Nephalius
must
make
a
shift
with
what
's
left
,
and
I
'le
stick
here
to
my
old
Corner
.
Ti.
This
must
not
be
;
the
Master
of
the
House
sure
shall
take
the
first
place
.
Eu.
The
House
is
as
much
yours
as
mine
,
Gentlemen
;
or
however
,
if
I
may
govern
within
my
own
Jurisdiction
,
I
'le
sit
where
I
please
,
and
I
have
made
my
Choice
.
Now
Christ
be
with
us
and
among
us
;
without
whom
there
can
be
no
true
Ioy
and
Com●ort
.
Ti.
Amen
.
But
where
shall
He
sit
?
for
the
places
are
all
taken
up
.
Eu.
I
would
have
him
in
every
Drop
,
and
Morsel
that
we
Eat
,
or
Drink
;
but
principally
in
our
minds
.
And
the
better
to
fit
us
for
the
reception
of
so
Divine
a
Guest
,
if
you
please
,
wee
'l
have
some
piece
of
Scripture
read
in
the
Interim
,
which
will
not
at
all
hinder
us
in
the
business
of
our
Dinner
.
Ti.
With
all
my
Soul.
Eu.
This
Entertainment
pleases
me
so
much
the
better
,
because
it
puts
off
Vain
and
frivolous
discourse
,
and
brings
profit
beside
.
I
am
none
of
those
that
think
no
Society
diverting
,
unless
it
be
season'd
with
the
foppery
of
wanton
Stories
,
and
Bawdy
Songs
.
There
's
no
true
joy
but
in
a
clear
and
open
Conscience
;
and
those
are
the
happy
Conversations
,
where
only
such
things
are
spoken
and
heard
,
as
we
can
reflect
upon
afterward
with
Satisfaction
,
and
without
any
Mixture
either
of
Shame
,
or
Repentance
.
Ti.
It
were
well
if
we
were
as
Careful
in
this
point
,
as
we
are
sure
of
the
truth
on
't
.
Eu.
And
't
is
not
all
neither
,
that
the
Benefit
is
valuable
and
Certain
;
but
one
Months
using
of
it
would
make
it
pleasant
too
.
Ti.
And
therefore
't
is
the
best
Course
we
can
take
to
wont
our selves
to
that
which
is
good
.
Eu.
Read
us
something
,
Boy
,
and
speak
out
and
distinctly
.
Boy
.
Prov.
21.
The
Kings
heart
is
in
the
hand
of
the
Lord
as
the
Rivers
of
Water
:
he
turneth
it
whithersoever
he
will
.
Every
way
of
man
is
right
in
his
own
Eyes
,
but
the
Lord
pondereth
the
hearts
.
To
do
Iustice
and
Iudgment
,
is
more
acceptable
to
the
Lord
,
then
Sacrifice
,
v.
1
,
2
,
3.
Eu.
Hold
there
;
't
is
enough
;
for
't
is
better
to
take
down
a
little
with
an
Appetite
,
then
to
devour
more
than
a
man
can
digest
.
Ti.
'T
is
better
I
must
confess
in
many
cases
.
Pliny
would
have
Tully's
Offices
never
out
of
your
hand
:
and
I
'm
so
far
of
his
Mind
,
that
I
could
wish
the
whole
World
,
especially
States-men
,
had
him
by
heart
:
and
for
this
little
Book
of
the
Proverbs
,
I
have
always
lookt
upon
as
the
best
of
Manuals
.
Eu.
'T
is
a
good
Sauce
however
to
a
flat
Dinner
.
Ti.
That
Compliment
might
have
been
spar'd
,
where
every
thing
is
excellent
.
But
if
you
had
given
us
this
Lecture
to
a
Dish
of
Beets
only
,
without
either
Pepper
,
Wine
,
or
Vinegar
,
it
had
been
a
most
delicious
Treat
.
Eu.
I
could
commend
it
however
with
a
better
Grace
,
if
I
did
but
perfectly
understand
that
which
I
have
heard
:
And
I
would
we
had
but
some
able
Divine
among
us
,
that
might
fully
expound
it
:
But
I
do
not
know
how
far
a
Lay-man
may
be
allowed
to
descant
upon
such
a
Subject
.
Ti.
I
see
no
hurt
in
't
,
even
for
the
meanest
Skipper
to
do
it
,
bating
the
Rashness
of
passing
Sentence
in
the
Case
.
And
who
knows
but
that
Christ
himself
(
who
has
promised
his
Grace
and
Favour
even
to
two
or
three
that
are
gathered
together
in
his
Name
)
may
vouchsafe
his
Assistance
also
unto
us
who
are
somewhat
a
large
Congregation
.
Eu.
What
if
we
should
take
these
three
Verses
then
,
and
divide
them
among
us
Nine
Guests
.
Ti.
We
are
all
content
,
provided
that
our
Patron
lead
the
Way
.
Eu.
I
should
not
scruple
it
,
but
that
I
am
loth
to
use
ye
worse
in
my
Exposition
,
than
I
have
done
in
my
Dinner
.
But
Ceremony
apart
,
and
waving
all
other
Interpretations
,
I
take
this
to
be
the
Moral
of
the
first
Verse
.
That
Private
Men
may
be
wrought
upon
by
Admonition
,
Reproof
,
Laws
and
Menaces
;
but
Kings
that
are
above
Fear
,
the
more
they
are
oppos'd
,
the
fiercer
their
Displeasure
.
And
therefore
Princes
in
their
Passions
should
be
left
to
themselves
;
not
in
respect
of
any
Confidence
in
the
goodness
of
their
Inclinations
,
but
they
are
many
times
the
Instruments
of
Providence
for
the
Punishment
of
the
Wicked
,
tho'
by
their
own
Cruelties
,
and
Errors
:
was
not
Nebuccadnezzar
a
Scourge
to
his
People
?
And
yet
God
commanded
that
Obedience
should
be
paid
him
.
And
that
of
Job
,
Cap.
34.
of
the
Hyppocrites
Reigning
,
paradventure
looks
this
way
.
And
so
that
of
the
Prophet
David
,
lamenting
his
Sins
,
Psal.
51.
4.
Against
Thee
only
have
I
sinned
and
done
this
Evil
in
thy
sight
.
Not
as
if
the
Iniquity
of
Princes
were
not
also
fatal
to
the
People
:
but
they
are
only
accountable
still
to
Almighty
God
;
from
whose
Iudgment
there
lies
no
Appeal
.
Ti.
It
goes
well
thus
far
.
But
what
's
meant
by
the
Rivers
of
Waters
?
Eu.
The
very
Comparison
explains
it
.
The
Wrath
of
a
Prince
is
Impetuous
,
and
Impotent
;
not
to
be
led
This
way
or
That
;
or
to
be
manag'd
:
but
it
presses
forward
with
a
Restless
Fury
.
There
's
no
stopping
,
or
diverting
of
a
Sea-breach
;
but
the
interposing
of
Banks
and
Walls
only
makes
it
the
more
Outragious
.
Let
it
but
alone
,
and
it
will
at
last
sink
of
it self
;
as
it
falls
out
in
many
great
Rivers
.
There
is
,
in
one
word
,
less
hazard
in
yielding
,
then
in
striving
.
Ti.
Is
there
no
remedy
then
against
the
extravagancies
of
unruly
Governors
.
Eu.
The
first
Expedient
is
,
not
to
receive
a
Lyon
into
the
City
.
The
second
,
so
to
hamper
him
with
Laws
,
and
Restrictions
,
as
to
keep
him
within
bounds
,
but
the
best
of
all
would
be
to
train
him
up
from
his
Childhood
,
in
the
Love
and
Exercise
of
Piety
,
and
Virtue
;
and
to
form
his
Will
before
he
comes
to
understand
his
Power
.
Good
Counsel
,
and
Perswasion
goes
a
great
way
;
provided
it
be
seasonable
and
Gentle
:
but
the
last
resort
must
be
to
Almighty
God
,
for
the
moving
of
his
heart
toward
things
becoming
his
Dignity
and
Profession
.
Ti.
And
do
you
excuse
your self
because
you
are
a
Layman
?
Where
's
the
Graduate
in
Divinity
,
that
will
take
upon
him
to
mend
this
Comment
?
Eu.
Whether
it
be
Right
or
wrong
I
cannot
tell
;
but
if
it
be
not
Heretical
,
or
Impious
,
I
'm
satisfi'd
.
But
whatever
it
be
,
I
have
done
as
ye
bad
me
;
and
now
,
according
to
the
Rules
of
Conversation
,
do
you
take
your
turns
too
.
Ti.
The
Complement
you
pass'd
upon
my
gray
Hairs
,
gives
me
some
kind
of
Title
to
speak
my
sense
next
:
which
is
,
that
the
Text
will
bear
yet
a
more
mysterious
meaning
.
Eu.
I
believe
it
may
:
and
I
should
be
glad
to
hear
it
.
Ti.
By
the
word
King
,
may
be
signified
a
man
so
perfected
,
that
he
has
wholly
subdu'd
his
Lusts
;
and
is
only
led
by
the
guidance
of
a
Divine
Impulse
.
Now
it
may
not
be
proper
,
perhaps
to
tie
up
such
a
Person
to
the
Conditions
of
Humane
Laws
;
but
rather
to
remit
him
to
his
Master
,
by
whose
Spirit
he
is
govern'd
.
Neither
is
he
to
be
judg'd
according
to
the
Measures
by
which
frail
and
imperfect
Men
advance
themselves
toward
true
Holiness
:
but
if
he
steer
another
Course
,
we
must
say
with
St.
Paul
,
Rom.
14.
God
hath
received
him
,
and
to
his
own
Master
he
standeth
,
or
falleth
.
And
so
1
Cor.
2.
15.
He
that
is
Spiritual
,
judgeth
of
all
things
,
yet
he
himself
is
judged
of
no
man
.
To
such
therefore
,
let
none
prescribe
;
for
the
Lord
,
who
hath
appointed
bounds
to
the
Seas
,
and
the
Rivers
,
hath
the
Heart
of
the
King
in
his
Hand
,
and
inclines
it
which
way
soever
pleases
him
.
Now
to
what
End
should
we
prescribe
to
him
,
that
does
better
things
of
himself
than
Humane
Laws
oblige
him
to
?
And
how
great
a
rashness
were
it
,
to
restrain
that
Person
to
Political
Constitution
,
who
is
manifestly
directed
by
the
Inspirations
of
the
Holy
Ghost
?
Eu.
You
have
not
only
the
pretences
of
Wisdom
(
Tymothy
)
in
your
Grey
hairs
,
but
the
substance
of
it
in
your
Reasoning
.
And
I
would
to
God
that
we
had
more
such
Kings
as
this
of
yours
among
Christians
,
for
in
truth
,
they
ought
all
of
them
to
be
such
.
But
we
have
Dwelt
long
enough
upon
our
Herbs
and
Eggs
,
let
them
be
taken
away
and
something
else
set
in
the
Room
.
Ti.
We
have
done
so
well
already
,
there
's
no
need
of
more
.
Eu.
Now
since
by
Gods
help
,
our
success
has
been
so
good
upon
the
first
Verse
;
I
should
be
glad
to
hear
your
Shadow
(
for
so
the
Latin
calls
your
Guest
)
explain
himself
upon
the
next
;
which
I
take
to
be
the
darker
of
the
Two.
Soph.
If
you
'l
pardon
me
at
a
venture
,
or
if
a
Shadow
may
pretend
to
give
Light
to
any
thing
,
you
shall
have
my
thoughts
upon
't
.
Eu.
You
will
lay
an
Obligation
upon
the
whole
Company
:
And
I
dare
assure
ye
,
that
such
a
Shadow
casts
as
much
light
as
our
Eyes
will
well
bear
.
Soph.
St.
Paul
tells
us
,
that
there
are
several
ways
of
life
that
lead
to
Holiness
.
One's
Genius
lyes
to
the
Church
;
another
is
for
a
Marry'd
State
;
a
Third
for
a
single
Life
;
Others
for
Privacy
,
and
some
again
are
ple●sed
with
publick
Administrations
in
the
Government
;
according
to
the
various
dispositions
of
Bodies
and
Minds
.
To
one
Man
,
all
Meats
are
indifferent
:
Another
distinguishes
betwixt
this
Meat
and
that
;
and
betwixt
one
day
and
another
;
and
some
again
pass
a
judgment
upon
every
day
.
In
these
things
,
St.
Paul
would
have
every
Man
enjoy
his
own
Freedom
,
without
reproaching
another
.
Neither
should
we
Censure
any
Man
in
these
Cases
;
but
leave
him
to
be
judg'd
by
him
that
weight
the
Heart
.
It
falls
out
many
times
that
he
that
Eats
may
be
more
acceptable
to
God
than
he
that
forbears
;
he
that
breaks
a
Holy-Day
,
than
another
that
seems
to
Observe
it
;
he
that
Weds
,
than
another
that
lives
single
.
I
have
done
.
Eu.
You
have
hit
the
Nail
o'
th
head
:
And
so
long
as
I
may
converse
with
such
Shadows
,
I
shall
never
desire
other
Company
.
But
here
comes
one
that
has
liv'd
single
,
and
an
Eunuch
;
not
upon
the
score
of
Religion
,
but
to
gratifie
our
Pallates
;
It
is
a
Capon
from
my
own
Barn
dore
.
I
am
a
great
Lover
of
boyl'd
meats
.
Take
where
ye
like
.
Methinks
this
Soup
,
with
Lettuce
,
favours
very
well
.
But
wee
'l
have
something
from
the
Spit
;
and
after
that
,
some
small
Desert
;
and
there
's
an
End.
Ti.
But
where
's
your
Lady
all
this
while
?
Eu.
When
you
bring
your
own
Wives
,
mine
shall
keep
'em
Company
.
But
she
's
more
at
liberty
among
the
Women
;
and
so
are
we
too
,
by
our selves
:
And
if
she
were
here
she
must
sit
like
a
Mute
.
Socrates
,
ye
know
,
with
some
Phylosophers
at
his
Table
,
that
lov'd
their
Discourse
better
than
their
Meat
,
had
all
thrown
on
the
floor
by
his
Wife
,
for
the
Companies
talking
more
(
as
she
thought
)
then
came
to
their
share
.
I
should
be
loth
that
my
Zantippe
should
shew
us
such
another
Trick
.
Ti.
What
your
Wife
?
She
's
certainly
one
of
the
best
Women
in
the
World
;
and
you
're
in
no
danger
of
such
an
Exploit
.
Eu.
Truly
such
as
she
is
,
I
should
be
loath
to
change
her
if
I
might
;
and
't
is
my
great
happiness
that
she
proves
so
.
There
are
several
People
that
are
apt
to
say
,
such
or
such
a
man
is
happy
;
for
he
never
had
a
Wife
:
But
I
say
rather
(
with
the
wise
Man
)
he
that
has
a
good
wife
,
has
a
good
Lot.
Ti.
'T
is
Commonly
our
own●fault
if
we
have
ill
Wifes
;
either
for
loving
those
that
are
Bad
,
or
for
making
'em
so
;
or
else
for
want
of
instructing
them
better
.
Eu.
You
say
right
.
But
all
this
while
who
shall
expound
the
Third
Verse
?
Methinks
the
Divine
Theophilus
looks
as
if
he
had
a
mind
to
do
it
.
Th.
Truly
my
mind
was
upon
my
Belly
.
But
I
'le
do
my
best
however
,
if
I
may
venture
upon
't
without
Offence
.
Eu.
Nay
it
will
be
a
favour
to
us
,
if
,
even
by
a
Mistake
you
should
give
us
occasion
of
finding
the
Truth
.
Th.
It
seems
to
me
,
that
the
Prophet
Hosea
6.
6.
expounds
that
Verse
very
well
.
I
desire
Mercy
and
not
Sacrifice
,
and
the
Knowledge
of
God
more
then
Burnt
Offerings
.
This
is
fully
explain'd
,
and
to
the
life
,
by
our
Saviour
in
St.
Matthew
;
Chap.
9.
When
being
at
the
Table
of
a
Publican
,
with
several
others
of
the
same
Stamp
and
Profession
;
the
Pharasees
that
valu'd
themselves
upon
their
external
Observance
of
the
Law
,
without
any
regard
to
the
Prcepts
of
it
,
whereupon
depend
the
Law
and
the
Prophets
:
the
Pharasees
,
I
say
,
askt
the
Disciples
(
to
alienate
their
Affections
from
him
)
what
their
Master
meant
,
to
Eat
with
Publicans
and
Sinners
.
This
is
a
Point
,
of
which
the
Jews
made
a
Conscience
to
so
high
a
Degree
,
that
if
the
stricter
sort
had
but
met
any
of
'em
by
chance
,
they
would
presently
go
home
,
and
wash
themselves
.
This
Question
put
the
Disciples
to
a
Loss
,
till
their
Master
made
Answer
,
both
for
himself
and
them
.
They
(
says
he
)
that
are
whole
need
not
a
Physician
,
but
they
that
are
sick
:
But
go
you
and
learn
what
that
meaneth
;
I
will
have
Mercy
and
not
Sacrifice
;
for
I
came
not
to
call
the
Righteous
,
but
Sinners
.
Eu.
This
way
of
comparing
Texts
is
the
surest
Rule
of
Expounding
the
Scriptures
.
But
I
would
fain
know
what
is
't
he
calls
Sacrifice
,
and
what
,
Mercy
;
For
how
should
we
reconcile
it
,
that
God
who
has
appointed
and
required
so
many
Sacrifices
should
be
against
them
?
Th.
How
far
God
is
against
Sacrifices
,
he
himself
teaches
us
in
the
Prophet
Isaiah
,
Chap.
1.
There
were
certain
Legal
Obligations
among
the
Jews
,
that
were
rather
Significations
of
Holiness
,
then
of
the
Essence
of
it
:
and
there
were
certain
other
Obligations
of
Perpetual
Force
,
being
Good
in
their
own
Natures
,
without
any
Respect
to
the
Command
.
Now
God
was
not
displeased
with
the
Jews
for
Observing
the
Rites
and
Ceremonies
of
the
Law
;
but
for
placing
all
their
Holiness
upon
that
outward
performance
;
to
the
neglect
of
Necessary
and
more
Important
Duties
:
As
if
they
had
Merited
Heaven
by
keeping
their
Holy
Days
;
offering
up
of
Sacrifices
,
abstaining
from
Meats
forbidden
,
and
by
their
frequent
Fastings
:
whereas
all
this
while
they
lay
wallowing
in
their
Sins
;
as
Avarice
,
Pride
,
Rapine
,
Hatred
,
Envy
,
and
other
Iniquities
;
embracing
only
the
Shadow
of
Religion
,
without
minding
the
Substance
.
But
where
he
says
,
I
will
have
and
Mercy
and
not
Sacrifice
,
I
take
it
to
be
an
Hebraism
;
that
is
to
say
,
Mercy
rather
then
Sacrifice
;
after
the
Interpretation
of
Solomon
in
this
Text.
And
again
the
Scripture
expresses
all
Charitable
Offices
to
our
Neighbour
under
the
term
of
Mercy
and
El●emosinary
Tenderness
,
which
derives
its
very
Name
from
Pitty
.
By
Sacrifices
,
I
suppose
,
is
intended
whatsoever
respects
corporal
Ceremonies
,
under
any
Affinity
with
Judaism
.
As
the
choice
of
Meats
,
appointed
Garments
,
Fasts
,
Sacrifices
,
Resting
upon
Holy
Days
;
and
the
saying
over
Prayers
as
a
boy
says
his
Lesson
.
These
things
as
they
are
not
to
be
neglected
in
their
due
season
,
so
if
a
man
relies
too
much
upon
these
Observances
,
and
sees
his
Brother
in
Distress
,
without
Relieving
him
;
these
bare
Formalities
are
very
unpleasing
to
God.
It
has
some
appearance
of
Holiness
,
to
have
nothing
to
do
with
wicked
men
.
But
this
Caution
ceases
,
wheresoever
there
is
place
for
the
exercise
of
our
Charity
.
It
is
a
point
of
just
Obedience
to
rest
on
Holy
Days
;
but
it
were
most
Impious
to
make
such
a
Conscience
of
the
Day
,
as
not
to
make
a
greater
of
saving
his
Brother
upon
that
Day
,
if
he
were
in
Danger
.
Wherefore
to
keep
the
Lords
day
is
a
kind
of
Sacrifice
,
but
to
be
Reconcil'd
to
my
Brother
is
a
Poynt
of
Mercy
.
And
then
for
the
Iudgment
of
things
,
though
the
Weak
are
commonly
opprest
by
the
more
Powerful
,
who
are
to
pass
the
Sentence
;
yet
it
seems
to
me
reasonable
enough
,
that
the
Poor
Man
should
mind
him
of
that
in
Hosea
,
and
the
Knowledge
of
God
more
than
Burnt-Offerings
.
No
Man
can
be
said
to
keep
the
Law
but
he
that
observes
the
Will
in
it
of
the
Law
Maker
.
The
Jews
co●ld
take
up
an
Ass
upon
their
Sabbath
that
was
fallen
into
a
Pit
;
and
yet
they
calumniated
our
Saviour
for
preserving
a
Man
upon
that
day
.
This
was
a
preposterous
Iudgment
,
and
not
according
to
the
Knowledg
of
God
,
for
they
never
consider'd
that
these
provisions
were
made
for
Man
,
and
not
Man
for
them
.
But
I
should
think
my self
Impudent
in
saying
thus
much
,
if
you
had
not
commanded
it
;
and
I
had
rather
learn
of
others
.
Eu.
This
Discourse
is
so
far
from
Impudent
,
that
it
looks
rather
like
an
Inspiration
:
But
while
we
are
feeding
of
our
Souls
,
we
must
not
forget
our
Companions
.
Th.
Who
are
those
?
Eu.
Our
Bodies
;
and
I
had
rather
call
them
Companions
,
then
Instruments
,
Habitations
,
or
Sepulchers
.
Ti.
This
is
a
sure
way
of
Satisfaction
,
when
the
whole
man
's
relieved
.
Eu.
We
are
long
a
coming
to
't
methinks
;
wherefore
if
you
please
,
wee
'l
call
for
a
roasted
Bit
,
without
staying
any
longer
for
a
little
.
And
now
ye
see
your
Ordinary
.
Here
's
a
good
shoulder
of
Mutton
,
a
Capon
,
and
two
brace
of
Patridges
.
These
Patridges
came
from
the
Market
;
and
I
'm
beholden
to
my
Farm
for
the
rest
.
Ti.
Here
's
a
Dinner
for
a
Prince
.
Eu.
For
a
Carmelite
,
you
would
say
;
but
such
as
it
is
you
're
welcome
to
't
;
and
that
must
supply
your
Entertainment
.
Ti.
This
is
the
talkingst
place
that
ever
I
set
my
Foot
in
.
Not
only
the
Walls
,
but
the
very
Cup
speaks
.
Eu.
And
what
does
it
say
?
Ti.
No
man
is
hurt
,
but
by
himself
.
Eu.
The
Cup
pleads
for
the
Wine
;
for
if
a
man
get
a
Feaver
,
or
a
pain
in
the
Head
with
over-drinking
,
we
are
subject
to
curse
the
wine
,
when
we
should
rather
impute
it
to
our selves
for
the
Excess
.
Soph.
Mine
speaks
Greek
here
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
Wine
there
's
Truth
.
Eu.
This
gives
to
understand
,
that
't
is
not
safe
for
Priests
,
or
Courtiers
to
drink
deep
;
for
fear
of
throwing
their
hearts
out
at
their
mouths
.
Soph.
The
Egyptians
would
not
allow
their
Priests
to
Drink
any
Wine
at
all
:
and
yet
in
those
Days
,
there
was
no
Auricular
Confession
.
'T
is
become
lawful
now
for
all
people
to
drink
Wine
;
how
convenient
,
I
know
not
.
What
Book
is
that
,
Eulalius
,
you
take
out
of
your
Pocket
?
It
must
needs
be
a
good
one
sure
,
there
's
so
much
cost
bestow'd
upon
it
.
Eula.
It
has
a
Glorious
outside
,
I
must
confess
,
and
yet
't
is
infinitely
more
precious
within
.
Here
are
the
Epistles
of
St.
Paul
,
which
I
still
carry
about
me
,
as
my
beloved
Entertainment
,
and
I
take
'em
out
now
upon
something
you
said
,
that
minds
me
of
a
place
which
I
have
beat
my
head
about
a
long
time
,
and
I
am
not
yet
resolved
in
.
It
is
in
the
6th
Chapter
of
the
first
Epistle
to
the
Corinthians
.
All
things
are
Lawful
unto
me
,
but
all
things
are
not
Expedient
:
all
things
are
lawful
for
me
,
but
I
will
not
be
brought
under
the
Power
of
any
.
First
,
(
if
we
may
trust
the
Stoiques
)
Nothing
can
be
profitable
to
us
which
is
not
Honest.
Therefore
how
comes
St.
Paul
to
distinguish
betwixt
Lawful
and
Expedient
?
It
is
not
Lawful
sure
to
Whore
or
to
drink
drunk
.
How
is
it
said
then
that
All
things
are
Lawful
?
But
if
St.
Paul
speaks
of
some
particular
things
only
,
which
he
would
have
to
be
Lawful
;
how
shall
I
divine
from
the
Tenour
of
the
place
,
which
those
particular
things
are
?
From
that
which
follows
,
it
may
be
gathered
that
he
there
speaks
of
the
Choice
of
Meats
.
For
some
abstain
from
things
offer'd
to
Idols
,
others
,
from
Meats
that
were
forbidden
by
Moses's
Law.
In
the
Eighth
Chapter
,
he
Treats
of
the
former
,
and
then
in
the
Tenth
,
unfolds
the
Intention
of
this
place
;
saying
,
All
things
are
Lawful
for
me
;
but
all
things
are
not
expedient
:
All
things
are
Lawful
for
me
,
but
all
things
Edify
not
.
Let
no
man
seek
his
own
but
every
Man
anothers
Wealth
.
Whatsoever
is
sold
in
the
Shambles
,
Eat
,
And
that
which
St.
Paul
subjoyns
,
agrees
with
what
he
said
before
.
Meat
for
the
Belly
,
and
the
Belly
for
Meats
:
God
shall
destroy
both
It
and
Them
,
Now
that
this
was
spoken
of
the
Iudaical
choice
of
Meats
,
appears
by
the
close
of
the
Tenth
Chapter
,
Give
none
Offence
neither
to
the
Jews
nor
to
the
Gentiles
;
nor
to
the
Church
of
God
,
even
as
I
please
all
Men
in
all
Things
;
not
seeking
my
own
Profit
,
but
the
Profit
of
many
that
they
may
be
saved
:
Where
he
speaks
of
the
Gentiles
,
he
seems
to
reflect
upon
things
offer'd
to
Idols
,
and
in
naming
the
Iews
,
he
refers
to
the
Choice
of
Meats
:
Under
the
Church
of
God
comprehending
the
weak
that
are
collected
out
of
both
sorts
.
It
was
Lawful
,
it
seems
,
to
eat
of
all
Meats
whatsoever
,
and
all
things
are
clean
to
the
clean
:
But
the
remaining
question
is
,
whether
or
no
it
be
Expedient
.
The
Liberty
of
the
Gospel
makes
all
things
Lawful
;
But
for
the
avoiding
of
scandal
,
Charity
has
a
regard
to
the
Conscience
of
my
Neighbour
.
Upon
that
score
,
I
would
forbear
,
even
things
the
most
Lawful
:
rather
choosing
to
gratifie
the
scruples
of
Another
,
than
to
insist
upon
the
Exercise
of
my
own
freedom
.
But
now
here
arises
a
double
difficulty
.
First
,
That
there
's
nothing
in
the
Context
to
warrant
this
Construction
either
before
,
or
after
.
For
his
charge
against
the
Corinthians
was
,
that
they
were
Seditious
,
Fornicators
,
Adulterous
,
Incestuous
and
given
to
Contention
,
before
Wicked
Iudges
.
Now
what
coherence
is
there
after
all
this
,
to
say
,
all
things
are
Lawful
for
me
,
but
all
things
are
not
expedient
?
After
this
Passage
,
he
returns
to
the
point
of
Incontinence
,
which
he
had
also
repeated
before
,
only
leaving
out
the
Charge
of
Contention
:
But
the
Body
,
says
he
,
is
not
for
Fornication
,
but
for
the
Lord
,
and
the
Lord
is
for
the
Body
.
But
this
may
be
Salv'd
too
,
because
a
little
before
in
the
Catalogue
of
Sins
,
there
was
mention
made
of
Idolatry
.
Be
not
deceived
;
neither
Fornicators
,
Idolaters
,
nor
Adulterers
;
and
then
the
Eating
of
things
offer'd
to
Idols
,
is
a
spice
of
Idolatry
.
Wherefore
he
follows
it
with
this
expression
,
Meat
is
for
the
Belly
,
and
the
Belly
for
Meat
.
●
Intimating
,
that
in
Case
of
Necessity
,
and
for
a
Season
,
a
man
may
Eat
any
thing
,
as
far
as
Charity
will
permit
;
but
that
uncleanness
,
is
in
all
persons
,
and
at
all
times
,
to
be
detested
.
It
is
matter
of
Necessity
,
that
we
Eat
:
But
that
Necessity
shall
be
taken
away
at
the
last
day
.
If
we
be
lustful
,
it
is
voluntary
and
malicious
.
There
is
yet
another
scruple
which
I
cannot
either
dissolve
,
or
reconcile
to
that
passage
:
but
I
will
not
be
brought
under
the
Power
of
any
:
For
he
says
,
that
he
has
the
Power
of
all
things
,
and
yet
he
will
not
be
brought
under
any
ones
Power
.
If
he
may
be
said
to
be
in
another
mans
Power
,
that
abstains
for
fear
of
offending
;
it
is
no
more
then
what
in
the
ninth
Chapter
he
speaks
of
himself
:
For
tho'
I
be
free
from
all
men
yet
have
I
made
my self
Servant
unto
all
,
that
I
might
gain
the
more
.
St.
Ambrose
stumbling
,
as
I
suppose
,
at
this
scruple
,
takes
this
to
be
the
Genuine
sense
of
the
Apostle
,
for
the
better
understanding
of
him
in
another
Place
,
where
he
claims
to
himself
the
Power
of
doing
as
the
rest
of
the
Apostles
,
(
either
true
or
false
)
the
Liberty
of
receiving
Maintenance
from
those
to
whom
he
Preached
the
Gospel
.
But
yet
he
forbore
this
,
tho'
he
might
have
done
it
,
as
a
thing
expedient
among
the
Corinthians
,
whom
he
charg'd
with
so
many
,
and
so
Enormous
Iniquities
.
And
moreover
,
he
that
receives
is
in
some
degree
in
the
Power
of
him
that
gives
;
and
suffers
some
kind
of
Abatement
in
his
Authority
:
For
he
that
takes
,
cannot
so
freely
reprove
his
Benefactor
:
and
he
that
gives
,
will
not
easily
take
a
reprehension
from
him
that
he
has
oblig'd
.
Therefore
did
St.
Paul
abstain
from
many
things
that
were
Lawful
,
for
the
Crdit
of
his
Apostolical
Liberty
,
which
he
chose
rather
to
support
at
the
height
,
that
he
might
maintain
the
Dignity
of
his
Commission
,
for
the
Reprehension
of
their
Sins
.
This
Explication
of
St.
Ambrose
,
I
am
well
enough
pleas'd
with
:
and
yet
if
any
body
had
rather
apply
this
passage
to
Meats
.
St.
Pauls
saying
,
but
I
will
not
be
brought
under
the
Power
of
any
,
may
in
my
opinion
,
bear
this
Explanation
.
Although
I
may
some
time
abstain
from
Meats
offer'd
to
Idols
,
or
forbidden
by
the
Mosaical
Law
,
out
of
a
Tenderness
to
the
scruples
of
a
weak
Brother
;
my
mind
is
never
the
less
Free
:
Well
knowing
that
Necessity
makes
all
Meats
Lawful
:
But
there
were
some
false
Apostles
,
that
would
persuade
the
World
that
some
Meats
were
in
themselves
impure
;
and
that
not
only
upon
Occasion
,
but
in
all
Extremities
,
they
were
to
be
forborn
,
as
Adultery
,
or
Murther
.
Now
those
that
were
thus
misled
,
fell
from
their
Gospel-Liberty
under
a
foreign
Power
.
Only
Theophilact
,
as
I
remember
,
has
an
Opinion
by
himself
.
It
is
Lawful
,
says
he
,
to
Eat
of
all
Meats
,
but
it
is
not
expedient
to
eat
to
Excess
;
for
from
Luxury
comes
Lust.
There
's
no
Impiety
now
in
this
sense
,
but
I
take
it
to
be
forc'd
.
I
have
now
shew'd
you
my
soruples
,
and
it
will
become
your
Charity
to
set
me
at
Ease
.
Eu.
Your
Discourse
is
certainly
answerable
to
your
Name
.
And
the
Questions
you
have
propounded
,
cannot
be
better
resolv'd
,
then
by
your
self
:
For
your
manner
of
Doubting
has
put
me
out
of
all
doubt
.
Altho'
St.
Paul
,
proposing
to
do
many
things
together
,
passes
so
often
from
one
thing
to
another
,
repeating
what
he
had
intermitted
,
and
going
over
with
the
same
thing
again
,
in
the
same
Epistle
,
that
it
is
a
hard
matter
to
disentangle
in
▪
Chrysoglottus
.
If
I
were
not
afraid
of
talking
ye
out
of
your
Dinners
;
and
if
I
did
not
make
a
Conscience
of
mingling
thing●
profane
,
with
sacred
,
there
is
something
that
I
would
venture
to
propound
to
you
:
I
read
it
this
day
with
singular
delight
.
Eu.
Whatsoever
is
pious
,
and
conducing
to
good
Manners
,
should
not
be
called
profane
.
The
first
place
must
be
granted
to
the
Authority
of
the
Holy
Scriptures
;
and
yet
,
after
That
,
I
find
among
the
Ancients
,
nay
the
Ethniques
,
and
,
which
is
yet
more
,
among
the
Poets
,
certain
Precepts
,
and
Sentences
,
so
clean
,
so
sincere
,
so
divine
,
that
I
cannot
perswade
my self
but
they
wrote
them
by
Holy
Inspiration
.
And
perhaps
the
Spirit
of
Christ
diffuses
it self
further
then
we
imagine
.
There
are
more
Saints
then
we
find
in
our
Catalogue
.
To
confess
my self
now
among
my
Friends
,
I
cannot
read
Tully
,
Of
old
Age
;
of
Friendship
;
his
Offices
;
or
his
Tusc●lane
Questions
,
without
kissing
the
Book
;
without
a
Veneration
for
the
Soul
of
that
Divine
Heathen
;
and
then
on
the
contrary
,
when
I
read
some
of
our
Modern
Authors
,
their
Politiques
,
O●conomies
,
and
Ethiques
;
Good
God!
how
Jejune
,
and
Cold
they
are
?
And
so
insensible
,
compar'd
with
the
other
,
that
I
had
rather
lose
all
Scotus
,
and
twenty
more
such
as
he
,
then
one
Cicero
,
or
Plutarch
.
Not
that
I
am
wholly
against
them
neither
;
but
from
the
reading
of
the
One
,
I
find
my self
to
become
Honester
,
and
Better
;
whereas
I
rise
from
the
other
extremely
dull
,
and
indifferent
in
the
point
of
Virtue
;
but
most
violently
bent
upon
Cavil
,
and
Contention
.
Wherefore
never
fear
to
make
your
Proposition
,
whatever
it
is
.
Ch.
Tho'
all
Tully's
Philosophy
carries
upon
it
the
stamp
of
something
that
is
Divine
,
yet
that
Treatise
of
Old
Age
,
which
in
his
Old
Age
he
wrote
;
that
Piece
,
I
say
,
do
I
look
upon
,
according
to
the
Greek
Proverb
,
to
be
the
Song
of
the
dying
Swan
.
I
read
it
this
day
;
and
these
words
I
remember
in
it
,
that
pleas'd
me
above
the
rest
.
Should
God
now
put
it
into
my
Power
to
begin
my
life
again
from
my
very
Cradle
,
and
once
more
to
run
the
course
over
of
the
years
I
have
liv'd
,
I
should
not
upon
any
Terms
agree
to
't
.
For
what
's
the
Benefit
of
Life
;
or
rather
how
great
is
the
Pain
?
Or
if
there
were
none
of
this
,
there
would
be
yet
undoubtedly
in
it
Society
,
and
Trouble
.
There
are
many
(
I
know
)
and
Learned
men
,
that
have
taken
up
the
humour
of
deploring
their
past
Lives
.
This
is
a
thing
which
I
can
never
Consent
to
;
or
to
be
troubled
that
my
Life
is
spent
,
because
▪
I
have
so
liv'd
as
to
persuade
my self
that
I
was
not
born
in
vain
.
And
when
I
leave
this
Body
,
't
is
but
as
an
Inn
,
not
as
a
place
of
Abode
.
For
Nature
has
given
us
our
Bodies
only
to
Lodge
in
,
not
to
dwell
in
.
Oh!
How
glorious
will
That
day
be
,
when
I
shall
leave
the
Rabble
,
and
the
Trash
of
this
World
behind
me
,
to
joyn
in
Counsel
,
and
Society
with
those
Illustrious
Spirits
that
are
gone
before
.
Thus
far
Cato
.
What
could
a
Christian
have
said
more
?
The
Dialogue
of
this
Aged
Pagan
,
with
the
Youth
of
his
times
,
will
rise
up
in
Judgment
against
many
of
our
Monks
,
with
their
Holy
Virgins
.
Eu.
It
will
be
objected
,
that
this
Colloquy
of
Tully's
was
but
a
Fiction
.
Ch.
'T
is
all
one
to
me
,
whether
the
honour
be
Cato's
,
for
the
sense
and
expression
of
this
Rapture
,
or
Cicero's
,
for
the
Divinity
of
the
Contemplation
,
and
the
Excellency
of
representing
his
thoughts
in
words
answerable
to
the
Matter
.
Tho'
I
'm
apt
to
think
,
that
although
these
very
Syllables
were
not
Cato's
,
yet
that
his
familiar
Conversations
were
not
far
from
this
purpose
.
Neither
had
Tully
the
Confidence
to
draw
a
Cato
fairer
then
he
was
;
especially
in
a
time
,
when
his
Character
was
yet
fresh
in
the
Memories
of
all
men
.
Beside
that
such
an
Unlikeness
in
a
Dialogue
,
would
have
been
a
great
indecorum
,
and
enough
to
have
blasted
the
Credit
of
the
Discourse
.
Th.
That
which
you
say
,
is
very
likely
;
but
let
me
tell
you
what
came
into
my
head
upon
your
Recital
.
I
have
often
wonder'd
with
my self
,
considering
that
long
Life
is
the
Wish
,
and
Death
the
Terrour
of
all
Mortals
,
that
there
is
scarce
any
man
so
happy
(
I
do
not
speak
of
Old
,
but
of
middle-ag'd-men
)
but
if
it
should
be
offer'd
him
to
be
young
again
,
if
he
would
;
upon
Condition
of
running
the
same
Fortune
over
again
of
Good
and
Ill
,
he
would
make
the
same
Answer
that
Cato
did
:
especially
passing
a
true
reflection
upon
the
mixture
of
his
past
Life
.
For
the
remembrance
,
even
of
the
pleasantest
part
of
it
,
is
commonly
attended
with
shame
and
sting
of
Conscience
;
insomuch
,
that
the
Memory
of
past
delights
,
is
more
painful
to
us
,
then
that
of
past
misfortunes
.
Wherefore
it
was
wisely
done
of
the
Antient
Poets
,
in
the
Fable
of
Lethe
,
to
make
the
Dead
drink
the
Water
of
Forgetfulness
,
before
their
Souls
were
affected
with
any
desire
of
the
Bodies
they
had
left
behind
'em
.
Vr.
It
is
a
thing
that
I
my self
have
observ'd
in
some
Cases
,
and
well
worthy
of
our
Admiration
.
But
That
in
Cato
,
which
takes
me
the
most
,
is
his
Declaration
,
that
he
did
not
repent
himself
of
his
past
Life
.
Where
's
the
Christian
that
lives
to
his
Age
,
and
can
say
as
much
?
'T
is
a
common
thing
for
men
that
have
scrap'd
Estates
together
,
by
hook
or
by
crcok
,
to
value
themselves
at
their
death
,
upon
the
Industry
and
Success
of
their
Lives
.
But
Cato's
saying
that
he
had
not
liv'd
in
vain
,
was
grounded
upon
the
Conscience
of
having
discharg'd
all
the
Parts
of
an
honest
,
and
a
resolute
Citizen
,
and
Patriot
,
and
untainted
Magistrate
;
and
that
he
should
transmit
to
Posterity
the
Monuments
of
his
Integrity
,
and
Virtue
.
I
depart
(
says
he
)
as
out
of
a
Lodging
,
not
a
dwelling
▪
Place
.
What
could
be
more
Divine
?
I
am
here
upon
sufferance
,
till
the
Master
of
the
house
says
●e
gone
.
A
man
will
not
easily
be
forc'd
from
his
own
Home
;
but
the
fall
of
a
Chimney
,
the
spark
of
a
Coal
,
and
a
thousand
petty
Accidents
drive
us
out
of
this
World
,
or
at
the
best
,
the
Structure
of
our
Bodies
falls
to
pieces
with
Old
Age
,
and
moulders
to
Dust
;
every
moment
admonishing
us
that
we
are
to
change
our
Quarters
.
Nephalius
.
That
expression
of
Socrates
in
Plato
,
is
rather
methinks
the
more
significant
of
the
Two.
The
Soul
of
a
man
(
says
he
)
is
in
the
Body
as
in
a
Garison
.
There
's
no
quitting
of
it
;
without
the
leave
of
the
Captain
;
nor
any
longer
staying
in
't
,
then
during
the
pleasure
of
him
that
plac'd
it
there
.
The
Allusion
of
a
Garison
is
much
more
Emphatical
,
than
that
of
a
House
.
For
in
the
One
,
is
only
imply'd
an
Abode
,
(
and
that
perhaps
an
Idle
one
too
)
whereas
in
the
Other
,
we
are
put
upon
Duty
by
our
Governor
;
And
much
to
this
purpose
it
is
,
that
the
Life
of
M●n
in
Holy
Writ
is
one
while
called
a
Warfare
,
and
another
while
,
a
Race
.
Vr.
But
Cato's
Speech
methinks
has
some
affinity
with
that
of
St.
Paul
,
2
Cor.
chap.
5.
where
he
calls
that
Heavenly
station
which
we
look
for
after
this
Life
,
in
one
place
a
House
,
in
another
,
a
Mansion
;
and
the
Body
he
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
a
Tabernacle
.
For
we
also
(
says
he
)
in
this
Tabernacle
groan
,
being
burthened
.
Neph
.
So
St.
Peter
2.
1.
And
I
think
it
meet
(
says
he
)
as
long
as
I
am
in
this
Tabernacle
to
stir
ye
up
,
by
putting
you
in
mind
;
being
assured
that
I
shall
shortly
put
off
this
my
Taberna●le
.
And
what
says
Christ
himself
Mat.
24.
Mar.
13.
and
Luke
21.
That
we
should
so
live
,
and
Watch
,
as
if
we
were
presently
to
Die
;
and
so
apply
our selves
to
honest
things
,
as
if
we
were
to
live
for
ever
.
Now
who
can
hear
these
words
of
Cato
,
Oh
that
glorious
Day
!
without
thinking
of
St.
Paul's
,
I
desire
to
be
dissolved
,
and
to
be
with
Christ
?
Ch.
How
happy
are
they
that
wait
for
Death
in
in
such
a
state
of
mind
?
But
yet
in
Cato's
Speech
,
tho'
it
be
great
,
there
is
more
boldness
,
and
Arrogance
in
it
methinks
,
then
would
become
a
Christian
.
No
certainly
,
never
any
Ethnique
came
nearer
up
to
us
,
then
Socrates
to
Crito
,
before
he
took
his
Poyson
.
Whether
I
shall
be
approved
,
or
not
,
in
the
sight
of
God
,
I
c●●not
tell
;
but
this
I
am
certain
of
,
that
I
have
most
affectionately
en
leavour'd
to
please
him
.
And
I
am
in
good
hope
that
he
will
accept
the
Will
for
the
Deed.
This
great
mans
diffidence
in
himself
,
was
yet
so
comforted
by
the
Conscience
of
Pious
Inclinations
,
and
an
absolute
Resignation
of
himself
to
the
Divine
Will
,
that
he
deliver'd
up
himself
,
in
a
dependence
upon
Gods
Mercy
and
Goodness
,
even
for
the
Honesty
of
his
Intentions
.
Neph
.
What
a
wonderful
Elevation
of
Mind
was
this
in
a
man
that
only
Acted
by
the
light
of
Nature
!
I
can
hardly
read
the
Story
of
this
Worthy
without
a
Sancte
Socrates
Ora
pro
nobis
,
Saint
Socrates
pray
for
us
,
and
I
have
as
much
ado
sometime
,
to
keep
my self
from
wishing
well
to
the
Souls
of
Virgil
and
Horace
.
But
how
distracted
and
fearful
have
I
seen
many
Christians
upon
the
last
Extremity
!
Some
put
their
Trust
in
things
not
to
be
Confided
in
;
others
breath
out
their
Souls
in
desperation
;
either
out
of
a
Conscience
of
their
lewd
Lives
,
or
some
scruples
perhaps
injected
into
their
thoughts
;
by
medling
,
with
indiscreet
men
,
at
their
dying
hours
.
Ch.
And
't
is
no
wonder
to
find
those
disorder'd
at
their
Deaths
,
who
have
spent
their
whole
Lives
in
the
Formality
of
Philosophizing
about
Ceremonies
.
Neph
.
What
do
you
mean
by
Ceremonies
?
Ch.
I
'll
tell
ye
;
but
with
this
Protestation
over
and
over
,
before
hand
;
that
I
am
so
far
from
Condemning
the
Sacraments
,
and
Rites
of
the
Church
,
that
I
have
them
in
high
Veneration
.
But
there
are
a
wicked
,
and
superstitious
sort
of
People
,
(
or
,
in
good
Manners
,
I
shall
call
them
only
Simple
,
and
unlearned
Men
)
that
cry
up
these
things
as
if
they
were
Foundations
of
our
F●ith
,
and
the
only
Duties
that
make
us
truly
Christians
.
These
,
I
must
Confess
,
I
cannot
but
infinitely
blame
.
Neph
.
All
this
is
not
yet
enough
to
make
me
understand
what
it
is
you
would
be
at
.
Ch.
I
'll
be
plainer
then
.
If
ye
look
into
the
ordinary
sort
of
Christians
,
you
will
find
they
live
as
if
the
whole
Sum
of
Religion
rested
in
Ceremonies
.
With
how
much
Pomp
are
the
Antient
Rites
of
the
Church
set
forth
in
Baptism
?
The
Infant
waits
without
the
Church-door
;
the
Exorcism
,
the
Catechism
,
is
dispatch'd
;
the
Vow
is
past
;
the
Devil
with
all
his
Pomps
and
Pleasures
is
abjur'd
;
and
then
the
Child
is
Anointed
,
Signed
,
Season'd
with
Salt
,
Dipt
,
a
Charge
given
to
his
Sureties
to
see
him
well
brought
up
,
and
then
follows
their
Oblation
;
and
by
this
time
the
Child
passes
for
a
Christian
,
as
in
some
sense
it
is
.
After
this
,
it
comes
to
be
Anointed
again
;
and
in
time
learns
to
Confess
,
take
the
Eucharist
,
Rest
on
Holy-Days
,
to
observe
Fasts
,
and
Publique
Prayers
,
and
to
abstain
from
Flesh
,
and
observing
all
these
things
,
it
goes
for
an
absolute
Christian.
The
Boy
grows
up
then
,
and
marries
,
which
draws
on
another
Sacrament
;
he
enters
into
Holy
Orders
,
is
Annointed
again
,
and
Consecrated
,
his
habit
chang'd
,
and
so
to
Prayers
.
Now
the
doing
of
all
this
,
I
like
well
enough
;
but
the
doing
of
it
more
out
of
Custom
than
Conscience
,
I
do
not
like
;
as
if
this
were
all
that
is
needful
to
the
making
up
of
a
Christian.
There
are
but
too
many
in
the
World
,
that
so
long
as
they
acquit
themselves
in
these
outward
Forms
,
think
't
is
no
matter
what
they
do
else
:
but
Rob
,
Pillage
,
Cheat
,
Quarrel
,
Whore
,
Slander
,
Oppress
and
Usurp
upon
their
Neighbours
,
without
Controll
.
And
when
they
are
brought
through
this
Course
of
Life
,
to
their
last
Prayers
,
then
there
follow
more
Ceremonies
;
Confession
upon
Confession
,
more
Vnction
still
,
the
Eucharist
,
Tapers
,
the
Cross
,
Holy
Water
,
Indulgences
and
Pardons
;
if
they
be
to
be
had
for
Love
or
Money
:
Order
is
then
given
for
a
Magnificent
Funeral
;
and
then
comes
another
solemn
Contract
.
When
the
man
is
come
to
agonizing
,
there
's
one
bawls
in
his
Ear
,
and
dispatches
him
now
and
then
before
his
time
,
if
he
chance
to
be
a
little
in
drink
,
or
to
have
better
Lungs
than
ordinary
.
Now
though
these
things
may
be
well
enough
,
so
far
as
they
are
done
in
Conformity
to
Ecclesiastical
Customs
;
there
are
yet
some
Inward
,
and
Spiritual
Impressions
that
do
more
fortifie
us
against
the
Assaults
of
Death
,
even
to
the
degree
of
filling
our
hearts
with
Joy
,
and
Confidence
at
our
least
Breath
.
Eu.
All
this
is
pious
,
and
true
:
but
in
the
mean
time
,
here
's
no
body
Eats
.
I
told
you
at
first
what
you
were
to
trust
to
:
and
if
you
look
for
any
thing
more
now
,
then
a
Dish
of
Nuts
,
and
Apples
,
you
'll
find
your selves
mistaken
.
Come
take
away
this
,
Boy
,
and
set
the
rest
on
.
Take
what
ye
like
,
and
thank
my
Gardiner
for
't
.
Ti.
There
's
so
much
Choice
,
and
they
're
so
well
dispos'd
,
it
does
a
man
good
to
look
upon
't
.
Eu.
'T
is
no
despicable
piece
of
Thrift
I
'll
assure
ye
.
This
Dish
would
have
cheared
up
the
heart
of
the
old
Evangelical
Monk
Hilarian
,
with
a
hundred
more
of
his
fellows
at
's
heels
:
But
Paul
and
Anthony
would
have
liv'd
a
whole
Month
upon
't
.
Ti.
Yes
,
and
Prince
Peter
,
I
phansie
,
would
have
leapt
at
it
too
,
when
he
lodg'd
at
Simon
the
Tanners
.
Eu.
Yes
,
and
Paul
too
,
I
believe
,
when
he
sat
up
a
nights
to
make
Tents
.
Ti.
How
much
do
we
owe
to
the
Goodness
of
God!
But
yet
I
had
rather
fast
with
Peter
,
and
Paul
,
upon
Condition
that
what
I
wanted
for
my
Carkass
,
might
be
supplied
in
the
satisfaction
of
my
Mind
.
Eu.
Let
us
learn
of
St.
Paul
to
abound
,
and
to
suffer
want
.
When
we
have
it
not
,
God
be
prais'd
,
that
we
have
still
a
Subject
for
Frugality
,
and
Patience
:
when
we
abound
,
let
us
be
thankful
for
that
munificence
,
and
Liberality
,
by
which
we
are
both
invited
,
and
oblig'd
to
Love
him
.
And
let
us
still
use
his
Blessings
and
Bounties
with
Moderation
,
and
Temperance
;
and
remember
the
Poor
.
For
God
has
given
to
some
,
too
little
for
their
Convenience
,
and
to
others
,
more
than
they
need
;
that
neither
side
might
want
an
occasion
for
their
Virtue
.
He
bestows
upon
us
sufficient
for
the
Relief
of
our
Brethren
;
that
we
may
obtain
his
Mercy
,
and
the
Poor
,
on
the
other
side
,
when
they
are
refresh'd
by
our
Liberality
,
give
God
thanks
for
putting
it
into
our
hears
,
and
recommend
us
to
him
in
their
Prayers
.
And
now
I
think
on
't
.
Come
hither
,
Boy
.
Bid
my
Wife
send
Gudula
some
of
the
Meat
that
's
left
?
'T
is
a
very
good
poor
Woman
in
the
Neighbourhood
;
her
Husband
's
lately
dead
(
a
Profuse
Lazie
fellow
)
and
has
left
his
Wife
nothing
but
a
number
of
Children
.
Ti.
'T
is
Christ's
Command
that
we
should
give
to
every
one
that
asks
.
But
yet
if
I
should
follow
that
rule
;
with-in
one
month
,
I
should
go
a
begging
my self
.
Eu.
This
is
said
,
I
suppose
,
of
those
that
Ask
only
Necessaries
.
For
't
is
Charity
to
deny
to
many
what
they
ask
.
There
are
,
that
not
only
beg
,
but
importune
,
or
rather
extort
great
Sums
from
people
to
furnish
voluptuous
Entertainments
,
or
which
is
worse
,
to
nourish
Luxury
,
and
Lust.
It
is
a
kind
of
Rapine
,
to
bestow
that
which
we
owe
to
the
present
Necessities
of
our
Neighbours
,
upon
those
that
will
abuse
it
.
Upon
this
Consideration
it
is
,
that
I
can
hardly
excuse
those
from
a
Mortal
Sin
,
who
,
at
prodigious
Expence
,
either
build
,
or
beautifie
Monasteries
,
or
Churches
;
when
so
many
living
Temples
of
Christ
are
ready
to
starve
for
want
of
Food
,
Cloathing
,
and
other
Necessaries
.
When
I
was
i●
England
,
I
saw
St.
Thomas's
Tomb
;
so
prodigiously
Rich
,
in
Plate
,
and
Jewels
,
that
the
Value
was
almost
inestimable
.
Now
had
it
not
bee
better
if
these
superfluities
had
been
rather
apply'd
to
Charitable
Uses
,
for
the
Relief
of
the
Poor
,
than
reserv'd
for
those
Ambitious
Princes
,
who
shall
have
the
Fortune
one
day
to
make
a
Booty
of
it
.
The
Holy
Man
,
I
am
Confident
,
would
have
been
very
well
content
with
Leaves
,
and
Flowers
,
instead
of
them
.
In
Lombardy
I
saw
a
Cloyster
of
Carthusians
;
(
not
far
from
Pavia
)
the
Chappel
,
within
,
and
without
,
is
white
Marble
,
from
the
top
to
the
bottom
,
the
Altars
,
Pillars
,
Tombs
in
it
(
and
almost
every
thing
else
)
are
all
Marble
.
To
what
end
was
this
vast
expence
upon
a
Marble
Temple
for
a
few
solitary
Monks
to
Sing
in
?
And
't
is
of
more
Burthen
then
Use
too
.
For
they
are
perpetually
troubled
with
Strangers
that
come
only
out
of
mere
Curiosity
to
see
it
.
And
which
is
yet
more
ridiculous
,
I
was
told
there
,
that
they
are
indow'd
with
Three
thousand
Duckets
a
year
,
for
Building
and
Maintenance
of
the
Monastery
.
It
passes
for
little
better
than
Sacriledge
,
to
bestow
one
penny
of
that
Mony
upon
Pious
Uses
;
beside
the
Intention
of
the
Testator
.
And
they
had
rather
pull
down
that
they
may
rebuild
,
then
not
to
go
on
with
Building
.
We
have
a
World
of
Instances
up
and
down
in
our
Churches
of
this
kind
;
but
I
shall
content
my self
with
these
,
as
being
somewhat
more
remakable
than
Ordinary
.
This
is
rather
Ambition
,
then
Charity
.
Great
men
now
adays
will
have
their
own
Monuments
in
Churches
,
whereas
in
times
past
they
could
hardly
get
room
for
the
Saints
.
They
must
have
their
Pictures
there
,
and
their
Images
,
forsooth
;
with
their
Names
at
length
,
their
Titles
,
and
their
Benefits
:
And
this
takes
up
a
considerable
part
of
the
Temple
.
Who
knows
(
if
they
may
have
their
Wills
)
but
their
own
Carcases
may
come
hereafter
to
be
laid
upon
the
Altars
?
But
this
Munificence
of
Great
men
,
you
'll
say
,
must
not
upon
any
Terms
●e
discourag'd
.
And
I
say
so
too
;
If
that
which
they
offer
to
the
Temple
of
God
,
be
worthy
of
it
.
But
if
I
were
a
Priest
,
or
a
Bishop
,
I
would
hammer
it
into
the
heads
of
those
thick
skull'd
Courtiers
,
and
Merchants
;
that
if
they
would
attone
themselves
to
Almighty
God
,
they
should
privately
bestow
their
Liberality
upon
the
Relief
of
the
Poor
.
But
they
reckon
all
as
good
as
lost
,
that
goes
out
so
by
Parcels
,
and
is
so
secretly
distributed
toward
the
succour
of
the
Needy
,
that
the
next
Age
shall
have
no
Memorial
of
the
Bounty
.
But
can
any
Mony
be
better
bestow'd
then
that
which
makes
Christ
himself
a
Debtor
?
Ti.
Do
not
you
take
that
Bounty
to
be
well
plac'd
then
,
that
's
bestow'd
upon
Monasteries
?
Eu.
Yes
,
and
I
would
be
a
Benefactor
my self
,
if
I
had
a
fortune
for
't
;
but
it
should
be
such
a
Provision
for
their
Necessities
,
as
should
not
reach
to
Luxury
.
And
I
would
give
something
too
,
wheresoever
I
found
a
Religious
man
that
wanted
it
.
Ti.
I
have
heard
many
find
fault
with
giving
to
publique
Beggars
.
Eu.
I
would
do
something
that
way
too
,
but
with
Caution
and
Choice
.
It
were
well
if
every
City
were
to
maintain
its
own
Poor
,
without
suffering
Vagabonds
,
and
sturdy
Beggars
,
which
want
Work
rather
than
Mony.
Ti.
To
whom
is
it
then
that
you
would
give
?
How
much
?
And
to
what
Purposes
?
Ti.
'T
is
hard
to
answer
all
these
Points
exactly
.
There
should
be
First
,
an
Inclination
to
oblige
all
;
and
then
the
Proportion
must
be
according
to
a
mans
Ability
,
as
often
as
he
has
occasion
.
And
for
the
Choice
of
the
men
,
I
would
be
satisfi'd
that
they
are
Poor
,
and
Honest
;
and
where
my
Purse
fails
me
,
I
would
Preach
Charity
to
others
.
Ti.
But
will
you
give
us
leave
now
to
discourse
at
Liberty
in
your
Dominion
?
Eu.
You
are
not
so
free
in
your
own
Houses
.
Ti.
You
do
not
like
Prodigious
Excesses
,
it
seems
upon
Churches
;
and
they
might
have
been
built
Cheaper
,
you
say
.
Eu.
Truely
I
take
this
house
of
mine
to
be
within
the
Compass
of
Cleanly
and
Convenient
;
far
from
any
pretence
of
Luxury
,
or
I
am
mistaken
.
I
have
seen
many
a
more
chargeable
Building
that
has
been
erected
by
a
Beggar
;
and
yet
out
of
these
Gardens
of
mine
(
such
as
they
are
)
I
pay
a
kind
of
Tribute
to
the
Poor
,
and
daily
lessen
my
own
expence
,
that
I
may
contribute
the
more
plentifully
to
them
.
Ti.
If
all
men
were
of
your
mind
,
it
would
be
better
with
many
that
are
now
in
extream
Want
;
and
on
the
other
side
many
of
those
pamper'd
Carcases
would
be
brought
down
,
whom
nothing
but
Penury
can
ever
teach
to
be
either
modest
,
or
sober
.
Eu.
This
may
very
well
be
.
But
shall
I
mend
your
Entertainment
now
with
the
best
bit
at
last
?
Ti.
We
have
had
more
then
enough
already
.
Eu.
But
that
which
I
am
now
to
give
ye
,
I
'll
undertake
for
't
shall
never
charge
your
Stomachs
.
Ti.
What
is
it
?
Eu.
The
four
Evangelists
,
which
I
have
reserv'd
to
Crown
your
Treat
.
Read
,
Boy
,
from
that
place
where
ye
left
off
last
.
Boy
:
No
man
can
serve
two
Masters
;
for
either
he
●●ll
hate
the
One
,
and
love
the
Other
,
or
else
he
will
hold
to
the
One
,
and
despise
the
Other
.
You
cannot
serve
God
and
Mammon
.
Therefore
I
say
unto
you
,
take
no
thought
for
your
Life
,
what
you
shall
Eat
,
or
what
you
shall
Drink
;
nor
yet
for
your
Body
,
what
you
shall
put
on
.
Is
not
the
Life
more
then
Meat
,
and
the
Body
then
Raiment
;
Eu.
Give
me
the
Book
.
In
this
place
our
Saviour
seems
to
me
to
have
said
the
same
thing
twice
.
In
one
place
't
is
said
,
he
will
Hate
,
and
in
the
other
,
he
will
Despise
.
And
for
the
word
he
will
Love
,
it
is
afterward
turn'd
,
he
will
hold
to
the
other
.
The
sense
is
the
same
,
tho'
the
persons
be
chang'd
.
Ti.
I
do
not
very
well
apprehend
you
.
Eu.
Let
us
go
mathematically
to
work
then
.
Let
A
,
in
the
first
part
,
stand
for
one
,
and
B
,
for
the
other
:
And
in
the
latter
part
,
put
B
,
for
one
,
and
A
,
for
the
other
.
inverting
the
Order
.
For
either
A
will
Hate
,
and
B
,
Love
,
or
B
will
hold
to
,
and
A
will
Despise
.
Is
it
not
clear
now
that
A
is
twice
Hated
,
and
B
twice
belov'd
.
Ti.
'T
is
very
Clear.
Eu.
This
Conjunction
,
Or
,
especially
repeated
,
has
the
Emphasis
of
a
Contrary
,
or
at
least
of
a
different
meaning
.
Would
it
not
be
otherwise
,
absurd
to
say
,
Either
Peter
shall
overcome
me
,
and
I
'll
yield
,
or
I
'll
yield
,
and
Peter
shall
overcome
me
.
Ti.
A
pleasant
Crotchet
,
as
I
'm
an
honest
man
.
Eu.
I
shall
think
it
so
,
when
you
have
unridl'd
it
.
Th.
I
have
something
in
my
head
,
I
know
not
what
;
it
may
be
a
Dream
,
but
I
am
big
till
't
is
out
:
but
whatever
it
is
,
if
you
'll
have
it
,
you
shall
.
Eu.
'T
is
ill
Luck
,
they
say
,
to
talk
of
Dreams
at
the
Table
;
and
if
ye
're
big
,
this
is
no
place
neither
for
Midwifery
.
But
let
it
be
what
it
will
,
we
should
be
glad
to
have
it
.
Th.
In
my
Judgment
,
it
is
rather
the
Thing
that
is
chang'd
in
this
Text
,
then
the
Person
;
and
the
words
One
,
and
One
,
do
not
refer
to
A
,
and
B.
but
either
part
,
to
which
of
the
other
you
please
.
So
that
chuse
which
you
will
,
it
must
be
oppos'd
to
that
which
is
signifi'd
by
the
other
.
As
if
you
should
say
,
either
you
shall
exclude
A
,
and
admit
B
,
or
you
shall
admit
A
,
and
exclude
B.
Here
's
the
thing
chang'd
,
and
the
Person
the
same
.
And
it
is
so
spoken
of
A
,
that
't
is
all
a
Case
,
if
you
should
say
the
same
thing
of
B.
As
thus
;
either
you
shall
exclude
B
,
and
admit
A
,
or
admit
B
,
and
exclude
A.
Eu.
A
Problem
so
artificially
solv'd
,
that
Euclide
himself
could
not
have
done
it
better
.
Soph.
The
greatest
difficulty
to
me
is
this
;
That
we
are
forbidden
to
take
thought
for
to
morrow
,
when
yet
Paul
wrought
with
his
hands
for
his
Bread
;
and
falls
bitterly
upon
Lazie
people
,
and
those
that
live
upon
other
mens
Labour
;
exhorting
them
to
take
pains
,
and
get
their
livings
with
their
fingers
,
that
they
may
have
wherewithal
to
relieve
others
in
necessity
.
Are
not
these
,
holy
,
and
warrantable
Labours
,
by
which
a
Husband
provides
for
his
Wife
and
Children
?
Ti.
This
is
a
question
,
which
in
my
opinion
,
may
be
resolv'd
several
ways
.
First
,
This
Text
had
a
particular
regard
to
those
times
;
when
the
Apostles
,
being
dispersed
far
and
wide
for
the
Promulgation
of
the
Gospel
,
they
were
to
cast
themselves
upon
Providence
for
their
support
,
without
being
sollicitous
for
it
themselves
;
having
neither
leisure
to
get
their
living
by
their
labour
,
nor
any
thing
to
trust
to
for
it
,
beside
Fishing
.
But
the
World
is
now
at
another
pass
:
and
we
are
all
for
Ease
.
Another
way
of
expounding
it
,
may
be
this
.
Christ
has
not
forbid
Industry
,
but
Anxiety
of
thought
;
such
as
commonly
possesses
those
men
that
are
hard
put
to
't
for
a
Livelihood
;
and
set
all
other
things
apart
only
to
attend
this
.
This
is
intimated
by
our
Saviour
himself
,
when
he
says
that
one
man
cannot
serve
two
Masters
.
For
he
that
wholly
delivers
himself
up
to
any
thing
,
is
a
Servant
to
't
.
Now
tho'
the
Propagation
of
the
Gospel
ought
to
be
our
Chief
,
yet
it
is
not
our
only
Care.
For
he
says
,
First
,
(
not
Only
)
seek
the
Kingdom
of
Heaven
,
and
these
things
shall
be
added
unto
you
.
The
word
,
To
morrow
,
I
take
to
be
Hyperbolical
,
and
to
signifie
a
time
to
come
Uncertain
;
it
being
the
Custom
of
the
World
to
be
scraping
and
sollicitous
for
Posterity
.
Eu.
Your
Interpretation
we
allow
of
.
But
what
is
his
meaning
when
he
says
,
Nè
solliciti
sitis
Animae
vestrae
,
quid
Edalis
.
The
Body
is
Cloath'd
,
but
the
Soul
does
not
Eat
.
Ti.
By
Anima
,
is
meant
Life
,
which
cannot
subsist
without
Meat
:
This
does
not
hold
in
our
Garments
which
are
more
for
Modesty
than
Necessity
.
For
a
Body
may
live
without
Cloaths
,
but
without
Meat
it
is
certain
Death
.
Eu.
I
do
not
well
understand
how
to
reconcile
this
Passage
,
with
that
which
follows
.
Is
not
the
Life
more
then
Meat
,
and
the
Body
more
then
Raiment
?
For
if
Life
be
so
precious
,
we
should
take
the
more
Care
of
it
.
Ti.
This
Argument
does
rather
encrease
our
trouble
then
lessen
it
.
Eu.
But
this
is
none
of
our
Saviours
meaning
.
Who
by
this
Argument
creates
in
us
a
stronger
Confidence
in
the
Father
;
for
if
a
bountiful
Father
hath
given
us
.
gratis
,
that
which
is
more
valuable
,
he
will
,
by
a
stronger
reason
,
confer
upon
us
,
that
which
is
Cheaper
.
He
that
has
give
us
Life
,
will
certainly
give
us
Food
.
He
that
has
given
us
Bodies
,
will
not
deny
us
Cloaths
.
So
that
upon
the
experience
of
his
Divine
Bounty
,
there
is
no
reason
why
we
should
afflict
our selves
with
any
Anxiety
,
of
Thought
,
for
things
below
.
What
remains
then
but
that
using
this
World
as
if
we
used
it
not
,
we
transfer
our
whole
study
and
application
to
the
love
of
Heavenly
things
▪
and
rejecting
the
World
,
and
the
Devil
,
with
all
their
Vanities
,
and
Impostures
,
we
chearfully
serve
God
alone
,
who
will
never
forsake
his
Children
.
But
here
's
no
body
takes
any
Fruit
!
'T
is
a
Scripture
Dinner
you
have
had
;
for
there
was
little
care
beforehand
to
provide
it
.
Ti.
We
have
sufficiently
pamper'd
our
Carcasses
.
Eu.
I
should
be
glad
that
ye
had
satisfi'd
your
Souls
.
Ti.
That
's
done
I
assure
ye
in
a
larger
measure
.
Eu.
Take
away
Boy
,
and
bring
some
Water
;
Now
if
you
please
we
'll
wash
;
and
conclude
with
a
Hymn
out
of
Chrysostome
.
And
Pray'e
let
me
be
your
Chaplain
.
Glory
be
to
thee
O
God
,
O
Holy
,
O
King
;
as
thou
hast
given
us
Meat
for
our
Bodies
,
so
replenish
our
Souls
with
Ioy
and
Gladness
in
thy
Holy
Spirit
,
that
we
may
be
found
acceptable
in
thy
sight
,
and
not
be
confounded
when
thou
shalt
come
to
render
unto
every
man
according
to
his
Works
.
Boy
,
Amen
.
Ti.
A
Pious
,
and
a
most
pertinenent
Hymn
.
Eu.
Of
St.
Chrysostoms
Translation
too
.
Ti.
Where
is
it
to
be
found
?
Eu.
In
his
Fifty
sixth
Homily
upon
St.
Matthew
.
Ti.
God
willing
I
'll
read
it
before
I
sleep
.
But
tell
me
one
thing
;
why
these
three
Atributes
of
Lord
,
Holy
,
and
King
?
Eu.
Because
all
honour
is
due
to
our
Master
,
and
principally
in
these
three
respects
.
We
call
him
Lord
,
as
the
Redeemer
of
us
from
the
Tyranny
of
the
Devil
,
with
his
Holy
Blood
,
and
taking
us
to
himself
.
We
stile
him
Holy
as
the
Sanctifier
of
all
men
,
and
not
only
forgiving
us
all
our
sins
gratis
,
but
by
the
Holy
Spirit
cloathing
us
with
his
Righteousness
;
that
we
might
follow
Holiness
.
And
then
King
,
as
heirs
to
a
Heavenly
Kingdom
from
him
who
sits
,
and
reigns
himself
at
the
Right
hand
of
God
the
Father
.
And
all
this
we
owe
to
his
gratuitous
Bounty
,
that
we
have
Iesus
Christ
for
our
Lord
,
and
not
Satan
;
that
we
have
Innocence
,
and
Sanctity
,
instead
of
the
Filth
and
Uncleanness
of
our
Sins
;
and
for
the
Torments
of
Hell
,
the
Joys
of
Life
everlasting
.
Ti.
'T
is
a
very
Godly
discourse
.
Eu.
This
is
your
first
Visit
,
Gentlemen
,
and
I
must
not
dismiss
ye
without
Presents
,
but
plain
ones
,
and
suitable
to
your
Entertainment
.
Bring
'em
out
here
Boy
;
These
are
all
of
a
Price
,
that
is
to
say
,
they
are
of
no
value
.
'T
is
all
one
to
me
now
whether
you
will
draw
Lots
,
or
chuse
.
You
will
not
find
it
Heliogabulus's
Lottery
,
for
one
to
draw
100
Horses
,
and
another
as
many
Flies
.
Here
are
four
little
Books
,
two
Clocks
,
a
Lamp
and
a
Standish
;
which
I
suppose
you
will
like
better
then
either
Balsoms
,
Dentifrices
,
or
Looking-glasses
.
Ti.
They
are
all
so
good
that
there
's
no
place
for
a
Preference
;
but
rather
distribute
them
your self
.
They
'll
come
the
welcomer
where
they
fall
.
Eu.
In
this
little
Book
are
the
Proverbs
of
Solomon
in
Parchment
.
It
teaches
Wisdom
;
and
the
Gilding
is
a
Symbold
of
it
.
This
must
be
yours
,
Timotheus
;
that
according
to
the
Doctrine
of
the
Gospel
,
to
him
that
has
Wisdom
,
shall
Wisdom
be
given
.
Ti.
I
will
make
it
my
study
to
stand
in
less
need
of
it
.
Eu.
This
Clock
must
be
yours
,
Sophronius
,
for
I
know
you
count
your
hours
,
and
husband
your
time
.
It
came
out
of
the
farther
part
of
Dalmatia
,
and
that
's
all
the
Commendation
I
'll
give
it
.
Soph.
'T
is
a
good
way
of
advising
a
Sluggard
to
be
diligent
.
Eu.
You
have
in
this
Book
,
the
Gospel
of
St.
Matthew
.
I
would
recommend
it
to
be
set
with
Diamonds
,
if
a
sincere
and
candid
Breast
were
not
more
precious
.
Lay
it
up
there
,
Theophilus
,
and
be
still
more
and
more
suitable
to
your
name
.
Th.
I
will
endeavour
to
make
such
use
of
it
,
that
you
may
not
think
it
ill
bestow'd
.
Eu.
St.
Paul's
Epistles
(
your
constant
Companions
Eulalius
)
are
in
this
Book
.
You
have
them
often
in
your
mouth
,
which
would
not
be
if
they
were
not
also
in
your
heart
.
Hereafter
keep
'em
in
your
hand
,
and
in
your
eye
.
Eu.
This
is
a
Gift
with
good
Counsel
over
and
above
;
which
is
of
all
Gifts
the
most
precious
.
Eu.
This
Lamp
must
be
for
Chrysoglottus
,
a
Reader
as
insatiable
as
Tully's
devourer
of
Books
.
Ch.
This
is
a
double
obligation
.
First
,
for
the
Choice
of
the
Present
it self
,
and
next
for
the
means
of
keeping
a
Dreamer
waking
.
Eu.
The
Standish
belongs
to
Theodidactes
,
who
writes
much
,
and
to
excellent
purpose
;
and
I
dare
pronounce
these
Pens
to
be
happy
,
that
shall
be
employed
to
the
honour
of
our
Saviour
,
by
so
great
a
Master
.
The.
I
would
ye
could
as
well
have
supply'd
me
with
Abilities
,
as
ye
have
with
Instruments
.
Eu.
This
is
a
Collection
of
some
of
Plutarch's
choicest
Morals
;
and
written
in
a
very
fair
Character
.
They
have
in
them
so
much
Purity
of
thought
,
that
it
is
my
Amazement
how
such
Evangelical
Notions
could
come
into
the
heart
of
an
Ethnique
.
This
I
shall
present
to
young
Euranius
.
(
a
Lover
and
a
Master
of
the
Language
)
This
Clock
I
have
reserv'd
for
Nephalius
,
as
a
thrifty
dispenser
of
his
Time.
Neph
.
We
are
all
of
us
to
thank
you
,
not
only
for
your
Gifts
,
but
for
your
Complements
.
Eu.
But
I
must
return
you
double
thanks
.
First
,
for
taking
these
small
things
in
so
good
part
:
And
Secondly
,
for
the
Comfort
I
have
receiv'd
from
your
learned
and
pi●us
Discourses
.
What
Effect
this
meeting
may
have
upon
you
,
I
know
not
,
but
I
shall
certainly
find
my self
both
the
wiser
,
and
the
better
for
't
,
You
take
no
pleasure
I
'me
sure
,
in
Fiddles
,
Fools
,
and
Dice
;
(
after
the
common
Mode
)
wherefore
if
you
please
,
we
'l
pass
away
an
hour
in
seeing
the
rest
of
our
little
Palace
.
Ti.
The
very
thing
we
were
about
to
beg
of
you
.
Eu.
To
a
man
of
his
word
,
there
's
no
need
of
entreating
.
This
Sommer-hall
,
I
suppose
,
you
have
had
enough
of
.
It
looks
three
ways
you
see
,
and
which
way
soever
you
turn
your
Eye
,
you
have
a
most
delicate
Green
before
you
.
If
either
the
Wind
or
the
Sun
be
troublesome
,
here
are
both
Shutters
and
Chassies
to
keep
them
out
.
Here
do
I
eat
in
my
House
,
as
if
I
were
in
my
Garden
;
for
the
very
walls
have
their
Greens
,
and
their
Flowers
intermixt
,
and
't
is
no
ill
Painting
.
Here
's
our
Saviour
at
his
last
Supper
;
and
here
you
have
Herod's
bloody
Banquet
.
Here
's
Dives
in
the
height
of
his
Luxury
;
little
thinking
how
soon
he
's
to
be
torn
from
his
delicates
,
and
cast
into
Hell
:
And
here
's
Lazarus
beaten
away
from
the
Door
,
and
soon
after
to
be
receiv'd
into
Abraham's
Bosom
.
Ti.
We
do
not
well
know
this
Story
.
Eu.
'T
is
Cleopatra
in
a
Contention
with
Anthony
,
which
should
be
most
luxurious
.
She
has
drunk
the
first
P●arl
,
and
now
reaches
out
her
hand
for
the
other
.
Here
's
the
Battel
of
the
Centaurs
;
and
here
Alexander
the
Great
,
with
his
Lance
through
the
Body
of
Clytus
.
These
Examples
do
as
good
as
Preach
Sobriety
to
us
at
the
Table
,
and
give
a
man
a
loathing
for
Gluttony
and
Excess
.
You
shall
now
see
my
Library
:
'T
is
no
large
one
,
but
furnish'd
with
very
good
Books
.
Ti.
You
have
brought
us
into
a
little
Heaven
,
every
thing
shines
so
.
Eu.
You
have
now
before
you
,
my
chiefest
Treasure
.
You
saw
nothing
but
Glass
and
Tin
at
the
Table
,
and
I
have
in
my
whole
house
but
one
piece
of
Plate
,
and
that
is
a
Guilt
Cup
,
which
I
preserve
,
most
religiously
for
his
sake
that
gave
me
it
.
This
hanging
Sphere
gives
you
a
prospect
of
the
whole
World
;
and
this
wall
shows
you
the
Situation
of
the
several
parts
of
it
,
more
at
large
.
In
those
other
walls
,
you
have
the
Images
of
all
Eminent
Authors
;
The
rest
are
numberless
.
In
the
first
place
,
here
's
Christ
upon
the
Mount
,
stretching
forth
his
hand
:
Over
his
head
,
comes
a
a
Voice
from
Heaven
,
saying
,
Hear
him
.
The
Holy
Ghost
,
with
out-stretch'd-wings
,
and
in
a
Glory
,
embracing
him
.
Ti.
A
work
worthy
of
Apelles
,
as
God
shall
bless
me
!
Eu.
Near
the
Library
,
there
's
a
little
Study
,
but
a
very
pretty
one
,
and
't
is
but
removing
a
Picture
in
cold
weather
,
and
there
's
a
Chimney
behind
it
.
In
Summer
it
passes
for
a
part
of
the
solid
wall
.
Ti.
Every
thing
's
as
clear
here
as
Chrystal
;
and
what
a
Perfume's
here
!
Eu.
Above
all
things
I
love
to
have
my
house
neat
and
sweet
,
and
this
may
be
done
with
little
Cost
.
To
my
Library
,
there
belongs
a
Gallery
that
looks
into
the
Garden
;
and
adjoyning
to
it
,
I
have
a
Chappel
.
Ti.
The
place
it self
deserves
a
Deity
!
Eu
▪
Let
's
go
to
those
three
Walks
now
,
above
the
other
,
that
I
told
you
look'd
into
the
Kitchin-Garden
.
These
upper
walks
have
a
prospect
into
both
Gardens
,
but
only
through
windows
with
shutters
;
especially
in
the
walls
that
have
no
view
into
the
Inner
Garden
,
for
the
safety
of
the
house
.
Upon
this
wall
,
on
the
left
hand
;
(
having
fewer
Windows
in
't
,
and
a
better
light
.
)
There
is
painted
the
whole
Life
of
Iesus
,
out
of
the
Story
of
the
four
Evangelists
,
to
the
Mission
of
the
Hely
Ghost
,
and
the
first
Preaching
of
the
Apostles
out
of
the
Acts
,
with
such
notes
upon
the
places
,
that
the
Spectator
may
see
,
near
what
Lake
,
or
upon
what
Mountain
,
such
or
such
a
thing
was
done
.
There
are
also
Titles
to
every
Story
,
with
an
Abstract
of
the
Contents
;
as
that
of
our
Saviour
,
I
will
,
be
thou
clean
.
Over
against
it
,
you
have
the
Tipes
and
Prophesies
of
the
Old
Testament
,
especially
out
of
the
Prophets
and
Psalms
,
which
are
little
other
than
the
Story
of
Christ
and
his
Apostles
,
told
another
way
.
Here
do
I
sometimes
walk
,
discoursing
and
Meditating
with
my self
upon
the
unspeakable
Counsel
of
God
,
in
giving
his
Son
for
the
Redemption
of
Mankind
:
My
wife
,
or
some
friend
at
my
Elbow
perhaps
,
that
takes
delight
in
Holy
things
.
Ti.
'T
is
impossible
for
a
man
to
be
weary
in
this
House
.
Eu.
Provided
it
be
one
that
has
learn'd
to
live
with
himself
.
Upon
the
upper
Border
,
are
all
the
Popes
heads
with
their
Titles
;
and
against
them
,
the
heads
of
the
Caesars
,
as
Memorials
of
the
History
.
At
each
corner
,
there
's
a
lodging
Chamber
,
where
I
can
repose
my self
,
within
sight
of
my
Orchard
,
and
my
little
Birds
.
There
's
an
Out-house
,
you
see
in
the
furth●st
nook
of
the
Meadow
:
there
in
Summer
do
I
Sup
sometimes
,
and
make
use
of
it
upon
occasion
of
any
contagious
sickness
in
the
Family
.
Ti.
Some
are
of
opinion
that
those
Diseases
are
not
to
be
avoided
.
Eu.
Why
do
men
●shun
a
Ditch
then
or
Poison
?
Do
they
fear
this
the
less
because
they
do
not
see
it
?
Neither
does
a
Basilisk
see
the
Venom
that
he
shoots
from
his
own
Eyes
.
In
a
good
cause
,
I
would
not
stick
to
venture
my
Life
;
but
to
do
it
without
a
cause
,
is
madness
;
as
it
is
Cruelty
to
bring
others
into
danger
.
There
are
yet
other
things
worth
the
seeing
here
,
but
my
wife
shall
shew
you
them
.
Entertain
your
Eyes
and
your
Minds
as
long
as
you
will
;
and
be
in
this
house
,
as
if
you
were
at
home
.
There
's
some
business
calls
me
away
here
into
the
Neighbourhood
,
so
that
I
must
take
my
Nagg
and
be
gone
.
Ti.
Mony
perhaps
.
Eu.
I
should
be
loath
to
leave
such
Friends
for
Money
.
Ti.
Perhaps
you
are
call'd
a
Hunting
.
Eu.
A
kind
of
Hunting
indeed
,
but
not
for
Bores
or
Stags
.
Ti.
What
then
?
Eu.
I
'le
tell
ye
.
I
have
a
Friend
in
a
Village
hard
by
,
that
lies
dangerously
sick
;
The
Physitian
fears
his
Life
,
but
I
'm
in
more
fear
of
his
Soul
;
for
he
is
not
so
well
compos'd
for
his
end
as
a
Christian
should
be
.
I
'le
go
give
him
some
Counsel
,
that
he
may
be
the
better
for
,
live
or
dye
.
In
another
Village
,
there
are
two
men
bitterly
at
Odds
,
and
no
ill
men
neither
,
but
obstinate
to
the
highest
degree
.
If
the
difference
be
exasperated
,
I
'm
afraid
it
may
run
into
a
Feud
;
they
're
both
my
Kinsmen
,
and
I
'le
do
all
I
can
in
the
world
to
reconcile
'em
.
This
is
my
Hunting
,
and
if
I
succeed
in
't
,
we
'l
drink
their
Healths
.
Ti.
A
Christian
Employment
!
Heaven
prosper
ye
in
it
.
Eu.
I
had
rather
have
them
Friends
than
two
thousand
Duckets
.
Ti.
We
shall
see
you
again
by
and
by
.
Eu.
Not
till
I
have
made
all
Tryals
;
so
that
I
cannot
set
an
hour
.
In
the
Interim
,
enjoy
one
another
,
and
be
Happy
.
Ti.
God
be
with
you
,
forward
and
backward
.
THE
MARRIAGE
HATER
.
COL.
VII
.
A
Girl
takes
a
Phansie
to
a
Cloyster
;
Her
Parents
Violently
against
it
;
and
she
her self
in
great
Affliction
for
want
of
their
Consent
.
A
Friend
Disswades
her
;
and
lays
before
her
the
Snare
and
Danger
of
that
Course
of
Life
;
the
Cheats
,
Artifices
,
and
Abuses
of
the
Monks
;
Preaches
Obedience
to
her
Parents
,
and
advises
her
rather
to
Work
out
her
Salvation
in
her
Fathers
House
,
then
in
a
Convent
.
EUBULUS
,
CATHARINA
.
Eu.
I
Am
e'en
so
glad
Supper
's
over
,
that
we
may
go
walk
;
't
is
so
delicate
an
Evening
.
Ca.
And
I
was
so
Dog-weary
of
sitting
too
.
Eu.
How
Heaven
and
Earth
smile
upon
one
another
!
The
Spring
of
the
year
makes
the
World
look
young
again
.
Ca.
So
it
does
.
Eu.
●ut
why
is
it
not
Spring
with
you
too
?
Ca.
What
's
your
meaning
?
Eu.
Because
methinks
you
are
a
little
off
the
hooks
.
Ca.
Why
sure
I
look
as
I
use
to
do
.
Eu.
Shall
I
tell
ye
now
how
't
is
with
ye
?
Ca.
With
all
my
Heart
.
Eu.
Do
ye
see
this
Rose
,
how
it
droops
;
and
contracts
it self
now
towards
night
?
Ca.
Well
,
I
se●'t
;
and
what
then
?
'T
is
your
very
Picture
.
Ca.
A
gay
Resemblance
.
Eu.
If
you
will
not
believe
me
,
look
only
into
this
Fountain
.
What
was
the
matter
with
you
to
sit
Sighing
,
and
Thinking
all
Supper
?
Ca.
Pray'e
let
's
have
no
more
Questions
,
for
the
thing
does
not
at
all
concern
you
.
Eu.
But
,
by
your
favour
,
I
am
very
much
concern'd
,
when
I
cannot
be
merry
my self
,
unless
you
be
so
too
.
What
a
Sigh
was
there
now
;
enough
to
break
your
heart
▪
Ca.
Nay
,
there
is
somewhat
that
presses
me
,
but
't
is
not
a
thing
to
be
told
.
Eu.
Out
with
it
I
prithee
,
and
what
ever
it
be
,
upon
my
Soul
,
thou'
rt
safe
:
My
own
Sister
is
not
so
dear
to
me
as
thou
art
.
Ca.
Nay
,
I
dare
swear
you
would
not
betray
me
;
but
the
mischief
of
it
is
,
you
can
do
me
no
good
.
Eu.
That
's
more
then
you
know
.
As
to
the
Thing
it self
,
perhaps
I
cannot
,
but
in
the
matter
of
Advice
,
or
Consolation
,
't
is
possible
I
may
serve
ye
.
Ca.
It
will
not
come
out
.
Eu.
What
should
this
be
?
Dost
thou
not
hate
me
?
Ca.
Less
then
I
do
my
own
dear
Brother
:
And
yet
my
heart
will
not
serve
me
to
speak
it
.
Eu.
Shall
I
guess
at
it
?
And
will
you
tell
me
if
I
'm
right
?
Nay
,
give
me
your
word
,
or
you
shall
never
be
quiet
;
and
we
'll
have
no
shifting
neither
.
Ca.
Agreed
then
:
I
do
promise
it
.
Eu.
Upon
the
whole
matter
,
I
cannot
so
much
as
imagine
why
you
should
not
be
perfectly
happy
.
Ca.
I
would
I
were
so
.
Eu.
Not
above
seventeen
years
of
Age
,
as
I
take
it
;
the
very
Flower
of
your
Life
!
Ca.
That
's
true
.
Eu.
So
that
the
fear
of
Old
Age
can
be
no
part
of
your
Trouble
Ca.
Nothing
less
,
I
assure
ye
.
Eu.
Every
way
lovely
,
which
is
a
singular
Gift
of
Heaven
!
Ca.
Of
my
Person
(
such
as
it
is
)
I
can
neither
Glory
,
nor
Complain
.
Eu.
And
then
the
very
habit
of
your
Body
,
and
your
complexion
,
speak
ye
in
perfect
health
.
So
that
your
grief
must
certainly
be
some
trouble
of
mind
.
Ca.
I
have
my
health
very
well
,
I
thank
God.
Eu.
And
then
your
Credits
fair
.
Ca.
I
should
be
sorry
else
.
Eu.
Your
Understanding
suitable
to
the
Perfections
of
your
Body
;
and
as
capable
of
the
Blessings
of
Wisdom
,
as
any
mortal
can
wish
.
Ca.
Whatever
it
be
,
it
is
still
the
Gift
of
God
▪
Eu.
And
again
;
for
the
Graces
of
your
Manners
,
and
Conversation
(
a
thing
rarely
met
with
)
they
are
all
answerable
to
the
Beauties
of
your
Person
.
Ca.
I
could
wish
they
were
what
you
are
pleas'd
to
term
them
.
Eu.
Many
people
are
troubl'd
for
the
meaness
of
their
Extraction
;
but
your
Parents
,
are
both
of
them
well
Descended
,
and
Virtuous
,
of
Plentiful
Fortunes
,
and
infinitely
kind
to
you
.
Ca.
And
I
have
no
ground
of
Affliction
here
neither
.
Eu.
In
one
word
,
you
are
the
Woman
of
the
World
(
if
I
were
in
a
condition
to
pretend
to
't
)
that
I
would
wish
to
make
my
Wife
.
Ca.
And
if
I
would
marry
any
man
,
you
are
he
that
I
would
make
my
Husband
.
Eu.
This
Anxiety
of
Mind
must
have
some
extraordinary
Foundation
.
Ca.
No
slight
one
,
believe
it
.
Eu
▪
Will
you
not
take
it
ill
if
I
guess
at
it
?
Ca.
You
have
my
word
that
I
will
not
.
Eu.
I
know
by
Experiment
,
the
Torments
of
Love.
Confess
now
,
is
That
it
?
Ca.
There
is
Love
in
the
Case
,
but
not
of
that
sort
you
imagine
.
Eu.
What
kind
is
it
then
?
Ca.
Can't
you
Divine
?
Eu.
I
have
spent
all
my
Divining
Faculties
:
But
yet
I
'll
never
let
go
this
hand
till
I
have
drawn
it
from
ye
.
Ca.
You
are
too
Violent
.
Eu.
Lay
it
up
in
my
Breast
,
whatever
'
t
is
.
Ca.
Since
there
's
no
denying
of
ye
,
I
will
,
From
my
very
Infancy
,
I
have
had
a
strange
kind
of
Inclination
.
Eu.
To
what
,
I
beseech
ye
?
Ca.
To
put
my self
into
a
Cloyster
.
Eu.
And
turn
Nun
?
Ca.
That
's
the
very
thing
.
Eu.
'T
is
well
:
I
have
digg'd
for
Silver
,
and
I
have
found
Coals
.
Ca.
What
's
that
ye
say
?
Eu.
Nothing
,
nothing
,
my
dear
Mol
;
My
Cough
troubles
me
.
Ca.
This
was
my
Inclination
,
and
my
Parents
most
desperately
against
it
.
Eu.
I
hear
ye
.
Ca.
On
the
other
side
I
strove
as
passionately
,
by
Entreaties
,
fair
Words
,
and
Tears
to
overcome
that
Pious
Aversion
.
Eu.
Most
wonderful
!
Ca.
At
length
,
when
they
saw
that
I
would
take
no
Denial
,
they
were
prevail'd
upon
,
by
Importunities
,
Submissions
,
and
Lamentations
,
to
promise
,
if
I
continu'd
in
the
same
mind
till
I
were
seventeen
years
of
age
,
they
would
leave
me
to
my self
.
The
time
is
now
come
;
I
continue
still
in
the
same
mind
,
and
they
go
from
their
words
.
This
is
the
Sum
of
my
Misfortune
;
and
now
I
have
told
ye
my
Disease
,
be
you
my
Physitian
,
and
help
me
if
ye
can
.
Eu.
My
advice
must
be
,
(
my
sweet
Creature
)
to
moderate
your
Affections
;
and
if
ye
cannot
do
all
that
ye
would
,
to
do
however
as
much
as
ye
can
.
Ca.
It
will
certainly
be
my
Death
if
I
be
disappointed
.
Eu.
What
was
it
that
gave
the
first
Rise
to
this
fatal
Resolution
?
Ca.
When
I
was
a
little
Girl
,
they
carry'd
me
into
one
of
these
Cloysters
,
and
shew'd
me
the
whole
Colledge
;
the
Chappels
were
so
neat
,
and
the
Gardens
so
clean
,
so
delicate
,
and
so
well
order'd
,
that
I
fell
in
love
with
'em
:
and
then
they
themselves
were
so
pure
,
and
glorious
,
they
look'd
like
Angels
:
so
that
(
in
short
)
which
way
soever
I
turn'd
my
eye
,
there
was
comfort
,
and
pleasure
;
and
then
I
had
the
prettiest
discourses
with
the
Nuns
!
I
found
Two
there
,
that
had
been
my
Play-fellows
,
when
I
was
a
Child
;
but
I
have
always
had
a
strange
passion
for
that
kind
of
Life
.
Eu.
I
have
no
quarrel
to
the
Rules
and
Orders
of
Cloysters
;
tho'
the
same
thing
can
never
agree
with
all
Persons
.
If
I
were
to
speak
my
opinion
,
I
should
think
it
more
suitable
to
your
Genius
and
Manners
,
to
take
a
Convenient
Husband
,
and
set
up
a
Colledge
in
your
own
House
,
where
He
should
be
the
Father
of
it
,
and
You
the
Mother
.
Ca.
I
'l
rather
Die
,
then
quit
my
Resolution
of
Virginity
.
Eu.
Nay
,
't
is
an
Admirable
thing
to
be
a
pure
Maid
.
But
cannot
you
keep
your self
so
,
without
running
your self
into
a
Prison
,
never
to
come
out
again
?
Cannot
you
keep
your
Maidenhead
,
I
say
,
at
home
with
your
Parents
,
as
well
as
in
a
Cloyster
?
Ca.
Yes
,
I
may
,
but
't
is
,
not
so
safe
tho'
:
Eu.
Much
safer
truely
in
my
Judgment
,
than
with
these
Brawny
swill-belly'd
Monks
.
They
are
no
Capons
,
I
'll
assure
ye
,
whatever
you
may
think
of
'em
;
but
may
very
probably
be
called
Fathers
;
for
they
commonly
make
good
their
Calling
to
the
very
Letter
.
In
times
past
,
Maids
liv'd
no
where
honester
then
at
home
;
when
the
only
Metaphorical
Father
they
had
,
was
the
Bishop
.
But
I
prethee
tell
me
,
what
Cloyster
has
thou
made
choice
of
to
be
a
Slave
in
?
Ca.
Chrysertium
.
Eu.
Oh!
I
know
it
:
It
is
a
little
way
from
your
Fathers
House
.
Ca.
Ye
're
in
the
right
.
Eu.
I
'm
very
well
acquainted
with
the
whole
Gang.
You
'l
have
a
sweet
Catch
on
't
to
renounce
you
Father
,
Mother
,
Friends
,
and
a
worthy
Family
,
for
that
precious
Fellowship
!
The
Patriarch
there
;
What
with
Age
,
Wine
,
and
a
certain
natural
drowziness
,
has
been
mop'd
this
many
a
day
.
He
poor
man
,
tastes
nothing
now
but
Florence
Wine
:
and
he
has
two
Companions
there
(
Iohn
and
Iodocus
)
that
match
him
to
a
hair
.
And
yet
I
cannot
say
that
Iohn
is
an
Ill
man
,
for
he
has
nothing
at
all
of
a
man
about
him
but
his
Beard
:
Not
a
grain
of
Learning
in
him
,
and
about
the
same
Proportion
of
common
Prudence
.
Now
for
Iodocus
,
he
's
so
errant
a
Sot
,
that
if
he
were
not
ty'd
up
to
the
Habit
of
his
Order
,
he
would
walk
the
Streets
in
a
Fools
Cap
,
with
Ears
and
Bells
at
it
.
Ca.
Truly
they
seem
to
me
,
to
be
very
good
men
,
these
.
Eu.
But
you
must
give
me
leave
(
Kitty
)
to
know
'em
better
then
you
.
They
'l
do
good
Offices
perhaps
betwixt
you
and
your
Father
,
to
gain
a
Proselyte
.
Ca.
Iodocus
is
very
Civil
to
me
.
Eu.
A
Transcendent
favour
!
But
suppose
'em
good
,
and
learned
men
to
day
,
you
'l
find
'em
the
contrary
perhaps
to
morrow
:
And
yet
then
be
what
they
will
,
you
must
still
bear
with
'em
.
Ca.
You
would
not
think
how
I
'm
troubl'd
at
my
Fathers
House
,
to
see
so
many
entertainments
there
;
and
then
the
Marry'd
Women
are
so
given
to
talk
Smutty
:
And
besides
,
I
'm
so
put
to
't
sometimes
,
when
People
come
to
Salute
me
,
and
ye
know
no
Body
can
tell
how
to
deny
'em
a
Kissing
.
Eu.
He
that
would
avoid
every
thing
that
offends
him
,
must
go
out
of
the
World.
There
's
no
hurt
in
using
our selves
to
hear
all
things
,
so
we
take
nothing
into
the
Mind
,
but
what
's
good
.
I
suppose
you
have
a
Chamber
to
your self
at
home
.
Ca.
Yes
,
I
have
.
Eu.
You
may
withdraw
then
,
if
you
find
the
Company
grow
Troublesome
;
and
while
they
are
chaunting
and
triflng
,
you
may
entertian
your self
with
(
Christ
)
your
Spouse
,
Praying
,
Singing
,
and
giving
Thanks
;
your
Fathers
House
will
not
defile
ye
,
and
your
Goodness
on
the
other
hand
will
turn
it
into
a
Chappel
.
Ca.
But
't
is
easier
yet
to
be
in
a
Cloyster
.
Eu.
I
do
not
disallow
of
a
modest
Society
;
but
yet
I
would
not
have
you
delude
your self
with
false
Imaginations
.
When
ye
come
once
to
be
wonted
there
;
and
see
things
nearer
hand
,
you
'll
tell
me
another
Story
.
There
are
more
Vails
then
Virgins
,
believe
me
.
Ca.
Good
words
,
I
beseech
ye
.
Eu.
Those
are
good
words
that
are
true
words
;
and
I
never
read
of
any
more
Virgins
then
One
,
that
was
a
Mother
.
Ca.
I
abhor
the
Thought
on
't
.
Eu.
Nay
,
and
more
then
That
,
the
Maids
you
speak
of
(
let
me
assure
you
)
do
more
then
Maids
business
.
Ca.
Why
so
?
if
you
please
.
Eu.
Because
there
are
more
Sappho's
among
'em
for
their
Bodies
,
then
for
their
Brains
.
Ca.
I
do
not
Understand
ye
.
Eu.
And
I
talk
in
Cipher
(
my
dear
Kitty
)
because
I
would
not
have
thee
understand
me
.
Ca.
My
head
runs
strangely
upon
this
Course
of
Life
tho'
;
and
my
passion
for
it
grows
every
day
stronger
and
stronger
.
Now
if
it
were
not
inspir'd
into
me
from
above
,
this
Disposition
(
I
am
perswaded
)
would
have
gone
off
long
ago
.
Eu.
Nay
but
the
Obstinacy
of
it
makes
me
the
rather
to
suspect
it
,
considering
that
your
Parents
are
so
fiercely
bent
against
it
.
If
it
were
good
,
Heaven
would
as
well
have
inclin'd
your
Parents
to
favour
the
Motion
,
as
you
to
entertain
it
.
But
the
Gay
things
you
saw
when
you
were
a
Child
;
the
Tittle-tattles
of
the
Nuns
,
and
the
hanckering
you
have
after
your
Old
Acquaintances
:
the
External
Pomp
of
their
Worship
,
the
Importunities
of
their
Senseless
Monks
,
that
only
hunt
for
Proselites
,
that
they
may
cram
their
own
Paunches
;
here
's
the
Ground
of
your
Affection
.
They
know
your
Father
to
be
Frank
,
and
Bountiful
;
and
that
this
is
the
way
to
make
sure
of
their
Tipple
:
For
either
they
drink
with
him
,
or
else
they
invite
him
,
and
he
brings
as
much
Wine
with
him
as
ten
lusty
Sokers
can
Swallow
.
Do
nothing
therefore
without
your
Parents
consent
(
whom
God
has
set
over
you
as
your
Guardians
)
Ca.
But
what
's
a
Father
or
a
Mother
,
in
respect
of
Christ
?
Eu.
This
holds
,
I
grant
ye
,
in
some
Cases
;
but
suppose
a
Christian
Son
has
a
Pagan
Father
,
who
has
nothing
but
a
Sons
Charity
to
support
him
;
It
were
an
Impiety
in
him
to
leave
even
That
Father
,
to
starve
.
If
you
were
at
this
day
Vnchristen'd
,
and
your
Parents
should
forbid
your
Baptism
,
you
were
undoubtedly
to
prefer
Christ
,
before
a
Wicked
Father
:
Or
if
your
Parents
should
offer
to
force
ye
upon
some
Impious
thing
,
their
Authority
in
that
point
were
to
be
contemned
.
But
what
's
this
to
the
Case
of
a
Convent
.
Have
you
not
Christ
at
home
?
the
Dictate
of
Nature
,
the
Approbation
of
Heaven
,
the
Exhortation
of
St.
Paul
,
and
the
Obligation
of
Human
Laws
,
for
your
Obedience
to
Parents
?
And
will
ye
now
withdraw
your self
from
the
Authority
of
Good
and
natural
Parents
,
in
exchange
for
figurative
ones
?
Will
ye
take
an
Imaginary
Mother
for
a
True
one
?
And
deliver
up
your self
a
Slave
to
severe
Masters
,
and
Mistresses
,
rather
then
live
happily
under
the
Wing
of
Tender
and
Indulgent
Parents
?
So
long
as
you
are
at
home
,
as
you
are
Bound
in
some
things
,
so
in
many
things
you
are
wholly
Free
;
as
the
word
Liberi
(
or
Children
)
denotes
;
in
contra-distinction
,
to
the
Quality
of
Servants
.
You
are
now
,
of
a
Free
Woman
,
about
to
make
your self
a
Voluntary
Slave
.
A
Condition
Christianity
has
long
since
cast
out
of
the
World
;
saving
only
some
obscure
footsteps
of
it
,
and
in
some
few
places
.
But
there
is
now
found
out
(
under
pretence
of
Religion
)
a
new
sort
of
Servitute
,
which
I
find
practised
in
the
Monasteries
.
You
must
do
nothing
but
by
a
Rule
;
and
then
all
that
you
Lose
,
they
Get.
Set
but
one
step
out
of
the
Way
,
and
ye
're
lugg'd
back
again
,
like
a
Criminal
that
would
have
Poyson'd
his
Father
:
And
to
make
the
Slavery
yet
more
evident
,
ye
change
the
Habit
that
your
Parents
gave
ye
;
and
(
after
the
Old
Example
of
Slaves
,
bought
and
sold
in
the
Market
)
ye
change
the
very
Name
that
was
given
you
in
Baptism
.
Peter
is
called
Francis
,
and
(
Iohn
for
the
purpose
)
is
called
Dominicus
,
or
Thomas
.
Peter
gives
his
Name
first
up
to
Christ
;
and
when
he
gives
up
his
name
to
Dom●nicus
,
he
's
call'd
Thomas
.
If
a
Servant
taken
in
War
do
but
so
much
as
cast
off
the
Garment
that
his
Master
gave
him
,
it
is
look'd
as
a
Renouncing
of
his
Master
;
and
yet
we
applaud
him
that
lays
down
the
Body
of
Christ
(
who
is
the
Master
of
us
all
)
and
takes
up
another
Habit
that
Christ
never
gave
him
.
And
if
he
should
after
That
,
presume
to
change
the
Other
,
his
Punishment
is
a
Thousand
times
heavier
then
for
throwing
away
the
Livery
of
his
Heavenly
Master
,
which
is
the
Innocency
of
his
mind
.
Ca.
But
they
say
't
is
a
Meritorious
Work
for
a
Body
to
enter
into
this
Voluntary
Confinement
,
Eu.
That
's
a
Pharisaical
Doctrine
:
St.
Paul
teaches
us
otherwise
;
and
will
not
have
him
that
's
called
Free
,
to
make
himself
a
Servant
,
but
rather
endeavour
that
he
may
be
more
Free.
And
that
which
makes
the
Servitude
yet
More
Unhappy
,
is
,
that
you
must
serve
many
Masters
;
and
those
most
commonly
Fools
too
,
and
Debauche's
:
Besides
that
they
are
both
New
,
and
uncertain
.
But
say
(
I
beseech
ye
)
by
what
Law
are
you
discharg'd
from
the
Power
of
your
Parents
?
Ca.
Why
truly
by
none
at
all
.
Eu.
What
if
you
should
buy
,
or
sell
your
Fathers
Estate
?
Ca.
I
do
not
hold
it
Lawful
.
Eu.
What
Right
have
ye
then
to
dispose
of
your
Parents
Child
,
to
I
know
not
whom
?
His
Child
;
which
is
the
Dearest
,
and
most
appropriate
part
of
his
possession
.
Ca.
The
Laws
of
Nature
may
be
dispens'd
withal
,
(
I
suppose
)
in
the
Business
of
Religion
.
Eu.
The
great
Point
of
Religion
lies
in
our
Baptism
:
But
the
matter
in
question
Here
,
is
only
the
changing
of
a
Garment
;
or
of
such
a
Course
of
Life
;
which
,
in
it self
,
is
neither
good
nor
evil
.
And
now
consider
how
many
valuable
Priviledges
ye
lose
,
together
with
your
Liberty
:
If
ye
have
a
mind
to
Read
,
Pray
,
or
Sing
;
you
may
go
into
your
Chamber
when
you
will
,
and
take
as
much
,
or
as
little
on
't
as
you
please
.
When
ye
have
enough
of
Privacy
,
you
may
go
to
Church
,
and
hear
Prayers
,
Sermons
,
Anthems
;
you
may
pick
your
Company
among
grave
Matrons
,
and
sober
Virgins
;
and
such
as
you
may
be
the
better
for
.
And
you
may
learn
from
Men
too
,
where
ye
find
any
that
are
endow'd
with
Excellent
Qualities
;
and
you
are
at
Liberty
to
place
a
more
Particular
Esteem
upon
such
as
affectionately
,
and
conscienciously
Preach
the
Gospel
.
But
there
's
none
of
this
Freedom
when
ye
come
once
into
a
Cloyster
.
Ca.
In
the
mean
time
I
shall
be
no
Nun.
Eu.
Away
with
this
Nicety
of
Names
;
and
weigh
the
Thing
it self
.
They
make
their
boast
of
Obedience
;
and
why
should
not
You
value
your self
too
upon
Obeying
your
Parents
,
your
Bishop
,
and
your
Pastor
,
whom
God
commands
ye
to
Obey
?
do
they
Profess
Poverty
?
And
so
may
you
too
;
so
long
as
all
is
in
your
Parents
hands
.
'T
is
true
,
the
Virgins
of
former
times
were
commended
by
holy
Men
for
their
Liberality
toward
the
Poor
:
But
they
could
never
have
given
any
thing
,
if
they
had
possess'd
nothing
;
Nor
is
the
Reputation
of
your
Chastity
ever
the
less
,
for
living
with
your
Parents
.
And
what
is
there
more
now
Here
?
A
Vail
,
a
Linnen
Stole
,
and
certain
Coremonies
that
serve
but
little
to
the
Advancement
of
Piety
;
and
make
us
never
the
more
acceptable
in
the
sight
of
God
;
who
only
regards
the
Purity
of
the
Mind
.
Ca.
All
this
is
News
to
me
.
Eu.
But
Truth
too
.
If
you
cannot
dispose
of
so
much
as
a
Rag
,
or
an
Inch
of
Ground
,
so
long
as
you
are
under
the
Government
of
your
Parents
;
what
Right
can
you
pretend
to
,
for
the
Disposing
of
your self
into
the
Service
of
Another
?
Ca.
The
Authority
of
a
Parent
cannot
interpose
betwixt
the
Child
,
and
a
Religious
Life
.
Eu.
Did
you
not
profess
your self
a
Christian
in
your
Baptism
?
Ca.
I
did
so
.
Eu.
And
are
not
they
Religious
that
conform
to
the
Precepts
of
Christ
?
Ca.
They
are
so
.
Eu.
What
new
Religion
is
that
then
;
which
pretends
to
frustrate
what
the
Law
of
Nature
has
Established
?
What
the
Old
Law
taught
,
what
the
Evangelical
Law
has
approv'd
,
and
what
the
Apostles
Doctrine
hath
confirm'd
?
This
is
a
Device
that
never
Descended
from
Heaven
,
but
was
hatch'd
by
a
Monk
in
his
Cell
.
And
at
This
rate
,
some
of
them
undertake
to
justifie
a
Marriage
betwixt
a
Boy
,
and
a
Girl
,
tho'
without
the
Privity
,
and
against
the
consent
of
their
Parents
;
If
the
contract
be
(
as
they
Phrase
it
)
in
Words
of
the
Present
Tense
.
And
yet
that
Position
is
neither
according
to
the
Dictate
of
Nature
,
the
Law
of
Moses
,
or
the
Doctrine
of
Christ
,
and
his
Apostles
.
Ca.
But
may
not
I
espouse
my self
to
Christ
,
without
the
Good-will
of
my
Parents
?
Eu.
You
have
already
espoused
him
;
and
so
we
have
All.
Where
's
the
Woman
(
I
pray'e
)
that
Marries
the
same
Man
Twice
?
The
Question
here
is
only
concerning
Place
,
Garments
,
and
Ceremonies
;
which
are
not
things
to
Leave
Christ
for
.
Ca.
But
I
am
told
that
in
this
Case
't
is
Sanctity
,
even
to
Contemn
our
Parents
.
Eu.
Your
Doctors
should
do
w●ll
to
shew
you
a
Text
for
't
;
but
if
they
cannot
do
this
,
give
'em
a
Beer-Glass
of
Burgundy
,
and
they
'll
shew
their
Parts
upon
it
.
It
is
Piety
indeed
to
flee
from
Wicked
Parents
,
to
Christ
;
but
from
Honest
Parents
to
Monkery
,
that
is
(
as
it
proves
too
often
)
from
Good
to
Ill
;
That
's
but
a
perverse
kind
of
Holiness
.
In
antient
times
he
that
was
converted
from
Paganism
to
Christianity
,
paid
yet
as
great
a
Reverence
,
even
to
his
Idolatrous
Parents
,
(
matter
of
Religion
apart
)
as
was
possible
.
Ca.
You
are
then
against
the
main
Institution
of
a
Monastical
Life
.
Eu.
No
,
by
no
means
:
but
as
I
will
not
perswade
any
body
against
it
,
that
is
already
engaged
in
this
Condition
of
Life
;
so
I
would
most
undoubtedly
caution
all
young
Women
,
(
especially
those
of
Generous
Natures
)
not
to
precipitate
themselves
into
this
Gulph
,
from
whence
there
is
no
returning
.
And
the
rather
,
because
their
Modesty
is
more
in
danger
in
a
Cloyster
,
than
out
of
it
:
beside
that
they
may
discharge
their
Duties
of
Devotion
,
as
well
at
home
,
as
there
.
Ca.
You
have
said
all
(
I
believe
)
that
can
be
said
upon
this
Point
,
and
my
Affections
,
and
Resolutions
stand
Firm.
Eu.
If
I
cannot
succeed
to
my
Wish
,
remember
however
,
what
Eubulus
told
ye
before-hand
.
In
the
mean
time
,
out
of
the
Love
I
bear
ye
,
I
wish
Your
Inclinations
may
succeed
better
than
My
Counsels
.
THE
RICH
BEGGERS
.
COL.
IX
.
A
Pleasant
and
Profitable
Colloquy
,
betwixt
a
German
Host
,
and
Two
Franciscans
:
The
true
Character
of
an
Ignorant
Country-Pastor
;
with
an
Excellent
Discourse
concerning
Religious
Habits
;
The
Original
,
the
Intent
,
and
Use
of
them
.
CONRADUS
,
BERNARDINUS
,
PASTOR
,
PANDOCHEUS
,
UXOR
.
Co.
BUT
still
I
say
a
Pastor
should
be
Hospitable
.
Pas.
I
am
a
Pastor
of
Sheep
,
not
of
Wolves
.
Co.
And
yet
though
you
hate
a
Wolfe
,
't
is
possible
you
may
love
a
Wench
;
—
they
begin
with
a
Letter
.
pas
.
Pastor
sum
Ovium
;
Non
amo
*
Lupos
.
Co.
At
non
perindè
fotassis
odisti
*
Lupos
.
But
why
so
cross
,
(
if
a
body
may
ask
ye
)
as
not
to
admit
a
poor
Franciscan
so
much
as
under
your
Roof
?
and
we
shall
not
trouble
you
neither
for
a
Supper
.
Pas.
Because
I
'll
have
no
Spies
upon
me
;
for
if
you
see
but
a
Hen
or
a
Chick
,
stirring
in
a
bodies
House
,
(
you
know
my
meaning
)
the
whole
Town
is
sure
to
hear
on
't
to
morrow
in
the
Pulpit
.
Co.
We
are
not
all
such
Blabs
.
Pas.
Be
what
you
will
;
if
St.
Peter
himself
should
come
to
me
in
that
Habit
,
I
would
not
believe
him
.
Co.
If
that
be
your
Resolution
,
do
but
tell
us
where
we
may
be
else
.
Pas.
There
's
a
Publique
Inn
here
in
the
Town
.
Co.
What
's
the
Sign
?
Pas.
The
Dogs-head
in
the
Porridge-pot
.
You
'll
see
't
to
the
life
,
in
the
Kitchin
,
and
a
Wolf
at
the
Bar.
Co.
'T
is
an
Ill-boding
Sign
.
Pas.
You
may
e'en
make
your
best
on
't
.
Be.
If
we
were
at
this
Pastor's
allowance
,
he
would
starve
us
.
Co.
If
he
feeds
his
Sheep
no
better
,
he
'll
have
but
hungry
Mutton
.
Be.
Well
,
we
must
make
the
best
of
a
bad
Game
.
What
shall
's
do
?
Co.
What
should
we
do
?
set
a
good
face
on
't
.
Be.
There
's
little
to
be
gotten
by
modesty
in
a
case
of
Necessity
.
Co.
Very
right
.
Come
,
we
have
St.
Francis
to
befriend
us
.
Be.
Let
's
take
our
Fortune
then
.
Co.
And
never
stay
for
Mine
Host's
Answer
at
the
door
,
but
press
directly
into
the
Stove
,
and
when
we
are
once
in
,
let
him
get
us
out
again
if
he
can
.
Be.
Would
you
have
us
so
Impudent
?
Co.
'T
is
better
however
then
to
lie
abroad
and
freeze
in
the
Street
.
In
the
Interim
put
your
Scruple
in
your
Pocket
to
day
,
and
tak
't
out
again
to
morrow
.
Be.
In
truth
the
Case
requires
it
.
Pan.
What
Animals
have
we
here
?
Co.
We
are
the
Servants
of
the
Lord
(
my
good
Friend
)
and
the
Sons
of
St.
Francis.
Pan.
I
don't
know
what
delight
the
Lord
may
take
in
such
Servants
,
but
I
should
take
none
,
I
assure
ye
,
in
having
any
of
them
about
Me
,
Be.
What
's
your
Reason
for
't
?
Pan.
Because
your
are
such
Termagants
at
eating
and
drinking
;
but
when
you
should
do
any
work
;
you
can
find
neither
hands
,
nor
feet
.
Hear
me
a
word
;
you
Sons
of
St
Francis.
You
use
to
tell
us
in
the
Pulpit
,
that
St
Francis
was
a
Virgin
;
How
comes
he
by
so
many
Children
then
?
Co.
We
are
the
Children
of
his
Spirit
,
not
of
his
Flesh.
Pan.
He
's
a
very
unlucky
Father
then
;
for
your
Minds
are
e'en
the
worst
part
of
ye
▪
and
to
say
the
truth
on
't
,
your
Bodies
are
better
then
is
convenient
;
especially
for
us
that
have
Wives
and
Children
.
Co.
You
may
suspect
us
perhaps
to
be
of
those
that
degenerate
from
their
Founders
Institutions
;
but
we
,
on
the
contrary
,
are
strict
observers
of
them
.
Pan.
And
I
'll
observe
you
too
,
for
fear
of
the
worst
;
for
it
is
a
mortal
Aversion
I
have
for
that
sort
of
Cattle
.
Co.
What
's
your
quarrel
to
us
?
Pan.
Because
you
're
sure
to
carry
your
Teeth
in
your
Heads
,
and
the
Devil
a
Penny
of
Mony
in
your
Pockets
.
Oh!
how
I
abominate
such
Guests
!
Co.
But
still
we
take
pains
for
you
.
Pan.
Shall
I
shew
ye
now
the
pains
ye
take
?
Co.
Do
so
.
Pan.
See
the
hithermost
Picture
there
,
on
your
left
Hand
.
There
's
a
Fox
preaching
,
and
a
Goose
behind
him
with
his
neck
under
a
Cowl
;
and
there
again
;
there
's
a
Wolf
giving
absolution
with
a
piece
of
a
Sheeps
skin
hanging
out
under
his
Gown
;
And
once
again
,
there
's
an
Ape
in
a
Franciscans
habit
,
ministring
to
a
Sick
man
,
with
the
Cross
in
one
hand
,
and
his
Patients
Purse
,
in
the
Other
.
Co.
We
cannot
deny
but
that
sometimes
Wolves
,
Foxes
,
and
Apes
,
nay
Hogs
,
Dogs
,
Horses
,
Lions
.
and
Bafilisks
,
may
lurk
under
a
Franciscans
Garment
;
and
you
cannot
deny
neither
,
but
that
it
covers
many
a
Good
man
.
A
Gown
neither
makes
a
man
better
,
nor
worse
;
nor
is
it
reasonable
to
judge
of
a
man
by
his
Cloaths
;
for
by
that
rule
a
body
might
pick
a
quarrel
with
the
Coat
you
sometimes
wear
,
because
it
covers
Thieves
,
Murth●rers
,
Conjurers
,
and
Whoremasters
.
Pan.
If
you
'ld
but
pay
your
Reckonings
,
I
could
dispence
with
your
Habits
.
Co.
We
'll
pray
for
you
.
Pan.
And
so
will
I
for
you
;
and
there
's
one
for
t'other
.
Co.
But
there
are
some
people
that
you
must
not
take
Mony
of
.
Pan.
How
comes
it
that
you
make
a
Conscience
of
touching
any
?
Co.
Because
it
does
not
stand
with
our
Profession
.
Pan.
And
it
stands
as
little
with
mine
to
give
you
your
Dinner
for
Nothing
.
Co.
But
we
are
ty'd
up
by
a
Rule
.
Pan.
So
am
I
by
the
clean
contrary
.
Co.
Where
shall
a
Body
find
your
Rule
?
Pan.
In
these
two
Verses
.
Hospes
,
in
hac
Mensâ
,
fuerint
cum
Viscera
Tensa
,
Surgere
ne
properes
,
ni
prius
annumeres
.
'T
is
the
Rule
of
this
Table
;
Eat
as
long
as
y'
are
able
;
But
then
pay
your
Score
:
There
's
no
stirring
before
.
Co.
We
'll
be
no
charge
to
you
.
Pan.
Then
you
'll
be
no
profit
neither
.
Co.
Your
Charity
upon
Earth
will
be
rewarded
in
Heaven
.
Pan.
Those
words
,
Butter
no
Parsnips
.
Co.
Any
Corner
of
your
Stove
will
content
us
,
and
we
'll
trouble
no
body
.
Pan.
My
Stove
will
hold
no
such
company
.
Co.
Must
we
be
thrown
out
thus
?
What
if
we
should
be
worried
this
night
by
Wolves
?
Pan.
Neither
Wolves
,
nor
Dogs
,
prey
upon
their
own
kind
.
Co.
This
were
barbarous
,
even
to
Turks
.
Consider
us
as
you
please
,
we
are
still
Men.
Pan.
I
have
lost
my
hearing
.
Co.
You
can
indulge
your self
,
and
go
from
your
Stove
to
a
warm
Bed
;
how
can
you
have
the
heart
to
expose
us
to
be
kill'd
with
Cold
,
even
if
the
Beasts
should
spare
us
?
Pan.
Did
not
Adam
live
so
in
Paradice
?
Co.
He
did
so
;
but
Innocent
.
Pan.
And
so
am
I
Innocent
.
Co.
Within
a
Syllable
of
it
.
But
have
a
Care
you
be
not
excluded
a
better
place
hereafter
,
for
shutting
us
out
here
.
Pan.
Good
words
I
beseech
ye
.
Vx.
Prethee
,
my
dear
,
make
'em
some
amends
for
thy
severity
,
and
let
'em
stay
here
to
night
;
they
are
Good
men
,
and
thou
'lt
thrive
the
better
for
't
.
Pan.
Here
's
your
Reconciler
!
I
'm
afraid
you
're
agreed
upon
the
Matter
;
Oh!
how
I
hate
to
hear
a
Woman
call
any
body
a
Good
man
(
especially
in
French.
)
Vx.
Well
,
well
,
you
know
there
's
nothing
of
That
.
But
think
with
your self
how
often
you
have
offended
God
,
by
Dicing
,
Drinking
,
Brawling
,
Quarrelling
?
This
Charity
may
perhaps
make
your
Peace
:
and
do
not
drive
those
out
of
your
House
,
now
you
're
well
,
whose
assistance
you
would
be
glad
of
upon
your
Death-Bed
.
Never
let
it
be
said
that
you
harbour
Buffons
,
and
shut
your
doors
upon
such
men
as
these
.
Pan.
Pray'e
be
gone
into
the
Kitchin
about
your
business
,
and
let
's
have
no
more
Preaching
here
.
Vx.
It
shall
be
done
.
Be.
The
man
sweetens
methinks
;
see
,
he
takes
his
Shirt
;
and
I
hope
all
will
be
well
yet
,
Co.
And
they
're
laying
the
Cloth
for
the
Children
:
'T
is
happy
for
us
there
came
no
other
Guests
;
for
we
should
have
been
sent
packing
else
.
Be.
'T
is
well
we
brought
Wine
,
and
Lamb
with
us
from
the
next
Village
;
for
if
a
lock
of
Hay
would
have
sav'd
a
mans
life
,
't
is
not
here
to
be
had
.
Co.
Now
the
Children
are
plac'd
,
let
's
take
part
of
the
Table
with
'em
,
there
's
room
enough
.
Pan.
'T
is
long
of
you
,
my
Masters
,
that
I
have
never
a
Guest
to
day
,
but
those
that
I
had
better
be
without
.
Co.
If
it
be
a
thing
that
rarely
happens
,
impute
it
to
us
.
Pan.
Nay
it
falls
out
oftner
then
I
wish
it
did
.
Co.
Never
trouble
your self
,
Christ
lives
,
and
will
not
forsake
those
that
serve
him
.
Pan.
You
pass
in
the
World
for
Evangelical
men
.
The
Gospel
,
ye
know
,
forbids
carrying
about
Bread
and
Satchels
.
But
your
Sleeves
,
I
perceive
,
serve
for
Wallets
:
and
you
do
not
only
carry
Bread
about
ye
,
but
Wine
and
Flesh
,
the
best
that
is
to
be
gotten
too
.
Co.
Take
part
with
us
if
you
please
.
Pan.
My
Wine
is
Hog-wash
to
't
.
Co.
Take
some
of
the
Flesh
too
,
there
's
enough
for
us
.
Pan.
O
blessed
Beggars
!
my
Wife
provided
me
nothing
to
day
but
Collworts
and
a
little
rusty
Bacon
.
Co.
If
you
please
let
's
joyn
our
stocks
,
for
't
is
all
one
to
us
what
we
Eat
.
Pan.
Why
don't
you
carry
Cabbage-Stalks
about
with
you
then
,
and
Dead
Drink
?
Co.
They
would
needs
force
this
upon
us
at
a
place
where
we
dined
to
day
.
Pan.
Did
your
Dinner
cost
you
nothing
?
Co.
No
,
not
any
thing
;
nay
we
had
thanks
both
for
what
we
had
there
,
and
for
what
we
brought
away
.
Pan.
Whence
come
ye
?
Co.
From
Basil.
Pan.
What
,
so
far
?
Co.
'T
is
as
we
tell
you
.
Pan.
You
're
a
strange
kind
of
people
sure
,
that
can
travel
thus
without
Horse
,
Money
,
Servants
,
Arms
,
or
Provisions
.
Co.
You
see
in
us
some
footsteps
of
the
Evangelical
life
.
Pan.
Or
the
life
of
Rogues
rather
;
that
wander
up
and
down
with
their
Budgets
.
Co.
Such
as
We
are
,
the
Apostles
were
,
and
(
with
Reverence
)
our
Saviour
himself
.
Pan.
Can
you
tell
Fortunes
?
Co.
Nothing
less
.
Pan.
Why
,
how
do
you
live
then
?
Co.
By
his
Bounty
that
has
promis'd
to
provide
for
us
.
Pan.
And
who
is
that
?
Co.
He
that
has
said
,
Take
you
no
care
,
but
all
things
shall
be
added
to
you
.
Pan.
But
that
Promise
extends
only
to
those
that
seek
the
Kingdom
of
Heaven
.
Co.
And
that
do
we
,
with
all
our
might
.
Pan.
The
Apostles
were
famous
for
Miracles
:
they
cur'd
the
Sick
;
and
't
is
no
wonder
then
how
they
liv'd
any
where
;
but
you
can
do
no
such
thing
.
Co.
We
could
,
if
we
were
like
the
Apostles
,
and
if
the
matter
requir'd
a
Miracle
.
But
the
power
of
Miracles
was
only
temporary
to
convince
Unbelievers
.
There
's
nothing
needful
now
but
a
Holy
Life
:
Beside
,
that
it
is
many
times
better
to
be
sick
,
then
to
be
well
;
to
die
,
then
to
live
.
Pan.
What
do
you
do
then
?
Co.
The
best
we
can
;
every
man
according
to
the
Tallent
that
God
has
given
him
.
We
comfort
,
exhort
,
admonish
,
reprove
,
as
we
see
Occasion
:
Nay
,
sometimes
we
preach
too
,
where
we
find
Pastors
that
are
Dumb
;
and
where
we
can
do
no
good
,
we
make
it
our
Care
to
do
no
hurt
,
either
by
our
Words
,
or
Examples
.
Pan.
To
morrow
is
a
Holy-day
;
I
would
you
would
give
us
a
Sermon
here
.
Co.
What
Holy-day
?
Pan.
St.
Antony
'
s.
Co.
He
was
a
good
man
;
but
how
came
he
to
have
a
Holy
day
?
Pan.
I
'll
tell
ye
;
we
have
a
world
of
Swineherds
hereabouts
(
for
there
's
a
huge
Wood
hard
by
here
,
for
Acorns
)
and
the
people
have
an
opinion
that
St.
Antony
takes
charge
of
the
Hogs
;
and
therefore
they
worship
him
,
for
fear
he
should
hurt
'em
.
Co.
I
would
they
would
worship
him
affectionately
as
they
should
do
.
Pan.
In
what
manner
?
Co.
Whosoever
follows
his
example
,
does
his
Duty
.
Pan.
We
shall
have
such
Drinking
,
Dancing
,
Playing
,
Scolding
,
and
Boxing
here
to
morrow
!
Co.
Like
the
Pagans
Bacchanals
.
But
these
people
are
more
sottish
than
the
Hogs
they
keep
;
and
I
wonder
that
Antony
does
not
punish
'em
for
it
.
What
kind
of
Pastor
have
ye
?
Neither
a
Mute
I
hope
,
nor
a
Wicked
one
.
Pan.
Let
every
one
speak
as
he
finds
,
he
's
a
good
Pastor
to
me
;
for
here
he
topes
it
the
whole
live-long
day
;
and
no
man
brings
me
either
more
,
or
better
Customers
.
'T
was
ten
to
one
he
would
have
been
here
now
.
Co.
He
's
not
a
man
for
our
turn
.
Pan.
What
's
that
?
Do
you
know
him
then
?
Co.
We
would
fain
have
taken
up
a
Lodging
with
him
,
but
he
bad
us
begone
,
and
chac'd
us
away
like
so
many
Wolves
.
Pan.
Very
,
very
good
.
Now
I
understand
the
business
;
'T
is
You
that
kept
him
away
,
because
he
knew
you
would
be
here
.
Co.
Is
he
not
Mute
?
Pan.
Mute
do
you
say
?
he
's
free
enough
of
his
Tongue
in
the
Stove
;
and
he
has
a
Voice
that
makes
the
Church
ring
again
,
but
I
never
heard
him
in
a
Pulpit
.
In
short
,
I
presume
he
has
made
you
sensible
that
he
wants
no
Tongue
.
Co.
Is
he
a
learned
Divine
?
Pan.
So
he
tells
the
World
himself
;
but
he
's
under
an
Oath
perhaps
never
to
make
any
other
discovery
of
it
.
In
one
word
,
the
People
and
the
Pastor
are
well
agreed
;
and
the
Dish
(
as
we
say
)
wears
its
own
cover
.
Co.
Do
you
think
he
would
give
a
man
leave
to
preach
in
his
Place
?
Pan.
I
dare
undertake
he
shall
,
provided
that
there
be
no
flurting
at
him
,
as
't
is
a
common
practice
to
do
.
Co.
'T
is
an
ill
custom
.
If
I
dislike
any
thing
,
I
tell
the
Pastor
of
it
privately
;
the
rest
belongs
to
the
Bishop
.
Pan.
We
have
but
few
of
those
Birds
in
our
Country
,
tho'
truely
you
seem
to
be
good
men
enough
your selves
.
Pray'●
what
's
the
meaning
of
such
Variety
of
Habits
?
for
some
people
judge
amiss
of
you
for
your
Cloaths
.
Co.
What
reason
for
that
?
Pan.
I
cannot
tell
you
the
reason
,
but
I
know
the
thing
to
be
true
.
Pan.
Some
think
the
better
of
us
for
our
Habits
,
and
some
the
worse
.
Now
though
they
both
do
amiss
,
the
former
is
the
more
generous
Mistake
.
Pan.
So
let
it
be
;
but
where
's
the
benefit
of
all
those
distinctions
?
Co.
What
's
your
opinion
of
them
?
Pan.
Truely
I
see
no
advantage
at
all
;
but
in
War
,
and
Procession
;
for
in
the
latter
there
are
personated
Saints
,
Iews
,
Ethniques
,
that
must
be
discriminated
in
their
diversity
of
Dress
.
And
in
War
the
variety
is
good
for
the
ranging
of
several
Troops
under
several
Colours
,
to
avoid
Confusion
.
Co.
You
speak
to
the
point
;
and
so
is
this
a
Military
Garment
;
some
under
one
Leader
,
some
under
another
;
but
we
are
all
under
one
General
,
that
is
Christ
.
But
there
are
three
things
to
be
consider'd
in
a
Garmen
.
Pan.
What
are
those
?
Co.
Necessity
,
Vse
,
and
Decency
.
Why
do
we
Eat
?
Pan.
To
keep
our selves
from
Starving
.
Co.
Why
do
we
cover
our
Bodies
,
but
to
keep
us
warm
?
Pan.
It
cannot
be
deny'd
.
Co.
And
in
that
point
,
my
Garment
is
better
than
yours
;
for
it
covers
the
Head
,
the
Neck
,
and
the
Shoulders
,
where
we
are
most
in
danger
.
Now
for
our
Vse
,
we
must
have
Variety
of
Fashions
,
and
of
Stuffs
;
A
short
Coat
for
a
Horseman
,
a
longer
when
we
lie
still
:
We
are
Thin
Clad
in
Summer
,
Thick
in
Winter
.
There
are
those
at
Rome
that
change
their
Cloths
twice
a
day
.
They
take
a
fur'd
Coat
in
the
morning
,
a
single
one
at
noon
,
and
toward
night
one
that
's
a
little
warmer
.
But
every
man
is
not
furnisht
with
this
Variety
:
Nor
is
there
any
fashion
that
better
answers
several
purposes
than
this
of
ours
.
Pan.
Make
that
out
.
Co.
If
the
Wind
,
or
the
Sun
trouble
us
,
we
put
on
our
Cowle
.
In
hot
weather
out
of
the
Sun
we
throw
it
behrnd
us
;
when
we
sit
still
we
let
the
Gown
fall
about
our
Heels
;
if
we
walk
we
hold
,
or
tuck
it
up
.
Pan.
He
was
no
Fool
,
I
perceive
,
that
invented
it
.
Co.
Beside
that
,
it
goes
a
great
way
in
a
happy
Life
,
the
wonting
of
our selves
to
be
Content
with
a
Little
:
For
if
we
once
lash
out
into
sensuality
and
pleasure
,
there
will
be
no
end
.
But
can
you
shew
me
any
other
Garment
that
is
so
commodious
in
so
many
Respects
?
Pan.
Truely
I
cannot
.
Co.
Consider
now
the
Decency
of
it
.
Tell
me
honestly
,
if
you
should
put
on
your
Wives
Cloaths
,
would
not
every
body
say
you
were
Phantastical
?
Pan.
Nay
,
Mad
perhaps
.
Co.
And
what
if
your
Wife
should
put
on
yours
;
what
would
you
say
to
't
?
Pan.
I
should
not
say
much
perhaps
,
but
I
should
bang
her
handsomly
.
Co.
What
does
it
signifie
now
what
Garment
a
body
uses
?
Pan.
Oh!
yes
;
in
this
case
it
is
very
material
.
Co.
Beyond
Controversie
;
for
the
very
Pagans
will
not
allow
a
man
to
wear
a
Womans
Cloaths
,
or
a
Woman
a
Mans.
Pan.
And
they
are
in
the
right
for
't
,
Co.
'T
is
well
.
Put
the
Case
now
that
a
man
of
fourscore
should
dress
himself
like
a
boy
of
fifteen
,
or
a
boy
of
fifteen
like
a
man
of
fourscore
;
would
not
all
the
World
condemn
it
?
Or
the
same
thing
in
a
Woman
and
a
Girl
.
Pan.
No
question
of
it
.
Co.
Or
if
a
Layman
should
go
like
a
Priest
,
or
a
Priest
like
a
Layman
?
Pan.
It
were
a
great
Indecorum
on
both
sides
.
Co.
Or
if
a
Private
man
should
put
on
the
Habit
of
a
Prince
,
or
a
particular
Priest
that
of
a
Bishop
?
Pan.
It
were
a
great
Indecency
.
Co.
What
if
a
Citizen
should
sit
in
his
Shop
with
his
Sword
,
Buff
Coat
,
and
a
Feather
in
's
Cap
?
Pan.
He
would
be
pointed
at
.
Co.
What
if
an
English
Ensign
should
put
a
white
Cross
in
's
Colours
;
a
Swiss
a
Red
one
;
or
a
French
man
,
a
Black
one
?
Pan.
'T
would
be
very
foolishly
done
.
Co.
Why
do
you
wonder
so
much
then
at
our
Habit
?
Pan.
I
am
not
now
to
learn
the
difference
betwixt
a
private
Man
and
a
Prince
,
or
a
Man
and
a
Woman
:
But
as
to
the
difference
betwixt
a
Monk
and
no
Monk
I
am
utterly
Ignorant
.
Co.
What
difference
is
there
betwixt
a
Rich
man
and
a
Poor
?
Pan.
Fortune
.
Co.
And
yet
it
would
be
very
odd
if
a
Begger
should
Cloath
himself
like
a
Lord
.
Pan.
True
,
as
Lords
go
now
adays
.
Co.
What
's
the
difference
betwixt
a
Fool
and
a
Wise
man
?
Pan.
A
little
more
then
betwixt
a
Rich
man
and
a
Begger
?
Co.
Fools
,
you
see
,
are
drest
up
after
another
manner
then
Wise
men
.
Pan.
How
well
it
becomes
you
,
I
know
,
not
;
but
your
Habit
wants
very
little
more
of
a
Fools-Coat
;
than
Ears
and
Bells
to
't
.
Co.
That
's
the
difference
;
and
we
are
no
other
than
the
Worlds
Fools
,
if
we
be
what
we
profess
.
Pan.
I
cannot
say
what
you
are
:
but
this
I
know
,
that
there
are
of
these
Idiots
with
their
Ears
and
Bells
,
that
have
more
Brains
in
their
heads
than
many
of
our
square
Caps
with
their
Furrs
,
Hoods
,
and
other
Ensigns
of
Authority
.
Wherefore
it
seems
a
madness
to
me
,
to
think
any
man
the
Wiser
for
his
Habit.
I
saw
once
an
Errant
Tony
,
with
a
Gown
to
his
Heels
,
a
Doctors
Cap
,
and
the
Countenance
of
a
very
Grave
School
Divine
;
he
disputed
Publiquely
;
several
Princes
made
much
of
him
;
and
he
took
the
Right
hand
of
all
other
Fools
,
himself
being
the
most
eminent
of
the
King.
Co.
What
would
you
be
at
now
?
Would
you
have
a
Prince
that
makes
sport
with
a
Fool
change
Cloaths
with
him
?
Pan.
If
your
Proposition
be
true
,
that
the
mind
of
a
man
may
be
judg'd
by
his
Habit
;
perhaps
it
might
do
well
enough
.
Co.
You
press
this
upon
me
,
but
I
am
still
of
opinion
that
there
is
very
good
reason
for
allowing
of
Fools
Distinct
Habits
.
Pan.
And
what
may
that
reason
be
?
Co.
For
fear
any
body
should
hurt
'em
,
if
they
mis-behave
themselves
.
Pan.
What
if
I
should
say
on
the
contrary
,
that
their
Habit
does
rather
provoke
people
to
do
'em
mischief
;
insomuch
that
of
Fools
they
come
to
be
mad
men
;
and
why
shall
not
a
Bull
,
or
a
Dog
,
or
a
Boar
,
that
kills
a
man
or
a
Child
,
escape
unpunisht
;
as
well
as
a
Fool
?
But
the
thing
that
I
ask
you
,
is
,
the
reason
of
your
distinct
Habits
from
others
?
Why
should
not
a
Baker
as
well
be
distinguisht
from
a
Fisherman
,
a
Shoemaker
from
a
Taylor
,
an
a
Apothecary
,
from
a
Vintner
,
a
Coachman
from
a
Waterman
?
You
that
are
Priests
,
why
should
you
not
be
Cloath'd
like
other
Priests
?
If
you
are
Layiks
,
why
do
you
differ
from
us
?
Co.
In
antient
time
,
Monks
were
only
the
purer
Sort
of
the
Layity
;
and
there
was
no
other
difference
betwixt
a
Monk
and
another
Layik
,
then
betwixt
an
honest
,
frugal
man
,
that
maintains
his
Family
by
his
Industry
,
and
a
Ruffling
Hector
,
that
lives
upon
the
High
way
.
In
time
,
the
Bishop
of
Rome
bestow'd
honour
upon
us
;
and
we
gave
some
Reputation
to
the
Habit
our selves
;
which
is
not
simply
either
Layik
or
Sacerdotal
;
but
such
as
it
is
,
I
could
name
you
some
Cardinals
,
and
Popes
,
that
have
not
been
asham'd
of
it
.
Pan.
But
as
to
the
Decorum
of
it
,
whence
comes
That
?
Co.
Some
time
from
the
very
Nature
of
the
thing
;
other
while
,
from
custom
,
and
opinions
.
If
a
man
should
wear
a
Buffles-skin
with
the
Horns
upon
his
Head
,
and
the
Tail
dragging
after
him
,
would
not
all
the
World
laugh
at
him
?
Pan.
I
believe
they
would
.
Co.
And
again
,
if
a
man
should
cover
himself
to
the
middle
,
and
all
the
rest
naked
?
Pan.
Most
absurd
.
Co.
The
very
Pagans
Censure
men
for
wearing
their
Cloaths
so
thin
,
that
it
were
an
Indecency
even
in
a
Woman
.
It
is
modester
to
be
stark
naked
,
as
we
found
you
in
the
St●ve
,
then
to
be
only
cover'd
with
a
Transparent
Garment
.
Pan.
The
whole
business
of
Habits
,
I
phansie
,
depends
upon
Custom
and
Opinion
.
Co.
Why
so
?
Pan.
I
had
some
Travellers
at
my
house
t'other
day
,
that
had
been
up
and
down
the
World
,
as
they
told
me
,
in
places
that
we
have
no
account
of
in
the
very
Maps
;
and
particularly
upon
an
Island
of
a
very
Temperate
Air
,
where
it
was
accounted
dishonourable
to
cover
their
Nakedness
.
Co.
They
liv'd
like
Beasts
perhaps
.
Pan.
No
,
but
on
the
contrary
,
they
were
a
people
of
great
Humanity
.
Their
Government
was
Monarchical
;
and
they
went
out
with
their
Prince
every
morning
to
work
,
for
about
an
hour
a
day
.
Co.
What
was
their
work
?
Pan.
The
plucking
up
of
Roots
,
which
they
use
instead
of
Wheat
,
and
find
it
much
more
pleasant
and
wholesome
.
After
one
hour
,
every
man
goes
about
his
own
business
,
or
does
what
he
has
a
mind
to
.
They
bring
up
their
Children
with
great
Piety
;
punishing
all
Crimes
severely
,
but
especially
Adultery
.
Co.
What
's
the
Punishment
?
Pan.
The
Women
,
you
must
know
,
they
spare
,
for
't
is
permitted
to
the
Sex
;
but
if
a
Man
be
taken
in
't
,
they
expose
him
in
publick
,
with
the
part
offending
cover'd
.
Co.
A
sad
punishment
indeed
!
Pan.
And
so
it
is
to
them
,
as
custom
has
made
it
.
Co.
When
I
consider
the
force
of
perswasion
,
I
could
half
believe
it
:
for
if
a
man
would
make
a
Thief
,
or
a
Murtherer
exemplary
,
would
it
not
be
a
sufficient
Punishment
to
cut
of
the
hind
Lappet
of
his
Shirt
,
clap
a
Wholfs
skin
upon
his
Buttocks
,
put
him
on
party-coloured
Stockins
,
cut
the
fore-part
of
his
Doublet
into
the
fashion
of
a
Net
,
leave
his
breast
and
his
Shoulders
bare
,
turn
up
one
part
of
his
Beard
,
leave
another
part
at
length
,
and
shave
the
rest
;
cut
off
his
hair
,
clap
a
Cap
upon
his
Crown
with
a
hundred
holes
in
't
,
and
a
huge
Plume
of
Feathers
,
and
then
bring
him
in
this
Dress
,
into
publick
?
Would
not
this
be
a
greater
reproach
,
then
a
fools
Cap
to
him
with
long
ears
,
and
gingling
baubles
?
And
yet
we
find
those
that
accompt
this
an
Ornament
,
tho'
nothing
can
be
a
greater
Madness
;
nay
,
we
see
Souldiers
every
day
in
this
Trim
,
that
are
well
enough
pleas'd
with
themselves
.
Pan.
Yes
;
and
there
are
some
honest
Citizens
,
would
strain
hard
to
get
into
this
Mode
.
Co.
But
now
if
a
Man
should
dress
himself
up
with
Birds
Feathers
,
like
an
Indian
,
would
not
the
very
Children
think
him
Mad
?
Pan.
Directly
Mad.
Co.
And
yet
that
which
we
admire
,
does
still
savour
of
a
greater
Madness
.
Now
as
it
is
true
,
that
nothing
is
so
ridiculous
,
but
Custom
may
bear
it
out
;
so
it
must
be
allow'd
,
that
there
is
a
Certain
decorum
which
all
Wise-men
will
approve
of
:
And
somewhat
again
in
Garments
,
that
is
Mis-becoming
,
and
agreed
by
all
the
World
,
to
be
so
.
What
can
be
more
ridiculous
than
a
Burthensome
Gown
with
a
Long
Train
;
as
if
the
Quality
of
the
Woman
were
to
be
measur'd
by
the
Length
of
her
Tail
?
Nay
,
and
some
Cardinals
are
not
asham'd
to
imitate
it
:
And
yet
so
prevalent
a
thing
is
Custom
,
that
there
's
no
changing
of
a
Fashion
so
received
.
Pan.
So
much
for
Custom
.
But
tell
me
now
,
whether
you
think
it
better
for
Monks
to
wear
different
Habits
,
or
not
?
Co.
I
take
it
to
be
more
agreeable
to
Christian
Simplicity
,
not
to
pronounce
upon
any
Man
for
's
Habit
,
provided
it
be
sober
,
and
descent
.
Pan.
Why
do
not
you
cast
away
your
C●wls
then
?
Co.
Why
did
not
the
Apostles
presently
eat
of
all
sorts
of
Meats
?
Pan.
I
know
not
;
and
do
you
tell
me
.
Co.
Because
an
Invincible
Custom
hindre'd
it
.
For
whatsoever
is
deep
rooted
in
the
Minds
of
Men
,
and
by
long
use
confirmed
,
and
turn'd
as
it
were
into
Nature
,
can
never
be
taken
away
on
the
sudden
,
without
the
hazard
of
the
Publick
Peace
:
but
it
must
be
remov'd
by
Degrees
,
as
the
Horse
Tail
was
pluck'd
off
by
single
Hairs
.
Pan.
I
could
bear
this
,
if
the
Monks
were
but
all
Habited
alike
:
But
so
many
diversities
will
never
down
with
me
.
Co.
You
must
impute
this
evil
to
Custom
,
as
well
as
all
others
.
St.
Benedict's
Habit
is
no
new
one
,
but
the
same
that
he
us'd
with
his
Disciples
,
that
were
plain
,
and
honest
men
.
No
more
is
St.
Francis's
,
but
it
was
the
Fashion
of
poor
Cou●try
F●llows
.
Now
some
of
their
Successors
,
have
,
by
New
additions
,
made
the
matter
a
little
Superstitious
.
How
many
old
Women
have
we
at
this
day
that
stick
to
the
mode
they
were
brought
up
in
,
which
is
every
jot
as
different
from
what
is
us'd
now
,
as
your
Habit
is
from
mine
?
Pan.
There
are
indeed
many
such
Women
.
Co.
Therefore
when
you
see
this
Habit
,
you
see
but
the
Reliques
of
Past
times
.
Pan.
But
has
your
Habit
no
Holiness
in
it
?
Co.
None
at
all
.
Pan.
There
are
some
of
you
make
their
boasts
that
they
were
of
Divine
Direction
from
the
Holy
Virgin.
Co.
Those
Stories
were
but
Dreams
.
Pan.
One
Man
has
a
Phansie
that
he
shall
never
recover
a
Fit
of
Sickness
,
unless
he
Cloth
himself
in
a
Dominicans
Habit
;
Another
will
not
be
Bury'd
,
but
in
a
Franciscans
.
Co.
They
that
tell
you
these
things
,
are
either
Cheats
,
or
Fools
,
and
they
that
believe
'em
,
are
Superstitious
.
God
Almighty
knows
a
Knave
as
well
in
a
Franciscans
Habit
,
as
in
a
Buff-Coat
.
Pan.
The
Birds
of
the
Air
have
not
that
Variety
of
Feathers
which
you
have
of
Habits
.
Co.
What
can
be
better
than
to
imitate
Nature
,
unless
to
out-do
it
?
Pan.
I
would
you
had
as
many
sorts
of
Books
too
.
Co.
But
there
's
much
to
be
said
for
the
Variety
also
.
Has
not
the
Spaniard
,
one
Fashion
,
the
Italian
,
another
,
the
French
,
Germans
,
Greeks
,
Turks
,
Saracens
,
their
several
Fashions
also
?
Pan.
They
have
so
.
Co.
And
then
in
the
same
Country
again
,
what
Variety
of
Garments
,
among
Persons
of
the
same
Sex
,
Age
,
and
Degree
?
How
different
is
that
of
the
Venetian
from
the
Florentine
;
and
of
Both
,
from
the
Roman
:
And
this
in
Italy
alone
?
Pan.
I
'm
convinc'd
of
it
.
Co.
And
from
whom
comes
our
Variety
?
Dominicus
took
●is
Habit
f●om
the
Honest
Husbandmen
in
that
part
of
Spain
where
he
liv'd
.
Benedictus
,
his
,
from
that
part
of
Italy
where
he
liv'd
.
Franciscus
from
the
Husbandmen
of
several
places
;
and
so
for
the
rest
.
Pan.
So
that
for
ought
I
find
,
you
are
never
the
holyer
for
your
Cowles
,
if
you
be
not
so
for
your
Lives
.
Co.
Nay
,
we
have
more
to
answer
for
than
you
have
,
if
by
our
lewd
Lives
we
give
Scandal
to
the
Simple
.
Pan.
But
is
there
any
hope
of
Vs
then
,
that
have
neither
Patron
,
nor
Habit
,
nor
Rule
nor
Profession
?
Co.
Yes
;
You
have
Hope
,
but
have
a
care
you
do
not
lose
it
.
Go
ask
your
Godfathers
,
what
Profession
you
made
in
Baptism
;
and
what
Order
you
were
initiated
〈◊〉
.
What
signifies
a
〈…〉
,
to
him
that
's
under
the
Rule
of
the
Gospel
?
Or
any
other
Patron
,
to
him
whose
Patron
is
Iesus
Christ
?
Did
you
profess
nothing
when
you
were
Marri'd
?
Bethink
your self
,
what
you
owe
to
your self
,
to
your
Children
,
your
Family
,
and
you
will
find
a
heavier
Charge
upon
you
as
a
Christian
,
than
as
a
Disciple
of
Saint
Francis.
Pan.
Do
you
believe
that
any
Innkeepers
go
to
Heaven
?
Co.
Why
not
?
Pan.
There
are
many
things
said
and
done
in
this
House
,
that
are
not
according
to
the
Gospel
.
Co.
As
what
?
Pan.
One
Fuddles
,
another
talks
Bawdy
,
a
third
Brawls
,
a
fourth
Detracts
,
and
I
know
not
what
beside
.
Co.
These
things
must
be
avoided
as
much
as
may
be
:
And
however
,
you
are
not
for
your
Profits
sake
to
Countenance
,
or
to
draw
on
this
Wickedness
.
Pan.
And
sometimes
I
do
not
deal
fairly
with
my
Guests
.
Co.
How
's
That
?
Pan.
When
I
find
them
grow
hot
,
I
give
them
a
good
deal
of
Water
with
their
Wine
.
Co.
That
's
more
Pardonable
yet
,
then
stumming
of
it
.
Pan
Tell
me
truly
,
how
many
days
have
you
been
now
upon
your
Journey
?
Co.
Almost
a
Month.
Pan
Who
looks
to
ye
in
the
mean
time
?
Co.
Are
not
they
well
look'd
to
,
that
have
a
Wife
,
Children
,
Parents
,
and
Kindred
?
Pan.
Abundantly
.
Co.
You
have
but
one
Wife
,
one
Fatber
,
one
House
;
We
have
a
hundred
:
You
,
but
a
few
Children
▪
a
few
Kindred
;
We
Innumerable
.
Pan.
How
comes
that
about
?
Co.
Because
the
Alliances
of
the
Spirit
are
more
Numerous
than
those
of
the
Flesh
;
Christ
has
promis'd
it
,
and
all
his
Promises
are
made
good
.
Pan.
I
have
not
met
with
better
Company
:
Let
me
die
,
if
I
had
not
rather
Talk
with
The●
,
than
Drink
with
our
Pastor
.
Le
ts
hear
you
Preach
to
morrow
;
and
when
you
come
this
way
next
,
let
this
be
your
Lodging
.
Co.
But
what
if
you
have
other
Guests
?
Pan.
They
shall
be
welcome
too
,
if
they
be
like
you
.
Co.
Better
,
I
hope
.
Pan.
But
among
so
many
Wicked
Men
,
how
shall
I
know
a
Good
One
?
Co.
One
word
in
your
Ear
,
I
'll
tell
you
.
Pan.
Say
then
.
Co.
—
Pan.
I
'll
remember
it
,
and
do
't
.
THE
Apotheosis
of
CAPNIO
;
OR
,
The
Franciscan's
Vision
.
COL.
XI
.
A
Pleasant
Relation
of
John
Reuchlin's
Ghost
appearing
to
a
Franciscan
in
a
Dream
;
and
St.
Jerome's
coming
to
him
,
and
Cloathing
him
,
to
take
him
up
into
Heaven
:
With
several
Comical
Circumstances
that
past
upon
the
Way
,
betwixt
his
Death
,
and
his
Canonization
or
Ascension
.
POMPILIUS
,
BRASSICANUS
.
Po.
WHERE
have
you
been
,
with
your
Spatter-Lashes
?
Br.
At
Tubingua
.
Po.
Have
ye
any
News
there
?
Br.
'T
is
a
wonderful
thing
that
the
World
should
run
so
strangely
a
madding
after
News
.
I
heard
a
Camel
in
a
Pulpit
at
Louvain
,
charge
his
Auditory
upon
their
Salvation
,
to
have
nothing
to
do
with
any
thing
that
was
New.
Po.
Thou
mean'st
a
Carmelite
;
but
it
was
a
Conceit
indeed
fit
for
a
Camel
:
Or
if
it
were
a
Man
,
by
my
Consent
,
he
should
never
change
his
Shoos
,
his
Linnen
,
or
his
Breeches
;
and
I
would
have
him
dieted
with
Souce
,
Musty
Drink
,
and
Rotten
Eggs.
Br.
But
yet
for
all
this
,
you
must
know
that
the
Good
Man
had
rather
have
his
Porrige
Fresh
,
than
Stale
.
Po.
Prethee
come
to
the
Point
;
and
tell
me
what
News
.
Br.
Nay
,
I
have
News
in
my
Budget
too
;
but
News
,
he
says
,
is
a
wicked
thing
.
Po.
Well
;
but
that
which
is
New
,
will
come
to
be
Old.
Now
if
all
Old
things
be
Good
,
and
all
New
things
Bad
;
that
which
is
Good
at
present
,
will
hereafter
be
Bad
;
and
that
which
is
now
Bad
,
will
hereafter
be
Good.
Br.
According
to
the
Doctrine
of
the
Camel
,
it
must
be
so
;
and
a
young
wicked
Fool
,
will
come
to
be
an
old
good
One.
Po.
But
prethee
let
's
have
the
News
whatever
it
is
.
Br.
The
famous
Triple-Tongued
Phoenix
of
Erudition
,
Iohn
Reuchlin
,
is
departed
this
Life
.
Po.
For
certain
?
Br.
Nay
,
it
is
too
certain
.
Po.
And
where
's
the
hurt
on
't
,
for
a
Man
to
leave
an
Immortal
Memory
of
his
Name
,
and
Reputation
behind
him
,
and
so
pass
from
this
miserable
World
,
to
the
Seats
of
the
Blessed
?
Br.
How
do
you
know
that
to
be
the
Case
?
Po.
It
cannot
be
otherwise
,
if
his
Death
was
answerable
to
his
Life
.
Br.
And
you
'd
be
more
and
more
of
that
Opinion
,
if
you
knew
as
much
as
I.
Po.
What
's
that
,
I
pray
?
Br.
No
,
no
;
I
must
not
tell
ye
.
Po.
Why
not
?
Br.
Because
he
that
told
me
the
thing
,
made
me
promise
Secrecy
.
Po.
Trust
me
,
upon
the
same
Condition
;
and
upon
my
honest
Word
,
I
'll
keep
your
Counsel
.
Br.
That
same
Honest
Word
has
so
oft
deceived
me
.
But
yet
I
'll
venture
't
;
especially
,
being
a
matter
of
such
a
quality
,
that
it
is
fit
all
good
Men
should
know
it
.
There
is
a
certain
Franciscan
at
Tubinga
,
(
a
Man
of
singular
Holiness
,
in
every
Bodies
Opinion
but
his
own
.
)
Po.
The
greatest
Argument
in
the
World
of
true
Piety
!
Br.
If
I
should
tell
you
his
Name
,
you
'd
say
as
much
;
for
you
know
the
Man
.
Po.
Shall
I
guess
at
him
?
Br.
Do
so
.
Po.
Hold
your
Ear
then
.
Br.
Why
?
Here
's
no
Body
within
hearing
.
Po.
But
however
for
fashion
sake
.
Br.
The
very
Man
.
Po.
Nay
,
ye
may
swear
it
;
for
if
he
says
it
,
't
is
a
true
as
Gospel
.
Br.
Mind
me
then
,
and
I
'll
give
ye
the
naked
Truth
of
the
Story
.
My
Friend
Reuchlin
had
a
dangerous
Fit
of
Sickness
;
but
not
without
some
hope
of
Recovery
neither
.
What
Pity
't
is
that
so
admirable
a
Man
should
ever
grow
Old
,
Sicken
,
or
Dye
!
One
Morning
I
made
my
Franciscan
a
Visit
,
to
put
off
some
trouble
of
thoughts
,
by
diverting
my self
in
his
Company
;
for
when
my
Friend
was
Sick
,
(
do
ye
see
?
)
I
was
Sick
;
and
I
lov'd
him
as
my
own
Father
.
Po.
As
if
ever
any
honest
Man
would
have
done
otherwise
!
Br.
My
Franciscan
bad
me
chear
up
;
for
Reuchlin
(
says
he
)
is
well
.
What
?
(
said
I
)
Is
he
well
again
so
soon
?
For
but
two
days
ago
the
Doctors
despair'd
of
him
.
Then
satisfy
your self
,
says
he
,
for
he
's
so
well
,
that
he
shall
never
be
Sick
again
.
The
Tears
stood
in
my
Eyes
,
and
my
Franciscan
taking
notice
of
it
,
Pray'e
be
patient
,
(
says
he
)
till
I
have
told
you
all
.
I
have
not
seen
the
Man
this
week
,
but
I
pray
for
him
every
day
that
goes
over
my
head
.
This
very
Morning
,
after
Mattins
,
I
threw
my self
upon
my
Bed
,
and
fell
into
a
gentle
,
pleasant
Slumber
.
Po.
My
mind
gives
me
already
there
will
come
some
good
on
't
.
Br.
And
yours
is
no
ill
Genius
.
Methought
I
was
standing
by
a
little
Bridge
that
led
into
a
Meadow
,
so
wonderfully
Fine
,
what
with
the
Emrald
Verdure
,
and
freshness
of
the
Trees
and
Grass
;
the
Infinite
Beauty
,
and
variety
of
Flowers
,
and
the
Fragrancy
of
all
together
,
that
all
the
Fields
on
this
side
the
River
lookt
dead
,
blasted
and
withered
,
in
Comparison
.
In
the
Interim
,
while
I
was
wholly
taken
up
with
this
Prospect
,
who
should
come
by
(
in
a
lucky
hour
)
but
Reuchlin
?
And
as
he
pass'd
,
he
gave
me
(
in
Hebrew
)
his
Blessing
.
He
was
gotten
above
half
over
the
Bridge
,
before
I
was
aware
;
and
as
I
was
about
to
run
up
to
him
,
he
lookt
back
,
and
bade
me
stand
off
.
Your
time
(
says
he
)
is
not
yet
come
;
but
five
Years
hence
you
are
to
follow
me
.
In
the
mean
while
,
be
you
a
Witness
,
and
a
Spectator
of
what
's
done
.
I
put
in
a
word
here
,
and
ask'd
him
,
if
Reuchlin
was
Cloth'd
or
Naked
;
Alone
,
or
in
Company
.
He
had
nothing
upon
him
(
says
he
)
but
one
Garment
,
and
that
was
White
,
and
Shining
,
like
Damask
;
and
a
very
pretty
Boy
behind
him
,
with
Wings
,
which
I
took
for
his
good
Genius
.
Po.
Then
he
had
no
evil
Genius
with
him
?
Br.
Yes
;
the
Franciscan
told
me
,
he
thought
he
had
;
for
there
followed
him
a
good
way
off
,
certain
Birds
that
were
Black
all
over
,
saving
,
that
when
they
spread
their
Wings
,
they
seemed
to
have
a
mixture
of
Feathers
that
were
betwixt
White
and
Carnation
.
By
their
Colour
and
Cry
,
one
might
have
taken
them
for
Pyes
;
but
that
they
were
sixteen
times
as
big
;
and
about
the
Size
of
Vultures
.
They
had
Combs
upon
their
Heads
,
and
a
kind
of
Gorbelly'd
Kites
,
with
Crooked
Beaks
,
and
Tallons
.
If
there
had
been
but
three
of
them
,
I
should
have
taken
them
for
Harpyes
.
Po.
And
what
did
these
Devils
do
?
Br.
They
kept
their
distance
,
Chattering
,
and
Squalling
at
the
Heroick
Reuchlin
,
and
would
certainly
have
set
upon
him
if
they
durst
.
Po.
Why
,
what
hinder'd
'em
?
Br.
Reuchlin's
turning
upon
'em
,
and
making
the
Sign
of
the
Cross
at
'em
.
Be
gone
,
says
he
,
ye
cursed
Fiends
,
to
a
place
that
's
fitter
for
you
.
You
have
work
enough
to
do
among
Mortals
,
but
you
have
no
Commission
to
meddle
with
me
,
that
am
now
listed
in
the
Roll
of
Immortality
.
The
words
were
no
sooner
out
of
his
Mouth
,
says
my
Franciscan
,
but
these
filthy
Birds
took
their
Flight
,
and
left
such
a
Stink
behind
them
,
that
a
Close-stool
would
have
been
Orange-flower-water
to
it
;
and
he
swore
,
that
he
would
rather
go
to
Hell
,
than
even
snuff
up
such
a
Perfume
again
.
Po.
A
Curse
upon
these
Pests
!
Br.
But
hear
what
the
Franciscan
told
me
more
.
While
I
was
musing
upon
this
,
St.
Ierome
(
says
he
)
was
gotten
close
to
the
Bridge
;
and
saluted
Reuchlin
,
in
these
very
Words
,
God
save
thee
my
most
Holy
Companion
.
I
am
commanded
to
conduct
thee
to
the
blessed
Souls
above
,
as
a
Reward
from
the
Divine
Bounty
,
of
thy
most
pious
Labours
.
With
that
,
he
took
out
a
Garment
,
and
put
it
upon
Reuchlin
.
Tell
me
then
,
(
said
I
)
in
what
Habit
or
Shape
St.
Ierome
appear'd
?
Was
he
so
old
as
they
Paint
him
?
Did
he
wear
a
Cowl
,
or
a
Hat
;
and
the
Dress
of
a
Cardinal
?
Or
had
he
a
Lyon
for
his
Companion
?
Nothing
of
all
this
(
said
he
)
but
his
Person
was
Comely
,
and
his
Age
was
only
such
,
as
carried
Dignity
with
it
,
without
the
Offence
of
any
sort
of
Sluttery
:
But
what
need
had
he
there
of
a
Lyon
by
his
side
,
as
he
is
commonly
Painted
?
His
Gown
came
down
to
his
Heels
,
as
Transparent
as
Christal
,
and
of
the
same
Fashion
with
that
he
gave
to
Reuchlin
.
It
was
painted
over
with
Tongues
of
three
several
Colours
;
in
imitation
of
the
Ruby
,
the
Emerald
,
and
the
Saphyre
.
And
beside
the
clearness
of
it
,
the
Order
made
it
exceeding
graceful
.
Po.
An
intimation
,
I
suppose
,
of
the
three
Tongues
that
they
profess'd
.
Br.
No
doubt
on
't
;
for
upon
the
very
Borders
of
his
Garments
,
were
the
Characters
of
these
three
Languages
,
in
many
Colours
.
Po.
Had
Ierome
no
Company
with
him
?
Br.
No
Company
,
do
ye
say
?
The
whole
Field
swarm'd
with
Myriads
of
Angels
,
that
flew
in
the
Air
as
thick
as
Atomes
:
(
Pardon
the
meanness
of
the
Comparison
)
If
they
had
not
been
as
clear
as
the
Glass
,
there
would
have
been
no
Heaven
nor
Earth
to
be
seen
.
Po.
How
glad
am
I
now
for
poor
Reuchlin
!
But
what
followed
?
Br.
Ierome
,
says
he
,
for
Respects
sake
,
giving
Reuchlin
the
Right
hand
,
and
embracing
him
;
carry'd
him
into
the
Meadow
,
and
so
up
to
the
top
of
a
Hill
that
was
in
the
middle
of
it
,
where
they
kiss'd
and
hugg'd
one
another
again
.
And
now
the
Heavens
open'd
to
a
prodigious
wideness
,
and
there
appear'd
a
Glory
so
unutterable
,
as
made
every
thing
else
that
pass'd
for
wonderful
before
,
to
look
Mean
and
Sordid
.
Po.
Cannot
you
give
us
some
Representation
of
it
?
Br.
No
,
How
should
I
without
seeing
it
?
But
he
that
did
see
it
,
assures
me
,
that
the
Tongue
of
Man
is
not
able
to
express
the
very
Dream
of
it
.
And
further
,
that
he
would
dye
a
thousand
Deaths
to
see
it
over
again
,
tho
it
were
but
for
one
moment
.
Po.
Very
good
.
And
how
then
?
Br.
Out
of
this
Overture
,
there
was
let
down
a
great
Pillar
of
Fire
,
which
was
both
Transparent
,
and
very
agreeable
.
By
the
means
of
this
Pillar
,
Two
Holy
Souls
embraced
one
another
,
ascended
to
Heaven
;
a
Quire
of
Angels
all
the
while
accompanying
them
,
with
so
charming
a
Melody
,
that
the
Franciscan
says
,
he
is
not
able
to
think
of
the
Delight
of
it
,
without
weeping
.
And
after
this
,
there
followed
an
incomparable
Perfume
.
His
Sleep
(
or
rather
the
Vision
)
was
no
sooner
over
,
but
he
started
up
like
a
Mad-man
,
and
call'd
for
his
Bridge
,
and
his
Meadow
,
without
either
speaking
or
thinking
of
any
thing
else
;
and
there
was
no
perswading
of
him
to
believe
that
he
was
any
longer
in
his
Cell
.
The
Seniors
of
the
Convent
,
when
they
found
the
Story
,
to
be
no
Fable
(
for
't
is
clear
,
that
Reuchlin
dy'd
at
the
very
instant
of
this
appearance
to
the
Holy
Man
)
they
unanimously
gave
Thanks
to
God
,
that
abundantly
rewards
good
Men
for
their
good
Deeds
.
Po.
What
have
we
more
to
do
then
,
but
to
enter
this
Holy
Man's
Name
in
the
Kalender
of
our
Saints
?
Br.
I
should
have
taken
care
for
that
,
tho
the
Franciscan
had
seen
nothing
of
all
this
:
And
in
Golden
Letters
too
,
I
'll
assure
ye
,
next
to
St.
Ierome
himself
.
Po.
And
let
me
dye
,
if
I
don't
put
him
in
my
Book
so
too
.
Br.
And
then
I
'll
set
him
in
Gold
,
in
my
little
Chappel
,
among
the
choicest
of
my
Saints
.
Po.
If
I
had
a
Fortune
to
my
Mind
,
I
'd
have
him
in
Diamonds
.
Br.
He
shall
●stand
in
my
Library
the
very
next
to
St.
Ierome
.
Po.
And
I
'll
have
him
so
in
mine
too
.
Br.
We
live
in
an
ungrateful
World
,
or
else
all
People
would
do
the
same
thing
too
,
that
love
Learning
and
Languages
;
especially
,
the
Holy
Tongues
.
Po.
Truly
it
is
no
more
than
he
deserves
.
But
does
it
not
a
little
stick
in
your
Stomach
,
that
he
's
not
yet
Canoniz'd
by
the
Authority
of
the
Bishop
of
Rome
?
Br.
I
pray'e
who
Canoniz'd
(
for
that
's
the
word
)
who
Canoniz'd
St.
Ierome
,
Paul
,
the
Virgin
Mother
?
Tell
me
,
whose
Memory
is
more
Sacred
among
all
good
Men
,
those
that
by
their
eminent
Piety
,
and
the
Monuments
of
their
Learning
,
and
good
Life
,
have
entituled
themselves
to
the
Veneration
of
Posterity
;
or
Catherina
Senensis
(
for
the
purpose
)
that
was
Sainted
by
Pius
2.
in
favour
of
the
Order
and
City
?
Po.
You
say
true
;
That
's
the
right
Worship
that
's
paid
voluntarily
to
the
Merits
of
the
Dead
;
whose
benefits
will
never
be
forgotten
.
Br.
And
can
you
then
deplore
the
Death
of
this
Man
?
If
long
Life
be
a
Blessing
,
he
enjoy'd
it
;
he
left
immortal
Monuments
of
his
Virtue
:
and
by
his
good
Works
,
consecrated
himself
to
Eternity
.
He
's
now
in
Heaven
,
above
the
reach
of
misfortune
,
and
conversing
with
St.
Ierome
.
Po.
But
he
suffer'd
a
great
deal
,
tho
in
this
Life
.
Br.
And
yet
St.
Ierome
suffer'd
more
?
'T
is
a
Blessing
to
be
persecuted
by
wicked
Men
,
for
being
Good.
Po.
I
confess
it
;
and
St.
Ierome
suffered
many
Indignities
from
wicked
Men
for
his
Virtues
.
Br.
That
which
Satan
did
formerly
,
by
the
Scribes
and
Pharisees
against
our
Saviour
,
he
continues
still
to
do
by
Pharisees
against
Good
Men
,
that
have
deserved
well
from
the
World
by
their
Studies
.
He
does
now
reap
the
Fruit
of
the
Seed
that
was
Sow'd
.
In
the
mean
time
it
will
be
our
part
to
preserve
his
memory
Sacred
,
to
glorify
him
,
and
to
address
to
him
in
some
such
manner
as
follows
.
Holy
Soul
!
be
Propitious
to
Languages
,
and
to
those
that
Cultivate
and
Refine
them
.
Favour
Holy
Tongues
,
and
destroy
Evil
Tongues
,
that
are
infected
with
the
Poyson
of
Hell.
Po.
I
'll
do
't
my self
,
and
perswade
all
my
Friends
to
do
't
.
I
make
no
question
,
but
we
shall
find
those
that
will
employ
their
interest
to
get
some
little
Form
of
Prayer
,
according
to
Custom
;
to
perpetuate
the
Honour
and
Memory
of
this
blessed
Hero.
Br.
Do
you
mean
that
which
they
call
a
Collect
?
Po.
Yes
.
Br.
I
have
one
ready
,
that
I
provided
before
his
Death
.
Po.
I
pray'e
let
's
hear
it
.
Br.
O
God
that
art
the
Lover
of
Mankind
,
and
by
thy
chosen
Servant
John
Reuchlin
,
hast
renewed
to
Mankind
the
Gift
of
Tongues
,
by
which
thy
Holy
Spirit
from
above
,
did
formerly
enable
the
Apostles
for
the
Preaching
of
the
Gospel
:
Grant
that
all
People
may
in
all
Tongues
,
Preach
the
Glory
of
thy
Son
,
to
the
confounding
of
the
Tongues
of
the
false
Apostles
,
who
being
in
Confederacy
,
to
uphold
the
wicked
Tower
of
Babel
,
endeavour
to
obscure
thy
Glory
,
by
advancing
their
own
;
when
to
thee
alone
is
due
all
Glory
,
&c.
Po.
A
most
Elegant
and
Holy
Prayer
!
And
it
shall
be
my
daily
one
.
How
happy
was
this
Occasion
to
me
,
that
brought
me
to
the
knowledg
of
so
Edifying
,
and
so
Delightful
a
Story
?
Br.
May
that
Joy
last
long
too
;
and
so
Farewel
.
THE
FUNERAL
.
COL.
XII
.
In
the
differing
Ends
of
Belearicus
and
Montius
,
here
is
set
forth
the
Vanity
,
Pomp
and
Superstition
of
the
Funerals
of
some
Rich
and
Worldly
Men
:
With
the
Practices
of
too
many
of
the
Monks
upon
them
in
their
Extremities
.
As
also
,
how
a
Good
Christian
ought
to
demean
himself
when
he
comes
to
Dye
.
MARCOLPHUS
,
PHAEDRUS
.
Ma.
WHY
,
〈◊〉
go
Matters
,
Phaedrus
?
Thou
look'st
methinks
,
as
if
thou
hadst
been
eaten
,
and
spew'd
up
again
.
Ph.
Why
so
,
I
beseech
ye
?
Ma.
So
sad
,
so
sowre
,
so
ghastly
,
so
forlorn
a
Wight
:
Thou
hast
not
one
bit
of
Phaedrus
about
thee
.
Phaed.
What
can
you
expect
better
,
from
one
that
has
been
so
many
days
among
the
Sick
,
the
Dying
,
and
the
Dead
?
You
,
might
as
well
wonder
to
see
a
Black-Smith
,
or
a
Chimney-Sweeper
with
a
dirty
Face
.
Well
,
Marcolphus
!
Two
such
Losses
are
enough
to
put
any
Man
out
of
Humour
.
Ma.
Have
you
buri'd
any
of
your
Friends
then
?
Ph.
You
knew
George
Balearicus
.
Ma.
Only
his
Name
,
but
I
never
saw
his
Face
.
Ph.
He
's
one
,
and
Cornelius
Montius
the
other
;
(
my
very
particular
Friend
)
but
he
,
I
suppose
,
was
wholly
a
Stranger
to
you
.
Ma.
It
was
never
my
Fortune
yet
to
see
any
Man
breathe
his
last
.
Ph.
But
it
has
been
mine
too
often
,
if
I
might
have
had
my
wish
.
Ma.
Pray'e
tell
me
,
is
Death
so
Terrible
as
they
make
it
?
Ph.
The
Way
to
't
,
is
worse
than
the
Thing
it self
;
for
the
Apprehension
is
the
greatest
part
of
the
Evil.
Beside
,
that
our
Resignation
to
the
Will
of
God
makes
all
the
Bitterness
,
as
well
of
Sickness
,
as
of
Death
,
casy
to
us
.
There
can
be
no
great
Sense
of
any
thing
in
the
Instant
of
the
Souls
leaving
the
Body
.
For
before
it
comes
to
that
point
,
the
Faculty
it self
is
become
Dull
and
Stupid
;
and
commonly
laid
asleep
.
Ma.
What
do
we
feel
when
we
're
Born
?
Ph.
The
Mother
feels
something
however
,
if
we
do
not
.
Ma.
Why
would
not
Providence
let
us
go
out
of
the
World
as
smoothly
as
we
came
into
't
?
Ph.
Our
Birth
is
made
painful
to
the
Mother
,
to
make
the
Child
dearer
to
her
;
and
Death
is
made
formidable
to
Mankind
,
to
deter
us
from
laying
violent
Hands
upon
our Selves
;
for
if
so
many
make
away
themselves
as
the
case
stands
already
,
what
would
they
do
,
if
the
dread
of
Death
were
taken
away
?
If
a
Servant
,
or
a
Child
were
but
corrected
;
a
Family-quarrel
started
,
a
Sum
of
Money
lost
,
or
any
thing
else
went
Cross
,
Men
would
presently
repair
to
Halters
,
Swords
,
Rivers
,
Preciplces
,
Poysons
,
for
their
Relief
.
It
is
the
Terror
of
Death
,
that
makes
us
set
the
greater
value
upon
Life
;
especially
,
considering
that
there
's
no
Redemption
;
for
the
Dead
are
out
of
the
reach
of
the
Doctor
.
Now
so
it
is
,
that
we
do
not
all
either
come
into
the
World
,
or
go
out
of
it
alike
.
Some
dye
sooner
,
others
later
;
some
one
way
,
some
another
:
A
Lethargy
takes
a
Man
away
without
any
Sense
of
Death
;
as
if
he
were
Stung
with
an
Asp
,
he
goes
off
in
's
Sleep
.
Or
be
it
as
it
will
,
There
is
no
Death
so
Tormenting
,
but
that
a
Man
may
overcome
it
with
Resolution
.
Ma.
Pray'e
tell
me
,
which
of
your
two
Friends
bore
his
Fate
the
most
like
a
Christian
?
Ph.
Why
truely
,
in
my
Opinion
,
George
dy'd
the
more
like
a
Man
of
Honour
.
Ma.
Is
there
any
Sense
of
Ambition
then
,
when
we
come
to
that
Point
?
Ph.
I
never
saw
two
People
make
such
different
Ends.
If
you
'll
give
it
the
Hearing
,
I
'll
tell
you
the
Story
,
and
leave
you
to
judge
which
was
likest
a
Christian.
Ma.
Let
's
have
it
,
I
beseech
ye
,
for
I
have
the
greatest
mind
in
the
World
to
hear
't
.
Ph.
I
'll
begin
with
my
Friend
George
.
So
soon
as
ever
it
could
be
certainly
known
that
his
Hour
was
drawing
on
;
the
Physitians
that
had
attended
him
throughout
his
Sickness
,
gave
to
understand
the
Pains
they
had
taken
,
and
that
there
was
matter
of
Money
in
the
Case
;
but
not
a
Word
of
the
Despair
they
had
of
his
Life
.
Ma.
How
many
Physitians
might
there
be
?
Ph.
Sometimes
Ten
;
sometimes
Twelve
;
but
never
under
Six
.
Ma.
Enow
in
all
Conscience
to
have
done
the
Business
of
a
Man
in
perfect
Health
.
Ph.
Their
Money
was
no
sooner
paid
,
but
they
privately
hinted
to
some
of
his
near
Relations
,
that
his
Death
was
at
hand
,
and
advis'd
them
to
take
the
best
Care
they
could
for
the
good
of
his
Soul
,
for
his
Body
was
past
hope
.
This
was
handsomely
intimated
by
some
of
his
particular
Friends
to
George
himself
,
desiring
him
,
that
he
would
remit
the
Business
of
his
Life
to
Providence
,
and
turn
his
Thoughts
now
toward
the
Comforts
of
another
World.
Upon
this
News
,
George
cast
many
a
soure
Look
at
the
Physitians
,
taking
it
very
heinously
,
that
they
should
now
leave
him
in
his
distress
.
They
told
him
,
that
Physitians
were
but
Men
,
not
Gods
;
and
that
they
had
done
as
much
as
Art
could
do
to
save
him
;
but
there
was
no
remedy
against
Fate
;
and
so
they
went
into
the
next
Chamber
.
Ma.
What
did
they
stay
for
after
they
were
paid
?
Ph.
They
were
not
yet
agreed
upon
the
Disease
.
One
would
have
it
to
be
a
Dropsy
;
another
,
an
Apostheme
in
the
Guts
;
Every
Man
of
them
would
needs
have
it
a
several
Disease
;
and
this
dispute
they
were
very
hot
upon
,
throughout
his
whole
Sickness
.
Ma.
The
Patient
had
a
blessed
time
on
't
all
this
while
!
Ph.
For
the
deciding
of
this
Controversy
,
First
,
They
desir'd
by
his
Wife
that
the
Body
might
be
open'd
;
which
would
be
for
his
Honour
,
a
thing
usual
among
Persons
of
Quality
.
Secondly
,
they
suggested
how
beneficial
it
might
be
to
others
,
which
he
would
have
the
Comfort
of
,
by
increasing
the
Bulk
of
his
Merits
,
and
then
they
promis'd
him
Thirty
Masses
at
their
own
Charge
,
for
the
good
of
his
Soul.
There
was
much
ado
to
bring
him
to
't
;
but
at
last
,
by
Importunities
and
fair
Words
,
the
thing
was
obtain'd
;
and
so
the
whole
Consultation
was
dissolv'd
;
for
Physitians
,
whose
Business
it
is
to
preserve
Life
,
do
not
think
it
convenient
to
be
present
,
either
at
their
Patients
Death
,
or
Funeral
.
By
and
by
,
Benardinus
was
sent
for
to
take
his
Confession
:
a
Reverend
Man
,
ye
know
,
and
Warden
of
the
Franciscans
.
His
Conf●ssion
was
no
sooner
over
,
but
there
was
a
whole
House-full
of
the
four
Orders
of
Begging
Fryers
.
Ma.
What
,
so
many
Vultures
to
one
Carkass
?
Ph.
And
now
,
the
Parish-Priest
was
call'd
to
give
him
Extreme
Vnction
,
and
the
Sacrament
of
the
Eucharist
.
Ma.
Religious
People
!
Ph.
But
there
had
like
to
have
been
a
bloody
Fray
,
betwixt
the
Priest
,
and
the
Monks
.
Ma.
What
?
At
the
Patients
Bed-side
!
Ph.
Nay
,
and
Christ
himself
looking
on
too
.
Ma.
Upon
what
occasion
?
Ph.
The
Parish-Priest
,
so
soon
as
ever
he
found
that
George
had
Confessed
to
a
Franciscan
,
did
Point-blank
refuse
to
give
him
,
either
the
Sacrament
of
Vnction
,
or
the
Eucharist
;
or
so
much
as
the
Common
Rights
of
Burial
;
unless
he
heard
his
Confession
with
his
own
Ears
.
He
was
to
be
accomptable
for
his
Flock
himself
,
he
said
;
And
how
could
he
answer
for
any
Man
,
without
knowing
the
Secrets
of
his
Conscience
?
Ma.
And
don't
you
think
he
was
in
the
right
?
Ph.
They
did
not
think
so
,
for
they
all
fell
upon
him
,
especially
,
Bernardinus
,
and
Vincentius
the
Dominican
.
Ma.
What
did
they
urge
?
Ph.
They
told
the
Curate
,
he
was
an
Ass
,
and
fitter
for
a
Hogdriver
,
than
a
Pastor
,
and
ratled
him
to
some
tune
.
I
am
a
Batchelor
of
Divinity
,
(
says
Vincentius
)
and
shortly
to
be
Licens'd
,
and
take
my
Degree
of
Doctor
;
and
shall
such
a
Dunce
as
thou
art
,
that
can
hardly
read
a
Letter
in
the
Book
,
be
peeping
into
the
Secrets
of
a
Mans
Conscience
?
If
you
have
such
an
Itch
of
Curiosity
,
you
had
best
enquire
into
the
Privacies
of
your
Concubine
,
and
your
Bastards
at
Home
.
I
could
say
more
,
but
I
am
asham'd
of
the
Story
.
Ma.
And
did
he
say
nothing
to
all
this
?
Ph.
Nothing
,
do
ye
say
?
Never
was
any
Man
so
nettled
.
I
'll
make
a
Better
Batchelor
than
you
are
,
says
he
,
of
a
Bean-Stalk
.
I
pray
,
what
were
your
Masters
,
Dominicus
and
Franciscus
?
Where
did
they
ever
learn
Aristotle's
Philosophy
;
the
Arguments
of
Thomas
,
or
the
Speculations
of
Scotus
?
Where
did
they
take
their
Degree
of
Batchelors
?
Ye
crept
into
a
Believing
World
,
a
Company
of
poor
,
humble
Wretches
of
ye
,
(
tho
some
,
I
must
confess
,
were
Devout
and
Learned
.
)
Ye
nestled
at
first
,
in
Fields
and
Villages
,
and
so
by
Degrees
,
transplanted
your selves
into
Opulent
Cities
,
and
none
but
the
best
part
of
them
neither
,
would
content
ye
.
Your
business
lay
then
only
in
Places
that
could
not
maintain
a
Pastor
;
but
now
,
forsooth
,
none
but
great
Mens
Houses
will
serve
your
turn
.
You
value
your selves
much
upon
the
Title
of
Priests
,
but
all
your
Priviledges
are
not
worth
a
Rush
,
unless
in
the
Absence
of
the
Bishop
,
Pastor
,
or
his
Curate
.
Not
a
Man
of
you
shall
come
into
my
Pulpit
,
I
assure
ye
,
so
long
as
I
am
Pastor
.
'T
is
true
,
I
am
no
Batchelor
;
no
more
was
St.
Martin
,
and
yet
he
discharg'd
the
Office
of
a
Bishop
.
If
I
have
not
so
much
Learning
as
I
should
,
I
'll
never
come
a
begging
to
you
for
't
.
The
World
is
grown
Wiser
now
adays
,
than
to
think
that
the
Holiness
of
Dominicus
and
Franciscus
,
is
entail'd
upon
the
Habit.
You
're
much
concern'd
what
I
do
in
my
own
House
:
'T
is
the
common
talk
of
the
People
what
you
do
in
your
Cells
;
and
at
what
rate
you
behave
your selves
,
with
your
Holy
Virgins
;
and
how
many
Illustrious
Palaces
ye
have
turn'd
into
direct
Bawdy-Houses
.
Marcolphus
,
you
must
excuse
me
for
the
rest
,
for
it
is
too
foul
to
be
told
:
But
in
truth
,
he
handled
the
Reverend
Fathers
without
Mittens
:
And
there
would
have
been
no
end
on
't
,
if
George
had
nor
held
up
his
hand
,
in
token
that
he
had
something
to
say
.
With
much
ado
,
the
Storm
was
laid
at
last
,
and
they
gave
the
Patient
the
Hearing
.
Peace
(
says
he
)
be
among
ye
:
I
'll
Confess
my self
over
again
to
my
Parish-Priest
:
and
see
all
the
Charge
of
Ringing
,
of
my
Funeral
Rites
,
Burial
and
Monument
,
paid
ye
before
ye
go
out
of
the
House
;
and
take
such
Order
,
that
ye
shall
have
no
Cause
to
Complain
.
Ma.
I
hope
the
Parish-Priest
was
pleased
with
this
.
Ph.
He
was
pacifi'd
in
some
measure
;
only
something
he
mutter'd
about
Confession
;
but
he
remitted
it
at
last
,
and
told
them
that
there
was
no
need
of
troubling
either
the
Priest
,
or
the
Patient
,
with
the
same
things
again
;
but
if
he
had
Confess'd
to
me
in
time
(
says
he
)
he
would
have
made
his
Will
perhaps
upon
better
Considerations
.
But
now
we
must
e'en
take
it
as
it
is
;
and
if
it
be
not
as
it
should
be
,
it
must
be
at
your
door
.
This
Equity
of
the
Sick
Man
's
gall'd
the
Monks
to
the
very
Heart
,
to
think
that
any
part
of
the
Booty
should
go
to
the
Priest
of
the
Parish
.
But
upon
my
Intercession
Matters
were
Compos'd
;
and
the
Parish-Priest
gave
the
Sick
Man
the
Unction
and
the
Eucharist
,
receiv'd
his
Money
,
and
so
went
his
way
.
Ma.
And
now
all
was
well
again
,
was
it
not
?
Ph.
So
far
from
it
,
that
this
Tempest
was
no
s●oner
Laid
,
but
a
worse
follow'd
.
Ma.
Upon
what
Ground
,
I
pray
thee
?
Ph.
To
the
four
Orders
of
Beggers
,
that
were
gotten
into
the
House
,
there
was
now
join'd
with
them
a
Fifth
one
,
of
Cross-bearers
,
which
put
the
other
Mendicants
into
a
direct
Tumult
against
the
Fifth
Order
,
as
Illegitimate
and
Spurious
.
Where
did
you
ever
see
(
says
one
of
them
)
a
Waggon
with
Five
Wheels
?
Or
with
what
Face
will
any
Man
pretend
to
reckon
more
Mendicant
Orders
,
than
there
were
Evangelists
?
At
this
rate
,
you
may
e'en
as
well
call
in
All
the
Beggers
to
ye
from
the
B●idges
and
Cross-ways
.
Ma.
What
said
the
Cross-bearers
to
this
?
Ph.
They
ask'd
how
the
Waggon
of
the
Church
went
,
before
there
was
any
Order
of
Mendients
at
all
?
And
so
after
that
,
when
there
was
but
One
Order
;
and
then
again
,
when
there
were
Three
:
For
the
Number
of
the
Evangelists
(
say
they
)
has
no
more
Affinity
with
our
Order
,
than
with
the
Dye
,
for
having
four
Angles
.
Who
brought
the
Augustines
,
or
the
Carmelites
into
That
Order
?
Or
when
did
Augustine
,
or
Elias
Beg
?
(
whom
they
make
to
be
the
Principals
of
their
Order
.
)
This
,
and
a
great
deal
more
,
they
thunder'd
out
;
but
being
over-power'd
with
Numbers
,
they
were
forc'd
to
give
way
;
but
not
without
Threatning
a
Revenge
.
Ma.
I
hope
all
was
quiet
now
.
Ph.
No
,
no
;
for
This
Confederacy
against
the
Fifth
Order
,
was
come
almost
to
Daggers
drawing
;
The
Franciscan
,
and
Dominican
would
not
allow
the
Augustines
and
Carmelites
to
be
True
Mendicants
;
but
only
Bastard
,
and
Suppositious
.
The
Brawl
went
so
High
,
that
every
Body
expected
it
would
have
come
to
Blows
.
Ma.
And
was
the
Sick
Man
forc'd
to
suffer
all
This
?
Ph.
They
were
not
in
his
Bed-Chamber
,
now
,
ye
must
know
;
but
in
a
Court
that
join'd
to
't
:
Which
was
all
one
,
for
he
heard
every
word
that
was
spoken
;
there
was
no
whispering
,
believe
me
,
but
they
very
fairly
exercis'd
their
Lungs
:
beside
,
that
in
a
Fit
of
Sickness
,
Men
are
commonly
Quicker
of
Hearing
than
Ordinary
.
Ma.
But
what
was
the
End
of
This
Dispute
?
Ph.
The
Patient
sent
them
word
by
his
Wife
,
that
if
they
would
but
be
quiet
a
little
,
and
hold
their
Tongues
,
all
things
should
be
set
right
:
and
therefore
desir'd
,
that
for
the
present
,
the
Augustines
,
and
Carmelites
would
Depart
,
and
they
should
be
no
Losers
by
it
:
for
they
should
have
the
same
Proportion
of
Meat
sent
them
home
,
which
the
rest
had
that
staid
.
He
gave
direction
,
to
have
all
the
Five
Orders
assist
at
his
Funeral
;
and
for
an
Equal
Dividend
of
Money
,
to
every
one
of
them
:
But
to
have
taken
them
all
to
a
Common
Table
,
would
have
endanger'd
a
Tumult
.
Ma.
The
Man
understood
O●conomy
,
I
perceive
,
that
had
the
Skill
,
even
at
his
Death
,
to
atone
so
many
Differences
.
Ph.
Alas
!
he
had
been
an
Officer
a
long
time
in
the
Army
,
where
he
was
us'd
to
Mutinies
.
Ma.
Had
he
any
Great
Estate
?
Ph.
A
very
Great
one
.
Ma.
But
Ill
gotten
,
as
commonly
,
by
Rapine
,
Sacrilege
,
and
Extortions
.
Ph.
After
the
Soldiers
Method
;
and
I
will
not
swear
for
Him
neither
,
that
he
was
one
jot
better
than
his
Neighbours
.
But
still
,
if
I
do
not
mistake
the
Man
,
he
made
his
Fortune
,
rather
by
his
Wit
,
than
by
Downright
Violence
.
Ma.
How
so
?
Ph.
He
had
very
great
Skill
in
Arithmetick
.
Ma.
And
what
of
that
?
Ph.
Why
he
would
reckon
30000
Soldiers
,
when
there
were
but
7000
:
and
Those
not
paid
neither
.
Ma.
Truly
a
Compendious
way
of
Arithmetick
!
Ph.
And
then
he
was
a
Great
Master
of
his
Trade
;
for
he
had
a
way
of
getting
Monthly
Contributions
on
Both
Sides
:
from
his
Enemies
,
that
he
might
spare
them
;
and
from
his
Friends
,
as
an
Allowance
for
them
to
deal
with
the
Enemy
.
Ma.
Well
,
well
,
I
know
the
Common
way
of
Soldiers
;
but
make
an
end
of
your
Story
.
Ph.
Bernardinus
,
and
Vincentius
,
with
some
of
their
Fellows
,
continu'd
with
the
Sick
Man
;
and
the
Rest
had
their
Provisions
sent
them
.
Ma.
But
how
did
they
agree
among
Themselves
that
staid
upon
Duty
?
Ph.
Not
perfectly
well
:
For
I
heard
some
Grumbling
among
'em
about
the
Prerogative
of
their
Bulls
;
but
they
were
fain
to
dissemble
the
Matter
,
that
they
might
go
the
better
on
with
their
Work.
The
Will
is
now
produc'd
;
and
Covenants
enter'd
into
before
Witnesses
,
according
to
what
they
had
agreed
upon
between
Themselves
.
Ma.
I
should
be
glad
to
hear
what
That
was
.
Ph.
I
'll
tell
ye
in
short
:
For
the
Whole
Bus'ness
would
be
a
Long
History
.
He
leaves
a
Widow
of
Thirty
Eight
Years
of
Age
;
a
Sincere
and
a
Virtuous
Woman
.
He
leaves
Two
Sons
,
the
one
of
Eighteen
,
the
other
of
Fifteen
;
and
Two
Daughters
,
both
under
Age.
He
provided
by
his
Testament
,
that
since
his
Wife
would
not
confine
her self
to
a
Cloyster
,
she
should
put
on
the
Habit
of
a
Beghin
,
(
which
is
a
middle
Order
,
betwixt
Layick
and
Religous
.
)
The
Elder
Son
,
because
he
could
not
be
prevail'd
upon
to
turn
Monk
—
Ma.
There
's
no
catching
Old
Birds
with
Chaff
.
Ph.
He
was
immediately
after
his
Father's
Funeral
,
to
ride
Post
to
Rome
;
where
being
made
a
Priest
,
before
his
time
,
by
the
Pope's
Dispensation
,
he
should
for
One
Year
say
Mass
every
day
in
the
Lateran
Church
,
for
his
Father's
Soul
;
and
every
Friday
creep
upon
his
Knees
,
up
the
Holy
Steps
there
.
Ma.
And
did
he
take
this
Task
upon
himself
,
willingly
?
Ph.
With
as
much
Submission
as
an
Ass
bears
his
Bu●then
.
His
Younger
Son
was
Dedicated
to
St.
Francis
;
His
Elder
Daughter
to
St.
Clare
;
and
the
Younger
to
Catharina
Senensis
.
This
was
all
could
be
obtain'd
:
For
it
was
George's
Purpose
(
to
lay
the
Greater
Obligation
upon
God
Almighty
)
to
dispose
of
the
Five
Survivors
into
the
Five
Orders
of
Mendicants
;
and
it
was
hard
press'd
too
:
but
his
Wife
,
and
his
Eldest
Son
were
not
to
be
wrought
upon
by
any
Terms
,
fair
or
foul
.
Ma.
Why
,
this
is
a
kind
of
Disinheriting
.
Ph.
The
Whole
Estate
was
so
Divided
,
that
the
Funeral
Charges
being
First
taken
out
,
One
Twelfth
part
of
it
was
to
go
to
his
Wife
:
One
Half
of
That
for
her
Maintenance
,
and
the
Other
to
the
Stock
of
the
place
where
she
dispos'd
of
her self
.
Another
Twelfth
Part
to
go
to
the
Elder
Son
:
with
a
Viaticum
and
as
much
Money
as
would
purchase
him
a
Dispensation
and
Maintain
him
at
〈◊〉
:
Provided
always
,
that
〈◊〉
he
should
change
his
Mind
,
and
refuse
to
be
Initiated
into
Holy
Orders
;
his
Portion
to
be
divided
betwixt
the
Franciscans
,
and
Dominicans
.
And
That
,
I
fear
,
will
be
the
End
on
't
:
for
he
had
a
strange
Abhorrence
to
That
Course
of
Life
.
Two
Twelfth
Parts
are
to
go
to
the
Monastery
that
receives
his
Younger
Son
;
and
Two
more
,
to
Those
that
should
entertain
his
Daughters
;
but
upon
Condition
,
that
if
They
refuse
to
Profess
Themselves
,
All
the
Money
should
go
Whole
,
to
the
Cloyster
.
Another
Twelfth
Part
,
to
Bernardinus
,
and
as
much
to
Vincentius
.
Half
a
Share
to
the
Carthusians
;
for
the
Good
Works
of
the
Whole
Order
;
One
Remaining
Part
and
Half
,
to
be
divided
among
such
Poor
as
Bernardinus
,
and
Vincentius
should
judge
worthy
of
the
Charity
.
Ma.
It
would
have
been
more
Lawyer-like
to
have
said
Quos
,
vel
Quas
,
instead
of
Quos
only
,
as
I
find
.
Ph.
The
Testament
was
read
;
and
the
Stipulation
ran
in
These
Words
:
George
Balearicus
;
Now
whilst
thou
art
in
Life
,
and
sound
Sense
,
dost
thou
approve
of
This
Testament
,
which
has
been
made
Long
since
by
thy
Direction
and
Appointment
?
I
approve
it
.
Is
this
Thy
Last
,
and
Vnchangeable
Will
?
It
is
.
And
Dost
thou
Constitute
Me
,
and
this
Batchelor
Vincentius
,
the
Exceutors
of
This
thy
Last
Will
?
I
do
so
.
And
then
he
was
Commanded
to
Subscribe
.
Ma.
How
could
he
Write
when
he
was
Dying
?
Ph.
Bernardinus
Guided
his
Hand
.
Ma.
What
did
he
Subscribe
?
Ph.
Whosoever
shall
presume
to
Violate
This
Testament
,
may
St.
Francis
and
St.
Dominick
Confound
him
.
Ma.
But
what
if
they
had
brought
an
Action
,
Testamenti
●noff●ciosi
?
Ph.
That
Action
will
not
hold
,
in
things
Dedicated
to
God
;
Nor
will
any
Man
run
the
hazard
of
a
Suit
with
him
.
When
This
was
Over
,
the
Wife
,
and
Children
give
the
Sick
Man
their
Right
Hands
,
and
swear
Observance
to
his
Directions
.
After
This
,
they
fell
to
treat
about
the
Funeral
Pomp
;
and
there
was
a
Squabble
There
too
;
but
it
was
carried
at
last
,
that
there
should
be
present
,
Nine
,
out
of
every
one
of
the
Five
Orders
,
for
the
Honour
of
the
Five
Volumes
of
Moses
,
and
the
Nine
Quire
of
Angels
;
Every
Order
to
carry
its
proper
Cross
,
and
sing
the
Funeral
Songs
.
To
these
,
beside
the
Kindred
,
there
should
be
Thirty
Torch-bearers
,
all
in
Mourning
,
and
in
Memory
of
the
Thirty
Pieces
of
Silver
that
our
Saviour
was
sold
for
;
and
for
Respect
sake
,
Twelve
Mourners
to
accompany
Them
;
as
a
Number
Sacred
to
the
Apostolical
Order
.
Behind
the
Bier
follow'd
George's
Horse
,
all
in
Mourning
;
with
his
Head
ty'd
down
to
his
Knee
,
as
if
he
were
Looking
upon
the
Ground
for
his
Master
.
The
Pall
being
hung
round
with
Escutcheons
,
and
so
were
the
Garments
both
of
the
Bearers
,
and
Mourners
.
The
Body
it self
was
to
be
laid
at
the
Right
Hand
of
the
High
Altar
,
in
a
Marble-Tomb
,
some
Four
Foot
from
the
Ground
;
and
He
himself
at
his
Length
,
upon
the
Top
on
't
.
His
Image
cut
in
the
Purest
Marble
,
and
in
Armour
from
Head
to
Foot
:
To
His
Helmet
,
a
Crest
;
which
was
the
Neck
of
an
Onocrotalus
;
a
Shield
upon
his
Left
Arm
,
charged
with
Three
Bores
Heads
,
Or
,
in
a
Field
Argent
;
a
Sword
by
his
side
,
with
a
Golden
Hilt
,
and
a
Belt
Embroidered
with
Gold
,
and
Pearl
:
Golden
Spurs
,
and
All
,
Gold
,
for
he
was
Eques
Auratus
.
He
had
a
Leopard
at
his
Feet
,
and
an
Inscription
worthy
of
so
great
a
Man
.
His
Heart
was
to
be
laid
in
the
Chappel
of
St.
Francis
,
and
his
Bowels
bequeath'd
to
the
Parish
,
to
be
Honourably
Interr'd
in
our
Ladies
Chappel
.
Ma.
This
was
a
Noble
Funeral
,
but
a
Dear
one
.
Now
at
Venice
a
Cobler
should
have
as
much
Honour
done
him
,
and
with
little
or
no
charge
at
all
.
The
Company
gives
him
a
handsom
Coffin
;
and
they
have
Six
hundred
Monks
,
all
in
their
Habits
,
many
times
,
to
attend
One
Body
.
Ph.
I
have
seen
it
my self
,
and
cannot
but
laugh
at
the
Vanity
of
those
poor
People
.
The
Fullers
and
Tanners
march
in
the
Van
,
the
Coblers
bring
up
the
Rear
,
and
the
Monks
march
in
the
Body
.
This
Mixture
made
it
look
like
a
Chimaera
;
and
George
had
This
Caution
too
,
that
the
Franciseans
,
and
Dominicans
should
draw
Lots
,
who
should
go
First
;
and
after
Them
,
the
Rest
,
for
fear
of
a
Tumult
,
or
Quarrelling
for
Place
.
The
Parish-Priest
and
his
Clerks
went
Last
:
for
the
Monks
would
never
indure
it
otherwise
.
Ma.
George
had
Skill
,
I
find
,
in
Marshalling
of
a
Ceremony
,
as
well
as
of
an
Army
.
Ph.
And
it
was
provided
,
that
the
Funeral
Service
,
which
was
to
be
perform'd
by
the
Parish-Priest
,
should
proceed
in
Musick
,
for
the
Greater
Honour
of
the
Defunct
.
While
these
things
were
a
doing
,
the
Patient
was
seiz'd
with
a
Convulsion
,
which
was
a
Certain
Token
that
his
Dissolution
was
at
hand
:
So
that
they
were
now
come
to
the
Last
Act.
Ma.
Why
,
is
not
all
done
yet
?
Ph.
No
;
For
now
the
Popes
Bull
is
to
be
read
,
wherein
he
is
promised
a
Total
Pardon
of
All
his
Sins
,
and
an
Exemption
from
the
Fear
of
Purgatory
;
with
a
Iustification
,
over
and
above
,
of
his
Whole
Estate
.
Ma.
What
?
Of
an
Estate
gotten
by
Violence
?
Ph.
Gotten
by
the
Law
,
and
Fortune
of
the
War
:
But
it
happen'd
that
a
Brother
of
his
Wives
,
one
Philip
,
a
Civilian
,
was
by
at
the
reading
of
the
Bull
;
and
took
notice
of
One
Passage
in
it
,
that
was
not
as
it
should
be
,
which
made
him
Jealous
of
Foul
Play.
Ma.
This
came
very
Unseasonable
;
Or
if
there
had
been
any
Error
,
it
might
have
been
dissembled
,
and
the
Sick
Man
never
the
worse
for
't
.
Ph.
You
say
very
well
;
and
I
assure
ye
it
wrought
upon
George
so
,
that
it
had
like
to
have
cast
him
into
an
Absolute
Despair
.
And
here
,
Vincentius
shew'd
himself
a
Man
indeed
;
Courage
,
George
,
(
says
he
)
for
I
have
an
Authority
to
Correct
,
or
to
supply
all
Errors
,
or
Omissions
in
this
Case
:
so
that
if
this
Bull
should
deceive
thee
,
my
Soul
shall
stand
ingag'd
for
thine
,
that
thine
shall
go
to
Heaven
,
or
mine
be
Damn'd
.
Ma.
But
will
God
accept
of
This
way
now
of
Changing
Souls
?
Or
if
he
does
,
is
the
Pawn
of
Vincentius's
Soul
a
sufficient
Security
?
What
if
Vincentius's
Soul
should
go
to
the
Devil
,
whether
he
Changes
it
,
or
no
?
Ph.
I
only
tell
ye
Matter
of
Fact.
Vincentius
Enter'd
formally
into
This
Obligation
,
and
George
seem'd
to
be
much
Comforted
with
it
.
By
and
by
the
Covenants
are
read
,
by
which
,
the
Whole
Society
promise
to
Transfer
to
George
the
Benefits
of
the
Works
of
All
the
Five
Orders
.
Ma.
I
should
be
afraid
that
such
a
weight
should
sink
me
to
Hell.
Ph.
I
speak
of
their
Good
Works
only
;
for
they
help
a
Soul
in
mounting
to
Heaven
,
as
Feathers
help
a
Bird.
Ma.
But
who
shall
have
their
Evil
Works
then
?
Ph.
The
Dutch
Soldiers
of
Fortune
.
Ma.
By
what
Right
?
Ph.
By
Gospel-Right
;
for
To
him
that
Has
,
shall
be
Given
.
And
then
they
read
over
,
how
many
Masses
and
Psalms
were
to
accompany
the
Soul
of
the
Deceased
;
which
indeed
were
Innumerable
.
His
Confession
was
Repeated
,
after
This
;
and
they
gave
him
their
Benediction
.
Ma.
And
so
he
Dy'd
.
Ph.
Not
yet
.
They
laid
a
Mat
upon
the
Ground
,
which
was
Roll'd
up
at
One
End
into
the
Form
of
a
Pillow
.
Ma.
And
what
was
This
to
do
?
Ph.
They
threw
Ashes
upon
it
;
but
thin
spread
;
and
There
they
laid
the
Sick
Man's
Body
;
and
then
they
Consecrated
a
Franciscans
Coat
,
with
Certain
Prayers
,
and
Holy
Water
,
and
Cast
That
over
him
;
they
laid
his
Coul
under
his
Head
,
(
for
there
was
no
putting
of
it
on
)
and
his
Pardon
with
it
.
Ma.
A
New
way
of
leaving
the
World.
Ph.
But
they
affirm
,
that
the
Devil
has
no
Power
over
Those
that
Die
in
This
manner
;
for
they
do
but
follow
St.
Martin
,
St.
Francis
,
and
Others
,
that
have
gone
This
way
before
.
Ma.
But
Their
Lives
were
Religious
,
as
well
as
their
Ends.
But
go
on
.
Ph.
They
then
presented
the
Sick
Man
with
a
Crucifix
,
and
a
Wax
Candle
.
Upon
holding
Out
the
Cruci●ix
;
I
thought
my self
safe
,
says
George
,
under
the
Protection
of
my
Buckler
,
in
War
;
and
now
This
is
the
Buckler
that
I
shall
appose
to
my
Enemies
:
so
he
kist
it
,
and
laid
it
to
his
Left
Side
;
and
for
the
Holy
Taper
,
I
was
ever
held
to
be
a
good
Pike-man
in
the
Field
,
and
now
I
shall
make
use
of
This
Lance
against
the
Enemy
of
Souls
.
Ma.
Spoken
like
a
Man
of
War
.
Ph.
These
were
the
last
Words
he
spake
:
for
Death
presently
Ty'd
up
his
Tongue
,
and
he
fell
into
an
Agony
.
Bernardinus
kept
close
to
him
,
in
his
Extremity
,
upon
the
Right
Hand
,
and
Vincentius
upon
the
Left
;
and
they
had
both
of
the●
their
Pipes
open
:
the
One
shew'd
him
the
Image
of
St.
Francis
,
the
Other
that
of
St.
Dominick
,
while
the
rest
were
up
and
down
in
the
Bed-Chamber
,
mumbling
over
certain
Psalms
to
a
most
Lamentable
Tune
;
Bernardinus
,
Bawling
in
his
Right
Ear
,
and
Vincentius
,
in
his
Left.
Ma.
What
did
they
say
?
Ph.
Bernardinus
spake
to
this
Purpose
:
George
Balearicus
,
If
thou
dost
now
approve
of
all
that
is
here
done
,
lean
thy
Head
toward
thy
Right
Shoulder
.
And
so
he
did
.
Vincentius
,
on
the
other
side
,
Have
a
good
Heart
,
George
,
(
says
he
)
thou
hast
St.
Francis
and
St.
Dominick
for
thy
Defenders
;
fear
nothing
,
but
think
of
the
Merits
that
are
bestow'd
upon
thee
;
The
Validity
of
thy
Pardon
,
and
that
I
have
engag'd
My
Soul
for
Thine
,
if
there
should
be
any
Danger
.
If
thou
Vnderstand'st
all
This
,
and
approvest
of
it
,
lean
thy
head
toward
Thy
Left
Shoulder
;
and
so
he
did
.
After
this
,
they
cry'd
out
as
loud
as
before
,
If
thou
art
sensible
of
All
This
,
squeeze
my
Hand
;
and
he
did
so
:
So
that
betwixt
the
turning
of
his
Head
,
and
the
squeezing
of
his
Hand
,
there
past
almost
Three
Hours
.
When
George
began
to
Yawn
,
Bernardinus
stood
up
,
and
pronounc'd
his
Absolution
;
but
he
could
not
go
through
with
it
,
before
George's
Soul
was
out
of
his
Body
.
This
was
about
Midnight
;
and
in
the
Morning
,
they
went
about
the
Anatomy
.
Ma.
What
did
he
Die
of
?
Ph.
Well
remembred
,
for
I
had
like
to
have
forgot
it
.
There
was
a
piece
of
Lead
that
stuck
to
the
Diaphragma
.
Ma.
How
came
That
?
Ph.
With
a
Musquet
Shot
,
as
his
Wife
told
me
;
and
the
Physicians
conjectur'd
that
some
part
of
the
Melted
Lead
was
yet
in
his
Body
.
By
and
by
,
they
put
the
Dissected
Corps
,
as
well
as
they
could
,
into
a
Franciscans
Habit
;
and
after
Dinner
they
Bury'd
him
in
Pomp
,
as
it
was
Order'd
.
Ma.
I
never
heard
of
more
Bustle
about
a
Man's
Dying
,
or
of
a
more
Pompous
Funeral
:
But
I
suppose
you
would
not
have
This
publickly
to
be
known
.
Ph.
Why
not
?
Ma.
'T
is
not
good
to
provoke
a
Nest
of
Hornets
.
Ph.
There
's
no
danger
;
for
if
This
be
Well
done
,
the
more
Publick
,
the
Better
:
But
if
it
be
Ill
,
All
good
Men
will
thank
me
for
the
discovery
of
it
;
and
for
making
the
Impostors
Themselves
,
perhaps
,
asham'd
of
what
they
have
done
;
and
Cautious
how
they
do
the
same
thing
again
.
Beside
that
it
may
possibly
preserve
the
Simple
from
falling
any
more
into
the
like
mistakes
.
For
I
have
been
told
by
several
Learned
and
Pious
Men
,
that
the
Superstition
,
and
Wickedness
of
some
few
,
brings
a
S●andal
upon
the
Whole
Order
.
M●
.
This
is
well
and
bravely
said
.
But
I
would
fain
know
what
became
of
Cornelius
.
Ph.
Why
Truly
he
Dy'd
,
as
he
Liv'd
,
without
troubling
any
Body
:
He
had
an
Anniversary
Feaver
that
took
him
every
Year
at
such
a
Certain
time
;
but
being
Worse
now
than
Ordinary
,
either
by
reason
of
his
Age
,
(
for
he
was
above
Threescore
)
or
some
other
Infirmity
,
finding
that
his
Fatal
Day
was
drawing
on
;
he
went
to
Church
,
upon
a
Sunday
some
four
days
before
his
Death
,
and
there
Confess'd
himself
to
his
Parish-Priest
;
heard
Publick
Service
,
and
Sermon
;
receiv'd
the
Eucharist
;
and
so
return'd
to
his
Own
House
.
Ma.
Had
he
no
Physicians
?
Ph.
Only
One
,
who
was
an
Excellent
Man
,
both
in
his
Morals
,
and
in
his
Profession
,
(
one
Iames
Castrutius
.
)
Ma.
I
know
the
Man
;
a
very
worthy
Person
.
Ph.
He
told
him
,
that
he
should
be
ready
to
serve
him
in
any
thing
as
a
Friend
;
but
that
his
business
lay
rather
with
God
,
than
with
the
Doctors
.
Cornelius
took
This
Sentence
as
Chearfully
,
as
if
he
had
assur'd
him
of
his
Recovery
.
Wherefore
,
tho
he
had
always
been
very
Charitable
,
according
to
his
Power
,
yet
he
then
enlarg'd
himself
,
and
bestow'd
upon
the
Needy
all
that
he
could
possibly
spare
from
the
Necessities
of
his
Wife
and
Children
:
And
not
upon
Those
that
take
a
Pride
in
a
seeming
Poverty
;
(
those
are
an
Ambitious
sort
of
Beggers
,
that
are
every
where
to
be
met
withal
:
)
But
upon
those
good
Men
,
that
oppose
a
Laborious
Industry
to
an
Innocent
Poverty
.
I
desir'd
him
,
that
he
would
rest
himself
,
and
rather
take
a
Priest
to
entertain
him
▪
than
spend
his
Wasted
Body
with
more
Labour
than
it
would
bear
.
His
Answer
was
,
That
it
had
been
His
Practice
,
rather
to
Ease
his
Friends
where
he
could
,
by
Doing
good
Offices
,
than
make
himself
Toublesome
by
Receiving
them
;
and
that
he
would
now
Die
as
he
had
Liv'd
.
He
would
not
lie
down
till
the
Last
Day
,
and
part
of
the
Last
Night
of
his
Life
.
In
the
Interim
,
he
was
forced
to
support
his
Weak
Body
with
a
Stick
;
Or
else
he
would
sit
in
a
Chair
,
but
very
rarely
came
into
his
Naked
Bed
:
Only
he
kept
himself
in
his
Clothes
,
with
his
Head
●upright
.
In
This
time
,
either
he
was
giving
Orders
for
the
Relief
of
the
Poor
,
and
of
the
Neighbourhood
,
(
especially
such
as
were
known
to
him
)
or
else
he
would
be
Reading
of
those
Scriptures
that
might
fortifie
him
in
his
Faith
toward
God
;
and
shew
the
Infinite
Love
of
God
to
Mankind
.
When
he
was
not
able
to
Read
himself
,
he
had
some
Friend
to
Read
to
him
;
and
he
would
frequently
,
and
with
wonderful
Affection
encourage
his
Family
to
Mutual
Love
,
and
Concord
,
and
to
the
Exercise
of
True
Piety
;
comforting
his
Friends
with
great
Tenderness
,
and
perswading
them
not
to
be
over-sollicitous
for
his
Death
.
He
gave
it
often
in
Charge
to
his
Family
,
to
see
all
his
Debts
paid
.
Ma.
Had
he
made
no
Will
?
Ph.
Yes
,
long
since
;
he
had
dispatch'd
That
Affair
in
his
best
Health
:
for
he
was
us●d
to
say
,
That
what
a
Man
does
at
his
Last
Gasp
,
is
rather
a
Dotage
,
than
a
Testament
.
Ma.
Did
he
give
any
thing
to
Religious
Houses
,
or
Poor
People
?
Ph.
No
,
not
a
Cross.
I
have
given
already
(
says
he
)
in
my
Life-time
what
I
was
able
to
give
;
and
now
,
as
I
leave
the
Possession
of
what
I
have
to
my
Family
,
they
shall
e'en
have
the
Disposing
of
it
too
;
and
I
trust
that
they
will
yet
employ
it
better
than
I
my self
have
done
.
Ma.
Did
he
send
for
no
Holy
Man
about
him
,
as
George
did
?
Ph.
Not
a
Man
of
'em
.
There
was
only
his
own
Family
,
and
two
Intimate
Friends
about
him
.
Ma.
What
did
he
mean
by
That
?
Ph.
He
was
not
willing
,
he
said
,
to
trouble
more
People
when
he
went
out
of
the
World
,
than
he
did
when
he
came
in
to
't
.
Ma.
When
comes
the
End
of
This
Story
?
Ph.
You
shall
hear
presently
:
Thursday
came
,
and
finding
himself
extreamly
weak
,
he
kept
his
Bed.
The
Parish-Priest
was
then
call'd
,
gave
him
Extreme
Vnction
,
and
the
Holy
Communion
;
but
he
made
no
Confession
,
for
he
had
no
Scruple
,
he
said
,
that
stuck
upon
him
.
The
Priest
began
then
to
discourse
of
the
Pomp
,
Place
,
and
Manner
of
his
Burial
.
Bury
me
(
says
he
)
as
you
would
bury
the
meanest
Christian
:
Nor
do
I
concern
my self
where
ye
lay
my
Body
;
for
the
Last
Iudgment
will
find
it
out
in
One
place
,
as
well
as
in
Another
;
and
for
the
Pomp
of
my
Funeral
,
I
heed
it
not
.
When
he
came
to
mention
the
Ringing
of
Bells
,
the
saying
of
Masses
,
the
Business
of
Pardons
,
and
Purchasing
a
Communion
of
Merits
;
My
good
Pastor
(
says
he
)
I
shall
find
my self
never
the
worse
,
if
never
a
Bell
be
rung
;
and
One
Funeral
Office
will
abundantly
content
me
:
but
if
there
be
any
thing
else
,
which
the
publick
Custom
of
the
Church
has
made
necessary
,
and
that
cannot
well
be
Omitted
,
without
giving
a
scandal
to
the
Weak
;
In
that
case
,
I
remit
my self
to
your
Pleasure
:
Nor
am
I
at
all
desirous
,
either
to
buy
any
Man's
Prayers
,
or
to
rob
any
Man
of
his
Merits
;
Those
of
Christ
I
take
to
be
sufficient
,
and
I
wish
only
,
that
I
my self
may
be
the
better
for
the
Prayers
,
and
Merits
of
the
Whole
Church
,
if
I
Live
,
and
Die
,
but
a
true
Member
of
it
.
All
my
hope
is
in
these
two
Assurances
.
The
One
is
,
That
my
Sins
are
abolished
,
and
nail'd
to
the
Cross
by
my
Blessed
Savio●e
,
who
is
our
Chief
Shepherd
.
The
Other
is
,
that
which
Christ
bath
signed
,
and
sealed
with
his
Holy
Blood
;
By
which
we
are
made
sure
of
Eternal
Salvation
,
if
we
place
all
our
Trust
in
Him.
Far
be
it
from
me
to
insist
upon
Merits
,
and
Pardons
;
as
if
I
would
provoke
my
God
to
enter
into
Iudgment
with
his
Servant
,
in
whose
sight
no
Flesh
living
shall
be
Iustifi'd
.
His
Mercy
is
boundless
,
and
unspeakable
,
and
thither
it
is
that
I
must
appeal
,
from
his
Iustice
.
The
Parish-Priest
,
upon
these
words
,
Departed
;
and
Cornelius
,
with
great
Ioy
and
Chearfulness
,
(
as
one
Transported
with
the
hope
of
a
better
Life
)
caused
some
Texts
to
be
read
,
to
confirm
him
in
the
hope
of
a
Resurrection
;
and
set
before
him
the
Rewards
of
Immortality
.
As
That
out
of
the
Prophet
Isa●a●
,
concerning
the
deferring
of
the
Death
of
Hezekias
,
together
with
the
Hymn
;
and
then
the
1
Cor.
15
The
Death
of
Lazarus
,
out
of
St.
Iohn
;
but
especially
,
the
History
of
Christ's
Passion
,
out
of
the
Gospels
.
With
what
affection
did
he
take
in
all
these
Scriptures
!
Sighing
at
some
Passages
;
Closing
his
Hands
,
as
in
Thankfulness
,
at
Others
:
One
while
rapt
,
and
Overjoy'd
at
some
Passages
,
and
at
Others
sending
up
his
Soul
in
short
Ejaculations
.
After
Dinner
,
when
he
had
slept
a
little
,
he
caused
to
be
read
the
Twelfth
of
St.
Iohn
,
to
the
End
of
the
Story
.
And
here
the
Man
seem'd
to
be
Transfigur'd
,
and
possess'd
with
a
New-Spirit
.
Toward
Evening
,
he
call'd
his
Wife
and
Children
;
and
raising
himself
as
well
as
he
could
,
he
thus
bespake
them
.
My
dearest
Wife
,
the
same
God
that
joyn'd
us
,
doth
now
part
us
;
but
only
in
our
Bodies
,
and
That
too
,
but
for
a
short
time
.
That
Care
,
Kindness
,
and
Piety
,
that
thou
hast
hitherto
divided
betwixt
my self
,
and
the
tender
Pledges
of
our
Mutual
Love
,
thou
art
now
to
transfer
wholly
to
Them
:
Nor
canst
thou
do
any
thing
more
acceptable
to
God
,
or
to
me
,
than
to
Educate
,
Cherish
,
and
Instruct
those
whom
Providence
has
bestow'd
upon
us
,
as
the
Fruit
of
our
Conjunction
,
that
they
may
be
found
worthy
of
Christ
.
Double
thy
Piety
towards
them
,
and
reckon
upon
my
share
too
,
as
translated
unto
Thee
.
If
thou
dost
This
,
(
as
I
am
confident
thou
wilt
)
thy
Children
are
not
to
be
accounted
Orphans
.
If
ever
thou
shouldst
Marry
again
—
With
that
his
Wife
gush'd
out
into
Tears
,
and
as
she
was
about
to
forswear
the
thing
,
Cornelius
thus
interposed
:
My
dearest
Sister
in
Christ
;
If
our
Lord
Jesus
shall
vouchsafe
to
thee
such
a
Resolution
,
and
strength
of
Spirit
,
be
not
wanting
to
thy self
in
the
Cherishing
of
so
Divine
a
Grace
;
for
it
will
be
more
Commodious
,
as
well
to
thy self
,
as
to
thy
Children
;
but
if
thy
Infirmity
shall
move
thee
another
way
,
know
,
that
My
Death
has
freed
thee
from
the
Bond
of
Wedlock
,
but
not
from
That
Trust
,
which
in
both
our
Names
,
thou
owest
in
Common
to
the
Care
of
our
Children
.
As
to
the
Point
of
Marriage
,
make
use
of
the
Freedom
which
God
has
given
thee
.
This
only
let
me
intreat
,
and
admonish
thee
,
make
such
a
Choice
of
a
Husband
,
and
so
discharge
thy self
towards
him
,
in
the
Condition
of
a
Wife
,
that
either
by
his
Own
Goodness
,
or
for
Thy
Convenience
,
he
may
be
kind
to
our
Children
.
Have
a
Care
then
of
Tying
up
thy self
by
any
Vow
:
Keep
thy self
free
to
God
,
and
to
our
Issue
;
and
bring
them
up
in
such
a
frame
of
Piety
and
Virtue
,
and
take
such
care
of
them
,
that
they
may
not
fix
upon
any
Course
of
Life
,
till
by
Age
,
and
the
use
of
things
,
they
shall
come
to
understand
what
is
fittest
for
them
.
Turning
then
to
his
Children
,
he
exhorted
them
to
the
Study
of
Virtue
;
Obedience
to
their
Mother
;
and
Mutual
Friendship
and
Affection
among
themselves
.
He
then
kist
his
Wife
,
pray'd
for
his
Children
;
and
making
the
Sign
of
the
Cross
,
recommended
them
to
the
Mercy
of
Christ
.
After
This
,
looking
upon
all
that
were
present
;
Yet
before
to
Morrow-morning
,
(
says
he
)
the
Lord
that
sanctified
the
Morning
,
by
Reviving
upon
it
,
will
descend
,
out
of
his
Infinite
Mercy
,
to
call
this
poor
Soul
of
mine
out
of
the
Sepulchre
of
my
Body
,
and
the
Darkness
of
This
Mortality
,
into
his
Heavenly
Light.
I
will
not
have
ye
tire
your selves
in
your
Tender
Age
with
Vnprofitable
Watching
;
only
let
One
wake
with
me
,
to
read
to
me
,
and
let
the
rest
sleep
by
Turns
.
When
he
had
past
the
Night
;
about
Four
in
the
Morning
,
the
whole
Family
being
present
,
he
caused
that
Psalm
to
be
read
,
which
our
Saviour
,
praying
,
recited
upon
the
Cross.
When
That
was
done
,
he
call'd
for
a
Taper
,
and
a
Cross
;
and
taking
the
Taper
,
The
Lord
(
says
he
)
is
my
Light
,
and
my
Salvation
,
whom
shall
I
fear
?
And
then
,
kissing
the
Cross
;
The
Lord
(
says
he
)
is
the
Defender
of
my
Life
,
of
whom
then
shall
I
be
afraid
?
By
and
by
,
with
his
hands
upon
his
breast
,
and
the
Gesture
of
One
Praying
,
and
with
his
Eyes
lifted
up
to
Heaven
,
Lord
Iesus
(
says
he
)
receive
my
Spirit
.
And
immediately
he
closed
his
Eyes
,
as
if
he
were
only
about
to
sleep
;
and
so
,
with
a
Gentle
Breath
,
he
deliver'd
up
his
Spirit
,
as
if
he
had
only
slumber'd
,
and
not
expir'd
.
Ma.
The
least
painful
Death
that
ever
I
heard
of
.
Ph.
His
Life
was
as
Calm
as
his
Death
.
These
two
Men
were
both
of
'em
My
Friends
;
and
perhaps
I
am
not
so
good
a
Judge
which
of
them
Dy'd
the
likest
a
Christian
:
But
you
that
are
Unbyas'd
,
may
perhaps
make
a
better
Judgment
.
Ma.
I
'll
think
of
it
;
and
give
you
my
Opinion
at
Leisure
.
THE
EXORCISM
:
OR
,
The
APPARRITION
.
COL.
XIII
.
A
Dragon
in
the
Air
;
with
the
Relation
of
an
Artificial
and
Famous
Imposture
.
THOMAS
,
ANSELMUS
.
Th.
YOU
have
found
a
Purchase
sure
,
that
ye
Laugh
to
your self
thus
:
What
's
the
best
News
?
Ans.
Nay
,
you
are
not
far
from
the
Marque
.
Th.
If
there
be
any
thing
that
's
Good
,
let
your
Friend
take
part
with
ye
.
Ans.
And
welcome
too
;
for
I
have
been
wishing
a
good
while
for
some
Body
that
would
be
Merry
with
me
for
Company
.
Th.
Let
's
have
it
then
.
Ans.
I
was
told
e'en
now
the
pleasantest
Story
;
and
if
I
did
not
know
the
Place
,
the
Persons
,
and
every
Circumstance
,
as
well
as
I
know
you
,
I
shall
Swear
't
were
a
Sham
:
Th.
You
have
set
me
a
longing
to
hear
it
.
Ans.
Do
not
you
know
Pool
,
Fawn's
Son-in-Law
?
Th.
Perfectly
well
.
Ans.
He
's
both
the
Contriver
of
it
,
and
the
Chief
Actor
in
the
Play.
Th.
I
am
apt
enough
to
believe
that
;
for
he
's
a
Man
to
do
any
Part
to
the
Life
.
Ans.
'T
is
Right
:
Do
you
not
know
a
Farm
that
he
has
a
little
way
from
London
?
Th.
Oh!
Very
well
.
He
and
I
have
crackt
many
a
Bottle
together
there
.
Ans.
There
's
a
way
,
you
know
,
betwixt
two
streight
Rows
of
Trees
.
Th.
A
matter
of
Two
Flight
shot
from
the
House
,
upon
the
left
Hand
.
Ans.
That
's
it
.
One
side
of
the
way
has
a
dry
Ditch
,
that
's
over-grown
with
Brambles
;
and
then
there
's
a
little
Bridge
,
that
leads
into
an
open
Field
.
Th.
I
remember
it
.
Ans.
There
went
a
Report
among
the
Country
People
,
of
a
Spirit
that
walkt
there
;
and
of
hideous
Howlings
that
were
heard
about
that
Bridge
,
which
made
them
conclude
it
to
be
the
Soul
of
some
Body
that
was
miserably
Termented
.
Th.
Who
was
't
that
rais'd
this
Report
?
Ans.
Who
but
Pool
;
that
made
this
the
Prologue
to
his
Comedy
?
Th.
What
put
it
in
his
Head
,
I
wonder
,
to
invent
such
a
Flam
?
Ans.
I
know
nothing
more
than
the
Humour
of
the
Man
;
for
he
loves
to
make
himself
Sport
with
silly
People
.
I
'll
tell
you
a
late
Whimsy
of
his
,
of
the
same
kind
.
We
were
a
good
many
of
us
,
Riding
to
Richmond
,
and
some
in
the
Company
that
you
would
allow
to
be
no
Fools
.
The
Day
was
so
Clear
,
that
there
was
not
a
Cloud
to
be
seen
.
Pool
,
looking
wishly
up
into
the
Air
,
fell
on
the
sudden
to
Crossing
of
himself
,
and
with
a
strange
Amazement
in
his
Countenance
;
Lord
(
says
he
to
himself
)
what
do
I
see
!
They
that
rod
next
him
,
asking
him
what
it
was
that
he
〈◊〉
;
he
Cross'd
himself
,
more
and
more
.
In
Mercy
(
says
he
)
deliver
us
from
this
Prodigy
.
They
still
pressing
him
more
earnestly
,
to
say
what
was
the
matter
.
Then
Pool
fixing
his
Eyes
,
and
pointing
toward
such
a
Quarter
of
the
Heaven
,
That
Monstrous
Dragon
(
says
he
)
with
Fiery
Horns
;
(
Don't
you
see
him
?
)
and
look
how
his
Tail
is
turn'd
up
into
a
kind
of
a
Circle
.
Upon
their
denial
,
that
they
saw
any
thing
;
and
his
urging
them
to
look
steadily
just
where
he
pointed
;
one
of
them
,
at
last
,
for
the
Credit
of
his
Eyes
,
yielded
that
he
saw
it
too
;
and
so
one
after
another
,
they
all
saw
it
;
for
they
were
asham'd
not
to
see
any
thing
that
was
so
plain
to
be
seen
.
In
short
,
the
Rumour
of
this
Portentous
Apparition
was
in
three
days
all
over
England
;
and
it
is
wonderful
,
how
they
had
amplifi'd
the
Story
;
and
some
were
making
Expositions
upon
the
meaning
of
this
horrid
Portent
.
But
in
the
mean
time
,
the
Inventor
of
it
had
the
Satisfaction
of
seeing
the
Success
of
his
Project
.
Th.
I
know
the
humour
of
the
Man
to
a
hair
.
But
to
the
Ghost
again
.
Ans.
While
that
Story
was
a
foot
,
there
comes
very
opportunely
to
Pool
,
one
Fawn
,
a
Priest
;
(
one
of
those
which
they
call
in
Latin
,
Regulars
)
a
Parish-Priest
of
a
Village
there
in
the
Neighbourhood
.
)
This
Man
took
upon
him
to
understand
more
than
his
Fellows
in
Holy
Matters
.
Th.
Oh!
I
guess
where
abouts
ye
are
.
Pool
has
found
out
one
now
to
bear
a
part
in
the
Play.
Ans.
They
were
a
Talking
at
Supper
of
this
Report
of
the
Spectrum
,
at
the
Table
;
and
when
Pool
found
that
Fawn
had
not
only
heard
of
it
,
but
believed
it
,
he
fell
to
entreating
the
Man
,
that
as
he
was
a
Holy
,
and
a
Learned
Person
,
he
would
do
his
best
toward
the
Relieving
of
a
poor
Soul
out
of
that
terrible
Affliction
.
And
if
you
make
any
doubt
of
the
Truth
on
't
,
says
he
,
sift
out
the
Matter
;
and
do
but
walk
about
Ten
a
Clock
,
towards
that
little
Bridge
,
and
there
you
shall
hear
such
Cries
and
Groanings
,
as
would
grieve
your
Heart
;
but
I
would
advise
ye
,
however
,
for
your
own
Security
,
to
take
some
Company
that
you
like
,
along
with
you
.
Th.
Well
,
and
what
then
?
Ans.
After
Supper
,
out
goes
Pool
,
a
Hunting
,
or
about
his
usual
Sports
;
and
when
it
grew
Duskish
,
out
went
Fawn
,
and
was
at
last
,
a
Witness
of
those
grievous
Lamentations
.
Pool
had
hid
himself
thereabouts
in
a
Bramble-Bush
,
and
perform'd
his
part
incomparably
well
.
His
Instrument
was
an
Earthen
Pot
,
that
through
the
Hollow
of
it
,
gave
a
most
mournful
Sound
.
Th.
This
Story
,
for
ought
I
see
,
out-does
Menanders
Phasma
.
Ans.
You
'll
say
more
when
you
have
heard
it
out
.
Away
goes
Fawn
home
in
great
Impatience
,
to
tell
what
he
heard
;
while
Pool
,
by
a
shorter
Cut
,
gets
home
before
him
.
There
does
Fawn
tell
Pool
all
that
past
,
with
something
of
his
own
too
,
to
make
the
matter
more
wonderful
.
Th.
Well
,
but
could
Pool
hold
his
Countenance
all
this
while
?
Ans.
He
hold
his
Countenance
?
Why
,
he
carries
his
Heart
in
his
Hand
;
and
you
would
have
sworn
that
the
whole
Action
had
been
in
earnest
.
In
the
End
,
Fawn
,
upon
the
pressing
Importunity
of
Pool
,
resolv'd
to
venture
upon
an
Exorcism
;
and
Slept
not
one
wink
that
Night
,
his
Thoughts
were
so
taken
up
with
the
Consideration
of
his
own
Safety
;
for
he
was
most
wretchedly
afraid
.
In
the
first
place
,
he
got
together
the
most
powerful
Exorcisms
that
he
could
find
;
to
which
,
he
added
some
new
ones
,
as
by
the
Bowels
of
such
a
Saint
,
the
Bones
of
St.
Winnifrede
;
and
after
this
,
he
makes
choice
of
a
Place
in
the
Fie●d
,
near
the
Thicket
of
Bushes
,
whence
the
Noise
came
.
He
draws
ye
a
Circle
,
a
very
large
one
,
with
several
Crosses
in
it
,
and
a
phantastical
Variety
of
Characters
;
and
all
this
was
perform'd
in
a
set
Form
of
Words
.
He
had
there
also
,
a
great
Vessel
,
full
of
Holy
Water
,
and
the
Holy
Stole
(
as
they
call
it
)
about
his
Neck
;
upon
which
hung
the
beginning
of
the
Gospel
of
St.
Iohn
.
He
had
in
his
Pockets
,
a
little
Piece
of
Wax
,
which
the
Bishop
of
Rome
us'd
to
Consecrate
once
a
Year
,
commonly
call'd
an
Agnus
Die.
With
these
Arms
in
time
past
,
they
defended
themselves
against
Evil
Spirits
,
till
the
Cowl
of
St.
Francis
was
found
to
be
more
Formidable
.
All
these
things
were
provided
,
for
fear
the
Fiend
should
fall
foul
upon
the
Exorcist
.
And
all
this
was
not
enough
neither
to
make
him
trust
himself
alone
in
the
Circle
;
but
he
concluded
to
take
some
other
Priest
along
with
him
,
to
keep
him
Company
.
This
gave
Pool
an
Apprehension
;
that
by
the
joyning
of
some
Cunning
Fellow
with
him
,
the
whole
Plot
might
come
to
be
discovered
.
So
that
he
took
a
Parish-Priest
thereabouts
,
whom
he
acquainted
before-hand
with
the
whole
Design
;
(
and
it
behoved
him
so
to
do
)
Besides
,
that
he
was
as
fit
as
any
Man
for
such
an
Adventure
.
The
next
day
,
when
every
thing
was
ready
,
and
in
order
;
about
Ten
a
Clock
,
Fawn
and
the
Parish-Priest
enter
the
Circle
.
Pool
,
that
was
gone
before
,
Yels
and
Howls
in
the
Brambles
.
Fawn
gives
a
God-speed
to
the
Exorcism
.
In
the
mean
time
,
Pool
steals
away
in
the
Dark
to
the
next
Village
,
and
from
thence
,
brings
another
Person
to
Act
his
Part
;
for
there
went
a
great
many
of
them
to
the
Play.
Th.
Well
,
and
what
are
they
to
do
?
Ans.
They
mount
themselves
upon
Black
Horses
,
and
privately
carry
Fire
along
with
them
.
When
they
came
near
,
they
shew'd
the
Fire
to
fright
Fawn
out
of
the
Circle
.
Th.
Pool
took
a
great
deal
of
Pains
,
I
see
,
to
carry
on
the
Work.
Ans.
His
Phancy
lies
that
way
;
but
there
fell
out
an
accident
that
had
like
to
have
spoil'd
the
Jest.
Th.
How
so
?
Ans.
The
sudden
Flashing
of
the
Fire
,
so
startled
the
Horses
,
that
the
Riders
could
hardly
keep
the
Jades
upon
their
Legs
,
or
themselves
in
the
Saddle
.
And
here
's
an
end
of
the
first
Act.
Upon
Fawns
Return
,
Pool
askt
him
very
Innocently
what
he
had
done
,
as
knowing
nothing
at
all
of
the
Matter
;
and
then
Fawn
up
with
his
Story
,
and
tells
him
of
two
dreadful
Cacodemons
that
appear'd
to
him
upon
Black
Horses
,
their
Eyes
Sparkling
with
Fire
,
and
Flames
coming
out
of
their
Nostrils
;
and
what
attempts
they
made
to
pass
the
Circle
,
but
that
by
the
Power
and
Efficacy
of
his
Words
,
they
were
driven
away
with
a
Vengeance
.
This
Encounter
put
Fawn
into
Courage
;
so
that
the
next
day
,
with
great
Solemnity
,
he
returned
to
his
Circle
.
And
when
he
had
a
long
time
,
with
much
Vehemence
,
provok'd
the
Spirit
;
Pool
with
his
Companion
,
shew'd
himself
again
upon
their
Black
Horses
,
and
prest
on
with
a
most
Outragious
Outcry
,
as
if
they
were
fully
determin'd
to
Storm
the
Circle
.
Th.
Had
they
no
Fire
?
Ans.
None
at
all
;
for
that
did
not
succeed
well
:
But
you
shall
now
hear
of
another
Device
.
They
had
a
long
Rope
,
which
they
drew
gently
over
the
Ground
;
and
then
hurrying
from
one
place
to
another
,
as
if
they
had
been
frighted
away
by
Fawn's
Exorcisms
,
up
went
the
Heels
by
and
by
of
both
the
Priests
,
and
down
come
they
upon
the
Ground
,
with
a
great
Vessel
of
Holy
Water
;
the
Priests
and
their
Holy
Water
,
both
together
.
Th.
And
this
was
t'other
Priests
Reward
,
for
playing
of
his
Part.
Ans.
It
was
so
;
and
yet
he
would
have
endur'd
a
great
deal
more
,
rather
than
quit
the
Design
.
After
this
Encounter
,
Fawn
upon
his
Return
,
makes
a
mighty
Business
to
Pool
,
of
the
Danger
he
had
been
in
,
and
how
valiantly
he
had
defeated
both
the
Devils
with
his
Charms
:
And
he
was
by
this
time
,
absolutely
perswaded
,
that
all
the
Devils
in
Hell
had
not
the
Power
to
force
his
Circle
,
or
the
Confidence
so
much
as
to
attempt
it
.
Th.
This
same
Fawn
,
I
perceive
,
is
next
door
to
a
Fool.
Ans.
Oh!
you
have
heard
nothing
yet
,
to
speak
of
.
When
the
Comedy
was
thus
far
advanc'd
,
in
very
good
time
came
Pool's
Son
in
Law.
He
's
a
pleasant
Droll
,
ye
know
;
the
Young-man
that
married
Pool's
Eldest
Daughter
.
Th.
I
know
him
very
well
,
and
no
man
fitter
for
such
an
Exploit
.
Ans.
Fitter
saist
thou
?
Why
,
I
will
undertake
he
shall
leave
his
Dinner
at
any
time
,
for
such
a
Comedy
.
His
Father
in
Law
acquaints
him
with
the
whole
Business
,
and
who
but
he
to
Act
a
Ghost
.
He
undertakes
his
Part
;
has
every
thing
provided
,
and
wraps
up
himself
in
a
Sheet
,
like
a
Corps
,
with
a
live
Coal
in
a
Shell
that
shew'd
through
the
Linnen
,
as
if
something
were
a
burning
.
About
Night
he
goes
to
the
Place
where
the
Scene
of
the
Story
lay
.
There
were
heard
most
doleful
Mones
,
and
Fawn
in
the
mean
time
,
le
ts
fly
all
his
Exorcisms
.
By
and
by
,
a
good
way
off
in
the
Bushes
appears
the
Ghost
,
shewing
Fire
by
Fits
,
and
Groaning
most
rufully
.
While
Fawn
was
beseeching
him
to
say
,
who
he
was
,
immediately
out
leaps
Pool
,
in
his
Devils
Habit
,
from
the
Thicket
;
and
Roaring
and
Raging
,
This
Soul
,
says
he
,
is
mine
,
and
you
have
no
Power
over
it
;
and
with
that
,
he
runs
up
presently
to
the
very
Edge
of
the
Circle
,
as
if
he
were
about
to
fall
violently
upon
the
Exorcist
.
After
which
,
he
loses
Ground
,
and
Retreats
,
as
if
he
had
been
either
beaten
off
by
the
Words
of
the
Exorcism
,
or
by
the
Virtue
of
the
Holy
Water
,
which
was
thrown
upon
him
in
great
abundance
.
At
last
,
when
the
Spirit
's
Protector
was
driven
away
,
Fawn
enters
into
a
Dialogue
with
the
Ghost
;
which
,
after
much
Intreaty
and
Importunity
,
confest
it self
to
be
the
Soul
of
a
Christian
;
and
being
askt
the
Name
;
my
Name
(
says
the
Ghost
)
is
Fawn
.
Why
,
then
(
says
Fawn
)
we
are
both
of
a
Name
;
and
the
very
Thought
of
delivering
his
Namesake
,
made
him
lay
the
Matter
more
to
heart
.
Fawn
put
so
many
Questions
,
that
the
Ghost
began
to
fear
,
that
a
longer
Discourse
might
make
some
Discovery
,
and
so
withdrew
himself
,
upon
Pretence
that
his
Hour
was
come
,
that
he
was
not
permitted
to
Talk
any
longer
,
and
that
he
was
now
compell'd
to
go
away
,
whither
it
pleased
the
Devil
to
carry
him
;
but
yet
promis'd
to
return
again
the
next
day
,
at
some
lawful
Hour
.
They
meet
again
at
Pool's
House
,
who
was
the
Master
of
the
Shew
;
and
there
the
Exorcist
talks
of
his
Atchievement
;
and
tho
in
many
ny
things
he
help'd
the
Matter
,
he
believ'd
himself
yet
in
all
he
said
;
so
heartily
was
he
affected
to
the
Business
in
hand
.
It
was
now
manifest
that
it
was
the
Soul
of
a
Christian
that
was
faln
under
the
Power
of
some
unmerciful
Devil
;
and
in
the
most
cruel
Torments
;
so
that
their
Endeavour
is
now
wholly
bent
that
way
.
There
happen'd
one
pleasant
kind
of
a
Ridiculous
Passage
in
this
Exorcism
.
Th.
I
prethee
what
was
that
?
Ans.
When
Fawn
had
call'd
up
the
Ghost
;
Pool
,
that
acted
the
Devil
,
leap'd
directly
at
him
,
as
if
without
any
more
ado
,
he
would
break
into
the
Circle
.
Fawn
fought
with
him
a
great
while
with
Exorcisms
,
and
whole
Tubs
of
Holy
Water
;
and
at
last
,
the
Devil
cry'd
out
,
He
did
not
value
all
that
,
any
more
than
the
Dirt
under
his
Feet
;
You
,
Sirrah
,
(
says
he
)
have
had
to
do
with
a
Wench
,
and
you
are
my
own
.
Many
a
true
Word
has
been
spoken
in
jeast
:
For
so
it
proved
,
for
the
Exorcist
finding
himself
touch'd
with
that
Word
,
retir'd
presently
to
the
very
Centre
of
the
Circle
,
and
mumbled
something
,
I
know
not
what
,
in
the
other
Priests
'
Ear.
Pool
finding
that
,
withdrew
,
that
he
might
not
hear
more
than
did
belong
to
him
.
Th.
A
very
Modest
and
Religious
Devil
.
Ans.
Very
right
.
Now
the
Action
,
you
know
,
might
have
been
blam'd
,
if
he
had
not
observ'd
a
Decorum
.
But
yet
he
over-heard
the
Priest
appointing
him
Satisfaction
.
Th.
And
what
was
the
Satisfaction
?
Ans.
That
he
should
say
the
Lords
Prayer
three
times
over
;
from
whence
he
gather'd
,
that
he
had
transgress'd
thrice
that
Night
.
Th.
A
most
Irregular
Regular
.
Ans.
Alas
,
they
are
but
Men
,
and
this
is
but
Humane
Frailty
.
Th.
But
what
follow'd
next
?
Ans.
Fawn
advances
now
,
with
more
Courage
and
Fierceness
,
up
to
the
very
Line
of
the
Circle
,
and
provok'd
the
Devil
of
his
own
accord
:
But
the
Devil's
heart
now
fail'd
him
,
and
he
fled
Back
.
You
have
deceiv'd
me
,
says
he
;
what
a
Fool
was
I
,
for
giving
you
that
Caution
!
Many
are
of
Opinion
,
that
what
you
once
Confess
to
a
Priest
,
is
immediately
struck
out
of
the
Devils
memory
,
so
that
he
shall
never
twit
you
in
the
Teeth
for
't
.
Th.
A
very
Ridiculous
Conceipt
!
Ans.
But
to
draw
toward
a
Conclusion
.
This
way
of
Colloquy
with
the
Ghost
,
continu'd
for
some
days
;
and
it
came
to
this
at
last
,
that
the
Exorcist
asking
if
there
were
any
way
to
deliver
the
Soul
from
Torment
?
The
Ghost
answer'd
him
,
That
it
might
be
done
,
by
restoring
the
Ill-gotten-Money
,
which
he
had
left
behind
him
.
What
(
says
Fawn
)
if
it
were
put
into
the
Hands
of
your
People
,
to
dispose
of
for
Pious
Vses
?
His
Reply
was
,
That
it
might
do
very
well
that
way
;
which
was
a
great
Consolation
●o
the
Exorcist
,
and
made
him
very
diligently
enquire
to
what
Value
it
might
amount
.
The
Ghost
told
him
,
that
it
was
a
mighty
Sum
,
and
a
thing
that
might
prove
very
Good
and
Commodious
.
He
told
him
the
very
place
too
(
but
a
huge
way
off
)
where
this
Treasure
was
buried
under
Ground
.
Th.
Well
,
and
to
what
Uses
?
Ans.
Three
Persons
were
to
undertake
a
Pilgrimage
:
One
of
them
to
the
Threshold
of
St.
Peter
;
another
,
to
Iames
of
Compostella
;
and
the
Third
,
to
Kiss
the
Comb
of
our
Saviour
,
which
is
at
Tryers
:
And
then
a
great
number
of
Services
and
Masses
were
to
be
perform'd
by
several
Monasteries
;
and
for
the
rest
,
he
should
dispose
of
them
as
he
pleas'd
.
Now
Fawn's
heart
was
wholly
fixt
upon
the
Treasure
;
which
he
had
in
a
manner
swallow'd
already
.
Th.
That
's
a
Common
Disease
,
tho
perpetually
cast
in
the
Priests
Dish
,
upon
all
Occasions
.
Ans.
There
was
nothing
omitted
,
that
concern'd
the
business
of
Money
;
and
when
that
was
done
,
the
Exorcist
(
being
put
upon
't
by
Pool
)
fell
to
question
the
Ghost
,
about
Curious
Arts
,
Chymistry
and
Magick
.
But
the
Ghost
put
him
off
for
the
present
,
with
some
slight
Answer
;
only
giving
him
the
hopes
of
large
Discoveries
,
so
soon
as
ever
he
should
get
clear
of
the
Devils
Clutches
.
And
here
's
the
end
of
the
Third
Act.
In
the
Fourth
.
Fawn
began
every
where
to
talk
high
,
and
promise
strange
things
,
and
to
brag
at
the
Table
,
and
in
all
Companies
,
what
a
Glorious
Work
he
had
in
Hand
,
for
the
Good
of
the
Monasteries
,
and
he
was
elevated
now
into
another
manner
of
Stile
and
Behaviour
.
He
went
to
the
place
where
the
Treasure
was
hid
,
and
found
the
Marks
,
but
durst
not
venture
to
dig
for
't
;
for
the
Ghost
had
put
into
his
Head
,
that
it
would
be
extreme
dangerous
to
touch
the
Money
,
before
the
Masses
were
said
.
By
this
time
,
there
were
a
great
many
Cunning
Snaps
that
had
the
Plot
in
the
Wind
;
but
yet
he
was
still
making
Proclamation
every
where
of
his
Folly
,
tho
divers
of
his
Friends
,
and
his
Abbot
,
particularly
,
caution'd
him
against
it
:
and
advis'd
him
,
That
having
a
long
time
had
the
Reputation
of
a
Sober
Man
,
he
should
not
take
so
much
Pains
now
to
Convince
the
World
of
the
contrary
.
But
his
Mind
was
so
possess'd
with
the
Phansy
of
the
thing
,
that
all
the
Counsel
in
Nature
could
not
lessen
his
Belief
of
it
.
All
his
Discourses
,
nay
,
his
very
Dreams
,
were
of
Spectres
and
Devils
:
The
very
Habit
of
his
Soul
was
got
into
his
Face
;
so
Pale
,
Shrivled
,
and
Dejected
,
that
he
was
rather
a
Sprite
,
than
a
Man
.
In
one
Word
,
he
had
certainly
run
stark
Mad
,
if
it
had
not
been
seasonably
prevented
.
Th.
Now
this
is
to
be
the
last
Act
of
the
Comedy
.
Ans.
It
shall
be
so
.
Pool
and
his
Son-in-Law
,
hammer'd
out
this
Piece
betwixt
them
.
They
Counterfeited
an
Epistle
,
written
in
a
Strange
Antick
Character
,
and
upon
such
a
sort
of
Paper
,
as
your
Guilders
use
for
their
Leaf
Gold
;
a
kind
of
a
Saffron-colour'd
Paper
you
know
.
The
Form
of
the
Epistle
was
This.
FAwn
,
That
has
been
long
a
Captive
,
now
Free
;
To
Fawn
his
Gracious
Deliverer
;
Greeting
.
It
is
not
needful
,
(
my
Dear
Fawn
)
that
thou
shouldst
Macerate
thy self
any
longer
upon
this
Affair
;
Heaven
has
regarded
the
Pious
Intentions
of
thy
Mind
;
and
in
Reward
of
thy
Merit
,
I
am
deliver'd
from
my
Punishment
,
and
live
now
happily
among
the
Angels
.
Thou
hast
a
Place
provided
for
thee
with
St.
Augustin
,
which
is
the
next
Range
to
the
Quire
of
the
Apostles
.
When
thou
com'st
hither
,
I
'll
give
thee
publick
Thanks
;
in
the
mean
time
,
Live
as
Merrily
as
thou
canst
.
From
the
Empyreal
Heaven
,
the
Ides
of
September
,
1498.
under
the
Seal
of
my
own
Ring
.
This
Epistle
was
laid
privately
under
the
Altar
,
where
Fawn
was
to
Officiate
;
and
there
was
one
labour'd
,
upon
the
Conclusion
of
the
Office
,
to
advertise
him
of
the
thing
,
as
found
by
Chance
▪
And
the
good
Man
carries
the
Letter
now
about
him
;
shews
it
,
as
a
Holy
Thing
,
and
makes
if
an
Article
of
his
Faith
,
that
it
was
brought
from
Heaven
by
an
Angel.
Th.
This
is
no
Freeing
the
Man
of
his
Madness
,
but
only
Changing
the
Sort
of
it
.
Ans.
Why
,
truly
so
it
is
;
for
it
is
only
a
more
Agreeable
Phrenzy
.
Th.
I
never
was
very
Credulous
in
the
Common
Tales
of
Apparitions
,
but
I
shall
be
less
hereafter
than
ever
I
was
;
for
I
am
afraid
that
many
of
those
Relations
that
we
hear
of
,
were
only
Artifice
and
Imposture
,
deliver'd
over
to
the
World
for
Truths
by
easy
Believers
,
like
our
Fawn
.
An.
And
I
am
very
much
inclin'd
to
think
as
you
do
,
of
the
greater
Part
of
them
.
CYCLOPS
,
OR
,
The
Gospel
Carrier
.
COL.
XVIII
.
An
Invective
against
Hypocrites
;
and
such
as
have
the
Gospel
continually
in
their
Hands
or
Discourses
,
and
do
not
Practise
it
in
their
Lives
.
POLYPHEMUS
,
CANNIUS
.
Ca.
WHY
how
now
,
Polyphemus
,
what
are
You
Hunting
for
?
Po.
Do
you
call
Him
a
Huntsman
,
that
has
neither
Dogs
nor
Lance
?
Ca.
Upon
the
Chace
perhaps
of
some
Lady
of
the
Wood
here
.
Po.
Shrewdly
guess'd
,
believe
me
;
and
here
's
the
Device
I
have
to
catch
Her.
Ca.
What
's
the
Meaning
of
This
?
Polyphemus
with
a
Book
in
's
hand
?
A
Hog
in
Armour
?
They
agree
as
well
as
Puss
and
my
Lady
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Cat
in
a
Lac'd
Petticoat
.
]
Po.
Nay
I
assure
ye
here
's
Vermilion
,
and
Azure
upon
my
Book
,
as
well
as
(
Crocus
)
or
Saffron
.
Ca.
I
do
not
speak
of
Crocus
(
which
is
Saffron
)
but
you
mistake
Crocoton
(
which
is
a
Greek
word
)
for
Crocus
.
Is
it
a
Military
Book
that
same
?
For
by
the
Bosses
and
Plates
upon
't
,
it
seems
to
be
Arm'd
.
Po.
Look
into
't
.
Ca.
I
see
what
't
is
;
and
't
is
very
fine
,
but
not
so
fine
as
it
might
be
tho
.
Po.
Why
,
what
wants
it
?
Ca.
You
should
do
well
to
put
your
Arms
upon
't
.
Po.
What
Arms
?
Ca.
An
Asses
head
looking
out
of
a
Hogshead
.
What
's
the
subject
of
it
,
the
Art
of
Drinking
?
Po.
You
'l
speak
Blasphemy
before
you
're
aware
.
Ca.
Why
so
?
Is
there
any
thing
in
't
that
's
Sacred
?
Po.
If
the
Holy
Gospel
be
not
sacred
,
I
pray'e
what
is
?
Ca.
The
Lord
deliver
us
;
what
has
Polyphemus
to
do
with
the
Gospel
?
Po.
And
pray'e
let
me
ask
you
,
what
a
Christian
has
to
do
with
Christ
?
Ca.
Truly
methinks
a
Halbert
would
become
you
a
great
deal
better
:
For
if
any
Man
that
did
now
know
ye
,
should
meet
ye
at
Sea
,
he
would
certainly
take
ye
for
a
Pirate
;
Or
in
a
Wood
,
for
a
Highwayman
.
Po.
But
the
Gospel
teaches
us
not
to
judge
of
men
by
Outward
Appearances
.
For
tho'
't
is
true
,
that
many
a
Knaves
Head
lies
under
a
Cowl
,
yet
it
falls
out
sometime
,
that
a
Modish
Wigg
,
a
Pair
of
Spanish
Whiskers
,
a
Stern
Brow
,
a
Buff-Coat
and
a
Feather
in
the
Cap
,
accompany
an
Evangelical
Mind
.
Ca.
And
why
not
;
as
well
as
a
Sheep
sometimes
in
the
Skin
of
a
Wolf
?
And
if
we
believe
Emblems
,
many
an
Ass
lurks
under
the
Coat
of
a
Lion
.
Po.
Nay
I
know
a
man
my self
that
looks
as
Innocent
as
a
sheep
,
and
yet
's
a
Fox
in
's
Heart
.
I
could
wish
he
had
as
Candid
Friends
as
he
has
black
Eyes
;
and
that
he
had
as
well
the
Value
of
Gold
,
as
he
had
the
Colour
of
it
.
Ca.
If
he
that
wears
a
Woollen
Hat
,
must
consequently
wear
a
Sheeps
Head
;
what
a
Burthen
do
You
march
under
,
that
carry
an
Estrich
in
your
Cap
,
over
and
above
?
But
he
is
more
Monstrous
yet
,
that
's
a
Bird
in
his
Head
,
and
an
Ass
in
his
Breast
.
Po.
That
's
too
sharp
.
Ca.
But
it
were
well
if
you
were
as
much
the
better
for
your
Book
,
as
That
's
the
Gayer
for
You
:
And
that
in
exchange
for
Colours
,
it
might
furnish
you
with
Good
Manners
.
Po.
I
'le
make
it
my
Care.
Ca.
After
the
Old
way
.
Po.
But
Bitterness
aside
,
Is
it
a
Crime
,
do
you
think
,
for
a
man
to
carry
the
Gospel
about
with
him
?
Ca.
Not
in
the
least
(
minimè
Gentium
)
Po.
Will
you
say
that
I
am
the
least
in
the
World
,
that
am
by
an
Asses
head
Taller
than
your self
.
Ca.
That
's
a
little
too
much
,
even
tho'
the
Ass
should
prick
up
his
Ears
.
Po.
By
an
Ox-head
I
dare
say
.
Ca.
That
Comparison
does
well
enough
:
But
I
said
minimè
the
Adverb
,
not
minime
the
Vocative
Case
of
the
Adjective
.
Po.
Pray'e
what
's
the
Difference
betwixt
an
Egg
,
and
an
Egg
?
Ca.
And
what
's
the
Difference
(
say
you
)
betwixt
the
Middle-Finger
and
the
Little-Finger
?
Po.
the
Middle
is
the
Longer
.
Ca.
Most
acute
.
And
what
's
the
Difference
betwixt
the
Ears
of
an
Ass
,
and
those
a
Wolf
?
Po.
A
Wolf's
Ears
are
shorter
.
Ca.
Why
,
there
's
the
point
.
Po.
But
I
am
us'd
to
measure
Long
,
and
short
by
the
Span
,
and
by
the
Yard
,
not
by
the
Ears
.
Ca.
Well
said
.
He
that
carry'd
Christ
was
called
Christopher
:
so
that
instead
of
Polyphemus
,
I
shall
call
you
the
Gospel-Bearer
.
Po.
Do
not
you
account
it
a
Holy
thing
then
to
carry
the
Gospel
?
Ca.
No
,
not
at
all
;
unless
you
'l
allow
me
that
Asses
are
the
greatest
Saints
.
Po.
What
do
you
mean
by
That
?
Ca.
Because
one
Ass
will
carry
at
least
Three
thousand
such
Books
:
and
I
am
persuaded
if
you
were
but
well
hamper'd
,
that
you
would
be
able
to
carry
as
many
your self
.
Po.
In
That
sense
I
think
there
's
no
Absurdity
to
say
an
Ass
may
be
Holy.
Ca.
And
I
shall
never
envy
you
That
Holiness
.
If
ye
have
a
mind
to
't
,
I
'le
give
ye
some
of
the
Reliques
to
Kiss
,
of
the
very
Ass
that
our
Saviour
rode
upon
.
Po.
You
cannot
oblige
me
More
;
For
That
Ass
could
not
but
be
Consecrated
by
the
very
Contact
.
Ca.
But
there
was
Contact
too
in
those
that
smote
our
Saviour
.
Po.
But
tell
me
seriously
,
is
it
not
a
Pious
thing
for
a
Man
to
carry
the
New
Testament
about
him
?
Ca.
If
it
be
done
out
of
Affection
,
and
without
Hypocrisie
,
it
is
Piously
done
.
Po.
Tell
the
Monks
of
your
Hypocrisie
;
what
has
a
Souldier
to
do
with
it
?
Ca.
But
tell
me
First
,
what
is
the
meaning
of
Hypocrisie
?
Po.
When
a
man
seems
to
be
One
thing
,
and
is
really
Another
.
Ca.
But
what
signifies
the
carrying
of
the
Gospel
about
you
?
Does
it
not
intimate
a
Holy
Life
?
Po.
I
suppose
it
does
.
Ca.
Now
where
a
man's
Life
is
not
sutable
to
his
Books
,
is
not
That
Hypocrisie
?
Po.
It
may
be
so
.
But
what
is
that
you
will
allow
to
be
carrying
the
Gospel
as
we
ought
?
Ca.
Some
carry
it
about
in
their
Hands
,
as
the
Franciscans
do
the
Rule
of
St.
Francis
;
and
at
That
Rate
,
a
Porter
,
an
Ass
,
or
a
Gelding
may
carry
it
as
well
as
a
Christian.
There
are
Others
that
carry
it
in
their
Mouths
;
and
only
Talk
of
Christ
and
the
Gospel
;
and
those
are
Pharisees
.
And
there
are
Others
that
carry
it
in
their
Hearts
:
But
those
are
the
True
Gospel-Bearers
,
that
have
it
in
all
Three
;
their
Hands
,
their
Mouth
,
and
their
Hearts
.
Po.
But
where
are
those
?
Ca.
What
do
you
think
of
those
that
Minister
in
the
Churches
;
that
both
Carry
the
Book
,
Read
it
to
the
People
,
and
Meditate
upon
it
?
Po.
As
if
any
Man
could
carry
the
Gospel
in
his
Heart
,
and
not
be
a
Holy
Man
.
Ca.
Let
us
have
no
Sophistry
.
No
Man
carries
the
Gospel
in
his
Heart
,
that
does
not
love
it
with
all
his
Soul
;
and
no
Man
loves
it
as
he
ought
to
do
,
that
does
not
Conform
to
it
in
his
Life
.
Po.
These
are
subtilties
out
of
my
Reach
.
Ca.
I
'le
be
plainer
then
:
For
a
Man
to
carry
a
Flaggon
of
Wine
upon
his
shoulders
,
it
's
a
Burden
.
Po.
No
doubt
of
it
.
Ca.
What
if
a
Man
swills
a
soup
of
Wine
in
his
Mouth
,
and
throws
it
out
again
?
Po.
He
's
never
the
better
for
't
:
Tho'
that
's
none
of
my
way
.
Ca.
But
to
come
to
your
way
then
:
what
if
he
Gulps
it
down
?
Po.
There
's
nothing
more
Divine
.
Ca.
It
warms
his
Body
,
brings
his
Blood
into
his
Cheeks
,
and
gives
him
a
merry
Countenance
.
Po.
Most
Certain
.
Ca.
And
so
it
is
with
the
Gospel
.
He
that
takes
it
affectionately
into
his
Soul
,
finds
himself
presently
a
New
Man
after
it
.
Po.
And
you
think
perhaps
,
that
I
do
not
lead
my
Life
according
to
my
Book
.
Ca.
That
's
a
Question
only
to
be
Resolv'd
by
your self
.
Po.
I
understand
none
but
Military
Divisions
.
Ca.
Suppose
any
Man
should
give
ye
the
Lie
to
your
Face
,
or
call
you
Buffle-Head
;
what
would
you
do
?
Po.
What
would
I
do
?
Why
I
'd
give
him
a
Box
o'
th'
Ear.
Ca.
And
what
if
he
should
give
You
another
?
Po.
Why
then
I
'd
cut
his
Throat
for
't
.
Ca.
And
yet
your
Book
teaches
you
another
Lesson
,
and
bids
you
Return
Good
for
Evil
:
and
that
if
any
body
strikes
you
on
the
Right
Cheek
,
you
should
offer
him
the
Left
also
.
Po.
I
have
read
some
such
thing
,
but
I
had
forgot
it
.
Ca.
I
suppose
you
Pray
often
.
Po.
That
's
too
Pharisaical
.
Ca.
Long
Prayers
are
Pharisaical
indeed
,
if
they
be
accompanied
with
Ostentation
.
Now
your
Book
tells
you
that
you
should
Pray
always
,
but
with
Intention
.
Po.
Well
,
but
for
all
this
I
do
Pray
sometimes
.
Ca.
At
what
times
?
Po.
Sometimes
when
I
think
on
't
:
It
may
be
once
or
twice
a
Week
.
Ca.
And
what
's
your
Prayer
?
Po.
The
Lord's
Prayers
.
Ca.
How
often
?
Po.
Only
once
:
For
the
Gospel
forbids
Repetitions
.
Ca.
Can
you
go
through
the
Lord's
Prayer
without
thinking
of
any
thing
else
?
Po.
I
never
try'd
That
:
Is
it
not
enough
that
I
pronounce
it
?
Ca.
I
cannot
tell
that
God
takes
Notice
of
any
thing
in
Prayer
,
but
the
Voice
of
the
Heart
.
Do
ye
Fast
often
?
Po.
No
,
never
.
Ca.
And
yet
your
Book
recommends
Fasting
,
and
Prayer
.
Po.
And
I
should
approve
on
't
too
,
but
my
Stomach
will
not
bear
it
.
Ca.
But
St.
Paul
tells
us
that
he
's
no
Servant
of
Iesus
Christ
,
that
serves
his
Belly
.
Do
you
Eat
Flesh
every
day
?
Po.
Yes
,
when
I
have
it
.
Ca.
And
yet
you
have
a
Robust
Constitution
that
would
live
upon
Hay
with
a
Horse
,
or
the
Barks
of
Trees
.
Po.
But
the
Gospel
says
that
those
things
that
go
into
a
man
,
do
not
defile
him
.
Ca.
Neither
do
they
,
if
they
be
taken
Moderately
,
and
without
giving
Scandal
.
But
St.
Paul
that
was
a
Disciple
of
our
Saviours
,
would
rather
starve
than
offend
a
Weak
Brother
:
and
he
exhorts
us
to
follow
his
Example
of
becoming
all
things
to
all
men
.
Po.
Paul
is
Paul
,
and
Polyhemus
is
Polyphemus
.
Ca.
But
it
is
Aegon
's
Duty
to
Feed
Goats
.
Po.
But
I
had
rather
Eat
them
(
malim
esse
.
)
Ca.
Had
you
rather
BE
a
Goat
,
say
ye
?
That
's
a
Pleasant
Wish
.
Po.
But
I
meant
Esse
,
pro
Edere
.
Ca.
Very
pretty
.
Do
you
give
Liberally
to
the
Poor
?
Po.
I
have
nothing
to
give
.
Ca.
But
if
you
'd
live
soberly
,
and
take
pains
,
you
might
have
something
to
give
.
Po.
It
's
a
pleasant
thing
for
a
Man
to
take
his
Ease
.
Ca.
Do
ye
keep
the
Commandments
?
Po.
That
's
a
hard
Task
.
Ca.
Do
you
repent
your self
of
your
Sins
?
Po.
Christ
has
made
Satisfaction
for
us
.
Ca.
How
can
you
say
now
that
you
love
the
Gospel
?
Po.
I
'le
tell
ye
,
we
had
a
certain
Franciscan
that
was
perpetually
thundering
out
of
the
Pulpit
,
against
Erasmus's
New
Testament
:
I
caught
the
Fellow
once
by
himself
took
him
by
the
hair
with
my
left
hand
,
and
with
my
right
I
buffetted
him
so
well
favouredly
that
ye
could
see
no
Eyes
he
had
:
and
was
not
this
done
now
like
a
man
that
loves
the
Gospel
?
After
this
,
I
gave
him
Absolution
,
and
knocking
him
over
the
Coxcomb
three
times
with
this
Book
,
I
made
three
Bunches
upon
his
Crown
,
and
so
absolv'd
him
in
Form.
Ca.
This
was
Evangelically
done
,
without
Question
;
and
a
way
of
Defending
one
Gospel
with
another
.
Po.
I
met
with
another
of
his
Fellows
that
was
still
raging
too
against
Erasmus
,
without
either
end
,
or
Measure
.
My
Gospel-Zeal
mov'd
me
once
again
,
I
brought
him
on
his
Knees
,
to
this
Confession
,
that
what
he
said
,
was
by
the
Instigation
of
the
Devil
:
I
look'd
upon
him
,
like
the
Picture
of
Mars
,
in
a
Battle
,
with
my
Partizan
over
him
,
to
cut
off
his
head
if
he
had
not
done
it
in
point
;
and
this
was
acted
in
the
Presence
of
a
great
many
Witnesses
.
Ca.
I
wonder
the
man
was
not
frighted
out
of
his
wits
.
But
to
proceed
;
Do
ye
keep
your
Body
Chast
?
Po.
When
I
come
to
be
Old
,
it
may
be
I
shall
.
But
shall
I
tell
ye
the
Truth
,
Cannius
?
Ca.
I
'm
no
Priest
:
And
if
you
have
a
mind
to
Confess
your self
,
you
may
seek
some
body
else
.
Po.
I
use
to
Confess
to
God
,
but
for
once
,
I
'le
do
't
to
You.
I
am
as
yet
(
no
perfect
but
)
a
very
Ordinary
Christian.
We
have
four
Gospels
,
and
we
,
military-Gospellers
,
propound
chiefly
to
our selves
these
four
Things
.
First
,
to
take
Care
for
our
Bellies
;
Secondly
,
that
nothing
be
wanting
Below
;
Thirdly
,
to
put
money
in
our
Pockets
;
and
Lastly
,
to
do
what
we
list
.
When
we
have
gain'd
these
four
Points
,
we
drink
and
sing
as
if
the
Town
were
our
own
:
And
this
is
to
us
the
Reign
of
Christ
,
and
the
life
of
the
Gospel
.
Ca.
This
is
the
Life
of
an
Epicure
,
not
of
a
Christian
,
Po.
I
cannot
much
deny
it
;
but
the
Lord
is
Almighty
ye
know
,
and
can
make
us
Other
men
in
an
Instant
,
if
he
pleases
.
Ca.
Yes
,
and
he
may
make
us
Swine
too
;
with
more
likelihood
perhaps
than
Good
men
.
Po.
I
would
there
were
no
worse
things
in
the
World
than
Hogs
,
Oxen
,
Asses
,
and
Camels
.
You
shall
find
a
great
many
People
that
are
Fiercer
than
Lions
,
more
Ravenous
than
Wolves
,
more
Lustful
than
Sparrows
,
that
will
bite
worse
than
Dogs
,
and
sting
worse
than
Vipers
.
Ca.
But
it
is
time
for
you
now
to
turn
from
a
Brute-animal
to
a
Man
.
Po.
Ye
say
well
;
for
I
find
in
the
Prophecies
of
these
times
,
that
the
World
's
near
an
end
.
Ca.
There
's
so
much
the
more
reason
to
Repent
betimes
.
Po.
I
hope
Christ
will
give
me
his
Helping
hand
.
Ca.
But
it
is
your
part
to
make
your self
fit
matter
to
work
upon
.
But
how
does
it
appear
that
the
world
is
so
near
an
end
?
Po.
Because
People
,
they
say
,
are
now
doing
just
as
they
did
in
the
days
before
the
Flood
;
they
are
Eating
and
Drinking
,
Marrying
and
giving
in
Marriage
;
they
Whore
,
they
Buy
,
they
Sell
,
they
take
to
use
,
they
put
to
use
,
they
Build
;
Kings
make
War
;
Priests
study
to
encrease
their
Revenues
;
Schoolmen
make
Syllogisms
;
Munks
run
up
and
down
the
World
,
the
Rabble
Tumult
,
Erasmus
writes
Colloquies
:
In
fine
,
all
's
naught
;
Hunger
and
Thirst
,
Robberies
,
Hostilities
,
Plagues
,
Seditions
,
and
a
scarcity
of
all
things
that
are
Good.
And
does
not
all
this
argue
now
that
the
world
is
near
an
End
?
Ca.
Now
of
all
this
Mass
of
Mischief
,
which
is
your
greatest
Trouble
?
Po.
Guess
.
Ca.
That
the
Spiders
perhaps
make
Cobwebs
in
your
empty
Baggs
.
Po.
The
very
Point
,
or
let
me
Perish
!
I
have
been
drinking
hard
to
day
,
but
some
other
time
when
I
'm
sober
,
we
'll
have
another
Touch
at
the
Gospel
.
Ca.
And
when
shall
I
see
ye
sober
?
Po.
When
I
am
so
.
Ca.
And
when
will
ye
be
so
?
Po.
when
you
see
me
so
:
In
the
Interim
,
my
dear
Cannikin
,
be
Happy
.
Ca.
In
requital
,
may'st
thou
long
be
what
thou'
rt
call'd
.
Po.
And
that
I
may
not
be
outdone
in
Courtesie
;
may
the
Can
never
fail
Cannius
,
whence
he
has
borow'd
his
Name
.
THE
FALSE
KNIGHT
.
COL.
XIX
.
The
Insolencies
of
men
in
Power
;
And
the
Impostures
that
are
put
upon
the
World
,
by
Ignorance
,
and
Impudence
,
instead
of
Wisdom
and
Honour
.
HARPALUS
,
NESTORIUS
.
Ha.
IF
you
could
help
me
Out
now
,
I
am
not
a
man
to
forget
a
Courtesie
.
Ne.
It
shall
be
your
Own
Fault
if
I
do
not
make
ye
what
you
would
be
.
Ha.
But
it
is
not
in
our
Power
to
be
born
Noble
.
Ne.
What
you
want
in
Blood
,
you
must
supply
with
Virtue
,
and
lay
the
Foundation
of
your
own
Nobility
.
Ha.
That
's
such
a
Devilish
way
about
.
Ne.
Away
,
away
,
you
may
have
it
at
Court
for
a
Trifle
.
Ha.
But
the
People
are
so
apt
to
laugh
at
a
man
that
buyes
his
Honour
.
Ne.
Well!
And
if
it
be
so
Ridiculous
,
why
would
you
so
fain
be
a
Knight
?
Ha.
Oh!
I
could
shew
ye
Twenty
reasons
for
That
;
if
you
could
but
put
me
in
a
way
to
make
my self
Honourable
in
the
Opinion
of
the
World.
Ne.
What
would
the
Name
signifie
,
without
the
Thing
?
Ha.
But
still
if
a
Man
has
not
the
Thing
it self
,
't
is
something
however
to
have
the
Reputation
of
it
.
But
give
me
your
Advice
at
a
Venture
;
and
when
ye
know
my
Reasons
,
you
'll
say
it
was
worth
my
while
.
Ne.
Why
then
I
'le
tell
ye
.
You
must
,
First
,
remove
your self
to
some
place
where
you
are
not
known
.
Ha.
Right
.
Ne.
And
then
get
your self
into
the
Company
of
Men
of
Quality
.
Ha.
I
understand
ye
.
Ne.
People
will
be
apt
to
judge
of
you
by
the
Company
ye
keep
.
Ha.
They
will
so
.
Ne.
But
then
you
must
be
sure
to
have
nothing
about
ye
that
's
Vulgar
.
Ha.
As
how
?
Ne.
I
speak
of
your
Cloaths
,
If
they
were
Silk
't
were
better
;
but
if
ye
cannot
go
to
the
price
of
Silk
,
I
would
rather
have
them
Canvas
,
than
Cloth.
Ha.
Y'
are
in
the
Right
.
Ne.
And
rather
than
wear
any
thing
that
is
whole
,
you
shall
cut
your
very
Hat
too
,
your
Doublet
,
Breeches
,
Shoes
;
and
rather
than
fail
,
if
it
could
be
handsomly
done
,
you
very
Fingers
Ends.
If
you
meet
with
any
Traveller
that
comes
from
Vienna
,
ask
him
what
he
thinks
of
the
Peace
with
France
?
How
your
Cousen
of
Furstenberg
had
his
Health
there
?
And
you
must
enquire
after
all
the
jolly
Officers
of
your
Old
Acquaintance
.
Ha.
It
shall
be
done
.
Ne.
And
you
must
be
sure
to
have
a
Seal
King
upon
your
Finger
.
Ha.
Good
;
if
my
Purse
would
reach
to
't
.
Ne.
You
may
have
a
Brass
Ring
,
Gilt
,
with
a
Doublet
,
for
a
small
matter
.
But
then
you
must
Charge
a
Sc●cheon
with
your
Coat
of
Arms.
Ha.
And
what
Bearing
?
Ne.
Two
Milking
Pails
,
and
a
Pot
of
Ale.
Ha.
Come
leave
your
Fooling
.
Ne.
Were
ye
ever
in
a
Battle
?
Ha.
Alas
!
I
never
saw
a
Naked
Sword
in
my
whole
Life
.
Ne.
Did
you
ever
cut
off
the
Head
of
a
Goose
,
or
a
Capon
?
Ha.
Many
a
time
,
and
with
the
Resolution
of
a
man
of
Honour
too
.
Ne.
Why
what
do
ye
think
then
of
Three
Goose-caps
,
Or
,
and
a
Whinyard
,
Argent
?
Ha.
And
what
would
you
have
the
Field
?
Ne.
What
should
it
be
but
Gules
?
in
token
of
the
Bloodshed
.
Ha.
'T
is
not
amiss
,
for
the
Blood
of
a
Goose
is
as
Red
as
that
of
a
man
:
But
go
forward
.
Ne.
Wherever
ye
pass
,
let
your
Coat
be
hung
up
over
the
Gate
of
the
Inn.
Ha.
And
how
the
Helmet
?
Ne.
That
's
well
thought
of
;
A
mouth
gaping
from
Ear
to
Ear.
Ha.
Your
reason
for
That
?
Ne.
First
to
give
you
Air
;
and
then
't
is
more
suitable
to
your
Dress
.
But
what
Crest
?
Ha.
What
say
you
to
That
?
Ne.
A
Dogs
head
with
a
pair
of
bangling
Ears
.
Ha.
That
's
Common
.
Ne.
Why
then
let
him
have
two
Horns
;
and
That
's
Extraordinary
.
Ha.
That
will
do
well
:
But
what
Supporters
?
Ne.
Why
,
for
Stags
,
Talbots
,
Dragons
,
Griffins
,
they
are
all
taken
up
already
by
Kings
and
Princes
:
what
do
ye
think
of
Two
Harpies
?
Ha.
Nothing
can
mend
it
.
Ne.
But
now
for
your
Title
;
you
must
have
a
Care
,
that
you
do
not
call
your self
Harpalus
Comensis
;
but
Harpalus
à
Como
;
not
Norfolk-Booby
(
for
the
Purpose
)
but
Booby
of
Norfolk
.
The
One's
Noble
,
the
Other
Pedantique
.
Ha.
'T
is
so
.
Ne.
Is
there
any
thing
now
that
you
can
call
your self
the
Lord
of
?
Ha.
No
;
not
so
much
as
a
Pig-s●y
.
Ne.
Were
ye
born
in
any
Eminent
City
?
Ha.
To
make
ye
my
Confessor
,
I
was
born
in
a
Pitiful
obscure
Village
:
There
must
be
no
lying
in
the
Case
,
when
a
man
asks
Counsel
.
Ne.
Come
,
all
's
well
enough
.
But
is
there
ever
a
famous
mountain
near
ye
?
Ha.
Yes
,
there
is
.
Ne.
And
is
there
ever
a
Rock
near
That
?
Ha.
A
very
steep
one
.
Ne.
Why
then
you
shall
be
Harpalus
of
the
Golden
Rock
.
Ha.
But
most
great
men
I
observe
have
their
peculiar
Motto
.
As
Maximilian
,
Keep
within
Compass
;
Philip
;
He
that
will
;
Charles
,
Further
yet
,
&c.
Ne.
Why
then
Yours
shall
be
Turn
every
Stone
.
Ha.
Nothing
more
Pertinent
.
Ne.
Now
to
confirm
the
World
in
their
Esteem
of
you
,
you
must
have
Counterfeit
Letters
from
such
and
such
Illustrious
Persons
,
and
there
you
must
be
treated
in
a
Stile
of
Honour
,
and
with
bus'ness
of
Estates
,
Castles
,
Huge
Revenues
,
Commands
,
Rich
Matches
,
&c.
These
Letters
you
must
either
leave
behind
ye
,
or
drop
them
some
where
by
chance
,
that
they
may
be
found
,
and
taken
notice
of
.
Ha.
I
can
do
that
as
Easily
as
Drink
;
for
I
'le
Imitate
any
mans
hand
alive
so
exactly
,
that
he
shall
not
know
it
from
his
Own.
Ne.
Or
you
may
leave
them
in
your
Pockets
,
when
you
send
your
Breeches
to
the
Tailors
,
and
when
he
finds
them
,
you
may
be
sure
't
will
be
no
secret
.
But
then
you
must
be
extreamly
troubled
that
you
should
be
so
Careless
.
Ha.
Let
me
alone
for
Ordering
my
Countenance
without
a
Visor
.
Ne.
The
great
Skill
is
,
to
have
the
Matter
published
so
,
that
no
body
smell
it
out
.
Ha.
For
that
matter
,
I
'le
warrant
ye
.
Ne.
You
must
then
furnish
your self
with
Companions
,
(
Or
't
wil
do
as
well
,
if
they
be
Servants
)
that
shall
stand
Cap
in
hand
to
ye
,
and
make
Legs
to
your
Worship
at
every
Turn
.
And
never
be
Discourag'd
at
the
Charge
,
for
you
'll
find
young
Fellows
enow
that
will
bear
This
part
in
the
Comedy
,
if
it
were
but
for
the
Humours
sake
,
and
for
God
a'
mercy
.
And
then
you
must
know
that
there
are
a
great
many
Scribling
Blades
here
,
that
are
strangely
infected
with
the
Itch
,
(
I
had
like
to
have
said
the
Scab
)
of
Writing
;
And
a
Company
of
Hungry
Printers
,
that
will
Venture
upon
Any
thing
for
Money
.
You
must
engage
these
People
to
make
Honourable
Mention
of
your
Quality
,
and
Fortune
in
your
Own
Country
,
in
their
Pamphlets
;
and
your
Name
to
be
still
set
in
CAPITALS
.
This
is
a
Course
that
will
give
ye
Honour
,
even
if
the
Scene
were
laid
in
Iapan
;
and
One
Book
spreads
more
than
a
hundred
Talkative
Tongues
.
Ha.
I
am
not
against
this
way
,
but
there
must
be
Servants
yet
maintained
.
Ne.
Servants
must
be
had
,
but
there
's
no
need
of
your
Feeding
'em
.
They
have
●ingers
,
and
when
they
are
sent
up
and
down
,
something
or
other
will
be
found
.
There
are
divers
Opportunities
,
ye
know
,
in
such
Cases
.
Ha.
A
word
to
the
Wise
;
I
understand
ye
.
Ne.
And
then
there
are
Other
Inventions
.
Ha.
Pray'e
let
's
hear
'um
.
Ne.
If
you
do
not
understand
Cards
,
and
Dice
,
Whoring
,
Drinking
,
and
Squandring
,
the
Art
of
Borrowing
and
Bubbling
,
and
the
French
Pox
to
boot
,
there
's
no
body
will
take
ye
for
a
Person
of
Condition
.
Ha.
These
are
Exercises
I
have
been
train'd
up
to
:
but
where
's
the
Money
that
must
carry
me
through
?
Ne.
Hold
a
little
,
I
was
just
coming
to
That
Point
.
Have
ye
any
Estate
?
Ha.
Truly
a
very
small
one
.
Ne.
Well
but
when
ye
are
once
settled
in
the
Reputation
of
a
great
man
,
you
can
never
fail
of
finding
Fools
to
Trust
ye
.
Some
will
be
afraid
,
and
others
will
be
asham'd
to
deny
you
:
And
there
are
Tricks
for
a
man
to
delude
his
Creditors
.
Ha.
I
know
something
of
that
too
.
But
they
are
apt
to
be
Troublesome
yet
,
when
they
find
that
there
comes
nothing
but
Words
.
Ne.
Nay
on
the
Contrary
,
no
man
has
his
Creditors
more
at
Command
,
than
he
that
ows
Money
to
a
great
many
.
Ha.
How
so
?
Ne.
Your
Creditor
pays
ye
that
Observance
,
as
if
he
himself
were
the
Person
Obliged
;
for
fear
ye
should
take
any
thing
Ill
,
and
Cousen
him
of
his
Money
.
No
man
has
his
Servants
in
such
awe
,
as
a
Debtor
has
his
Creditors
:
And
if
you
pay
'um
never
so
little
,
't
is
as
kindly
taken
as
if
you
Gave
it
.
Ha.
I
have
found
it
so
.
Ne.
But
then
you
must
have
a
care
how
you
engage
your self
to
Little
people
:
For
they
care
not
what
Tragedies
they
raise
,
for
Peddling
Summs
;
whereas
men
of
Competent
Fortunes
are
more
Tractable
:
They
are
either
restrain'd
by
Good
nature
,
led
on
by
Hope
,
or
kept
in
order
by
Fear
,
for
they
know
the
danger
of
medling
with
men
of
Power
:
Or
in
conclusion
,
When
ye
are
no
longer
able
to
stand
the
shock
,
't
is
but
changing
of
your
Quarter
,
and
still
upon
earnest
bus'ness
removing
from
one
place
to
Another
:
And
where
's
the
shame
of
all
this
?
for
a
Knight
to
be
in
the
same
Estate
with
his
Imperial
Majesty
.
If
you
find
your self
prest
by
a
Fellow
of
mean
Condition
,
you
are
to
bless
your self
at
his
Confidence
:
And
yet
't
is
good
to
be
paying
of
something
;
but
neither
the
whole
Sum
,
nor
to
all
your
Creditors
.
But
whatever
ye
do
,
set
a
good
Face
on
't
,
as
if
ye
had
Money
in
your
Pocket
still
,
tho'
the
Devil
a
Cross.
Ha.
But
what
shall
a
man
brag
of
that
has
Nothing
?
Ne.
If
you
have
laid
up
any
thing
for
a
Friend
,
let
it
pass
for
your
own
.
But
it
must
be
taken
notice
of
only
as
by
Chance
.
And
in
this
Case
,
't
is
good
to
borrow
Money
,
and
shew
it
,
tho'
ye
pay
it
again
the
next
hour
.
You
may
put
Counters
in
your
Pocket
;
and
't
is
but
taking
a
Right
Crown
or
two
out
,
and
making
the
rest
Chink
:
You
may
imagin
—
Ha.
I
understand
ye
.
But
yet
at
last
I
must
necessarily
sink
under
my
Debt
.
Ne.
But
Knights
ye
know
,
will
handle
us
as
they
please
.
Ha.
'T
is
very
true
;
and
there
's
no
Remedy
.
Ne.
I
would
advise
you
to
have
diligent
Servants
about
ye
;
or
no
matter
if
it
were
some
of
your
poor
Kindred
:
such
as
must
be
Kept
however
.
They
'l
stumble
now
and
then
upon
some
Merchant
upon
the
way
;
or
find
something
perhaps
in
the
Inn
,
in
the
House
,
or
in
the
Boat
,
that
wants
a
Keeper
.
Do
ye
conceive
me
?
Let
'em
Consider
that
men
have
not
Fingers
for
Nothing
.
Ha.
If
this
could
be
done
with
safety
.
Ne.
You
must
be
sure
to
keep
them
in
handsome
Liveries
,
and
be
still
sending
of
'em
with
Counterfeit
Letters
to
This
Prince
,
or
That
Count.
Who
shall
dare
to
suspect
Them
,
if
any
thing
be
missing
;
or
if
they
should
suspect
them
,
who
shall
dare
to
own
it
,
for
fear
of
the
Knight
their
Master
?
If
they
chance
to
take
a
Booty
by
force
,
't
is
as
good
as
a
Prize
in
War
;
for
This
Exercise
is
but
a
Prelude
to
war
it self
.
Ha.
A
Blessed
Counsellor
!
Ne.
Now
this
Statute
of
Knighthood
must
be
ever
observ'd
,
that
it
is
Lawful
for
a
Knight
upon
the
Road
to
ease
a
Common
Traveller
of
his
Money
.
For
what
can
be
more
Dishonourable
than
for
a
Pitiful
Fellow
of
Commerce
to
have
Money
at
Will
,
and
a
Knight
want
it
to
supply
him
with
Necessaries
for
Whores
,
and
Dice
?
Be
seen
as
much
as
possible
in
the
Company
of
Great
men
,
though
you
pin
your self
upon
them
.
You
must
put
on
a
Brazen
face
;
and
especially
to
your
Host
;
and
let
nothing
put
ye
out
of
Countenance
.
And
therefore
ye
should
do
well
to
pass
your
time
in
some
Publick
Place
,
as
at
the
Baths
,
or
Waters
,
and
in
the
most
frequented
Inns.
Ha.
I
was
thinking
of
That
.
Ne.
In
such
places
you
will
meet
with
many
fair
Opportunities
.
Ha.
As
how
I
beseech
ye
?
Ne.
You
'l
find
now
and
then
a
Purse
dropt
,
or
the
Key
left
in
the
door
,
or
so
;
you
Comprehend
me
.
Ha.
But
—
Ne.
What
are
ye
afraid
of
?
A
Person
that
lives
and
Talks
at
your
rate
;
The
Knight
of
the
Golden
Rock
,
who
shall
presume
to
suspect
Him
,
or
however
to
open
his
Mouth
against
him
,
at
the
worst
?
They
'l
rather
cast
it
upon
some
Body
that
went
away
the
day
before
.
You
'l
find
the
Family
in
disorder
about
it
,
but
do
You
behave
your self
as
a
person
wholly
unconcern'd
.
If
This
Accident
befalls
a
man
that
has
either
Modesty
,
or
Brains
,
he
'll
even
pass
it
over
without
making
any
words
on
't
;
and
not
cast
away
his
Credit
after
his
Money
,
for
looking
no
better
to
't
.
Ha.
'T
is
very
well
said
;
For
I
suppose
you
know
the
Count
of
the
White
Vulture
.
Ne.
Yes
,
yes
;
why
not
?
Ha.
I
have
heard
of
a
certain
Spaniard
,
a
Handsom
Gentile
Fellow
that
lodg'd
at
his
house
;
he
carry'd
away
a
matter
of
threescore
Pounds
Sterling
,
and
the
Count
had
such
a
Reverence
for
his
Person
,
that
he
did
not
so
much
as
open
his
Mouth
for
the
matter
.
Ne.
So
that
there
's
a
Precedent
.
You
may
send
out
a
Servant
now
and
then
for
a
Souldier
,
as
ye
see
Occasion
,
and
he
falls
in
upon
the
Rifling
of
a
Church
,
or
a
Monastery
;
and
there
's
a
Fortune
made
by
the
Law
of
Arms.
Ha.
This
is
the
safest
expedient
we
have
had
yet
.
Ne.
Well
,
and
there
's
another
way
now
of
raising
Money
.
Ha.
And
let
's
have
that
too
,
I
pre'thee
.
Ne.
When
ye
find
People
that
have
Money
in
their
Pockets
,
't
is
but
picking
a
quarrel
with
'em
,
especially
if
they
be
Churchmen
,
for
they
are
strangely
Hated
,
now
a-days
:
One
broke
a
jest
upon
ye
;
another
fell
foul
upon
your
Family
;
this
man
spake
,
or
t'other
man
wrote
something
to
your
Dishonour
;
and
here
's
a
ground
for
the
denouncing
of
a
War
without
Quarter
,
but
then
you
must
breath
nothing
but
destruction
,
fire
,
and
Sword
;
and
That
Naturally
brings
the
Matter
to
a
Composition
.
Be
sure
then
that
ye
do
not
sink
below
your
Dignity
,
and
you
must
ask
out
of
Reason
,
to
bring
them
up
to
't
.
If
you
demand
Three
thousand
Crowns
,
the
Devil
's
in
'em
if
they
o●●er
ye
less
than
Two
hundred
.
Ha.
I
,
and
I
can
threaten
Others
with
the
Law.
Ne.
That
is
not
so
Generous
tho'
;
but
yet
it
may
help
in
some
degree
.
But
hark
ye
,
Harpalus
,
we
have
forgotten
the
Main
point
;
Some
Young
Wench
or
Other
,
with
a
Good
Fortune
,
might
be
handsomly
drawn
,
methinks
,
into
the
Noose
of
Matrimony
;
and
you
carry
a
Philtre
about
with
ye
;
a
Young
,
Spruce
,
Drolling
,
Grinning
Rascal
!
Let
it
be
given
out
that
you
're
call'd
away
to
some
great
Office
in
the
Emperors
Court
;
the
Girls
are
mad
upon
Coupling
with
the
Nobility
.
Ha.
I
▪
know
some
that
have
made
their
Fortunes
this
way
:
But
what
if
all
this
Roguery
should
come
out
now
;
my
Creditors
fall
upon
the
Back
of
me
;
and
your
Imaginary
Knight
come
to
have
Rotten
Eggs
thrown
at
him
?
For
a
man
had
better
be
taken
Robbing
of
a
Church
,
tha●●
in
the
Course
of
such
a
Cheat.
Ne.
In
this
Case
,
you
must
put
on
the
Brazen
face
I
told
ye
of
.
And
I
'le
tell
ye
This
for
your
Comfort
,
that
Impu●ence
never
past
so
current
for
Wisdom
,
since
the
Creation
of
the
World
,
as
it
does
at
This
Day
.
You
must
betake
your self
to
your
Invention
,
and
tell
your
Tale
as
well
as
ye
can
;
ye
shall
find
some
Fools
or
other
that
will
favour
it
:
Nay
and
some
,
that
out
of
pure
Candor
,
and
Civility
,
tho'
they
understand
the
Abuse
,
will
yet
make
the
best
on
't
:
But
for
your
Last
Refuge
,
shew
a
Fair
Pair
of
Heels
for
't
;
thrust
your self
into
a
Battle
,
or
a
Tumult
;
for
as
the
Sea
covers
all
Mischiefs
,
so
War
covers
all
Sins
:
And
the
Truth
of
it
is
,
he
that
has
not
been
train'd
up
in
This
School
,
is
not
fit
to
be
a
Commander
.
Here
's
your
Sanctuary
when
all
fails
;
and
yet
let
me
advise
ye
to
turn
every
Stone
before
you
come
to
't
.
Many
a
Man
is
Undone
by
Security
.
Wherefore
have
a
Care
of
Little
damn'd
Towns
,
that
a
man
cannot
let
a
Fart
in
,
but
the
people
presently
take
the
Alarm
.
In
Great
and
Populous
Cities
a
body
is
more
at
Liberty
,
unless
it
be
in
such
a
place
as
Marseilles
.
Make
it
your
bus'ness
to
know
what
the
People
say
of
ye
.
If
ye
hear
that
they
come
to
talk
at
This
rate
;
what
does
This
man
Here
so
long
?
Why
does
not
he
go
Home
again
;
and
look
after
his
Castles
,
with
a
Pox
?
What
does
he
talk
to
us
of
his
Pedigree
?
I
wonder
how
the
Devil
he
Lives
?
These
are
Bugg-words
;
and
if
you
find
this
humour
once
to
grow
upon
the
People
,
up
with
your
Baggage
and
be
jogging
,
before
it
be
too
late
.
But
you
must
make
your
Retreat
,
like
a
Lion
,
not
like
a
Hare
.
You
are
call'd
away
by
the
Emperor
to
take
Possession
of
a
great
Charge
,
and
it
will
not
be
long
perhaps
before
they
see
you
again
at
the
Head
of
an
Army
.
Those
that
have
any
thing
to
lose
will
be
quiet
enough
▪
when
y'
are
gone
;
but
of
all
People
have
a
care
of
your
Peevish
,
Malitious
Poets
:
They
throw
their
Venom
upon
their
Paper
,
and
what
they
write
is
as
Publick
as
the
Air.
Ha.
Let
me
dye
if
I
be
not
strangely
pleas'd
with
thy
Counsel
:
and
you
shall
never
Repent
ye
,
either
of
your
Scholar
,
or
of
your
Obligation
.
The
first
good
Horse
that
I
take
up
upon
my
Patent
of
Knighthood
,
shall
be
yours
:
Ne.
Be
as
good
as
your
word
now
:
But
what
is
the
Reason
that
you
should
so
strangely
dote
upon
a
false
Opinion
of
Nobility
?
Ha.
Only
because
they
are
in
a
manner
Lawless
,
and
do
what
they
please
;
And
is
not
This
a
Considerable
Inducement
?
Ne.
When
all
comes
to
all
,
you
owe
a
Death
to
Nature
,
tho'
you
liv'd
a
Carthusian
;
and
he
that
dies
of
the
Stone
,
the
Gout
,
or
the
Palsie
had
better
have
been
broken
upon
the
Wheel
.
'T
is
an
Article
of
a
Souldiers
Faith
,
that
after
Death
there
remains
Nothing
of
a
Man
,
but
his
Carcass
.
Ha.
And
That
's
my
Opinion
.
THE
Seraphique
Funeral
.
COL.
XX.
A
Bitter
Discourse
upon
the
Habit
,
Life
,
Opinions
,
and
Practices
of
the
Franciscans
:
Their
Institution
,
and
the
Blasphemous
Fundamentals
of
Their
Order
.
THEOTIMUS
,
PHILECOUS
.
Ph.
WHy
,
where
have
you
been
,
Theotimus
,
that
ye
look
so
wonderfully
Grave
and
Devout
?
Th.
How
so
?
Ph.
You
look
so
severe
,
methinks
,
with
your
Eyes
upon
the
Ground
,
your
Head
upon
your
left
shoulder
,
and
your
Beads
in
your
hand
.
Th.
My
Friend
,
if
you
have
a
mind
to
know
a
thing
that
does
not
belong
to
ye
;
I
have
been
at
a
Shew
.
Ph.
Iacob
Hall
perhaps
,
or
the
Iugler
;
Or
some
such
business
,
it
may
be
.
Th.
'T
is
somewhat
thereabouts
.
Ph.
Y
're
the
first
Man
sure
that
ever
brought
such
an
Humour
back
from
a
Publique
Spectacle
.
Th.
But
This
was
such
a
Spectacle
,
let
me
tell
ye
,
that
if
you
your self
had
been
a
Spectator
,
you
would
have
been
more
out
of
Order
perchance
than
I
am
.
Ph.
But
why
so
extreamly
Religious
,
I
pre'thee
,
on
a
sudden
?
Th.
I
have
been
at
the
Funeral
of
a
Seraphim
.
Ph.
Nay
,
Pray'e
tell
me
,
do
the
Angels
die
?
Th.
No
,
but
Angels
Fellows
do
.
But
to
put
ye
out
of
your
pain
,
you
know
Eusebius
,
I
suppose
;
a
famous
,
and
a
Learned
Man
.
Ph.
What
do
you
mean
?
Eusebius
,
the
Pelusian
;
he
that
was
First
degraded
from
his
Authority
,
to
the
state
of
a
Private
man
,
and
of
a
Private
man
made
an
Exile
,
and
of
an
Exile
,
within
a
little
of
a
Begger
?
(
I
had
like
to
have
said
worse
.
)
Th.
That
's
the
Man
.
Ph.
But
what
's
come
to
him
?
Th.
He
's
This
day
Bury'd
,
and
I
am
just
now
come
from
his
Funeral
.
Ph.
It
must
needs
be
a
doleful
Business
sure
,
to
put
you
into
this
dismal
mood
.
Th.
I
shall
never
be
able
to
tell
ye
the
Story
without
weeping
.
Th.
Nor
I
to
hear
it
without
Laughing
.
But
let
's
have
it
however
.
Th.
You
know
that
Eusebius
hath
been
a
long
time
Infirm
.
Ph.
Yes
,
yes
,
he
has
not
been
a
Man
this
many
a
year
.
Th.
In
these
Slow
,
and
Consumptive
Diseases
,
't
is
a
Common
thing
for
a
Physician
to
foretell
a
man
how
long
he
shall
live
,
to
a
precise
day
.
Ph.
It
is
so
.
Th.
They
told
their
Patient
that
all
that
the
Art
of
man
could
do
,
towards
his
preservation
,
had
been
done
already
;
and
that
God
might
preserve
him
,
by
a
Miracle
;
but
that
he
was
absolutely
past
all
Relief
of
Physick
;
and
according
to
humane
Conjecture
,
he
had
not
above
three
days
to
Live.
Ph.
And
what
follow'd
.
Th.
The
Wasted
Body
of
the
Excellent
Eusebius
,
was
presently
drest
up
in
a
Franciscans
Habit
,
his
Head
Shaven
,
his
Ash-colour'd
Cowl
,
and
Gown
,
his
Knotted
Hempen
Girdle
,
and
his
Franciscan
Shoes
;
all
put
on
.
Ph.
As
departing
this
Life
?
Th.
Even
so
:
and
with
a
Dying
Voice
,
declaring
,
that
if
it
should
please
God
to
restore
him
to
the
Health
that
his
Physicians
despair'd
of
,
he
would
serve
under
Christ
,
according
to
the
Rule
of
St.
Francis
;
and
there
were
several
Holy
Men
call'd
in
,
to
bear
witness
to
his
Profession
.
In
this
Habit
dy'd
this
Famous
Man
;
at
the
very
point
of
time
that
had
been
foretold
by
his
Physicians
.
There
came
abundance
of
the
Fraternity
,
to
assist
at
his
Funeral
Solemnity
.
Ph.
I
would
I
had
been
one
of
the
Number
my self
.
Th.
It
would
have
gone
to
the
Heart
of
ye
,
to
see
with
what
Tenderness
the
Seraphique
Sodality
washt
the
Body
,
fitted
the
Holy
Habit
to
him
,
laid
his
Arms
one
over
another
,
in
the
form
of
a
Cross
,
uncover'd
,
and
kiss'd
his
Naked
Feet
;
and
according
to
the
Precept
of
the
Gospel
,
chear'd
up
his
Countenance
with
Oyntment
.
Ph.
What
a
Prodigious
Humility
was
this
,
for
the
Seraphique
Brethren
to
take
upon
them
the
Parish
Offices
of
Bearers
and
Washers
?
Th.
After
this
,
they
laid
the
Body
upon
the
Biere
;
and
according
to
the
direction
of
St.
Paul
(
bear
ye
one
anothers
Burthen
)
Gal.
6.
The
Brethren
took
their
Brother
upon
their
Shoulders
,
and
carry'd
him
along
the
Highway
to
the
Monastery
,
where
they
Interr'd
him
with
the
Usual
Songs
and
Ceremonies
.
As
this
Venerable
Pomp
was
passing
upon
the
way
,
I
Observ'd
a
great
many
People
that
could
not
forbear
Weeping
;
to
see
a
Man
that
us'd
to
go
in
his
Silk
,
and
Scarlet
,
wrapt
now
in
a
Fra●●●iscan's
Habit
,
girt
with
a
Ropes
End
,
and
the
whole
Body
dispos'd
in
such
a
posture
,
as
could
not
chuse
but
move
Devotion
.
For
his
Head
,
as
I
said
,
was
laid
upon
his
Shoulder
,
his
Arms
,
a
Cross
;
and
every
thing
else
too
carry'd
a
wonderful
appearance
of
Holiness
.
But
then
the
March
of
the
Seraphique
Troop
it self
,
Hanging
down
their
Heads
,
with
their
Eyes
fixt
upon
the
Earth
,
and
their
mournful
Dirges
:
(
so
mournful
;
that
in
Hell
it self
there
can
be
nothing
beyond
it
.
)
All
this
,
I
say
,
drew
Sighs
,
and
Tears
in
abundance
from
the
Beholders
.
Ph.
But
had
he
the
five
wounds
too
of
St.
Francis
?
Th.
I
dare
not
affirm
that
for
a
Certain
;
but
I
saw
some
Blewish
Scars
on
his
Hands
,
and
Feet
;
and
he
had
a
hole
in
his
left
side
of
his
Gown
;
but
I
durst
not
look
too
narrowly
,
for
many
People
have
been
undone
,
they
say
,
by
being
too
curious
into
these
Matters
.
Ph.
But
did
ye
not
take
notice
of
some
that
laught
too
?
Th.
Yes
,
I
did
observe
it
;
But
they
were
Heretiques
,
I
suppose
;
there
are
e'en
too
many
of
them
in
the
World.
Ph.
To
Deal
honestly
with
thee
,
in
my
Conscience
,
if
I
had
been
there
my self
,
I
should
have
laught
too
for
Company
.
Th.
I
pray
God
thou
hast
not
a
spice
of
the
same
Leaven
.
Ph.
There
's
no
danger
of
That
,
Good
Theotimus
!
For
I
have
had
a
Veneration
for
St.
Francis
,
even
from
a
Child
;
He
was
one
that
was
much
more
acceptable
both
to
God
and
Man
,
for
the
strict
Mortification
of
his
Affections
,
than
for
any
Worldly
Learning
,
or
Wisdom
;
and
those
are
His
True
Disciples
,
that
so
live
in
the
Flesh
,
as
if
they
were
Dead
to
it
,
and
Liv'd
only
in
Christ
:
But
for
the
Habit
it self
,
I
value
it
not
;
and
I
would
fain
know
what
is
a
Dead
Man
the
Better
for
a
Garment
?
Ph.
It
is
the
Lord's
Precept
,
ye
know
,
not
to
give
Holy
things
to
Dogs
,
or
to
cast
Pearls
before
Swine
▪
And
beside
,
if
ye
ask
Ques●●ons
to
make
your self
Merry
with
them
,
I
'le
tell
ye
nothing
at
all
.
But
if
ye
have
an
honest
desire
to
be
inform'd
,
I
am
content
to
tell
ye
as
much
as
I
know
.
Ph.
My
Bus'ness
is
to
learn
,
and
you
shall
find
me
a
diligent
,
a
Docile
,
and
a
Thankful
Disciple
.
Th.
You
know
,
first
,
that
some
People
are
so
possess'd
with
Pride
and
Vanity
,
that
their
Ambition
accompanies
them
to
the
very
Grave
;
and
they
are
not
content
,
unless
they
be
Bury'd
with
as
much
Pomp
as
they
Liv'd
.
It
is
not
that
the
Dead
feel
any
thing
;
but
yet
by
the
force
of
Imagination
they
take
some
Pleasure
in
their
Lives
,
to
think
of
the
Solemnity
,
and
Magnificence
of
their
Funerals
.
Now
ye
will
not
deny
it
,
I
suppose
,
to
be
some
degree
of
Piety
to
renounce
this
weakness
.
Ph.
I
'le
confess
it
,
if
there
be
no
other
way
to
avoid
the
Vanity
of
This
Expence
.
But
I
should
think
it
much
more
Humane
,
and
Modest
,
even
for
a
Prince
to
recommend
his
Body
to
a
Course
Winding
Sheet
,
and
to
be
laid
in
the
Common
Burying-place
by
the
Ordinary
Bearers
.
For
to
be
carry'd
to
the
Grave
,
as
Eusebius
was
,
is
rather
the
Change
of
a
Vanity
,
than
the
Avoidance
of
it
.
Th.
It
is
the
Intention
that
God
accepts
,
and
it
is
God
alone
that
can
judge
of
the
Heart
.
But
This
that
I
have
told
ye
is
a
small
matter
,
there
are
greater
things
behind
.
Ph.
What
are
They
?
Th.
They
profess
themselves
of
the
Order
of
St.
Francis
,
upon
the
point
of
Death
.
Ph.
And
he
is
to
be
their
Protector
in
the
Elysian
Fie●ds
.
Th.
No
,
but
in
This
world
,
if
they
happen
to
recover
:
and
it
pleases
God
many
times
,
that
when
the
Physicians
have
given
a
man
for
Lost
,
so
soon
as
ever
he
has
put
on
This
Holy
Robe
he
Recovers
.
Th.
And
so
he
would
have
done
,
whether
he
had
put
it
on
or
no.
Th.
We
should
walk
with
Simplicity
in
the
Faith
,
but
if
there
were
not
somewhat
Extraordinary
in
the
Case
,
why
should
so
many
Eminent
and
Learned
men
,
especially
among
the
Italians
,
make
such
a
bus'ness
to
be
bury'd
in
This
holy
habit
?
But
these
you
'l
say
are
Strangers
to
ye
.
What
do
you
think
then
of
the
famous
Rodolphus
Agricoba
;
(
one
that
I
'm
sure
you
have
an
Esteem
for
)
and
then
of
Christopher
Longolius
,
who
were
Both
bury'd
so
?
Ph.
I
give
no
heed
to
what
men
do
when
they
are
under
the
Amusements
of
Death
.
Pray'e
tell
me
now
,
what
does
it
signifie
to
a
man
,
the
Professing
,
or
the
Clothing
of
him
,
when
he
comes
to
be
assaulted
with
the
Terrors
,
and
distractions
of
his
approaching
Fate
?
Vows
should
be
made
in
sound
sense
,
and
sobriety
;
they
are
frivolous
else
;
there
should
be
mature
Deliberation
,
without
either
Force
,
Fear
,
or
Guile
:
Nay
they
are
Void
,
even
without
all
this
,
before
the
Year
of
Probation
be
out
:
at
which
time
,
and
not
before
,
they
are
commanded
to
wear
the
Coat
and
Hood
;
(
for
so
say
the
Seraphiques
)
so
that
if
they
recover
,
they
are
at
Liberty
in
two
respects
.
For
neither
does
That
Vow
bind
,
that
is
made
by
a
man
under
an
Astonishment
,
betwixt
the
Hope
of
Life
and
the
Fear
of
Death
,
nor
does
the
Profession
oblige
any
man
,
before
the
wearing
of
the
Hood
.
Th.
Whether
it
be
an
Obligation
,
or
not
,
't
is
enough
,
that
They
think
it
one
;
and
God
Almighty
accepts
of
the
Good
will
;
and
This
is
the
Reason
that
the
Good
works
of
Monks
(
caeteris
Paribus
)
are
more
acceptable
to
God
,
than
those
of
Other
People
;
because
they
spring
from
that
Root
.
Ph.
We
shall
not
make
it
a
question
in
This
place
,
the
Merit
of
a
mans
Dedicating
himself
wholly
to
God
,
when
he
is
no
longer
in
his
own
Power
.
Every
Christian
,
as
I
take
it
,
delivers
himself
up
wholly
to
God
in
his
Baptism
;
when
he
Renounces
the
Devil
and
all
his
Works
,
the
Pomps
and
Vanities
of
the
Wicked
World
,
and
all
the
Sinful
Lusts
of
the
Flesh
,
and
lists
himself
a
Souldier
to
fight
under
Christ's
Banner
,
to
his
Lives
End.
And
St.
Paul
speaking
of
those
that
Die
with
Christ
,
that
they
may
live
no
longer
to
Themselves
,
but
to
Him
that
is
Dead
for
them
,
does
not
mean
This
of
Monks
only
,
but
of
all
Christians
.
Th.
You
have
minded
me
seasonably
of
our
Baptism
,
but
in
times
past
,
if
they
were
but
Sprinkled
at
the
last
Gasp
,
there
was
hope
yet
promis'd
them
of
Salvation
.
Ph.
'T
is
no
great
matter
what
the
Bishops
promise
,
but
it
is
a
matter
of
great
uncertainty
,
what
God
will
vouchsafe
to
Do
:
For
if
there
went
no
more
to
Salvation
,
than
the
Sprinkling
of
a
little
Water
,
what
a
Gap
were
there
open'd
to
all
sorts
of
Carnal
Appetites
,
and
License
?
When
men
had
spent
their
lives
,
and
their
strength
in
Wickedness
,
till
they
could
sin
no
longer
,
two
or
three
drops
of
Water
would
set
all
Right
again
.
Now
if
the
same
Rule
holds
in
your
Profession
,
and
This
Baptism
,
it
would
make
well
for
the
Security
of
the
Wicked
,
if
they
might
Live
to
Satan
and
Die
to
Christ
.
Th.
Nay
,
if
a
man
may
speak
what
he
hears
,
of
the
Seraphique
Mystery
,
the
professing
of
a
Franciscan
is
more
Efficacious
than
his
Baptism
.
Ph.
What
is
't
ye
say
?
Th.
Only
our
Sins
are
wash'd
away
in
Baptism
;
but
the
Soul
,
tho'
it
be
purg'd
,
is
left
naked
:
But
he
that
is
invested
with
This
Profession
,
is
presently
endow'd
with
the
Merits
and
Sanctimony
of
the
whole
Order
,
as
being
Grafted
into
the
Body
of
the
most
Holy
Sodality
.
Ph.
And
what
do
ye
think
of
him
that
is
by
Baptism
ingrafted
into
the
Body
of
Christ
?
Is
he
never
the
better
;
neither
for
the
Head
,
nor
for
the
Body
?
Th.
He
's
nothing
at
all
the
better
for
this
Seraphique
Body
;
unless
he
entitle
himself
to
it
by
some
special
Bounty
,
or
Favour
.
Ph.
From
what
Angel
,
I
beseech
ye
,
had
they
this
Revelation
?
Th.
From
what
Angel
,
do
ye
say
?
Why
St.
Francis
had
This
,
and
a
great
deal
more
,
Face
to
Face
,
from
Christ
himself
.
Ph.
Now
as
thou
hast
any
kindness
for
me
in
the
World
,
tell
me
,
for
the
Love
of
God
,
what
were
those
Discourses
?
Th.
Alas
!
those
Holy
and
Profound
Secrets
are
not
for
Profane
Ears
.
Ph.
Why
Profane
,
I
pre'thee
?
For
I
have
ever
been
a
Friend
to
this
Seraphique
Order
,
as
much
as
to
any
other
.
Th.
But
for
all
That
,
you
give
'em
shrewd
Wipes
sometimes
.
Ph.
That
's
a
sign
of
Love
Theotimus
;
The
great
Enemies
of
the
Order
are
the
Professors
of
it
Themselves
,
that
by
Ill
Lives
bring
a
scandal
upon
the
Habit.
And
That
man
does
not
love
it
,
that
is
not
offended
with
the
Corruptors
of
it
.
Th.
But
I
'm
afraid
St
Francis
will
take
it
ill
,
if
I
should
blab
any
of
his
Secrets
.
Ph.
And
why
should
ye
fear
That
from
so
Innocent
a
Person
?
Th.
Well
,
well
!
But
what
if
I
should
lose
my
Eyes
,
or
run
Mad
upon
t
?
As
I
am
told
m●ny
have
done
,
only
for
denying
the
Print
of
the
Five
Wounds
.
Ph.
Why
then
the
Saints
are
worse
natur'd
in
Heaven
,
than
they
were
upon
Earth
.
We
are
told
that
St.
Francis
was
of
so
meek
a
Disposition
,
that
when
the
Boys
in
the
streets
would
be
playing
the
Rogues
with
his
Cowl
,
as
it
hung
down
at
his
Back
,
and
throwing
Milk
,
Cheese
,
Dirt
,
Stones
at
it
,
the
Saint
walkt
on
Cheerfull
,
and
Pleasant
without
any
Concern
at
all
.
And
shall
we
believe
him
Now
then
to
be
Chollerique
,
and
Revengefull
?
One
of
his
Companions
once
call'd
him
Thief
,
Sacrilegious
,
a
Murtherer
,
an
Incestuous
Sot
,
and
all
the
Villains
in
the
world
.
His
Reply
was
only
,
that
he
gave
him
thanks
,
and
confess'd
himself
Guilty
.
But
one
of
the
Company
wondering
at
such
an
Acknowledgment
;
I
had
done
worse
than
all
this
,
says
St.
Francis
,
if
God's
Grace
had
not
Restrained
me
.
How
comes
St
Francis
now
then
to
be
Vindictive
?
Th.
So
it
is
,
for
tho'
the
Saints
will
bear
any
thing
upon
Earth
,
they
'l
take
no
Affronts
in
Heaven
.
Was
ever
any
man
Gentler
than
Cornelius
,
Milder
than
Anthony
,
or
more
Patient
than
Iohn
the
Baptist
,
when
they
liv'd
upon
Earth
?
but
now
they
are
in
Heaven
,
if
we
do
not
worship
them
as
we
ought
,
what
Diseases
do
they
send
among
us
?
Ph.
For
my
own
Part
,
I
am
of
Opinion
,
that
they
rather
Cure
our
Diseases
than
Cause
them
.
But
however
,
assure
your self
that
what
ye
say
to
me
is
spoken
to
a
man
that
's
neither
Profane
,
nor
a
Blab
.
Th.
Go
to
then
.
I
will
tell
ye
in
Confidence
,
what
I
have
heard
as
to
this
Matter
:
Be
it
spoken
without
offence
to
St.
Francis
,
or
the
Society
.
St.
Paul
,
ye
know
,
was
endu'd
with
a
Profound
and
Hidden
Wisdom
,
which
he
never
publish'd
;
but
only
whisper'd
it
in
Private
to
those
Christians
that
were
perfected
.
So
have
these
Seraphiques
certain
Mysteries
also
that
they
do
not
make
Common
;
but
only
communicate
them
in
private
to
Rich
Widows
,
and
other
Choice
and
Godly
People
,
that
are
well-willers
to
the
Society
.
Ph.
How
do
I
long
for
the
Opening
of
this
Holy
Revelation
!
Ph.
It
was
at
first
,
foretold
by
the
Lord
to
the
Seraphique
Patriarch
,
that
the
more
the
Society
increased
,
the
more
Provision
he
would
make
for
them
.
Ph.
So
that
at
first
dash
Here
's
that
Complaint
answer'd
,
that
their
Growing
so
Numerous
,
is
a
Grievance
of
the
People
.
Th.
And
then
he
revealed
this
further
too
;
that
upon
his
Anniversary
Festival
,
all
the
Souls
of
That
Fraternity
,
and
not
only
Those
that
were
of
the
Clothing
,
but
the
Souls
of
their
Friends
also
should
be
deliver'd
from
the
Fire
of
Purgatory
.
Ph.
But
was
Christ
so
familiar
with
St.
Francis
?
Th
▪
He
was
as
Free
with
him
as
one
Friend
or
Companion
is
with
another
.
As
God
the
Father
in
former
times
,
Communed
with
Moses
.
Moses
receiv'd
the
Law
first
,
from
God
himself
,
and
then
deliver'd
it
to
the
People
.
Our
Saviour
published
the
Gospel
,
and
St.
Francis
had
two
Copies
of
his
Peculiar
Law
under
the
Hands
of
an
Angel
;
which
he
deliver'd
to
That
S●raphique
Fraternity
.
Ph.
Now
do
I
look
for
a
Third
Revelation
.
Th.
That
famous
Patriarch
,
fearing
now
,
that
when
the
Good
Seed
was
sown
,
the
Enemy
should
come
,
while
men
slept
,
and
sowing
Tares
among
the
Wheat
,
they
should
both
be
pluckt
up
together
.
St.
Francis
was
eas'd
of
This
Scruple
,
by
a
Promise
from
the
Lord
,
that
he
would
take
Care
that
this
Tribe
of
Half-shodd
and
Rope-girt
People
should
never
fail
,
so
long
as
the
World
endur'd
.
Ph.
Why
,
what
a
Merciful
Providence
was
This
now
?
for
God
would
have
had
no
Church
else
.
But
proceed
.
Th.
It
was
Reveal'd
,
in
the
Fourth
place
;
that
no
Lewd
Liver
could
long
persevere
in
that
Order
.
Ph.
But
is
it
not
taken
for
a
Defection
from
the
Order
,
if
a
Man
live
Wickedly
?
Th.
No
;
no
more
than
it
is
for
Renouncing
of
Christ
;
tho'
in
some
Respect
,
it
may
be
so
taken
,
when
a
Man
denies
in
his
Actions
,
what
he
professes
in
his
Words
.
But
whosoever
casts
off
this
Holy
Habit
,
that
Man
is
irrecoverably
lost
to
the
Society
.
Ph.
What
shall
we
say
then
of
so
many
Convents
that
hoard
up
Money
,
Drink
,
Play
,
Whore
,
keep
their
Concubines
publick
,
and
more
than
I
'le
speak
of
?
Th.
Those
People
neither
wear
St.
Francis's
Gown
,
nor
his
Girdle
.
And
when
they
come
to
knock
at
the
Door
,
the
Answer
will
be
,
I
know
ye
not
;
for
ye
have
not
on
the
Wedding-Garment
.
Ph.
Is
there
any
more
?
Th.
Why
,
ye
have
heard
Nothing
yet
.
The
Fifth
Revelation
was
This
:
That
the
Enemies
of
this
Seraphique
Order
(
as
they
have
but
too
many
,
the
more
's
the
Pity
)
should
never
arrive
at
half
the
Age
that
God
had
otherwise
appointed
them
,
without
making
away
themselves
;
but
that
they
should
all
die
miserable
,
before
their
Times
.
Ph.
Oh!
we
have
seen
many
Instances
of
This
;
as
in
the
Cardinal
Matthaeus
,
who
had
a
very
Ill
Opinion
of
this
Society
,
and
spake
as
hardly
of
them
;
he
was
taken
away
,
as
I
remember
,
before
he
was
Fifty
years
of
Age.
Th.
'T
is
very
true
;
but
then
he
was
an
Enemy
to
the
Cherubique
Order
,
as
well
as
to
the
Seraphique
;
for
he
was
the
Cause
,
they
say
,
of
burning
the
four
Dominicans
at
Berne
;
when
the
matter
might
otherwise
have
been
Compounded
with
the
Pope
,
for
a
Summ
of
Money
.
Ph.
But
these
Dominicans
,
they
say
,
had
set
up
most
Horrible
Opinions
,
which
they
labour'd
to
support
by
False
Visions
,
and
Miracles
;
as
that
the
Blessed
Virgin
was
tainted
with
Original
Sin
;
nay
that
St.
Francis's
Prints
of
the
Five
Wounds
were
Counterfeited
:
They
gave
out
that
St.
Catharin's
were
more
Authentique
.
But
the
Perfectest
of
all
,
they
promised
to
a
Layick
Proselite
they
had
got
,
whom
they
made
use
of
for
this
Action
;
abusing
the
Lords
Body
in
the
Government
of
this
Imposture
,
even
with
Clubbs
,
and
with
Poyson
.
And
they
say
further
,
that
this
was
not
the
Contrivance
of
one
Monastery
alone
,
but
of
the
Principals
of
the
Whole
Order
.
Th.
Let
it
be
which
way
it
will
,
that
divine
Caution
holds
good
However
,
Touch
not
mine
Anointed
.
Ph.
Is
there
any
thing
more
to
Come
?
Th.
Yes
,
you
shall
have
the
Sixth
Apocalyps
;
wherein
the
Lord
bound
himself
by
an
Oath
to
St.
Francis
,
that
all
the
Favourers
of
This
Seraphique
Order
,
let
them
live
never
so
wickedly
,
should
find
Mercy
in
the
Conclusion
,
and
end
their
days
in
peace
.
Ph.
Why
what
if
they
should
be
taken
away
in
the
act
of
Adultery
?
Th.
That
which
the
Lord
hath
promised
,
he
will
Certainly
make
good
.
Ph.
But
what
must
a
man
do
,
to
entitle
himself
to
a
Right
of
being
call'd
Their
Friend
?
Th.
What
?
Do
ye
question
That
?
He
that
presents
them
,
he
that
clothes
them
,
He
that
makes
the
Pot
boyl
,
That
man
gives
Evidences
of
his
Love.
Ph.
But
does
not
he
love
,
that
Teaches
,
or
Admonishes
them
?
Th.
That
's
water
into
the
Sea
;
they
have
a
great
deal
of
This
at
home
:
And
it
is
their
Profession
to
bestow
it
upon
Others
,
not
to
receive
it
from
them
.
Ph.
Our
Saviour
promised
more
,
I
perceive
,
to
St.
Francis's
Disciples
,
than
ever
he
did
to
his
Own.
He
takes
That
as
done
unto
himself
,
which
for
his
sake
one
Christian
does
to
Another
;
But
I
do
not
find
where
he
promises
Eternal
Salvation
to
Vnrepenting
Sinners
.
Th.
That
's
no
wonder
,
my
Friend
,
for
the
Transcendent
Power
of
the
Gospel
is
reserv'd
to
This
Order
.
But
ye
shall
now
hear
the
Seventh
,
and
Last
Revelation
.
Ph.
Let
's
have
it
then
.
Th.
Our
Saviour
sware
further
,
to
St.
Francis
,
that
Franciscan's
habit
.
Ph.
But
what
is
it
that
you
call
an
Ill
end
?
Th.
When
the
Soul
goes
directly
out
of
the
Body
,
into
Hell
;
from
whence
there
is
no
Redemption
.
Ph.
So
that
the
Habit
does
not
free
a
Man
from
Purgatory
.
Th.
No
,
not
unless
he
dies
upon
St.
Francis's
day
.
But
is
it
not
a
great
matter
,
do
ye
think
,
to
be
secur'd
from
Hell
?
Ph.
The
greatest
of
all
,
no
doubt
.
But
what
becomes
of
Those
that
are
put
into
the
Habit
when
they
are
Dead
already
?
for
They
cannot
be
said
to
die
in
't
.
Th.
If
they
desire
it
in
their
Life-time
,
the
Will
is
taken
for
the
Deed.
Ph.
But
I
remember
once
in
Antwerp
,
I
was
in
the
Chamber
with
some
Relations
of
a
Woman
that
was
just
giving
up
the
Ghost
.
There
was
a
Franciscan
by
,
(
a
very
Reverend
man
)
who
observing
the
Woman
to
Yawn
,
and
just
upon
her
last
Stretch
,
he
put
one
of
her
Arms
into
his
sleeve
,
and
so
recover'd
that
Arm
,
and
part
of
the
shoulder
.
There
was
a
dispute
rais'd
upon
't
,
whether
the
whole
Body
should
be
safe
for
't
,
or
only
That
part
which
he
had
touch'd
.
Th.
There
is
no
doubt
,
but
the
whole
Woman
was
secur'd
;
as
the
Water
upon
the
Forehead
of
a
Child
makes
the
whole
Child
a
Christian.
Ph.
'T
is
a
strange
thing
,
the
dread
that
the
Devils
have
of
This
Habit.
Th.
Oh!
they
dread
it
more
than
the
sign
of
the
Cross.
When
the
Body
of
Eusebius
was
carry'd
to
the
Grave
,
there
were
Swarms
of
Black
Devils
in
the
Air
,
as
thick
as
Flies
;
that
would
be
buzzing
about
the
Body
,
and
striking
at
it
,
but
yet
durst
not
touch
it
:
I
saw
This
my self
,
and
so
did
many
others
.
Ph.
But
methinks
his
face
,
his
hands
,
and
his
Feet
should
have
been
in
Danger
,
because
(
ye
know
)
They
were
Naked
.
Th.
A
Snake
will
not
come
near
the
shadow
of
an
Ash
,
let
it
spread
never
so
far
:
Nor
the
Devil
,
within
smell
of
That
Holy
Garment
;
't
is
a
kind
of
Poison
to
them
.
Ph.
But
do
not
these
Bodies
putrifie
?
For
if
they
do
,
the
Worms
have
more
Courage
than
the
Devils
.
Th.
What
you
say
,
is
not
improbable
.
Ph.
How
happy
is
the
very
Lowse
that
takes
up
his
abode
in
that
Holy
Garment
!
But
while
the
Robe
is
going
to
the
Grave
,
what
is
it
that
protects
the
Soul
?
Th.
The
Soul
carries
away
with
it
the
Influence
of
the
Garment
,
which
preserves
it
to
such
a
degree
,
that
many
People
will
not
allow
any
of
that
Order
to
go
so
much
as
into
Purgatory
.
Ph.
If
this
be
true
,
I
would
not
give
this
part
of
the
Revelation
,
for
the
Apocalyps
of
St.
Iohn
:
For
here
's
an
easie
,
and
a
ready
way
cut
out
,
without
Labour
,
Trouble
,
or
Repentance
;
to
live
Merrily
in
This
world
,
and
secure
our selves
of
Heaven
Hereafter
.
Th.
And
so
it
is
.
Ph.
So
that
My
wonder
is
over
,
at
the
great
Esteem
that
is
paid
by
the
World
to
this
Seraphique
Order
.
But
I
am
in
great
Admiration
on
the
Other
side
,
that
any
Man
should
dare
to
open
his
Mouth
against
them
.
Th.
You
may
observe
where-ever
ye
see
them
,
that
they
are
Men
given
over
to
a
Reprobate
sense
,
and
blinded
in
their
Wickedness
.
Ph.
I
shall
be
Wiser
for
the
future
than
I
have
been
,
and
take
Care
to
die
in
a
Franciscan
Habit.
But
there
are
some
in
this
Age
that
will
have
Mankind
to
be
justify'd
only
by
Faith
,
without
the
help
of
Good
Works
:
But
what
a
Priviledge
is
it
to
be
sav'd
by
a
Garment
,
without
Faith
?
Th.
Nay
,
not
too
fast
,
Philecous
.
It
is
not
said
,
Simply
without
Faith
;
but
it
is
sufficient
for
us
to
Believe
,
that
the
things
I
have
now
told
ye
were
promised
by
our
Saviour
to
the
Patriarch
of
the
Order
.
Ph.
But
will
this
Garment
save
a
Turk
too
?
Th.
It
would
save
Lucifer
himself
;
if
he
had
the
Patience
to
put
it
on
,
and
could
but
believe
this
Revelation
.
Ph.
Well
,
thou
hast
won
me
for
ever
.
But
there
's
a
Scruple
or
two
yet
,
that
I
would
fain
have
clear'd
.
Th.
Say
then
.
Ph.
I
have
been
told
that
St.
Francis's
Order
is
of
Evangelical
Institution
.
Th.
True.
Ph.
Now
I
had
thought
that
all
Christians
had
profess'd
the
Rule
of
the
Gospel
.
But
if
the
Franciscans
be
a
Gospel
Order
,
it
looks
as
if
all
Christians
were
bound
to
be
Franciscans
;
and
Christ
with
his
Apostles
,
and
the
Virgin
Mother
,
at
the
Head
of
them
.
Th.
It
would
be
so
indeed
;
but
that
St.
Francis
(
ye
must
know
)
has
added
several
things
to
the
Gospel
.
Ph.
What
are
those
?
Th.
An
Ash-colour'd
Garment
,
a
Hempen
Girdle
,
naked
Feet
.
Ph.
And
by
those
Marques
we
may
know
an
Evangelical
Christian
from
a
Franciscan
.
Th.
But
they
differ
too
upon
the
Point
of
Touching
mony
.
Ph.
But
I
am
told
that
St.
Francis
forbids
the
Receiving
of
it
,
not
the
Touching
of
it
.
But
the
Owner
,
the
Proctor
,
Creditor
,
the
Heir
,
or
a
Proxy
,
does
commonly
Receive
it
;
and
tho'
he
draws
it
over
,
in
his
Glove
,
so
that
he
does
not
Touch
it
,
he
does
ye●
Receive
it
.
Now
I
would
fain
know
whence
this
Interpretation
came
,
that
not
Receiving
should
be
expounded
to
be
not
touching
?
Th.
This
was
the
Interpretation
of
Pope
Benedict
.
Ph.
Not
,
as
a
Pope
;
but
only
as
a
Franciscan
.
And
again
,
the
strictest
of
the
Order
,
do
they
not
take
Money
in
a
Clout
,
when
it
is
given
them
,
in
all
their
Pilgrimages
?
Th.
In
a
case
of
Necessity
,
they
do
.
Ph.
But
a
man
would
rather
dye
,
than
violate
so
super-Evangelical
a
Rule
:
And
then
do
they
not
receive
money
every
where
by
their
Officers
?
Th.
Yes
,
that
they
do
;
Thousands
and
Thousands
many
times
;
and
why
not
?
Ph.
But
the
Rule
says
,
that
they
must
not
Receive
Money
,
either
by
Themselves
or
by
Others
.
Th.
Well
,
but
they
don't
touch
it
.
Ph.
Ridiculous
.
If
the
Touch
it self
be
Impious
,
they
Touch
it
by
Others
.
Th.
But
That
's
the
Act
and
Deed
of
their
Proctors
,
not
their
own
.
Ph.
Is
it
not
so
?
Let
him
try
it
that
has
a
mind
to
't
.
Th.
Do
we
ever
read
,
that
Christ
touch'd
Money
?
Ph.
Suppose
it
.
It
is
yet
probable
,
that
when
he
was
a
Youth
,
he
might
buy
Oil
and
Vineger
,
and
Sallads
for
his
Father
:
But
Peter
and
Paul
,
beyond
all
Controvers●e
,
Touch'd
Money
.
The
Virtue
consists
in
the
Contempt
of
Money
,
and
no●
in
the
Not
Touching
of
it
;
There
is
much
more
danger
,
I
'le
assure
ye
,
in
touching
of
Wine
,
than
of
Money
.
And
why
are
ye
not
as
scrupulous
,
in
This
Case
,
as
in
the
Other
?
Th.
Because
St.
Francis
did
not
forbid
it
.
Ph.
They
can
frankly
enough
offer
their
hands
,
(
which
they
keep
fair
,
and
soft
,
with
Care
,
and
Idleness
)
to
a
pretty
Wench
;
But
if
there
be
any
Touching
of
Money
in
the
Case
,
bless
me
!
how
they
start
,
and
Cross
themselves
as
if
they
had
seen
the
Devil
?
And
is
not
this
an
Evangelical
Nicety
?
I
cannot
believe
that
St.
Francis
(
tho
never
so
Illiterate
)
could
be
so
silly
,
as
absolutely
to
interdict
all
Touching
of
Money
whatsoever
:
Or
if
that
were
his
Opinion
,
to
how
great
a
Danger
did
he
expose
all
his
Followers
,
in
commanding
them
to
go
Bare-foot
?
For
money
might
●ie
upon
the
Ground
,
and
They
Tread
upon
it
at
Vnawares
.
Th.
But
they
do
not
Touch
it
with
their
Fingers
.
Ph.
As
if
the
Sense
of
Touching
were
not
Common
to
the
whole
Body
.
Th.
But
in
case
any
such
thing
should
fall
out
,
they
dare
not
Officiate
after
it
,
till
they
have
been
at
Confession
.
Ph.
'T
is
Conscienciously
done
.
Th.
But
Cavilling
apart
;
I
'll
tell
ye
plainly
how
it
is
.
Money
ever
was
,
and
ever
will
be
,
an
Occasion
to
the
World
of
Great
Evils
.
Ph.
'T
is
confest
.
But
then
it
is
an
Enablement
of
as
much
good
to
some
as
Ill
to
Others
.
The
Inordinate
Love
of
Money
I
find
to
be
condemn'd
,
but
not
the
Money
it self
.
Th.
You
say
well
.
But
to
keep
us
the
further
from
an
Avaricious
Desire
of
Money
,
we
are
forbidden
the
very
Touching
of
it
:
As
the
Gospel
forbids
Swearing
at
all
,
to
keep
us
from
Perjury
.
Ph.
Are
we
forbidden
the
sight
of
Money
?
Th.
No
,
we
are
not
;
for
it
is
easier
to
Govern
our
Hands
,
than
our
Eyes
.
Ph.
And
yet
Death
it self
enter'd
into
the
World
,
at
Those
Windows
.
Th.
And
therefore
your
true
Franciscan
draws
his
Cowl
over
his
Eye-Brows
,
and
walks
with
his
Eye●
cover'd
,
and
so
intent
upon
the
Ground
,
that
he
sees
nothing
but
his
way
:
As
we
do
our
Waggon-horses
,
that
have
a
Leather
on
Each
side
of
their
Heads
to
keep
them
from
seeing
any
thing
but
what
's
at
their
Feet
.
Ph.
But
tell
me
now
;
are
they
forbidden
by
their
Order
,
to
receive
any
Indulgences
from
the
Pope
?
Th.
They
are
so
.
Ph.
And
yet
I
am
inform'd
that
no
men
living
have
more
;
insomuch
that
they
are
allow'd
either
to
Poyson
,
or
to
Bury
alive
,
such
as
they
themselves
have
Condemn'd
,
without
any
danger
of
being
call'd
to
account
for
't
.
Th.
There
is
something
I
must
confess
in
the
story
;
for
I
was
told
once
by
a
Polander
,
(
and
a
man
of
Credit
too
)
that
he
was
got
drunk
,
and
fast
asleep
in
the
Franciscans
Church
,
in
the
Corner
where
the
Women
sit
to
make
their
Confessions
;
Upon
the
singing
of
their
usual
Nocturns
he
awak'd
,
but
durst
not
discover
himself
.
And
when
the
Office
was
over
,
the
whole
Fraternity
went
down
into
a
place
,
where
there
was
a
large
deep
Grave
ready
made
;
and
there
stood
two
young
men
,
with
their
hands
ty'd
behind
them
:
They
had
a
Sermon
there
,
in
praise
of
Obedience
;
and
a
promise
of
Gods
Pardon
for
all
their
sins
;
and
not
without
some
hope
of
Mercy
from
the
Brotherhood
,
upon
condition
,
that
they
should
voluntarily
go
down
into
the
Pit
,
and
lay
themselves
upon
their
Backs
there
.
So
soon
as
they
were
down
,
the
Ladders
were
drawn
up
,
and
the
Earth
presently
thrown
upon
them
by
the
Brethren
,
where
they
bury'd
them
alive
.
Ph.
But
did
the
Polander
say
nothing
all
this
while
?
Th.
Not
one
syllable
;
for
fear
he
himself
should
have
made
the
Third
.
Ph.
But
can
they
justifie
This
?
Th.
Yes
,
they
may
;
when
the
Honour
of
the
Order
is
in
question
:
For
see
what
came
on
't
.
This
Man
,
when
he
had
made
his
Escape
,
told
what
he
had
seen
,
in
all
Companies
where
he
came
;
which
brought
a
great
Odium
upon
the
Seraphique
Order
:
And
had
it
not
been
better
now
,
that
this
man
had
been
Bury'd
alive
?
Ph.
It
may
be
it
had
.
But
these
Niceties
apart
:
How
comes
it
that
when
their
Principal
has
order'd
them
to
go
barefoot
,
they
go
now
commonly
half-shod
?
Th.
This
Injunction
was
moderated
,
for
two
Reasons
The
One
for
fear
they
should
tread
upon
Money
at
Unawares
:
The
Other
,
for
fear
they
should
catch
cold
,
or
take
any
harm
by
Thorns
,
Snakes
,
sharp
Stones
,
and
the
like
:
For
these
people
are
fain
to
beat
it
upon
the
Hoof
,
all
the
world
over
.
But
however
,
for
the
Dignity
of
the
Injunction
,
the
Rule
is
sav'd
by
a
Synecdoche
:
For
ye
may
see
Part
of
the
Foot
naked
through
the
Shoe
,
which
,
by
That
figure
stands
for
the
Whole
.
Ph.
They
value
themselves
much
upon
their
Profession
of
Evangelical
Perfection
,
which
(
they
say
)
consists
in
Gospel
Precepts
:
But
about
those
Precepts
,
the
Learned
themselves
are
in
a
manner
at
Daggers-drawing
.
Now
among
those
Gospel
Precepts
,
which
do
you
reckon
to
be
the
most
Perfect
?
Th.
That
of
the
Fifth
of
St.
Matthew
,
where
ye
have
This
Passage
.
Love
your
Enemies
,
Do
good
to
them
that
Hate
,
and
Pray
for
them
that
Persecute
and
Revile
ye
,
that
ye
may
be
the
Children
of
your
Father
which
is
in
Heaven
,
who
maketh
his
Sun
to
shine
upon
the
Good
,
and
upon
the
Evil
,
and
sendeth
Rain
upon
the
Iust
,
and
upon
the
Vnjust
.
Therefore
be
ye
Perfect
,
as
your
Heavenly
Father
is
Perfect
.
Ph.
That
's
well
said
.
But
then
our
Heavenly
Father
is
Rich
,
and
Munificent
to
all
People
;
Asking
nothing
of
Any
man
.
Th.
And
These
,
our
Earthly
Fathers
,
are
Bountiful
too
;
but
it
is
of
Spiritual
Things
,
as
of
Prayers
;
and
Good
Works
,
of
which
they
have
enough
for
themselves
,
and
to
spare
.
Th.
I
would
we
had
more
Examples
among
them
,
of
That
Evangelical
Charity
,
that
returns
Blessings
for
Cursings
,
and
Good
for
Evil.
What
is
the
meaning
of
That
Celebrated
saying
of
Pope
Alexander
,
There
's
less
danger
in
affronting
the
most
powerful
Prince
or
Emperor
,
than
a
single
Franciscan
or
Dominican
.
Th.
It
is
Lawful
to
vindicate
the
Honour
of
the
Order
;
and
what
's
done
to
the
least
of
them
,
is
done
to
the
whole
Order
.
Ph.
And
why
not
t'other
way
rather
?
The
Good
that
is
done
to
One
,
Extends
to
all
.
And
why
shall
not
in
Injury
to
One
Christian
,
as
well
engage
all
Christendom
in
a
Revenge
?
Why
did
not
St.
Paul
,
when
he
was
beaten
,
and
stoned
,
call
for
su●cour
against
the
Enemies
of
his
Apostolical
Character
?
Now
if
,
according
to
the
saying
of
our
Saviour
,
it
be
better
to
Give
,
than
to
Receive
;
certainly
he
that
lives
and
teaches
well
,
and
gives
out
of
his
Own
to
those
that
want
,
is
much
Perfecter
,
than
he
that
is
only
upon
the
Receiving
hand
▪
Or
else
St.
Pauls
Boasts
of
Preaching
the
Gospel
Gratis
,
is
Vain
,
and
Idle
.
It
seems
to
me
,
to
be
the
best
Proof
of
an
Evangelical
Disposition
,
for
a
man
not
to
be
mov'd
with
malicious
Reproaches
,
and
to
preserve
a
Christian
Charity
,
even
for
those
that
least
deserve
it
.
What
does
it
signifie
,
for
a
man
to
Relinquish
something
of
his
Own
,
and
then
to
live
better
upon
another
bodies
;
if
when
he
has
laid
down
his
Avarice
,
he
still
reserves
to
himself
a
Desire
of
Revenge
?
The
world
is
full
every
where
of
this
Half-shod
sort
of
People
,
with
their
Hempen
Girdles
;
but
there
's
not
one
of
a
Thousand
of
them
,
that
lives
according
to
the
Precepts
of
our
Saviour
,
and
the
Practice
of
his
Apostles
.
Th.
I
am
no
stranger
to
the
Tales
that
pass
in
the
world
for
Current
,
among
the
Wicked
,
concerning
That
sort
of
People
;
But
for
my
own
part
,
wherever
I
see
the
Sacred
Habit
,
I
reckon
my self
in
the
presence
of
the
Angels
of
God
;
and
That
to
be
the
Happiest
House
,
where
the
Threshold
is
most
worn
by
the
Feet
of
These
men
.
Ph.
And
I
am
of
Opinion
too
,
that
women
are
in
no
place
so
Fruitful
,
as
where
These
Holy
men
have
most
to
do
.
St.
Francis
forgive
me
,
Theotimus
,
for
my
great
Mistakes
,
but
really
I
took
Their
Garment
to
be
no
more
than
my
Own
;
not
one
jot
the
Better
,
than
the
Habit
of
a
Skipper
,
or
a
Shoemaker
;
setting
aside
the
Holiness
of
the
Person
that
wears
it
:
As
the
Touch
of
our
Saviours
Garment
,
we
see
cur'd
the
Woman
of
her
Bloody
Issue
:
And
then
I
could
not
satisfie
my self
,
supposing
such
Virtue
in
a
Garment
,
whether
I
was
to
thank
the
Weaver
,
or
the
Taylor
for
it
.
Th.
Beyond
doubt
,
he
that
gives
the
Form
,
gives
the
Virtue
.
Ph.
Well
,
so
it
is
,
I
'le
make
my
Life
Easier
hereafter
,
than
it
has
been
;
and
never
trouble
my self
any
more
with
the
Fear
of
Hell
,
the
Wearisom
Tediousness
of
Confession
,
or
the
Torment
of
R●pentance
.
HELL
BROKE
LOOSE
.
COL.
XXI
.
The
Divisions
of
Christian
Princes
are
the
Scandal
of
their
Profession
.
The
Furies
Strike
the
Fire
,
and
the
Monks
blow
the
Cole
.
CHARON
,
ALASTOR
.
Ch.
WHy
so
Brisk
Alastor
,
and
whither
so
fast
,
I
prethee
?
Al.
Why
now
I
have
met
with
You
,
Charon
,
I
'm
at
my
Journeys
end
.
Ch.
Well!
And
what
News
d'
ye
bring
?
Al.
That
which
you
and
your
Mistress
Proserpina
will
be
glad
to
hear
.
Ch.
Be
Quick
then
,
and
out
with
it
.
Al.
In
short
the
Furies
have
bestirr'd
themselves
,
and
gain'd
their
Point
.
That
is
to
say
;
what
with
Seditions
,
Wars
,
Robberies
,
and
all
manner
of
Plagues
,
there
's
not
one
spot
left
upon
the
Face
of
the
Earth
,
that
does
not
look
like
Hell
Above-Ground
.
They
have
spent
their
Snakes
and
their
Poyson
,
till
they
are
fain
to
Hunt
for
more
.
Their
Skulls
are
as
Bald
as
so
many
Eggs
:
Not
a
Hair
upon
their
Heads
;
not
one
drop
of
Venom
more
in
their
Bodies
.
Wherefore
be
ready
with
your
Boat
,
and
your
Oars
,
for
you
'll
have
more
work
e're
long
than
you
can
turn
your
Hand
to
.
Ch.
I
could
have
told
you
as
much
as
this
comes
to
my self
.
Al.
Well
,
and
how
came
you
by
't
?
Ch.
I
had
it
from
Fame
,
some
two
days
ago
now
.
Al.
Nay
Fame
's
a
Nimble
Gossip
.
But
what
make
you
here
without
your
Boat
?
Ch.
Why
I
can
neither
Will
no●
Chuse
:
For
mine
is
so
Rotten
a
Leaky
Old
Piece
,
that
't
is
impossible
,
if
Fame
speak
Truth
,
it
should
ever
hold
out
for
such
a
Jobb
:
And
I
am
now
looking
out
for
a
Titer
Vessel
.
But
true
or
false
,
I
must
get
me
another
Barque
however
;
for
I
have
suffer'd
a
Wrack
already
.
Al.
Y'
are
all
Droping
Wet
,
I
perceive
;
but
I
thought
you
might
have
been
new
come
out
of
a
Bath
.
Ch.
Neither
better
nor
worse
,
Alastor
,
then
from
Swimming
out
of
the
Stygian
Lake
.
Al.
And
where
did
you
leave
your
Fare
?
Ch.
E'en
Paddling
among
the
Froggs
.
Al.
But
what
says
Fame
,
upon
the
whole
matter
?
Ch.
She
speaks
of
Three
great
Potentates
,
that
are
Mortally
bent
upon
the
Ruine
of
One
Another
,
insomuch
,
that
they
have
possest
every
Part
of
Christendom
,
with
this
Fury
of
Rage
,
and
Ambition
.
These
Three
are
sufficient
to
Engage
all
the
Lesser
Princes
and
States
in
their
Quarrel
;
and
so
Wilful
,
that
they
'l
rather
Perish
then
Yield
.
The
Dane
,
the
Pole
,
the
Scot
,
nay
,
and
the
Turk
Himself
,
are
Dipt
in
the
Broyl
,
and
the
Design
.
The
Contagion
is
got
into
Spain
,
Britany
,
Italy
,
and
France
:
Nay
,
besides
these
Feuds
of
Hostility
,
and
Arms
,
there
's
a
worse
matter
yet
behind
:
That
is
to
say
;
there
is
a
Malignity
that
takes
it's
Rise
from
a
Diversity
of
Opinions
;
which
has
Debauch'd
Mens
minds
,
and
manners
,
to
so
Unnatural
,
and
Insociable
a
Degree
,
that
it
has
left
neither
Faith
,
nor
Friendship
in
the
World.
It
has
broken
all
Confidence
betwixt
Brother
and
Brother
;
Husband
and
Wife
:
And
it
is
to
be
hop'd
that
this
Distraction
will
one
day
produce
a
glorious
Confusion
,
to
the
very
Desolation
of
Mankind
:
For
these
Controversies
of
the
Tongue
,
and
of
the
Pen
,
will
come
at
last
to
be
tried
by
the
Swords
Point
.
Al.
And
Fame
has
said
no
more
in
All
this
,
than
what
these
very
Ears
and
Eyes
have
heard
and
seen
.
For
I
have
been
a
constant
Companion
,
and
Assistant
to
These
Furies
;
and
can
speak
upon
Knowledge
,
that
they
have
approv'd
themselves
worthy
of
their
Name
,
and
Office.
Ch.
Right
,
but
Mens
minds
are
Variable
;
and
what
if
some
Devil
should
star●
up
now
to
Negotiate
a
peace
?
There
goes
a
Rumour
▪
I
can
assure
ye
,
of
a
certain
Scribling
Fellow
,
(
one
Erasmus
they
say
)
that
has
enter'd
upon
that
Province
.
Al.
Ay
,
Ay
:
But
He
talks
to
the
Deaf
.
There
's
no
Body
heeds
Him
,
now
a
days
.
He
W●it
a
kind
of
a
Hue
and
Cry
after
Peace
,
that
he
Phansy'd
to
be
either
Fled
or
Banish'd
:
And
after
that
an
Epitaph
upon
Peace
Defunct
,
and
all
to
no
purpose
.
But
then
we
have
those
on
the
other
hand
,
that
advance
our
cause
as
heartily
as
the
very
Furies
Themselves
.
Ch.
And
what
are
they
,
I
prethee
?
Al.
You
may
observe
,
up
and
down
,
in
the
Courts
of
Princes
,
certain
Animals
;
some
of
them
Trick'd
up
with
Feathers
:
Others
,
in
White
,
Russet
,
Ash
Colour'd
Frocks
▪
Gowns
,
Habits
:
Or
call
'em
what
you
will
,
These
are
the
Instruments
,
you
must
know
,
that
are
still
Irritating
Kings
to
the
Thirst
of
War
,
and
Blood
,
under
the
splendid
Notion
of
Empire
,
and
Glory
:
And
with
the
same
Art
,
and
Industry
,
they
enflame
the
Spirits
of
the
Nobility
likewise
,
and
of
the
Common-People
.
Their
Sermons
are
only
Harangues
,
in
honour
of
the
out-rages
of
Fire
and
Sword
,
under
the
Character
of
a
Iust
,
a
Religious
,
or
a
Holy
War
.
And
,
which
is
yet
more
Wonderful
;
they
make
it
to
be
Gods
Cause
,
on
Both
sides
.
God
Fights
for
us
,
is
the
cry
of
the
French
Pulpits
:
And
(
what
have
they
to
fear
,
that
have
the
Lord
of
Hosts
for
their
Protector
?
)
Acquit
your selves
like
Men
say
the
English
,
and
the
Spaniard
,
and
the
Victory
is
Certain
:
For
(
This
is
God
Cause
,
not
Caesars
.
)
As
for
those
that
fall
in
the
Battle
,
their
Souls
mount
as
directly
to
Heaven
,
as
if
they
had
Wings
to
carry
'em
thither
.
(
Arms
and
all
.
)
Ch.
But
do
their
Disciples
believe
all
this
?
Al.
You
cannot
imagine
the
Power
of
a
Well
dissembled
Religion
;
where
there
's
Youth
,
Ignorance
,
Ambition
,
and
a
natural
Animosity
,
to
work
upon
.
'T
is
an
easie
matter
to
Impose
,
where
there
is
a
Previous
Propension
to
be
Deceiv'd
!
Ch.
Oh
,
that
it
did
but
lie
in
my
Power
to
do
these
People
a
good
Office
!
Al.
Give
'em
a
Magnificent
Treat
then
;
there
's
nothing
they
'l
take
better
.
Ch.
It
must
be
of
Mallows
,
Lupines
,
and
Leeks
,
then
,
for
we
have
nothing
else
you
know
.
Al.
Pray
let
it
be
Patridge
,
Capons
,
Pheasant
,
they
'l
never
think
they
'r
welcome
else
.
Ch.
But
to
the
point
,
what
should
set
these
People
so
much
a
Gog
upon
Sedition
,
and
Broyles
?
What
can
they
get
by
't
?
Al.
Do
not
you
know
then
,
that
they
get
more
by
the
Dead
,
then
by
the
Living
?
Why
,
there
are
Testaments
,
Funerals
,
Bulls
,
and
Twenty
other
pretty
Perquisites
that
are
worth
the
looking
after
:
Besides
that
a
Camp-Life
agrees
much
better
with
their
Humour
,
then
to
lie
droneing
in
their
Cells
.
War
breeds
Bishops
,
and
a
very
Block-Head
,
in
a
Time
of
Peace
,
comes
many
times
to
make
an
Excellent
Military
Prelate
.
Ch.
Well!
They
understand
their
business
.
Al.
Stay
:
But
to
the
matter
of
a
Boat
;
what
necessity
of
having
another
?
Ch.
Nay
,
't
is
but
Swiming
once
again
,
instead
of
Rowing
.
Al.
Well
,
but
now
I
think
on
't
;
how
came
the
Boat
to
sink
?
Ch.
Under
the
Weight
of
the
Passengers
Al.
I
thought
you
had
carry'd
Shadows
only
,
not
Bodies
.
What
may
be
the
Weight
,
I
prethee
,
of
a
Cargo
of
Ghosts
?
Ch.
Why
,
let
'em
be
as
Light
as
Water-Spiders
,
there
may
be
enow
of
them
to
do
a
bodies
Work.
But
then
my
Vessel
is
a
kind
of
a
Phantome
too
.
Al.
I
have
seen
the
time
,
when
you
had
as
many
Ghosts
as
you
could
Stow
a-Bord
;
and
Three
or
Four
Thousand
more
hanging
at
the
Stern
,
and
your
Barque
me
thought
never
so
much
as
felt
on
't
.
Ch.
That
is
all
according
as
the
Ghosts
are
:
For
your
Hectical
,
phthisical
Souls
,
that
go-off
in
a
Consumption
,
weigh
little
or
nothing
.
But
those
that
are
Torn
out
of
Bodies
,
in
a
Habit
of
Foul
Humours
;
as
in
Apoplexyes
,
Quinzies
,
Fevers
,
and
the
like
:
But
most
of
all
,
in
the
Chance
of
War
:
These
,
I
must
tell
ye
,
carry
a
great
deal
of
Corpulent
,
and
gross
matter
,
along
with
them
.
Al.
As
for
the
Spaniards
,
and
the
French
,
methinks
they
should
not
be
very
Heavy
.
Ch.
No
nor
comparatively
with
Others
:
And
yet
I
do
not
find
them
altogether
so
Light
as
Feathers
,
neither
.
But
for
the
Brittains
,
and
the
Germans
,
that
are
rank
Feeders
,
I
had
only
Ten
of
'em
a-Bord
once
,
and
if
I
had
not
Lighten'd
my
Boat
of
part
of
my
Lading
,
we
had
all
gone
to
the
Bottom
.
Al.
You
were
hard
put
to
't
I
find
.
Ch.
Ay
,
but
what
do
ye
think
,
when
we
are
Pester'd
with
Great
Lords
,
Hectors
and
Bu●lies
?
Al.
You
were
speaking
of
a
Iust
War
,
e'en
now
.
You
have
nothing
to
do
,
I
presume
with
those
that
fall
in
such
a
War
:
These
go
to
rights
,
all
to
Heaven
,
they
say
.
Ch.
Whither
they
go
,
I
know
not
;
but
this
I
'm
sure
of
;
Let
the
War
be
what
it
will
,
it
sends
us
such
sholes
of
Cripples
,
that
a
body
would
think
there
were
not
one
Soul
more
left
above
ground
;
and
they
come
over-charg'd
,
not
only
with
Gut
,
and
Surfeits
,
but
with
Patents
,
Pardons
,
Commissions
,
and
I
know
not
how
much
Lumber
besides
.
Al.
Do
they
not
come
Naked
to
the
Ferry
then
?
Ch.
Yes
,
yes
;
but
at
their
first
coming
they
are
strangely
haunted
with
the
Dreams
of
all
these
things
.
Al.
Are
Dreams
so
Heavy
then
?
Ch.
Heavy
,
d'
ye
say
?
Why
they
have
Drown'd
my
Boat
already
:
And
then
there
's
the
Weight
of
so
many
Halfe-pence
,
over
and
above
.
Al.
That
's
somewhat
I
must
confess
,
if
they
be
Brass
.
Ch.
Well
,
well
!
It
behoves
me
at
a
venture
to
get
a
stout
Vessel
.
Al.
Without
many
Words
;
upon
the
main
,
thou'
rt
a
happy
Man
.
Ch.
Wherein
,
as
thou
lov'st
me
?
Al.
Thou
't
get
thee
an
Aldermans
Estate
,
in
the
turning
of
a
Hand
.
Ch.
There
must
be
a
World
of
Fares
,
at
a
Half-penny
a
Ghost
,
for
a
man
to
thrive
upon
't
.
Al.
You
'l
have
enough
I
warrant
ye
,
to
do
your
business
.
Ch.
Ay
,
ay
,
'T
would
mount
to
somewhat
indeed
,
if
they
'd
bring
their
Wealth
along
with
them
.
But
they
come
to
me
,
Weeping
and
Wailing
,
for
the
Kingdoms
,
the
Dignities
,
the
Abbies
,
and
the
Treasure
that
they
have
left
behind
'em
;
pay
their
bare
Passage
and
that
's
all
.
So
that
what
I
have
been
these
three
Thousand
years
a
scraping
together
,
must
go
all
away
at
a
swoop
,
upon
one
Boat.
Al.
He
that
would
Get
Mony
,
must
Venture
Mony.
Ch.
Ay
;
but
the
People
in
the
World
have
better
Trading
they
say
:
Where
a
Man
in
three
Years
time
shall
make
himself
a
Fortune
.
Al.
Yes
,
yes
,
and
Squander't
away
again
,
perhaps
in
half
the
time
.
Your
gain
't
is
true
,
is
less
,
but
then
't
is
steady
and
surer
.
Ch.
Not
so
steady
neither
,
perchance
.
For
what
if
some
Providence
should
dispose
the
Hearts
of
Princes
to
a
General
Peace
:
My
Work
's
at
an
end
.
Al.
My
life
for
yours
,
there
's
no
fear
of
that
,
for
One-half-Score
Year
.
The
Pope
is
Labouring
it
,
I
know
:
But
he
had
as
good
keep
his
Breath
to
Cool●
his
Porridg
.
Not
but
that
there
is
Notable
Muttering
and
Grumbling
every
where
?
'T
is
an
unreasonable
thing
they
cry
,
that
Christendom
should
be
Torn
to
pieces
thus
,
to
gratifie
a
particular
Picque
,
or
the
Ambition
of
two
or
three
Swaggering
pretenders
.
People
,
in
fine
,
are
grown
Sick
of
these
Hurly-Burlies
:
But
when
Men
are
bewitch'd
once
,
there
's
no
place
left
for
better
Counsels
.
Now
to
the
business
of
the
Boat.
We
have
Workmen
among
our selves
,
without
need
to
look
any
further
.
As
Vulcan
,
for
the
purpose
.
Ch.
Right
:
If
it
were
for
an
Iron
,
or
a
Brazen
Vessel
.
Al.
Or
't
will
Cost
but
a
small
matter
,
to
send
for
a
Carpenter
.
Ch.
Well!
And
where
shall
we
have
Materials
?
Al.
Why
,
certainly
you
have
Timber
enough
.
Ch.
The
woods
that
were
in
Elyzium
,
are
all
destroy'd
:
Not
so
much
as
a
stick
left
.
Al.
How
so
,
I
beseech
ye
!
Ch.
With
burning
Hereticks
Ghosts
.
And
now
,
for
want
of
other
Fewel
,
we
are
fain
to
Dig
for
Cole
.
Al.
But
these
Ghosts
methinks
might
have
been
punish'd
cheaper
.
Ch.
Rhadamanthus
(
the
Judge
)
would
have
it
so
.
Al.
And
what
will
you
do
now
,
for
your
Wherry
and
Oars
?
Ch.
I
'll
look
to
the
Helm
my self
,
and
if
the
Ghosts
will
not
row
,
let
'em
e'en
stay
behind
.
Al.
And
what
shall
They
do
,
that
ne're
serv'd
to
the
Trade
?
Ch.
Serve
or
not
serve
:
'T
is
all
a
case
to
me
;
For
I
make
Monarchs
Row
,
and
Cardinals
Row
,
as
well
as
Porters
,
and
Carmen
.
They
all
take
their
Turns
,
without
any
Priviledg
or
Exception
.
Al.
Well!
I
wish
you
a
Boat
to
your
mind
,
and
so
I
'll
away
to
Hell
with
my
good
News
,
and
leave
ye
.
But
Hark
ye
first
.
Ch.
Speak
then
.
Al.
Make
wha●
hast
you
can
,
or
you
'll
be
Smother'd
in
the
Crow'd
.
Ch.
Nay
,
you
will
find
at
least
two
Hundred
Thousand
upon
the
Bank
already
,
besides
those
that
are
Plung'd
into
the
Lake
.
I
'll
make
all
the
dispatch
I
can
,
and
pray'e
let
them
know
I
'm
coming
.
THE
OLD
MANS
DIALOGUE
.
COL.
XXII
.
A
Short
View
of
Humane
Life
;
in
a
Colloquie
betwixt
Four
Old
Men
of
several
Humours
.
The
first
a
Man
of
Sobriety
,
and
Government
.
The
second
a
Debauchèe
.
The
third
,
a
Rambling
Bigott
.
The
fourth
,
a
Man
truly
Religious
.
EUSEBIUS
,
PAMPYRUS
,
POLYGAMUS
,
GLYCION
;
HUGONITIO
,
HENRICUS
,
WAGONERS
.
Eu.
WHat
new
Faces
have
we
here
?
Stay
a
little
.
Either
my
Memory
,
and
my
Spectacles
abuse
me
,
or
that
must
be
Pampyrus
;
To'ther
Polygamus
;
and
the
third
,
Glycion
;
my
Old
acquaintances
and
Companions
.
They
are
certainly
the
very
same
.
Pa.
Friend
,
what
dost
thou
stand
staring
at
with
thy
Glass-Eyes
,
as
if
thou
would'st
bewitch
People
:
Pray
come
nearer
a
little
.
Po.
In
good
time
,
honest
Eusebius
;
how
glad
am
I
to
see
thee
!
Gl.
All
Health
and
Happiness
be
to
the
best
of
Men.
Et.
One
blessing
upon
you
altogether
,
my
dear
Friends
.
What
providence
;
or
at
least
what
providential
chance
has
brought
us
together
now
!
'T
is
Forty
Year
,
I
believe
,
since
we
Four
saw
one
another
.
Why
't
is
as
if
some
Mercurial
Rod
had
brought
us
into
a
Circle
with
a
Charm.
But
what
are
ye
doing
here
?
Pa.
We
are
sitting
.
Eu.
I
know
you
are
.
But
what
for
,
I
beseech
ye
?
Po.
We
wait
for
the
Antwerp-Wagon
.
Eu.
You
are
going
to
the
Fayre
,
perhaps
.
Po.
We
are
so
:
But
rather
upon
Curiosity
,
then
business
.
Though
some
go
for
one
,
some
for
t'other
.
Eu.
Well!
and
I
am
going
thither
my self
too
:
But
what
do
ye
stay
for
?
Po.
Only
to
Bargain
for
our
Passage
.
Eu.
These
Waggoners
are
a
Dogged
sort
of
People
.
But
what
if
we
should
put
a
Sham
upon
'em
?
Po.
With
all
my
Heart
,
if
it
might
be
fairly
done
.
Eu.
If
they
will
not
come
to
reasonable
Terms
,
I
'm
for
telling
them
,
that
wee
'l
e'en
Trudge
it
away
a
Foot
?
Po.
You
may
as
well
tell
'em
that
you
'l
flie
thither
,
as
that
you
'l
walk
it
;
and
they
'l
believe
it
as
soon
.
Gl.
Shall
I
advise
you
for
the
best
now
?
Po.
Ay
,
by
all
means
.
Gl.
You
may
be
sure
they
are
at
their
Brandy
;
and
the
longer
they
Fuddle
,
the
more
danger
of
Over-turning
.
Po.
You
must
rise
betimes
to
find
a
Fore-man
Sober
.
Gl.
I
phansie
it
would
be
worth
the
while
,
for
us
Four
to
take
a
Wagon
to
our selves
,
't
is
but
a
little
more
charge
,
and
we
shall
get
the
sooner
thither
:
We
shall
have
the
more
Room
,
and
the
greater
Freedom
of
Conversation
.
Po.
Glycion
is
much
in
the
Right
on
't
.
For
good
Company
upon
the
way
does
the
Office
of
a
Coach
,
and
makes
the
Journey
both
Easie
and
Pleasant
,
besides
the
lib●rty
of
Discourse
.
Gl.
Come
good
People
,
I
have
taken
the
Wagon
;
Let
's
up
and
be
Jogging
.
So.
And
now
I
begin
to
live
methinks
,
in
the
sight
of
so
many
of
my
Antient
Friends
,
and
Camarades
;
and
after
so
long
a
separation
.
Eu.
And
I
,
to
grow
young
again
.
Po.
How
long
may
't
be
,
since
we
Four
were
in
Pension
together
at
Paris
?
Eu.
I
take
it
to
be
a
matter
of
Two
and
Forty
Years
.
Pa.
And
were
not
we
Four
much
of
an
Age
?
Then
.
Eu.
Very
near
the
matter
.
Pa.
And
what
a
difference
does
there
seem
to
be
at
present
!
Here
's
Glycion
,
has
nothing
of
an
Old
Man
about
him
:
And
for
Polygamus
,
there
;
a
Body
would
take
him
for
his
Grand-Father
.
Eu.
The
thing
is
manifestly
true
.
But
what
should
be
the
reason
on
't
?
Pa.
Why
either
the
One
stopt
in
his
Course
,
or
the
Other
made
more
hast
then
Good
speed
.
Eu.
No
,
no.
Men
may
Slacken
their
Pace
,
but
Time
Rowles
on
without
respect
.
Po.
Come
Glycion
,
deal
frankly
with
us
,
and
say
;
How
many
Years
hast
thou
upon
thy
Back
?
Gl.
More
then
Ducats
in
my
Pocket
.
Pa.
But
the
Number
,
I
prethee
.
Gl.
Just
Sixty
Six
.
Eu.
Why
thou
't
never
be
Old.
Po.
Well
;
But
by
what
Secret
Arts
hast
thou
preserv'd
thy self
in
Health
and
Youth
,
so
long
;
without
either
Gray
Hairs
,
or
Wrinkles
?
There
's
Fire
and
Spirit
in
your
Eyes
:
Your
Teeth
are
White
and
Even
,
a
fresh
Colour
,
and
a
smooth
Plump
Habit
of
Body
.
Gl.
Upon
condition
that
you
tell
me
,
how
you
came
to
be
Old
so
soon
,
I
'le
tell
you
how
I
kept
my self
Young
so
long
.
Po.
I
'll
do
't
with
all
my
Heart
;
and
therefore
begin
the
History
,
at
your
leaving
of
Paris
.
GLYCION
.
I
went
directly
into
my
own
Country
;
and
by
that
time
I
had
been
there
about
a
year
,
I
began
to
bethink
my self
,
what
Course
of
Life
to
chuse
,
as
a
matter
of
great
importance
toward
my
future
Peace
.
And
so
I
cast
my
thoughts
upon
several
Examples
,
good
and
bad
;
some
that
succeeded
,
others
that
miscarry'd
.
Po.
This
was
a
point
of
Prudence
more
then
I
expected
;
for
you
had
none
of
these
sober
Considerations
about
ye
,
when
I
knew
you
at
Paris
.
Gl.
That
was
before
I
had
sow'd
my
wild
Oats
,
as
we
say
.
But
you
must
know
,
my
good
Friend
,
that
I
did
not
do
all
this
neither
,
purely
by
my
own
Mother
Wit
.
Po.
I
was
indeed
a
little
surpriz'd
at
it
.
Gl.
The
Course
I
took
,
was
,
in
short
this
.
The
first
thing
I
did
was
to
find
out
a
Person
of
the
most
general
Reputation
,
for
Gravity
,
Wisdom
,
and
long
Experience
in
the
whole
Neighbourhood
:
and
one
that
in
my
own
Opinion
was
the
happiest
of
Men.
Eu.
Very
discreetly
done
.
Gl.
This
Man
I
made
my
Friend
and
my
Councellor
;
and
by
his
Advice
,
I
Marry'd
a
Wife
.
Po.
With
a
fair
Portion
,
I
hope
.
Gl.
So
so
:
But
in
a
competent
Proportion
to
my
own
Fortune
;
and
just
enough
to
do
my
business
.
Po.
What
was
your
Age
then
?
Gl.
Toward
Two
and
Twenty
.
Po.
A
happy
Creature
!
Gl.
You
must
not
take
this
yet
to
be
wholly
the
Work
of
Fortune
.
Po.
How
so
?
Gl.
I
l'e
shew
ye
now
.
'T
is
the
Practice
of
the
World
,
to
Love
before
they
Iudge
,
but
I
Iudg'd
before
I
Lov'd
.
Not
but
that
I
took
this
Woman
more
for
Posterity
sake
,
then
for
any
Carnal
satisfaction
:
And
never
a
happier
Couple
under
the
Sun
,
for
the
eight
years
,
that
we
lived
together
,
but
then
I
lost
her
.
Po.
Had
you
no
Children
by
her
?
Gl.
Yes
,
Four
;
that
,
God
be
prais'd
for
't
,
are
yet
alive
:
two
Boys
,
and
two
Girls
.
Po.
And
what
's
your
Condition
at
present
?
Private
,
or
Publick
?
Gl.
Why
I
have
a
publick
Commission
.
It
might
have
been
better
,
but
there
's
Credit
enough
in
't
to
secure
me
from
Contempt
,
and
then
't
is
free
from
vexatious
Attendances
:
which
is
as
much
as
I
ask
;
so
long
as
I
have
sufficient
for
my self
,
and
somewhat
upon
occasion
,
to
spare
for
my
Friend
;
which
is
the
very
height
of
my
Ambition
.
And
then
I
have
taken
care
to
give
more
Reputation
to
my
Office
,
then
I
have
received
from
it
.
I
hope
I
have
done
well
in
't
.
P●
.
Without
all
Controversie
.
Gl.
At
this
rate
of
Government
my
Life
has
been
long
and
easie
to
me
,
and
I
am
grown
old
in
the
Arms
and
good
esteem
of
all
my
Companions
,
and
Friends
.
Eu.
But
there
's
a
hard
saying
methinks
,
though
very
much
to
the
Purpose
:
He
that
has
no
Enemies
,
has
no
Friends
.
Envy
never
fayls
to
tread
upon
the
Heel
of
Happiness
.
Gl.
Right
,
if
it
be
a
splendid
,
pompous
Felicity
:
But
in
a
state
of
Mediocrity
,
a
Man's
quiet
and
safe
.
I
have
made
it
my
perpetual
Care
and
study
,
never
to
raise
any
advantage
to
my self
,
from
the
Miseries
,
or
misfortunes
of
other
people
.
I
have
kept
as
much
as
possible
▪
from
the
cumber
of
business
,
especially
from
invidious
Employments
,
that
could
not
be
discharg'd
without
making
many
Enemies
.
Nay
,
as
near
as
I
can
,
I
would
not
disoblige
one
man
to
help
another
.
In
case
of
any
misunderstanding
,
I
do
what
I
can
,
either
to
excuse
and
soften
it
,
or
to
let
it
fall
,
without
taking
notice
of
it
;
or
else
,
with
good
Offices
to
set
all
Right
again
.
I
never
lov'd
Squabbling
and
Contention
;
but
where
there
's
no
avoiding
it
,
I
chuse
rather
to
lose
my
Money
then
my
Friend
,
upon
the
whole
,
I
am
for
Mitio's
Character
in
the
Comedy
.
I
affront
no
man
;
I
carry
a
chearful
Countenance
to
all
.
I
salute
,
or
resalute
,
with
Heart
and
Good-will
:
I
cross
no
mans
Inclination
:
I
censure
no
mans
purposes
or
doings
;
I
am
not
so
Self-conceited
,
as
to
despise
other
people
,
and
it
never
moves
me
,
when
I
see
men
over-value
themselves
.
That
which
I
would
have
kept
secret
,
I
tell
to
no
Mortal
.
I
never
was
curious
into
the
Privacies
of
other
Men
;
and
if
any
thing
of
that
Nature
came
to
my
knowledge
,
I
never
blab'd
it
.
'T
is
my
constant
Practice
,
either
to
say
nothing
at
all
of
the
Absent
,
or
to
speak
of
them
with
kindness
and
respect
:
For
half
the
Quarrels
in
the
World
take
their
Rise
from
the
intemperance
of
the
Tongue
.
I
have
made
it
my
Rule
,
never
to
provoke
Differences
,
or
to
heed
them
:
but
on
the
contrary
,
so
much
as
in
me
lay
,
either
to
moderate
,
or
to
extinguish
them
.
By
these
means
I
have
kept
clear
of
Envy
,
and
secur'd
my self
of
the
Affection
and
Esteem
of
my
Country-men
.
Pa.
Did
not
you
find
a
single
Life
Irksome
to
you
?
Gl.
The
sharpest
Affliction
that
ever
befel
me
,
was
the
death
of
my
Wife
,
I
could
not
but
passionately
wish
that
we
might
have
grown
Old
together
,
and
have
continued
happy
in
the
enjoyment
of
the
common
Blessing
of
our
Children
:
but
since
Providence
had
otherwise
determin'd
,
Duty
and
Religion
told
me
,
that
Gods
way
was
best
for
both
,
and
that
it
would
be
both
foolish
,
and
wicked
to
torment
my self
in
vain
,
without
any
advantage
either
to
the
Dead
,
or
to
the
Living
.
Po.
You
were
so
happy
in
one
Wife
,
methinks
it
should
have
tempted
you
to
venture
upon
another
.
Gl.
I
had
some
thoughts
that
way
:
but
as
I
Married
one
for
the
hopes
of
Children
,
so
for
these
Childrens
sakes
,
I
resolv'd
never
to
Marry
again
.
Po.
But
were
not
the
Nights
tedious
to
ye
without
a
Bed-fellow
?
Gl.
Nothing
is
hard
to
a
willing
mind
.
And
then
do
but
consider
the
benefits
of
a
single
Life
.
There
are
a
sort
of
people
in
the
World
,
that
will
be
still
making
the
worst
of
every
thing
,
and
taking
it
by
the
wrong
Handle
.
As
Crates
,
(
or
some
body
else
,
in
an
Epigram
under
his
Name
)
has
summ'd
up
the
Evils
or
Inconveniences
of
humane
Life
.
And
the
Resolution
is
this
:
That
it
is
best
not
to
be
born
.
Now
that
Humour
of
Metrodorus
pleases
me
a
great
deal
better
,
in
his
Abstract
of
the
Blessings
of
Life
.
'T
is
a
more
comfortable
Prospect
,
and
it
sweetens
the
Disgusts
,
and
weaknesses
of
Flesh
and
Blood.
For
my
own
part
,
I
have
brought
my self
to
such
a
Temper
of
indifference
,
as
never
to
be
transported
with
any
violent
Inclinations
or
Aversions
:
and
this
secures
me
,
whether
my
Fortune
be
good
or
bad
,
from
either
Insolence
in
one
Case
,
or
Abjection
or
despondence
in
the
other
.
Pa.
Make
this
good
,
and
you
are
a
greater
Philosopher
then
either
Thales
,
or
Metrodorus
themselves
.
Gl.
So
soon
as
ever
I
find
but
the
first
Motion
of
any
disorder
in
my
mind
,
(
as
these
Touches
are
not
to
be
avoided
)
whether
it
be
from
the
sense
of
an
Indignity
or
Affront
,
I
cast
it
immediately
out
of
my
thoughts
.
Po.
Well!
but
there
are
some
Family-Provocations
,
and
Offences
for
the
purpose
,
that
would
anger
a
Saint
.
Gl.
They
never
stay
long
enough
with
me
,
to
make
an
Impression
.
If
I
can
quiet
things
,
I
do
't
:
If
I
cannot
,
I
say
thus
to
my self
:
Why
should
I
gall
my self
,
to
no
manner
of
purpose
?
In
a
word
,
my
Reason
does
that
for
me
at
first
,
which
after
a
little
while
,
time
it self
would
do
:
briefly
,
If
any
thing
troubles
me
,
I
never
carry
the
thought
on
't
to
Bed
with
me
.
Eu.
'T
is
no
wonder
to
see
so
vigorous
a
Body
,
under
the
Government
of
so
virtuous
a
mind
.
Gl.
Come
,
come
Gentlemen
;
in
the
Freedom
of
Friendship
.
I
have
kept
this
Guard
upon
my self
:
not
to
do
any
thing
that
might
reflect
upon
my
own
Honour
,
or
my
Families
.
There
's
no
Misery
like
that
of
a
Guilty
Conscience
:
and
I
never
lay
my
Head
upon
my
Pillow
at
night
,
till
I
have
by
Repentance
reconcil'd
my self
to
God
,
for
the
Transgressions
of
the
day
past
.
He
that
's
well
with
his
Maker
,
can
never
be
uneasie
within
himself
:
for
the
Love
and
Protection
of
the
Almighty
supports
him
against
all
the
Malice
of
wicked
Men
,
Eu.
Have
you
never
any
anxious
thoughts
upon
the
apprehension
of
Death
?
Gl.
No
more
then
I
have
for
looking
back
upon
the
Day
of
my
Birth
.
I
know
I
must
dye
,
and
to
live
in
fear
on
't
,
may
possibly
shorten
my
Life
,
it
can
never
lengthen
it
,
so
that
my
only
Care
is
to
live
honestly
and
comfortably
,
and
leave
the
rest
to
Providence
.
No
man
can
live
Happily
,
that
does
not
live
Well
.
Pa.
But
to
live
so
long
in
the
same
Place
,
though
't
were
in
Rome
it self
:
I
should
grow
Grey
,
I
Phancy
,
with
so
much
of
the
same
thing
over
again
.
Gl.
There
's
Pleasure
no
doubt
on
't
,
in
Variety
;
but
then
for
long
Travels
,
though
experience
and
observation
may
make
men
Wise
,
they
run
the
Risk
of
a
thousand
Dangers
,
to
ballance
that
Prudence
.
Now
I
am
for
the
safer
way
of
Compassing
the
World
in
a
Map
,
and
I
can
find
out
more
in
Printed
Travels
,
then
ever
Vlysses
saw
in
all
his
twenty
years
Ramble
.
I
have
my self
a
Villa
,
some
two
miles
out
of
Town
:
when
I
'm
There
,
I
'm
a
Country-man
;
and
when
I
come
back
again
,
I
am
welcom'd
,
as
if
I
had
been
upon
the
discovery
of
the
North-West
passage
.
Eu.
You
keep
your
Body
in
order
,
I
presume
with
Physick
.
Gl.
No
,
no
,
I
have
nothing
to
do
with
the
Doctors
,
I
was
never
Let-blood
in
my
Life
yet
:
and
never
medled
with
either
Pill
or
Potion
.
When
I
feel
my self
any
way
indisposed
;
change
of
Air
,
or
a
spare
Diet
,
sets
me
right
again
.
Eu.
Don't
you
Study
sometime
?
Gl.
Oh
by
all
means
,
'T
is
the
most
agreeable
Entertainment
of
my
Life
.
But
not
so
,
as
to
make
a
Toyl
of
a
Pleasure
.
And
I
do
it
not
for
Ostentation
,
but
for
the
Love
and
Delight
of
it
,
or
for
the
informing
of
my
Life
and
Manners●
After
Dinner
I
have
a
Collation
of
edifying
Discourse
or
Stories
,
or
else
some-body
to
Read
to
me
;
and
I
never
Plod
at
my
Book
above
an
hour
at
a
time
.
When
that
's
over
,
I
take
my
Lute
perhaps
,
and
a
walk
in
my
Chamber
,
either
Groping
it
or
Singing
to
't
;
or
ruminating
it
may
be
,
upon
what
I
have
heard
or
read
.
If
I
have
a
good
Companion
with
me
,
I
give
him
part
on
't
:
and
after
a
while
,
to
my
Book
again
.
Eu.
But
tell
me
now
,
upon
the
word
of
an
honest
Man
;
do
you
find
none
of
those
infirmities
about
ye
,
that
are
so
common
to
Old
Age
?
Gl.
Why
truly
,
my
Sleeps
are
not
so
Sound
,
neither
is
my
Memory
so
firm
as
it
has
been
.
I
have
now
acquitted
my self
of
my
Promise
,
to
a
Syllable
;
and
told
you
the
whole
secret
that
has
kept
me
Young
so
long
.
And
pray'e
let
Polygamus
deal
as
faithfully
with
us
in
the
Relation
of
what
has
made
him
Old
,
so
much
Sooner
.
Po.
You
are
so
much
my
Friends
,
that
you
shall
have
it
without
any
Disguise
or
Reserve
.
Eu.
Pray'e
let
it
be
so
then
,
and
it
shall
never
go
further
.
POLYGAMUS
,
I
need
not
tell
you
,
how
much
I
indulg'd
my
Appetite
,
when
I
was
at
Paris
.
Eu.
We
remember
it
very
well
:
but
hop'd
,
that
upon
quitting
the
place
,
you
had
left
your
Hot
blood
,
and
your
loose
Manners
behind
ye
.
Po.
I
had
Variety
of
Mistresses
there
;
and
one
of
them
that
was
Bagg'd
,
I
took
home
with
me
.
Eu.
What
to
your
Fathers
house
?
Po.
Directly
thither
:
But
she
past
for
the
Wise
of
a
certain
Friend
of
mine
,
that
in
a
short
time
was
to
follow
her
.
Gl.
And
did
your
Father
swallow
this
?
Po.
Yes
at
first
,
but
in
a
matter
of
four
days
he
smelt
out
the
Cheat
:
and
then
there
was
heavy
work
made
on
't
.
In
this
interim
however
I
spent
my
time
,
and
my
Money
in
Taverns
,
Treating
Houses
,
Gaming
Ordinaries
,
and
other
extravagant
Diversions
of
the
like
kind
.
In
short
;
my
●athers
Rage
was
so
implacable
,
He
'd
have
no
such
Cackling
Gossips
he
said
under
his
Roof
:
He
'd
not
own
such
a
Rebellious
wretch
any
longer
for
his
Son
,
&c.
)
that
in
Conclusion
,
I
was
e'en
fain
to
march
off
with
my
Pullet
,
and
so
Nestle
in
another
place
:
Where
she
brought
me
a
brood
by
the
way
.
Pa.
But
where
had
you
Money
all
this
while
?
Po.
Why
,
my
Mother
helpt
me
now
and
then
by
stealth
:
besides
considerable
Sums
that
I
borrow'd
.
Eu.
And
were
there
any
such
Fools
as
would
give
you
Credit
?
Po.
Why
,
there
are
those
that
will
trust
a
Spend-thrist
sooner
then
an
honester
Man
.
Pa.
Well!
and
what
next
?
Po.
When
my
Friends
saw
my
Father
at
last
,
upon
the
very
point
of
Dis-inheriting
me
,
they
brought
him
to
this
Composition
,
that
I
should
renounce
the
French
Woman
,
and
Marry
one
of
our
own
Countrey
.
Eu.
Was
she
not
your
Wife
?
Po.
There
had
past
some
words
in
the
Future
Tense
(
as
I
will
Marry
ye
,
for
the
purpose
)
but
then
,
to
say
the
Truth
,
there
follow'd
Carnal
Copulation
,
in
the
Present
Tense
,
or
so
.
Eu.
And
how
could
you
dissolve
that
Contract
then
?
Po.
Why
,
it
came
out
afterwards
,
that
my
French
Woman
had
a
French
Husband
,
only
she
was
gone
away
from
him
.
Eu.
So
that
you
have
a
Wife
,
it
seems
.
Po.
Yes
,
yes
,
I
am
now
Marri'd
to
my
Eighth
Wife
.
Eu.
The
Eighth
,
do
ye
say
?
Why
then
he
that
gave
you
the
Name
of
Polygamus
,
was
a
Prophet
.
But
they
were
all
Barren
perhaps
.
Po.
No
,
no
,
I
have
a
Litter
at
Home
,
by
every
one
of
them
.
Eu.
So
many
Hens
with
Eggs
,
in
the
stead
of
them
,
would
be
a
happy
Change.
But
you
have
enough
of
Wiving
sure
by
this
time
.
Po.
So
much
,
that
if
my
Eighth
Wife
should
die
to
day
,
I
'de
take
a
ninth
to
morrow
.
Nay
,
't
is
hard
,
in
my
opinion
,
that
a
Man
may
not
be
allow'd
as
many
Wives
,
as
a
Cock
has
Hens
.
Eu.
'T
is
no
wonder
,
at
your
rate
of
Whoreing
and
Drinking
,
to
see
you
brought
to
a
Skeleton
,
and
an
Old
man
before
your
Time.
But
who
maintains
your
Family
all
this
while
?
Po.
Why
,
betwixt
a
small
Estate
that
my
Father
left
me
,
and
my
own
hard
Labour
,
I
make
a
shift
to
keep
Life
and
Soul
together
.
Eu.
You
have
given
over
your
Study
then
.
Po.
I
have
e'en
brought
a
N●ble
to
Nine-pence
;
and
all
I
have
to
trust
to
,
is
to
make
the
best
of
a
bad
Game
.
Eu.
I
wonder
how
thou
hast
been
able
to
bear
so
many
Mournings
,
and
the
loss
of
so
many
Wives
.
Po.
I
never
lived
a
Widower
above
ten
days
,
and
the
next
Wife
still
blotted
out
the
Memory
of
the
last
.
I
have
given
you
here
a
very
honest
,
and
a
true
Abstract
of
my
Life
.
I
wish
Pampirus
here
would
but
tell
his
Story
as
frankly
as
I
have
done
mine
.
He
bears
his
Age
well
enough
,
I
perceive
,
and
yet
I
take
him
to
be
two
or
three
years
my
Senior
.
Pa.
I
shall
make
no
difficulty
of
that
,
if
you
can
have
Patience
for
so
wild
and
Phantastical
a
Romance
.
Eu.
Never
talk
of
Patience
to
hear
,
what
we
have
a
Mind
to
hear
.
PAMPIRVS
,
I
was
no
sooner
return'd
from
Paris
,
but
the
good
Old
man
my
Father
prest
me
earnestly
to
enter
into
some
Course
of
Life
,
that
might
probably
advance
my
Fortune
;
and
upon
a
full
Consideration
of
the
matter
,
it
was
concluded
,
I
should
betake
my self
to
the
business
of
a
Merchant
.
Po.
I
cannot
but
wonder
,
Why
,
that
choice
rather
than
any
other
.
Pa.
Why
,
I
was
naturally
curious
to
know
New
things
;
to
see
several
Countries
,
and
famous
Cities
;
to
learn
Languages
,
and
to
inform
my self
in
the
Customs
,
and
Manners
of
Men.
Now
thought
I
,
this
is
no
way
better
to
be
compassed
,
then
by
Negotiation
,
and
Commerce
:
besides
a
general
understanding
of
things
,
that
goes
along
with
it
.
Po.
Well!
But
Gold
it self
may
be
bought
too
dear
.
Pa.
It
may
so
,
but
to
be
short
.
My
Father
put
a
good
Sum
of
Money
into
my
hand
to
begin
the
World
withal
:
Wish'd
me
good
Luck
with
it
,
and
gave
me
his
Blessing
.
At
the
same
time
,
he
laid
out
for
a
Rich
Wife
for
me
,
and
pitch'd
upon
so
Virtuous
,
and
so
Amiable
a
Creature
;
that
she
would
have
been
a
Fortune
in
her
very
Smock
to
any
honest
Man
.
Eu.
Well!
But
was
it
a
Match
at
last
?
Pa.
No
,
for
before
ever
I
could
get
back
again
,
Vse
and
Principal
was
all
lost
.
Eu.
Wrack'd
,
I
suppose
.
Pa.
Yes
,
yes
,
Wrack'd
,
we
struck
upon
the
what
d'
ye
call
the
Rock
?
Eu.
The
Malta
perchance
;
for
that
's
a
desperate
Passage
.
Pa.
No
,
no
;
this
is
forty
times
worse
.
But
it
is
somewhat
like
it
however
.
Eu.
Do
ye
remember
the
Name
of
the
Sea
?
Pa.
No
,
but
it
is
a
place
infamous
for
a
thousand
Miscarriages
.
Pray
,
by
your
Leave
:
Is
there
a
dangerous
Rock
they
call
ALEA
?
I
don't
know
your
Greek
name
fort
't
.
Eu.
Mad
Fool
that
thou
wert
!
Pa.
So
,
and
what
was
my
Father
I
prethee
;
to
trust
a
young
Fop
with
such
a
gobb
of
Money
!
But
it
was
in
fine
,
the
Rock
ALEA
Anglicé
,
The
Devils
Bones
,
that
I
was
split
upon
.
Gl.
And
what
did
you
do
next
?
Pa.
Why
,
I
began
Providently
to
consider
of
a
convenient
Beam
and
Halter
to
hang
my self
.
Gl.
Was
your
Father
so
implacable
then
?
For
such
a
loss
might
be
made
up
again
:
and
the
first
fault
must
be
very
foul
,
not
to
be
Pardonable
.
Pa.
Why
you
have
Reason
,
perhaps
.
But
in
the
mean
while
,
the
poor
Man
lost
his
pretty
Mistress
;
for
so
soon
as
ever
her
Relations
came
to
understand
what
they
were
to
trust
to
,
they
resolv'd
to
have
nothing
more
to
do
with
me
.
Now
I
was
in
Love
,
you
must
know
,
over
Head
and
Ears
.
Gl.
In
troth
,
I
Pitty
thee
with
all
my
heart
.
But
what
did
you
propose
to
your self
after
this
?
Pa.
Only
to
do
as
other
people
do
in
desperate
Cases
.
My
Father
had
cast
me
off
;
my
Fortune
was
irrecoverably
lost
,
and
consequently
my
Wife
:
and
the
best
Treatment
I
could
get
in
the
World
,
was
to
be
pointed
at
,
for
a
Debauche
,
squandring
Sot.
Without
more
words
,
it
was
e'en
come
to
Cross
or
Pile
,
whether
I
should
take
up
in
a
Cloyster
or
hang
my self
.
Eu.
You
were
cruelly
put
to
't
.
But
I
presume
you
had
the
Wit
to
pitch
upon
the
easier
Death
of
the
two
.
Pa.
Or
rather
,
the
more
painful
;
so
Sick
was
I
,
even
of
Life
it self
.
Gl.
And
yet
many
people
cast
themselves
into
Monasteries
,
as
the
most
comfortable
State
of
living
.
Pa.
Well!
The
first
thing
I
did
,
was
to
put
a
little
Money
in
my
Pocket
,
and
fly
my
Countrey
.
Gl.
Whether
went
ye
!
Pa.
Into
Ireland
,
and
there
was
I
made
a
Regular
of
that
Order
,
that
wears
Linnen
above
,
and
Woollen
to
the
Skin-ward
.
Gl.
Did
you
spend
your
Winter
there
?
Pa.
No
,
no
,
two
Months
only
,
and
then
for
Scotland
.
Gl.
How
came
it
you
staid
no
longer
?
Did
you
take
Check
at
any
thing
?
Pa.
The
Discipline
was
not
severe
enough
methought
,
for
a
Wretch
that
hanging
it self
would
have
been
too
good
for
.
Eu.
And
how
went
Matters
with
you
in
Scotland
?
Pa.
I
e'en
chang'd
my
Linnen
Habit
for
a
Leathern
one
,
among
the
Carthusians
.
Eu.
These
are
the
Men
that
are
in
strictness
of
Profession
,
dead
to
the
World.
Pa.
So
methought
,
by
their
Singing
.
Gl.
Are
the
dead
so
merry
then
?
But
how
many
Months
were
you
there
?
Pa.
Betwixt
five
and
six
.
Gl.
A
strange
Constancy
,
to
hold
so
long
in
a
mind
!
Eu.
You
took
no
offence
at
any
thing
among
the
Carthusians
,
did
ye
?
Pa.
I
could
not
like
so
Lazy
,
a
froward
sort
of
Life
.
And
then
,
what
with
Fumes
,
and
Solitude
,
I
phancy'd
several
of
'em
to
be
Hot-headed
:
and
for
my
part
;
having
but
little
Sense
already
,
I
durst
not
stay
,
for
fear
of
loosing
the
rest
.
Po.
Whither
did
you
take
your
next
flight
?
Pa.
Into
France
:
among
those
that
give
to
understand
by
the
Colour
of
their
Habits
,
that
they
are
Mourners
in
this
World.
I
speak
of
the
Benedictines
:
and
of
those
particularly
,
that
wear
a
kind
of
a
Netted
Hair-Cloth
for
their
upper
Garment
.
Gl.
A
terrible
Mortification
of
the
Flesh
,
I
must
Confess
.
Pa.
I
was
among
them
,
eleven
Months
.
Eu.
And
how
came
you
to
leave
'em
at
last
?
Pa.
Why
,
I
found
they
layd
more
stress
upon
Ceremonies
,
then
True
Piety
.
And
then
I
was
told
that
the
Bernardines
were
a
much
more
conscientious
Order
,
and
under
a
severer
Discipline
:
Those
I
mean
that
are
Habited
in
White
,
instead
of
Black.
I
went
and
liv'd
a
matter
of
Ten
Months
among
These
too
.
Eu.
And
what
Dusgusted
you
here
now
?
Pa.
I
dislik'd
nothing
at
all
:
For
I
found
them
very
good
Company
.
But
I
had
an
Old
saying
in
my
head
:
That
such
a
Thing
must
either
be
done
,
or
it
must
not
be
done
:
So
that
I
was
e'en
Resolv'd
,
either
to
be
a
Monk
in
Perfection
,
or
no
Monk
at
all
.
I
was
told
after
this
,
that
the
Holiest
Men
upon
the
Face
of
the
Earth
,
were
those
of
the
Order
of
St.
Bridget
.
And
these
were
the
People
that
I
thought
to
live
and
dye
withal
.
Eu.
And
how
many
Months
were
you
with
them
,
I
beseech
ye
?
Pa.
Neither
Months
nor
Weeks
;
but
in
Truth
almost
Two
Days
.
Gl.
You
were
mightily
fond
sure
of
this
kind
of
Life
,
to
stay
so
long
in
't
.
Po.
They
take
no
body
in
,
you
must
know
,
but
those
that
are
presently
profest
,
and
I
was
not
so
mad
yet
,
as
to
put
my
Neck
into
such
a
Noose
,
that
it
could
never
be
got
out
again
.
And
then
the
Singing
of
the
Nuns
,
put
me
out
of
my
Wits
almost
,
with
reminding
me
of
my
last
Mistress
.
Gl.
Well!
And
what
after
this
?
Pa.
My
Heart
was
wholly
set
upon
Religion
,
but
yet
upon
this
Ramble
from
one
thing
to
another
,
I
could
not
meet
with
any
thing
to
my
mind
.
But
walking
up
and
down
afterwards
,
I
fell
into
a
Troop
of
Cross-Bearers
.
Some
carry'd
White
Crosses
;
Others
Red
,
Green
,
Party
Colour'd
,
some
Single
,
some
Double
,
some
Quadruple
;
and
some
again
,
several
Sorts
,
and
Forms
of
Crosses
.
I
had
a
Reverence
for
the
Christianity
of
the
Memorial
,
but
I
was
confounded
,
which
Form
,
or
Colour
,
to
make
choice
of
,
before
another
.
So
that
for
fear
of
the
worst
,
I
carry'd
some
of
every
sort
.
But
upon
the
whole
matter
,
I
found
there
was
a
great
difference
betwixt
the
Figure
of
a
Cross
upon
a
Garment
,
and
a
Cross
in
the
Heart
.
When
I
had
Hunted
my self
weary
,
and
never
the
nearer
my
Journies
end
;
it
came
into
my
Head
that
a
Pilgrimage
to
the
Holy
Land
,
would
do
my
Work.
For
let
a
Man
go
to
Ierusalem
a
very
Devil
he
comes
back
a
Saint
.
Po.
And
thither
you
went
then
.
Pa.
Yes
.
Po.
Upon
whose
charge
I
prethee
?
Pa.
That
should
have
been
your
first
Question
.
But
you
know
the
Old
Proverb
.
A
Man
of
Art
will
Live
any
where
.
Gl.
And
,
what
's
your
Art
,
I
beseech
you
?
Pa.
Palmistry
.
Gl.
Where
did
you
serve
your
time
to
't
?
Pa.
What
's
that
to
the
business
?
Gl.
Under
what
Master
?
Pa.
The
great
Master
of
all
Sciences
;
the
Belly
.
In
little
;
I
set-up
for
a
Fortune-Teller
:
And
there
did
I
lay
about
me
,
upon
the
Topique
of
things
Past
,
Present
,
and
to
Come
.
Gl.
Upon
good
grounds
,
I
hope
.
Pa.
The
Devil
a
bit
that
I
knew
of
the
matter
:
But
I
set
a
good
Face
on
't
,
and
ran
no
Risque
neither
:
For
I
was
paid
still
before
hand
.
Po.
That
ever
so
senseless
an
Imposture
,
should
find
a
Man
Bread.
Pa.
And
yet
so
it
is
,
that
I
maintain'd
my self
,
and
a
Brace
of
Lacquies
,
very
decently
upon
the
Credit
of
it
.
Why
,
how
should
Knaves
live
,
without
a
World
of
Fools
of
both
Sexes
to
work
upon
?
So
soon
as
I
got
to
Ierusalem
,
I
put
my self
into
the
Train
of
a
Rich
Noble-Man
,
of
about
Seventy
Years
of
Age
,
that
could
never
have
Dy'd
in
Peace
,
he
said
,
if
he
had
not
blest
his
Eyes
with
the
sight
of
that
Holy
Place
.
Eu.
He
had
no
Wife
,
I
hope
to
leave
behind
him
.
Pa.
Yes
,
and
six
Children
into
the
bargain
.
Eu.
A
most
Impious
,
Religious
Old
Man
!
But
you
came
back
I
suppose
,
a
Man
of
another
World.
Pa.
No
,
but
to
deal
plainly
with
you
,
somewhat
worse
then
I
went.
Eu.
So
that
your
Zeal
for
Religion
was
cool'd
,
I
perceive
.
Pa.
Nay
,
on
the
contrary
,
hotter
then
e're
it
was
.
And
therefore
,
I
return'd
into
Italy
,
and
apply'd
my self
to
a
Military
Life
.
Eu.
You
sought
for
Religion
in
the
Camp
it
seems
:
the
most
unlikely
place
under
the
Heavens
,
to
find
it
in
.
Pa.
Ay
,
but
it
was
a
Holy
War
.
Eu.
Against
the
Turks
,
perchance
.
Pa.
Nay
,
a
Holier
War
then
that
;
or
the
Doctors
were
besides
the
Cushion
.
Eu.
How
so
?
Pa.
It
was
the
War
betwixt
Iulius
the
Second
,
and
the
French.
And
then
I
had
a
phansie
to
a
Souldiers
Life
,
for
the
knowledge
it
gives
a
Man
of
the
World.
Eu.
It
brings
a
man
to
the
knowledge
of
many
things
,
that
he
had
better
be
Ignorant
of
.
Pa.
I
found
it
so
afterwards
,
And
yet
I
suffer'd
more
hardship
in
the
Field
,
then
in
the
Cloyster
.
Eu.
Well
and
where
were
you
next
now
?
Pa.
Why
,
I
was
thinking
with
my self
,
whether
I
should
back
again
to
the
business
of
a
Merchant
,
that
I
had
laid
aside
;
or
press
forward
in
the
pursuit
of
Religion
,
that
fled
before
me
.
While
my
thoughts
were
in
this
Ballance
,
it
came
into
my
mind
,
that
I
might
do
both
under
one
.
Eu.
What
?
And
set
up
for
a
Merchant
,
and
a
Monk
▪
both
together
?
Pa.
Well!
And
why
not
;
What
are
your
〈◊〉
,
but
a
kind
of
Religious
Traders
?
They
flie
over
Sea
and
Land
.
They
see
,
they
hear
every
thing
that
passes
:
They
enter
into
all
Privacies
;
and
the
Doors
of
Kings
,
Noble-men
,
and
Commoners
,
are
all
open
to
them
.
Eu.
Ay
,
but
they
do
not
deal
for
gain
.
Pa.
Yes
,
and
with
better
success
many
times
then
we
do
.
Eu.
Which
of
these
Orders
did
you
make
choice
of
?
Pa.
I
try'd
'em
all
.
Eu.
And
did
none
of
'em
please
you
?
Pa.
I
lik'd
them
all
well
enough
if
I
might
but
presently
have
enter'd
upon
Practice
,
and
Commerce
.
But
when
I
found
,
that
I
was
to
be
slav'd
a
long
time
to
my
Offices
in
the
Quire
,
before
I
could
be
qualified
for
the
trust
;
I
began
then
to
cast
about
,
how
I
might
get
to
be
made
an
Abbot
.
But
said
I
to
my self
,
Kissing
goes
by
favour
,
and
't
will
be
a
tedious
Work
;
and
so
I
quitted
that
thought
too
▪
After
some
Eight
Years
trifled
away
,
in
shifting
from
one
thing
to
another
thus
,
comes
the
News
of
my
Fathers
Death
:
So
home
I
went
;
took
my
Mothers
advice
,
Marry'd
a
Wife
,
and
so
to
my
first
course
of
Traffique
again
.
Gl.
Well!
And
how
did
you
behave
your self
,
in
your
several
shapes
;
for
every
New
Habit
,
made
you
look
like
a
New
Creature
.
Pa.
Why
't
was
all
no
more
to
me
,
then
the
same
Players
Acting
s●veral
parts
in
the
same
Comedy
.
Eu.
But
be
so
Honest
now
,
as
to
tell
me
,
only
which
is
the
condition
,
in
this
Variety
of
Adventures
,
that
is
most
to
your
liking
?
Pa.
So
many
Men
,
so
many
minds
.
But
to
be
free
with
you
,
that
of
a
Merchant
is
most
agreeable
to
my
inclination
.
Eu.
But
yet
there
are
great
Hazzards
and
Inconveniencies
that
attend
it
.
Pa.
There
are
so
;
and
't
is
the
same
Case
in
any
other
State
of
Life
.
But
since
this
is
my
Lot
,
I
'll
make
the
best
on
't
.
Eusebius
his
turn
is
yet
to
come
,
and
I
hope
he
will
not
think
much
of
obliging
his
Friends
,
in
requital
with
some
part
of
his
History
.
Eu.
Nay
,
if
you
please
,
the
whole
Course
of
it
is
at
your
service
.
Gl.
We
shall
most
gladly
hear
it
.
EVSEBIVS
.
When
I
left
Paris
,
It
took
me
a
Years
time
at
Home
to
consider
,
what
course
of
Life
to
settle
in
:
And
not
without
a
strict
Examination
of
my self
,
to
what
Study
or
Profession
I
stood
most
inclin'd
.
I
was
offer'd
a
good
handsom
Prebendary
,
as
they
call
it
:
And
I
accepted
it
.
Gl.
That
sort
of
Life
has
no
great
Reputation
among
the
People
.
Eu.
But
,
as
the
World
went
,
it
was
to
me
very
welcome
.
It
was
no
small
Providence
,
to
have
so
many
advantages
fall
into
a
Mans
Mouth
upon
the
suddain
,
as
if
they
had
been
dropt
from
Heaven
;
as
Dignity
,
Handsome
Houses
well
furnish'd
,
a
competent
Revenue
,
a
Worthy
,
and
a
Learned
Society
:
And
a
Church
at
hand
,
to
serve
God
in
,
when
he
pleases
.
Pa.
I
was
Scandaliz'd
at
the
Luxury
of
the
Place
;
the
Infamy
of
their
Concubines
;
and
the
strange
Aversion
those
People
had
for
Letters
.
Eu.
'T
is
nothing
to
me
,
what
others
do
,
but
what
I
do
my self
:
And
if
I
cannot
mend
the
Bad
,
I
chuse
the
best
Company
however
,
that
I
can
get
.
Po.
And
is
this
the
condition
that
you
have
spent
your
whole
time
in
?
Eu.
All
but
some
Four
Years
,
a
long
while
ago
,
at
Padua
.
Po.
And
what
did
you
there
?
Eu.
I
Studied
Physick
,
a
Year
and
half
;
and
Divinity
the
rest
.
Po.
Why
so
?
Eu.
For
the
sake
both
of
my
Soul
and
Body
;
and
that
in
both
Cases
I
might
be
helpful
to
my
Friends
.
I
Preach't
upon
occasion
too
,
according
to
my
Talent
.
Under
these
circumstances
,
I
have
led
a
Life
,
easie
and
quiet
enough
:
So
well
satisfied
with
one
Benefice
,
that
I
did
not
so
much
as
wish
for
any
thing
beyond
it
;
and
if
another
were
offer'd
me
,
I
should
refuse
it
.
Pa.
I
wonder
what
's
become
of
the
rest
of
our
Old
Acquaintance
,
&
Fellow
Pensioners
.
Eu.
I
could
say
somewhat
of
Them
too
,
but
we
are
just
at
the
Towns
End
here
:
And
if
you
please
,
we
may
be
together
in
the
same
Inn
,
and
talk
o're
the
rest
at
leisure
.
(
Hugh
a
Wagoner
,
)
How
now
Blinks
.
Where
did
you
take
up
this
Rubbish
?
(
Harry
a
Wagoner
.
)
And
whither
are
you
going
with
that
Harlottry
there
?
Hugh
:
You
would
do
well
to
tumble
the
Old
Fornicators
into
a
Nettle-Bush
,
to
bring
'em
to
an
Itch
again
.
Harry
.
And
your
Cattle
want
Cooling
,
Hugh
.
What
do
ye
think
of
a
Fair
Toss
into
that
Pool
there
,
to
lay
their
Concupiscence
.
Hugh
▪
I
'm
not
us'd
to
those
Gamboles
.
Harry
.
But
't
is
not
so
long
Sirrah
,
since
I
saw
you
throw
half
a
Dozen
Carthusians
in
the
Dirt
tho'
:
And
you
like
a
Schellam
,
stood
Grinning
,
and
making
sport
at
it
when
you
had
done
,
to
see
them
Rise
Black
Carthusians
,
instead
of
White
Ones
.
Hugh
.
And
they
were
well
enough
serv'd
too
:
For
they
lay
Snorting
all
the
way
like
a
Dead
weight
upon
the
Wagon
.
Harry
.
Well
,
and
my
People
have
been
so
good
Company
,
that
my
Horses
went
the
better
for
their
Carriage
.
I
would
never
desire
a
better
Fare
.
Hugh
.
And
yet
these
are
a
sort
of
Men
,
that
you
do
not
Naturally
care
for
.
Harry
.
They
are
the
best
Old
Men
that
ever
I
met
withal
.
Hugh
.
How
do
you
know
that
?
Harry
:
Because
they
made
me
Drink
Lustily
upon
the
way
.
Hugh
.
An
Excellent
Recommendation
to
a
Dutch
Fore-Man
.
FINIS
.