THE
EXCELLENT
WOMAN
Described
BY
HER
TRUE
CHARACTERS
AND
THEIR
OPPOSITES
.
Licensed
and
Entered
—
LONDON
,
Printed
for
Joseph
Watts
,
at
the
Angel
in
St.
Paul's
Church-Yard
,
M
DC
XC
II.
TO
THE
EXCELLENT
AND
MUCH
HONOURED
LADY
,
The
Lady
Mary
Walcot
.
MADAM
,
THERE
is
not
any
Thing
that
can
Recommend
Vertue
to
the
World
,
with
so
much
Force
and
Advantage
,
as
the
Examples
of
those
that
eminently
Practise
it
.
Vertue
is
like
Beauty
in
this
,
That
it
has
Peculiar
and
Nameless
Charms
,
in
the
Living
Original
,
which
no
Art
can
possibly
represent
in
the
Draughts
or
Descriptions
of
it
.
But
't
is
the
great
Unhappiness
of
the
World
,
that
these
Excellent
Examples
are
seldom
very
Numerous
:
And
none
but
those
who
live
within
the
Sphere
of
their
Converse
,
can
have
the
Benefit
of
their
Influence
:
And
,
which
is
yet
a
greater
Disadvantage
,
perhaps
several
of
these
,
like
your
Ladiship
,
do
Love
and
Chuse
Retirement
.
In
which
case
they
can
be
seen
but
by
Few
.
All
that
we
can
do
then
for
the
Rest
of
the
World
,
towards
the
making
them
in
Love
with
Vertue
,
and
the
perswading
them
to
Court
and
seek
it
,
lies
in
these
following
Things
.
We
must
present
them
with
as
exact
a
Draught
and
Picture
of
this
Beauty
as
we
can
,
in
the
clear
and
distinct
Explications
of
Vertue
.
We
must
add
to
this
,
the
most
fitting
and
advantageous
Dress
,
in
giving
it
the
becoming
Illustrations
and
deserved
Praises
.
And
it
may
further
conduce
to
our
Purpose
,
to
draw
also
,
and
set
near
the
Former
,
the
deform'd
Characters
of
the
opposite
Vices
;
which
,
like
a
Black-a-more
by
a
Fair
Lady
,
will
set
off
the
Beauty
to
more
Advantage
.
Thus
much
,
I
presume
,
is
tolerably
perform'd
in
the
following
Book
,
which
is
greatly
Ambitious
to
obtain
the
Honour
of
Your
Ladiship
's
Approbation
.
Besides
these
,
there
is
but
one
Thing
remaining
,
that
can
be
serviceable
to
our
Purpose
:
But
't
is
that
which
seems
as
Necessary
and
Conducing
as
all
the
Rest
that
we
can
do
.
And
that
is
to
assure
the
World
,
That
the
Excellent
Draught
,
or
Picture
we
have
made
,
is
the
Description
and
Character
of
some
Real
Person
,
who
rather
Excels
,
than
falls
short
of
the
Representation
.
Without
this
,
the
Skill
of
the
Representer
may
be
admired
,
but
the
Thing
represented
cannot
;
when
it
is
not
known
,
that
there
is
any
such
Thing
really
in
Being
;
and
so
the
Design
of
the
Labour
would
be
lost
,
and
the
End
frustrated
.
When
we
propose
a
Person
,
in
whom
those
Excellent
Characters
of
Vertue
may
all
be
found
,
and
that
with
advantage
;
then
we
make
it
known
,
that
the
Precepts
and
Rules
prescrib'd
,
are
not
Notions
but
Practice
;
they
are
not
only
what
ought
to
be
done
,
but
what
is
done
;
they
are
not
invented
,
but
are
raised
fr●●
Observation
.
When
we
can
mention
an
Excellent
Example
,
we
confute
that
Prejudice
which
deters
the
Cowardly
and
Mean
Spirits
,
from
the
Pursuit
of
Vertue
;
who
represent
it
to
themselves
,
as
too
strict
in
the
Rules
of
it
,
as
a
Thing
in
Imagination
only
,
and
as
too
difficult
,
or
even
impossible
to
be
put
in
Practice
:
And
we
do
that
which
will
inspire
the
more
Generous
Souls
,
with
a
Spirit
of
Emulation
;
and
kindle
,
in
all
such
,
a
brave
Ambition
to
imitate
and
equal
,
if
they
can
,
what
is
so
Excellent
and
Commendable
.
It
is
for
this
,
Madam
,
that
I
have
made
so
bold
,
as
to
set
Your
Ladiship
's
Name
to
the
Front
of
this
Book
.
'T
is
well
known
of
Your
Ladiship
,
by
all
that
have
the
Honour
and
the
Happiness
of
Your
Acquaintance
,
that
the
best
Characters
here
are
no
more
the
Description
of
an
Excellent
Woman
,
than
they
are
Characters
of
You.
And
they
will
all
bear
with
me
this
Testimony
to
Your
Worth
,
that
wherein
soever
this
Description
comes
short
of
the
Subject
,
it
might
be
perfectly
compleated
by
one
that
were
able
to
compleat
Your
Excellent
Character
.
To
the
Instances
of
particular
Vertues
in
the
Body
of
the
Book
,
I
had
a
Desire
to
add
an
Universal
One.
This
Apology
,
Madam
,
I
ought
to
make
for
my
Interrupting
Your
better
Employment
;
for
venturing
to
Publish
those
Vertues
to
the
World
,
which
Your
Ladiship
does
seek
to
Conceal
;
and
for
ascribing
those
Praises
,
which
You
are
as
unwilling
as
deserving
to
receive
.
I
hope
You
will
be
pleased
to
Pardon
that
,
which
a
Zeal
for
the
Honour
and
Advantage
of
Your
Sex
has
inspired
;
and
suffer
me
to
Subscribe
,
MADAM
,
Your
Ladiship
's
Most
Humble
and
Devoted
Servant
,
T.
D.
THE
PREFACE
.
To
the
Female
Sex
,
I
Present
you
here
with
a
Piece
of
Morality
,
wherein
you
have
the
Characters
of
Vertues
and
Vices
;
drawn
,
indeed
,
with
design
to
Recommend
the
One
Sort
,
and
to
Expose
the
Other
:
Yet
I
think
it
is
done
with
Sincerity
too
,
and
that
there
needs
no
more
but
to
represent
these
Things
truly
for
both
those
Purposes
.
The
Book
,
I
am
sure
,
would
most
effectually
recommend
its
self
to
you
,
if
you
would
take
the
Pains
to
Read
and
Consider
it
well
;
and
compare
what
it
says
,
with
the
Common
Practice
of
the
World
.
This
is
the
best
Way
to
know
fully
how
Vseful
and
Important
to
you
those
Intimations
are
,
which
are
here
presented
.
But
since
this
cannot
be
known
without
such
an
use
of
it
,
and
especially
those
who
have
most
need
of
these
Instructions
,
will
be
apt
to
neglect
them
,
I
think
fit
to
say
some
few
Things
to
Recommend
the
Reading
of
it
.
It
is
design'd
and
directed
to
serve
the
Honour
and
Happiness
of
the
Female
Sex
,
who
are
perhaps
the
larger
Half
of
Mankind
;
and
who
doubtless
are
,
or
may
be
,
as
Important
,
at
least
,
as
the
Other
I
cannot
chuse
but
think
,
that
the
Glory
and
Worth
,
and
Happiness
of
any
Nation
depends
as
much
upon
them
,
as
upon
the
Men.
And
,
perhaps
,
others
will
be
of
my
Mind
,
if
it
be
consider'd
;
That
we
are
born
of
them
;
that
we
commonly
derive
from
them
what
we
are
in
our
Nature
,
more
than
from
the
other
Parent
:
So
far
as
this
does
depend
upon
the
frame
of
the
Body
,
which
is
not
a
little
,
it
is
form'd
in
the
Womb.
We
are
beholden
to
our
Mothers
Vertue
and
good
Disposition
,
and
wise
ordering
of
her self
for
our
natural
Inclinations
to
any
Vertue
,
for
the
Calmness
of
our
Temper
,
for
the
Brightness
of
our
Wit
,
for
the
Regularity
of
our
Constitutions
,
and
for
the
Strength
of
our
Bodies
.
And
on
the
contrary
,
from
their
Exorbitant
Passions
we
are
disposed
to
great
Passions
;
and
from
their
ungovern'd
Appetites
,
their
Intemperance
and
other
Vices
,
we
often
derive
the
Strength
of
Vitious
Inclinations
,
a
crazy
Constitution
,
and
a
weak
Body
?
But
further
will
their
Influence
upon
the
World
appear
,
if
we
consider
that
Invincible
,
and
Vniversal
Law
of
Nature
,
which
inclines
the
other
Sex
to
love
and
seek
their
Conversation
and
Company
.
From
hence
it
must
needs
follow
,
That
their
Influence
upon
the
Men
,
may
be
commonly
as
great
as
they
will
.
Their
Example
will
effectually
lead
us
;
we
cannot
chuse
but
put
on
some
Conformity
to
those
whom
we
love
:
Their
Perswasions
and
Instigations
will
powerfully
provoke
and
excite
us
;
their
Approbation
and
Applause
is
a
great
Encouragement
,
and
their
Condemnation
or
Dislike
,
necessarily
weakens
and
dispirits
our
Endeavours
.
Do
not
these
things
appear
in
the
Experience
of
all
Ages
?
Could
Adam
himself
long
keep
his
Innocence
,
when
Eve
had
eaten
the
forbidden
Fruit
,
and
added
to
that
the
Perswasion
of
him
to
do
the
same
?
Was
not
the
Mighty
Saul
mov'd
to
a
mortal
Envy
against
David
,
because
the
Women
in
their
Songs
and
Applauses
,
had
preferr'd
the
lucky
Youth
before
the
practis'd
Warriour
?
Did
not
the
Idolatrous
Wives
so
far
prevail
with
Solomon
,
as
to
draw
that
wise
Prince
into
the
absurd
Sin
of
Idolatry
?
Do
not
Histories
show
us
that
they
have
been
able
to
perswade
,
even
,
the
greatest
Men
to
what
they
would
?
That
they
have
by
their
Instigation
overturn'd
Kingdoms
,
confounded
Commonwealths
,
laid
Cities
desolate
,
and
brought
to
pass
the
greatest
Revolutions
and
Confusions
?
And
that
on
the
other
side
,
they
have
sometimes
been
the
Springs
and
first
Movers
of
the
Bravest
Actions
?
Have
they
not
saved
many
Cities
,
and
Contributed
greatly
many
times
to
the
Strength
and
Prosperity
of
Commonwealths
?
Some
of
these
Things
may
be
seen
in
the
following
Book
▪
We
may
see
it
common
in
the
World
,
that
the
other
Sex
are
often
but
the
Tools
and
Slaves
to
their
Vices
;
or
the
Instruments
and
Servants
of
their
Vertues
:
And
indeed
,
that
they
take
Delight
in
being
so
;
that
't
is
usually
their
greatest
Joy
and
Pleasure
,
and
the
most
sensible
part
in
the
Reward
of
their
Hazards
and
Labours
,
to
have
pleased
this
Sex
in
what
they
have
done
;
to
have
promoted
the
Honour
and
Interest
,
or
to
have
gain'd
the
Praise
and
Favour
of
the
Woman
that
is
loved
.
These
Things
are
not
said
to
Impute
to
them
all
the
Vice
and
Folly
of
the
World
;
but
to
show
,
from
the
Influence
which
they
can
have
in
it
,
How
necessary
and
Important
it
is
,
that
they
be
brought
up
in
Learning
and
Vertue
,
and
have
their
Minds
well
furnish'd
and
govern'd
by
these
Accomplishments
.
They
have
contributed
no
more
towards
Vice
,
than
towards
Vertue
.
What
harm
that
Sex
did
to
the
World
in
Eve
,
they
have
made
us
a
sufficient
amends
for
in
the
Blessed
Virgin
.
What
harm
soever
they
do
to
the
present
Age
,
and
whatever
their
share
may
be
in
the
Vices
and
Follies
of
it
,
this
we
may
justly
blame
the
Men
for
;
who
take
upon
them
to
govern
all
Things
,
and
condemn
the
Women
to
such
an
Education
,
as
can
render
them
but
very
little
useful
,
and
leaves
them
apt
to
be
only
mischievous
and
hurtful
to
the
World
.
Certainly
there
cannot
possibly
be
a
greater
over-sight
,
than
to
banish
them
to
those
little
,
trivial
and
useless
Employments
,
which
usually
take
up
their
precious
Time
of
Leasure
,
and
a
single
Life
.
To
confine
them
to
the
Molding
up
of
Wax
,
when
they
should
be
forming
of
their
Minds
,
by
the
Laws
of
Vertue
and
Wisdom
:
To
learn
the
adjusting
of
their
Cloaths
,
rather
than
of
their
Words
and
Actions
.
If
these
Employments
keep
them
out
of
the
way
of
such
Temptations
as
would
corrupt
them
;
yet
what
good
do
they
put
into
them
?
If
they
keep
them
from
Vice
,
what
Vertue
do
they
form
in
their
Minds
?
The
Truth
is
,
they
cannot
hinder
the
growth
of
Vice
and
Folly
,
from
the
Seeds
of
them
that
are
in
our
corrupted
Nature
.
These
will
improve
and
get
Strength
in
them
,
by
the
Exercise
of
their
own
Thoughts
.
Ill
desires
will
be
stirring
,
if
they
are
kept
from
evil
Actions
:
And
they
may
be
corrupted
by
their
own
untaught
and
ungovern'd
Discourses
with
each
other
.
There
is
no
Opposition
to
Vice
and
Folly
made
by
this
Sort
of
Education
;
and
then
it
must
needs
grow
if
it
be
not
check'd
and
kill'd
:
yea
it
rather
serves
to
cherish
and
promote
it
.
They
are
bred
in
a
great
concern
and
care
abeut
their
Bodies
,
and
in
a
neglect
of
their
Minds
;
they
are
taught
to
strive
to
recommend
themselves
to
the
World
without
any
real
worth
,
and
meerly
by
the
Ornament
and
disposal
of
the
Outside
.
What
measure
of
Chastity
are
they
taught
,
by
making
the
Image
of
a
Fair
Woman
,
with
but
one
Garment
on
,
and
Caressing
a
Black-a-moor
?
Their
Musick
joyn'd
with
such
Songs
,
as
have
for
their
common
Subjects
either
fond
Love
,
or
obscene
Intimations
,
or
blasphemous
Flatteries
of
their
Sex
;
what
does
it
but
cherish
Vanity
and
Pride
,
and
feed
and
excite
foolish
and
shameful
Desires
?
And
what
Vertue
are
they
taught
,
what
useful
Knowledge
are
they
possess'd
with
,
by
this
Education
?
What
Vertue
do
they
learn
by
the
Management
of
the
Needle
?
How
little
may
they
understand
of
Fortitude
,
or
possess
of
it
,
for
all
the
Forming
of
a
Broad-shoulder'd
Image
in
Wax
,
and
the
setting
it
by
a
Pillar
?
Or
what
degrees
of
Charity
does
it
put
into
them
,
and
what
Rules
of
Exercising
it
are
taught
them
,
by
their
learning
to
make
up
the
Image
of
a
Woman
,
with
Three
naked
Children
about
her
?
What
do
they
learn
of
the
Nature
and
Vse
of
Fruits
and
Plants
,
while
they
learn
to
imitate
them
in
their
Shape
and
Colour
?
Might
not
the
Wit
that
can
excel
in
these
Curious
and
Vseless
Trifles
,
be
taught
more
important
Things
?
Why
might
they
not
learn
Physick
and
Chirurgery
,
as
well
as
Cookery
;
to
save
as
well
as
to
destroy
Men
pleasantly
?
That
which
is
a
Vice
rather
than
an
Accomplishment
,
as
commonly
practised
;
why
are
they
not
as
soon
taught
the
wholesomeness
or
unwholesomeness
of
Meats
and
Drinks
,
as
what
is
Pleasant
and
Grateful
to
the
Palate
?
Why
have
they
not
Lectures
of
Morality
read
to
them
in
their
Schools
,
and
the
Mistresses
showing
them
the
Importance
and
Vsefulness
of
the
Precepts
of
Vertue
?
Why
may
not
they
learn
Languages
as
well
as
we
?
Whenever
they
set
well
about
it
,
they
commonly
do
it
better
than
we
can
.
And
if
they
were
taught
the
Art
of
Reasoning
,
and
the
Art
of
Speaking
;
if
their
Minds
were
well
furnished
with
Philosophy
and
Divinity
;
if
they
were
plentifully
endowed
with
useful
Knowledge
and
refined
Vertue
,
we
should
not
think
one
Language
,
nor
hardly
one
Tongue
enough
for
them
.
Their
chief
Time
for
Improveing
is
spent
without
Improvement
,
and
all
they
learn
in
it
is
not
any
thing
that
they
can
ever
be
the
wiser
,
or
the
better
,
or
the
happier
for
.
Their
Education
is
not
directed
,
nor
design'd
to
teach
them
how
Odious
a
Thing
Vice
is
;
how
shameful
and
contemptible
Ignorance
,
and
how
Glorious
and
Lovely
a
Thing
it
is
to
be
Vertuous
.
We
have
reformed
our
Nunneries
,
the
Schools
of
our
Women
,
from
Popery
and
Superstition
,
but
not
from
Pride
and
Vanity
;
nor
have
made
them
,
as
we
should
do
,
the
Schools
of
Vertue
,
and
Religion
,
and
useful
Knowledge
.
See
here
the
Ground
and
Reason
of
all
the
Defects
and
Disparagements
of
that
Sex
.
Hence
are
we
so
often
vexed
or
tainted
with
their
Vices
and
Follies
:
This
is
the
fundamental
Occasion
of
all
the
just
Complaints
that
are
made
against
them
.
And
most
unjusty
are
they
used
,
while
they
are
bred
to
be
of
no
use
,
and
then
are
despised
for
being
so
:
and
while
there
is
no
care
taken
to
possess
them
with
Vertue
,
and
Religion
,
and
Learning
,
and
then
they
are
railed
at
for
Ignorance
,
Folly
and
Vice
.
To
this
Cause
must
all
their
Emptiness
and
Impertinence
be
imputed
;
hence
't
is
they
are
no
more
useful
to
the
World
.
To
this
also
,
we
must
impute
all
their
Vices
,
the
ill
Influence
they
have
among
Men
,
and
all
the
Mischief
they
do
.
Thus
we
may
see
how
Important
it
is
to
the
World
,
and
how
much
for
the
Interest
of
the
Other
Sex
,
that
the
Women
be
bred
to
useful
Knowlege
and
Vertue
.
And
thus
I
have
follow'd
the
Common
Custom
,
in
giving
the
Preference
to
the
Men
,
and
speaking
first
of
their
Interest
in
this
Matter
.
I
shall
now
apply
my self
directly
to
the
Women
themselves
,
and
endeavour
to
make
it
appear
to
them
,
how
Important
and
Vseful
it
is
to
themselves
,
to
be
Learned
and
Vertuous
.
Something
is
said
of
Learning
in
the
following
Book
,
and
therefore
I
shall
say
the
less
here
;
and
the
Particular
Vertues
are
recommended
,
and
therefore
I
shall
only
insist
upon
some
General
Commendations
of
it
.
Let
me
intreat
you
then
,
to
consider
the
Pleasure
and
the
Advantage
of
Knowledge
.
This
is
,
like
Light
,
Chearing
and
Delightful
to
the
Mind
;
and
Ignorance
,
like
Darkness
,
is
Vncomfortable
and
Sad.
Knowledge
enlarges
the
Soul
,
Ignorance
contracts
it
.
The
former
is
the
Brightness
and
Beauty
of
the
Soul
,
and
adds
Lustre
to
it
,
as
Polishing
does
to
a
Jewel
,
the
latter
sullies
,
and
dims
,
and
makes
it
ugly
.
Knowledge
elevates
the
Mind
,
Ignorance
depresses
it
:
Knowledge
tends
to
refine
it
from
the
Dregs
of
Sensuality
,
Ignorance
leaves
it
polluted
.
Knowledge
improves
its
Powers
,
encreases
its
Liberty
and
Freedom
,
and
releases
its
Activity
from
the
Shackles
that
Ignorance
lays
upon
it
.
Ignorance
is
weak
and
poor
,
Knowledge
is
rich
and
Strong
.
Enough
cannot
be
said
in
Praise
of
this
inestimable
Thing
.
But
especially
,
are
Moral
and
Divine
Knowledge
most
to
be
valued
;
these
do
especially
improve
and
adorn
,
and
will
make
you
acceptable
to
God
and
the
World
,
and
easie
and
happy
in
your selves
.
The
Rules
of
Pious
and
Vertuous
Living
,
are
the
certain
Rules
of
Happiness
.
The
making
of
us
Vertuous
and
Good
,
is
the
greatest
Blessing
,
and
the
highest
Benefit
that
can
possibly
be
conferr'd
upon
us
.
Those
are
most
deplorably
Ignorant
of
the
Natures
,
both
of
Vertue
and
Vice
,
that
imagine
there
can
be
a
greater
Good
than
the
One
,
or
a
greater
Evil
than
the
Other
;
that
we
can
be
Happy
and
Vicious
,
or
miserable
and
excellently
Vertuous
.
Vertue
and
Wisdom
tame
the
Appetites
,
and
guide
them
Safely
and
Honourably
.
They
Compose
and
Calm
the
Passions
,
and
quiet
the
Mind
.
Vertue
sets
the
Soul
in
Order
,
which
is
Beautiful
and
Pleasant
;
it
teaches
every
Faculty
and
Power
in
us
its
right
Place
and
Office
,
makes
it
know
its
Bounds
and
do
its
Duty
:
Vice
Disorders
and
Confounds
all
.
Vertue
is
the
Health
,
Vice
the
Sickness
of
the
Soul
;
and
as
the
Health
of
the
Body
improves
and
maintains
its
Beauty
and
Strength
,
so
does
Vertue
for
the
Soul
;
and
Vice
,
on
the
contrary
,
Weakens
,
Deforms
,
and
gives
it
Pain
ànd
Trouble
.
Vertue
is
Serene
and
Calm
,
Vice
is
Stormy
and
Tempestuous
:
The
Vertuous
Woman
may
live
without
Fear
or
Distrust
,
in
Tranquility
and
Repose
.
She
has
no
cause
to
blush
in
Company
,
nor
to
tremble
when
she
is
alone
.
She
can
enjoy
the
Present
Time
with
Quietness
and
Peace
;
has
neither
Shame
nor
Remorse
for
what
is
past
;
and
none
but
fair
and
joyful
Hopes
for
what
is
to
come
.
The
most
lasting
and
most
tasteful
Pleasure
attends
it
:
Pleasure
,
that
no
Man
can
take
from
her
;
such
Delight
as
does
not
Torment
with
Impatience
,
nor
make
her
Sick
with
Disgust
;
that
does
not
depend
as
those
of
the
World
do
on
innumerable
Circumstances
,
whereof
if
any
one
be
wanting
,
they
are
Odious
or
Insipid
.
Vertue
and
Wisdom
are
the
only
Things
that
can
fit
you
for
all
Conditions
,
to
adorn
them
and
be
happy
in
them
.
They
direct
to
the
most
Honourable
and
comfortable
Vse
both
of
a
Good
and
Bad
Fortune
,
both
of
a
Married
and
a
Single
State
.
These
(
believe
me
)
are
the
most
powerful
,
and
the
most
lasting
Charms
.
These
will
gain
you
true
Admirers
and
sincere
Servants
,
while
outward
Beauty
and
Ornament
,
procure
only
fiegned
Ones
:
And
will
hold
the
Hearts
they
win
faster
than
the
fading
Advantages
of
an
outside
.
Inclination
may
make
a
Man
Court
and
Seek
you
,
it
may
be
enough
to
be
a
Woman
for
this
,
especially
if
to
that
there
be
added
Beauty
and
the
Invincible
Charms
of
a
good
Fortune
;
but
these
cannot
beget
a
true
and
lasting
love
.
Without
Wisdom
,
and
Vertue
,
and
Knowledge
.
The
Servant
is
no
sooner
better
acquainted
,
but
it
may
be
Folly
and
Vice
distaste
him
,
and
his
Addresses
are
at
an
End
.
If
Interest
engage
him
still
,
then
he
proceeds
to
make
up
the
proposed
Bargain
;
and
there
is
a
Marriage
without
Love
,
which
is
an
Hell
upon
Earth
.
Beauty
without
these
Things
,
though
it
be
Charming
at
the
first
Sight
,
yet
it
can
secure
none
but
the
lightest
and
most
foolish
Part
of
Mankind
;
and
in
them
it
kindles
no
more
than
a
brutish
Desire
,
which
turns
into
Distaste
very
commonly
,
as
soon
as
it
is
gratified
.
Their
mighty
Admiration
falls
into
Contempt
;
and
one
may
see
the
fine
and
pretty
thing
sitting
alone
,
for
all
him
,
while
the
Passionate
Lover
is
hugging
a
Bottle
perhaps
and
kissing
the
Glass
instead
of
her
,
and
any
thing
is
able
to
draw
or
detain
him
from
her
Company
.
Knowledge
and
Vertue
would
make
you
worthy
of
that
Love-which
Nature
inclines
us
to
present
you
,
and
would
make
your
Society
always
pleasant
and
always
desirable
,
and
that
to
the
best
and
wisest
of
Men.
It
is
no
small
advantage
to
you
,
that
as
Wisdom
and
Vertue
are
the
most
charming
things
and
will
give
you
the
greatest
power
you
can
have
over
the
other
Sex
;
so
they
will
direct
you
to
judge
rightly
of
Men
,
and
to
place
your
Favours
and
Affections
there
where
they
are
best
deserv'd
,
where
they
will
be
best
requited
,
where
it
will
be
most
for
your
Honour
and
Happiness
to
place
them
.
As
these
will
inable
you
to
know
and
discern
which
are
the
best
and
wisest
of
them
,
so
they
will
dispose
you
to
value
such
Men
most
,
and
to
prefer
them
.
When
guided
by
these
you
will
not
be
caught
with
fine
Cloaths
or
a
spruce
Mien
;
you
will
not
fall
in
love
with
a
Man
for
his
boasting
of
and
commending
himself
,
nor
for
his
addressing
blasphemous
Complements
to
you
,
you
will
not
judge
of
his
worth
by
the
former
trick
,
nor
of
his
love
by
the
latter
.
You
will
not
think
to
be
happy
and
be
at
the
mercy
of
a
fool
,
or
expect
that
he
will
use
you
well
who
has
not
one
Vertue
to
direct
or
dispose
him
to
do
so
.
Nor
will
you
think
that
an
abundance
of
Wealth
is
sufficient
alone
to
make
you
happy
.
And
let
me
add
,
That
your
Constant
preference
of
the
best
and
wisest
Men
would
be
one
of
the
most
powerful
means
to
reform
the
Age.
It
would
soon
make
Vertue
and
Wisdom
more
generally
sought
after
among
Men
,
when
it
should
appear
that
these
were
absolutely
necessary
to
the
recommending
them
to
your
Favour
and
Esteem
;
and
this
also
would
return
to
your
advantage
,
since
by
this
Influence
upon
the
World
it
would
come
to
pass
,
that
you
could
not
want
a
proportionable
number
of
fit
and
worthy
Objects
of
your
Affections
and
Choice
.
To
your
great
advantage
it
would
be
,
to
stir
up
in
the
Men
an
Ambition
to
be
well
accomplisht
too
;
to
make
them
asham'd
of
Ignorance
and
Vice
by
your
Example
;
and
you
your selves
would
be
the
more
happy
in
Brothers
,
Husbands
,
and
Children
.
And
the
Women
of
our
Age
have
perhaps
greater
advantage
than
ever
their
Ancestours
had
for
the
Improvement
of
their
Minds
;
at
least
so
far
as
the
Reading
of
Good
Books
can
contribute
towards
this
.
When
you
have
a
great
many
of
the
best
Books
in
the
World
either
wrote
in
your
own
Language
or
Translated
into
it
.
Translation
is
a
mighty
Favour
to
you
.
It
brings
the
Wisdom
of
the
Ancients
to
you
unveil'd
,
and
inables
you
to
study
and
learn
it
without
the
previous
discouraging
fatigue
of
Learning
Languages
.
We
have
lately
seen
some
of
the
choicest
Histories
and
best
Pieces
of
useful
Philosophy
that
Greece
or
Rome
could
boast
of
,
Translated
into
English
.
And
still
this
Work
of
Translating
goes
on
,
and
will
especially
do
so
if
it
has
the
Encouragement
and
Favour
of
your
Sex
:
And
I
would
hope
to
see
our
own
Language
as
Learned
as
any
other
in
the
World
.
And
why
may
we
not
see
the
costly
useless
Trifles
that
fill
the
Closets
of
our
Ladies
thrown
out
,
and
Excellent
and
Vseful
Books
set
up
there
in
their
stead
.
You
have
almost
nothing
else
to
do
but
to
study
all
the
time
that
you
live
single
,
and
are
at
liberty
from
Affairs
of
the
World
.
To
be
sure
there
is
nothing
you
can
do
so
much
to
your
advantage
as
to
entertain
and
employ
your selves
much
with
Good
Books
.
I
need
not
Recommend
to
you
Plutarch
or
Hierocles
,
or
Livy
or
Seneca
,
or
the
Excellent
Antoninus
,
lately
Translated
,
with
the
Learned
and
Vseful
Reflections
of
Madam
Dacier
,
a
Philosopher
of
your
own
Sex
,
at
this
time
Famous
for
her
Wit
and
Learning
.
Nor
shall
I
mention
any
more
,
since
they
may
be
met
with
at
every
Booksellers
:
And
it
is
chiefly
my
present
Business
to
Recommend
the
following
Book
.
Here
,
then
,
you
have
the
Characters
of
the
Vertues
and
Vices
very
faithfully
and
truly
drawn
.
Whereby
you
may
learn
to
distinguish
the
one
from
the
other
;
and
may
avoid
that
common
and
mischievous
Error
of
mistakeing
Vertue
for
Vice
,
and
Vice
for
Vertue
.
Vice
is
an
Vgly
Name
,
and
that
which
almost
all
abhor
should
be
imputed
to
them
;
and
Vertue
is
generally
in
the
Notion
commended
and
esteemed
,
and
therefore
almost
all
pretend
to
Vertue
in
general
.
But
when
we
come
to
the
reproof
of
particular
Vices
,
and
to
charge
them
upon
those
that
are
Guilty
;
and
so
when
we
come
to
insist
upon
particular
Vertues
and
to
urge
the
Practice
of
them
:
Then
the
World
boggles
and
hesitates
;
or
it
may
be
is
angry
and
opposes
.
Then
the
beloved
Vice
will
not
be
believed
to
be
a
Vice
,
and
it
shall
be
accounted
ill
nature
or
moroseness
or
a
particular
spite
that
calls
it
so
:
And
the
Vertue
that
we
want
,
and
do
not
care
to
put
in
practice
,
will
not
be
allow'd
to
be
a
Vertue
,
but
shall
be
disputed
against
.
The
one
will
be
defended
under
a
soft
and
specious
name
,
and
the
other
rejected
under
a
bad
one
.
Thus
do
many
Persons
often
deceive
themselves
to
their
disparagement
and
shame
and
misery
.
While
they
cannot
discern
aright
in
this
matter
,
they
perhaps
shun
the
most
Honourable
Vertues
,
and
embrace
the
most
shameful
Vices
.
They
will
refuse
what
is
good
,
and
betake
themselves
to
what
is
hurtful
.
They
will
be
asham'd
of
Vertue
,
and
boast
of
their
Vices
.
Further
,
as
Persons
are
apt
for
themselves
to
find
out
this
way
to
evade
the
Arguments
for
Vertue
,
and
the
Reproofs
of
Vice
;
so
they
will
endeavour
to
influence
others
after
the
same
manner
.
They
that
are
Vicious
naturally
desire
to
have
others
like
themselves
,
that
their
better
practice
may
not
condemn
or
disparage
them
,
that
others
may
fall
into
the
same
inconveniencies
which
they
have
brought
themselves
to
by
their
wickedness
,
and
so
may
not
be
able
to
deride
or
despise
them
,
or
that
they
may
accomplish
upon
those
who
are
yet
afraid
of
Vice
,
some
base
and
shameful
design
.
To
these
Purposes
they
endeavour
much
the
confounding
of
all
things
,
and
especially
of
the
natural
and
common
signs
of
Passions
and
Vices
in
the
Soul
:
These
they
would
fain
have
not
regarded
,
nor
believed
to
be
the
Marks
and
Symptoms
of
any
such
things
.
Highly
necessary
it
is
then
to
be
possest
with
a
clear
and
distinct
knowledge
of
these
things
.
And
here
you
have
Vertue
represented
in
her
true
Beauty
and
Lustre
,
and
the
ugly
Mask
the
frightful
Vizor
which
spiteful
Sinners
put
upon
her
is
taken
off
.
You
may
see
her
in
all
her
Charms
,
as
far
as
they
can
be
represented
in
a
Description
or
Picture
of
her
:
which
I
confess
cannot
have
the
advantages
of
the
Life
,
in
a
sublime
Example
,
but
yet
may
be
sufficient
to
beget
in
us
some
Love
and
Admiration
of
the
Beauty
.
And
here
you
have
also
Vice
represented
in
its
true
Colours
,
and
all
her
Deformity
shown
,
as
far
as
was
consistent
with
Modesty
and
Discretion
:
and
the
Paint
and
Disguise
which
the
Vicious
Wit
of
the
World
puts
upon
her
is
also
removed
.
Here
are
Motives
to
Vertue
,
and
just
Disswasives
from
Vice
,
proposed
.
The
Means
of
practising
and
improving
in
the
one
,
and
of
abstaining
from
,
and
mortifying
the
other
.
You
have
the
Subjects
treated
on
,
such
as
are
of
common
Vse
and
Concern
,
such
as
relate
to
every
one
:
The
Vertues
such
as
all
may
reach
,
and
the
Vices
such
as
all
are
exposed
to
.
You
have
all
the
Discourse
plain
and
easie
:
Free
from
the
crabbed
terms
of
the
Schools
.
You
have
a
Philosopher
not
dictating
after
the
rudeness
of
an
Academy
,
but
complementing
and
insinuating
his
wholsome
Counsels
in
the
stile
and
manner
of
a
Courtier
.
And
if
thàt
will
recommend
the
Book
,
further
I
must
tell
you
,
That
the
most
of
it
was
written
by
a
very
Eminent
Person
in
a
Neighbour
Nation
,
who
had
the
Honour
to
be
a
Counsellour
and
Preacher
in
Ordinary
to
the
King
that
then
Reigned
there
.
Here
you
have
an
Excellent
Anatomy
as
it
were
of
the
Soul
,
a
view
of
the
Insides
of
Mankind
,
so
that
you
may
see
the
secret
Motions
,
Workings
,
and
Effects
of
all
sorts
of
Passions
and
Humours
.
Here
you
may
learn
the
World
then
without
mingleing
with
it
,
which
is
the
safest
way
and
the
pleasantest
of
doing
this
:
For
thus
you
will
not
be
in
danger
of
being
corrupted
or
vexed
with
the
wickedness
and
folly
of
it
while
you
are
learning
it
,
which
things
in
Converse
you
will
be
constantly
exposed
to
.
This
Book
,
like
a
Mariners
Chart
,
shows
the
Rocks
and
Shelves
of
Vice
whereon
unwary
and
untaught
Souls
are
wont
to
make
Shipwrack
of
Honour
,
perhaps
of
Health
,
of
Fortune
and
Estate
.
And
it
shows
the
Safe
and
the
Honourable
Roads
of
Vertue
.
And
is
it
not
a
very
Important
and
necessary
thing
to
be
taught
these
Matters
before
we
launch
into
the
World
?
Without
this
we
shall
be
in
danger
of
learning
the
Shelves
in
this
dangerous
Sea
,
by
running
aground
there
,
and
the
Rocks
,
by
splitting
upon
them
.
Without
a
previous
Admonition
and
Instruction
about
what
we
are
to
avoid
and
what
to
chuse
,
we
shall
learn
the
World
only
to
imitate
it
,
we
shall
learn
and
comply
,
and
endeavour
to
be
as
like
it
as
we
can
;
we
shall
be
led
away
with
the
Error
of
the
Wicked
,
and
follow
a
Multitude
to
do
Evil.
We
are
naturally
prone
to
imitate
what
we
see
done
by
others
,
and
more
prone
to
imitate
Evil
than
Good
;
and
we
shall
commonly
meet
with
more
Ill
Examples
than
Good
ones
.
By
consequence
we
shall
be
in
greater
likelihood
of
learning
and
following
Vice
than
Vertue
,
if
we
are
not
fenced
against
it
by
Good
Instruction
before
we
venture
into
the
World
.
Let
me
add
,
'T
is
of
very
great
Importance
to
you
to
be
as
early
as
is
possible
acquainted
with
these
things
;
to
learn
betimes
the
Knowledge
and
Practice
of
Vertue
.
For
as
much
as
Habits
of
Good
or
Ill
are
continually
growing
in
us
;
but
especially
in
our
young
and
tender
Years
.
Our
Actions
in
those
Years
are
as
it
were
the
Seeds
or
Foundations
of
future
Habits
:
which
we
contract
when
we
are
young
,
and
are
not
able
to
leave
when
we
are
old
.
But
if
we
cannot
rightly
discern
Good
from
Evil
,
we
shall
become
accustomed
to
do
Evil
before
we
know
what
it
is
.
And
if
once
we
are
arrived
as
this
,
it
will
be
a
matter
of
as
much
difficulty
to
cure
our selves
,
as
it
were
for
the
Ethiopian
to
change
his
Skin
,
or
the
Leopard
his
Spots
.
This
encreases
the
difficulty
of
convincing
us
of
our
Faults
.
We
shall
be
loth
to
own
that
we
have
been
in
an
Error
:
This
will
engage
us
to
justifie
our
Faults
rather
than
acknowledge
them
,
that
we
may
let
our selves
go
on
without
shame
or
remorse
.
And
besides
,
if
we
are
convinced
of
a
Fault
,
after
that
difficulty
is
over
,
there
is
more
remaining
,
and
't
is
yet
a
very
large
task
to
conquer
and
forsake
it
,
when
't
is
become
as
it
were
a
second
nature
.
It
is
easie
to
correct
and
form
young
and
tender
Inclinations
to
Evil.
But
when
several
Years
are
gone
over
them
,
and
they
are
become
confirm'd
Habits
,
they
are
then
not
easily
subdued
.
We
must
then
know
Vertue
and
Vice
betimes
,
and
know
them
in
their
least
beginnings
and
lowest
degrees
that
we
may
practice
the
one
,
and
abstain
from
the
other
.
And
't
is
necessary
that
we
begin
betimes
to
practice
Vertue
and
to
resist
and
avoid
Vice
,
that
we
may
be
inured
and
accustomed
to
do
so
.
Then
will
it
be
easie
to
be
Vertuous
all
our
Days
,
and
we
must
put
a
Violence
and
Constraint
upon
our selves
if
we
would
comply
with
the
Solicitations
of
any
Vice
.
Whereas
without
this
we
shall
fall
into
that
unhappy
State
that
it
will
be
easie
to
us
only
to
be
Vicious
,
and
we
must
put
a
Constraint
upon
our selves
when
we
are
to
do
that
which
would
become
us
,
and
would
be
for
our
Interest
or
our
Honour
.
Besides
't
is
our
Wisdom
and
Happiness
to
have
as
little
occasion
for
repentance
as
is
possible
,
and
therefore
to
begin
a
Course
of
Vertue
betimes
.
And
't
is
our
Honour
to
have
attain'd
a
great
and
eminent
degree
of
Vertue
;
but
the
sooner
we
begin
to
endeavour
this
,
the
more
likely
we
are
to
attain
it
.
Vertue
in
youth
settles
a
good
Constitution
and
confirms
Health
in
the
strong
Bodies
,
and
supports
a
tender
and
weak
Constitution
which
Vice
would
quickly
destroy
.
Vertue
in
youth
makes
the
best
Provision
of
Worldly
Enjoyments
and
Comfortable
Thoughts
for
Old
Age.
It
defers
the
Infirmities
of
Old
Age
,
and
makes
that
commonly
the
freer
from
the
things
that
are
usually
grievous
to
it
.
To
Young
Persons
then
,
I
would
particularly
recommend
the
Vse
of
this
Book
for
the
promoting
of
Vertue
among
them
.
To
conclude
:
The
Women
have
here
an
excellent
Mirrour
wherein
they
may
see
themselves
and
all
the
World
,
they
may
discover
whatever
Spots
or
Deformities
are
upon
themselves
or
others
.
This
is
a
Glass
that
will
certainly
show
you
what
does
best
become
and
most
adorn
you
.
Drest
by
this
,
you
must
needs
like
your selves
,
and
may
do
so
with
good
reason
,
and
without
flattering
your selves
:
and
you
would
also
approve
your selves
to
God
and
the
Holy
Angels
,
and
to
the
best
and
wisest
among
Mankind
.
I
must
only
desire
you
to
take
notice
of
this
further
,
That
I
do
not
apply
the
great
Character
I
have
given
of
this
Book
to
what
you
now
see
of
it
,
but
to
the
whole
;
that
which
is
here
is
at
most
but
half
worthy
of
it
,
for
it
is
but
half
the
intended
design
.
The
other
half
is
actually
under
Hand
,
and
I
hope
will
be
speedily
presented
to
you
;
And
then
I
doubt
not
but
it
will
appear
worthy
of
your
Esteem
,
and
of
my
Recommendation
;
and
Highly
Vseful
to
promote
your
Honour
and
Happiness
,
the
end
for
which
it
is
designed
.
A
TABLE
OF
THE
Subjects
Treated
on
in
this
BOOK
.
-
Chap.
1.
OF
Reading
;
with
some
Remarks
upon
that
of
this
Book
.
Page
1
-
Chap.
2.
Of
Conversation
.
Page
31
-
Chap.
3.
Of
the
Chearful
Humour
and
the
Melancholy
.
Page
51
-
Chap.
4.
Of
Reputation
.
Page
70
-
Chap.
5.
Of
the
Inclination
to
Vertue
,
and
of
Devotion
.
Page
82
-
Chap.
6.
Of
Chastity
and
of
Complaisance
.
Page
91
-
Chap.
7.
Of
Courage
.
Page
102
-
Chap.
8.
Of
Constancy
.
Page
112
-
Chap.
9.
Of
Prudence
and
Discretion
.
Page
123
-
Chap.
10.
Of
the
Learned
Women
.
Page
131
-
Chap.
11.
Of
Habits
or
Ornaments
.
Page
141
-
Chap.
12.
Of
Beauty
.
Page
148
-
Chap.
13.
Of
Curiosity
and
Slander
.
Page
156
-
Chap.
14.
Of
the
Cruel
and
the
Compassionate
.
Page
163
-
Chap.
15.
Of
a
Good
Grace
.
Page
170
-
Chap.
16.
The
Debauched
or
Lewd
Woman
.
Page
176
-
Chap.
17.
Of
Jealousie
.
Page
183
-
Chap.
18.
Of
Friendship
and
the
Love
of
Inclination
,
and
that
of
Election
.
Page
196
-
Chap.
19.
Of
the
Complaisant
or
Pleasing
Humour
.
Page
216
-
Chap.
20.
Of
Birth
or
Nature
,
and
Education
.
Page
252
-
Chap.
21.
Of
an
Equal
Mind
under
Good
and
Bad
Fortune
.
Page
279
ERRATA
.
PAge
8.
Line
5.
for
least
read
last
.
p.
18.
l.
6.
for
west
r.
wast
.
p.
20.
l.
8.
for
Jammuz
r.
Tammuz
.
P
57.
l.
28.
for
void
r.
avoid
.
p.
121.
l.
18.
for
Wickednesses
r.
Wickedness
.
p.
134.
l.
15.
for
really
r.
rarely
.
p.
180.
l.
20.
for
Impudence
r.
Imprudence
.
p.
272.
l.
2.
for
are
r.
are
not
.
Of
READING
;
With
some
Remarks
upon
that
of
this
Book
.
THERE
IS
NOT
any
thing
more
true
than
that
Reading
,
Conversation
,
and
Contemplation
,
are
three
of
the
most
useful
and
most
charming
emploiments
in
the
world
.
By
Reading
we
enjoy
the
Dead
,
by
Conversation
the
Living
,
and
by
Contemplation
our Selves
.
Reading
enriches
the
Memory
,
Conversation
polishes
the
Wit
,
and
Contemplation
improves
the
Judgment
.
But
among
these
noble
Occupations
of
the
Soul
,
if
we
would
determine
which
is
the
most
important
;
it
must
be
confessed
that
Reading
furnishes
both
the
other
:
And
without
that
our
Contemplation
would
be
of
no
advantage
,
and
our
Conversation
without
pleasure
.
It
is
necessary
to
the
Ladies
of
greatest
Wit
,
as
well
as
to
those
of
the
meanest
;
in
that
it
gives
to
the
former
much
the
greater
Lustre
,
as
it
mends
the
Imperfections
and
Defects
of
the
latter
.
It
renders
these
tolerable
and
makes
them
admirable
.
And
to
say
the
truth
,
Reading
shews
us
many
things
which
our
own
reasoning
could
never
discover
;
it
adds
solidity
to
our
thoughts
,
and
a
charming
sweetness
to
our
discourse
:
It
finishes
and
compleats
that
which
Nature
has
but
only
begun
.
Nor
is
it
strange
that
we
should
receive
so
great
advantage
from
this
,
since
the
best
Inventions
in
the
world
have
ow'd
their
Original
to
Reading
join'd
with
Judicious
Thinking
;
and
the
one
is
as
the
Father
,
the
other
a
Mother
to
the
sinest
Thoughts
.
And
because
neither
of
these
separately
can
produce
any
thing
of
perfection
,
it
is
easie
to
comprehend
why
they
who
have
no
love
for
Books
can
speak
nothing
but
what
is
trivial
,
and
their
conversation
is
no
better
than
a
persecution
of
their
company
.
That
a
good
Wit
may
set
off
its
self
well
enough
without
any
thing
of
Study
,
as
they
say
a
good
Face
needs
no
Ornaments
,
is
what
I
cannot
,
without
dissimulation
,
allow
.
But
on
the
contrary
it
must
be
said
that
as
the
stomachs
which
have
greatest
heat
,
have
need
of
most
food
to
keep
the
body
in
good
plight
and
maintain
life
;
so
the
brightest
Wits
have
most
need
of
reading
,
to
acquire
thereby
politeness
and
fulness
;
and
especially
to
moderate
that
vigour
which
cannot
succeed
but
by
chance
when
it
is
altogether
alone
.
It
is
then
in
this
incomparable
School
they
must
learn
what
is
excellent
,
to
entertain
the
company
that
is
good
,
and
to
be
a
remedy
against
the
bad
.
Here
the
Ladies
must
receive
antidotes
against
the
persecutions
of
those
whose
discourse
is
all
Idle
and
Impertinent
.
It
is
Reading
that
renders
Conversation
most
grateful
,
and
Solitude
least
tedious
.
There
are
others
nevertheless
of
another
opinion
,
and
such
as
think
that
't
is
sufficient
,
for
learning
the
best
things
in
the
world
,
to
enjoy
the
conversation
of
good
Wits
,
without
putting
ones
self
to
the
trouble
of
turning
over
Books
.
But
tho
I
grant
that
the
Conversation
of
Worthy
Persons
is
very
necessary
,
and
may
as
a
living
School
influence
us
most
powerfully
while
we
see
the
rule
and
an
excellent
example
together
:
Yet
it
seems
to
me
that
they
who
content
themselves
with
the
company
of
those
that
Know
much
,
might
become
more
compleat
by
reading
their
works
.
It
is
my
Opinion
,
that
if
Conversation
gives
readiness
,
Reading
affords
abundance
;
that
the
former
distributes
only
what
this
latter
acquires
,
and
is
liberal
of
the
riches
which
reading
heaps
together
.
Moreover
,
since
men
take
more
pains
about
what
they
write
,
than
what
they
speak
,
and
no
man
employs
so
much
care
in
that
which
is
to
endure
but
for
a
moment
,
as
in
that
which
is
to
endure
for
ever
:
It
must
be
own'd
that
we
may
rather
expect
to
find
excellent
things
in
the
Writings
of
great
Persons
than
in
their
Discourse
;
for
while
they
let
nothing
pass
in
their
Books
that
is
not
finisht
,
it
is
not
possible
but
many
things
imperfect
will
slip
from
them
in
discourse
and
conversation
.
Besides
,
there
needs
no
more
but
an
agreeable
voice
,
or
with
some
a
great
noise
,
a
sweet
accent
,
or
a
good
grace
to
charm
those
that
hear
:
But
there
is
nothing
to
abuse
or
impose
upon
them
that
read
.
It
is
much
more
easie
to
deceive
the
Ear
than
the
Eye
.
Discourses
pass
on
with
but
a
superficial
notice
taken
of
them
;
and
hardly
have
we
the
leisure
to
observe
their
defects
:
But
Writings
remain
steadily
exposed
to
the
Censures
of
those
that
judge
,
and
the
faults
of
them
are
never
pardon'd
.
Herein
there
lies
,
as
I
think
,
a
very
good
reason
for
the
reading
of
good
Books
that
the
great
Wits
have
in
them
left
us
their
best
performances
;
and
they
have
employ'd
their
watchings
and
studies
,
more
to
the
Writing
than
Speaking
well
.
However
,
if
it
be
necessary
for
the
proof
of
this
to
join
Experience
with
Reason
,
what
can
any
desire
for
the
Ornament
of
the
Mind
,
that
may
not
be
met
with
in
Books
?
We
may
find
there
Instructions
of
every
make
,
we
may
see
Vertue
under
every
sort
of
Visage
:
We
may
there
discover
Truth
in
every
representation
of
it
we
can
desire
;
we
may
see
her
with
all
her
strength
among
the
Philosophers
;
with
all
her
purity
among
the
Historians
,
and
with
all
her
beauty
,
postures
,
and
sine
disguises
in
the
Orators
and
Poets
.
And
from
this
so
agreeable
variety
it
is
possible
for
all
sorts
of
humours
and
conditions
to
find
content
and
instruction
.
It
is
here
that
Truth
is
not
disorder'd
by
Passions
;
that
she
speaks
without
fear
as
well
as
without
design
;
and
dreads
not
to
enter
the
Palaces
,
nor
even
the
Presence
of
the
greatest
Monarchs
.
For
this
reason
too
is
Reading
extreamly
requisite
to
the
Ladies
;
for
since
they
want
Mute
Instructors
as
well
as
Princes
,
and
as
well
Beauty
as
Royalty
does
not
so
easily
find
Teachers
as
Flatters
;
It
is
necessary
that
for
the
apprehending
their
defects
they
should
learn
sometimes
,
from
the
admonitions
of
the
Dead
,
That
which
the
Living
dare
not
say
to
them
.
It
is
in
Books
alone
that
they
can
remark
the
imperfections
of
their
minds
,
as
in
their
Mirrors
they
discern
those
of
their
Faces
.
It
is
there
they
will
find
Judges
that
cannot
be
corrupted
either
by
their
Love
or
Hatred
.
It
is
there
that
the
most
fair
,
as
well
as
the
least
so
,
are
equally
treated
,
having
to
do
with
Arbitrators
that
use
the
Eyes
they
have
,
only
to
put
a
difference
between
Vertue
and
Vice
.
BUT
HOWEVER
,
since
all
Books
are
not
excellent
,
and
there
are
many
which
truly
deserve
to
be
brought
to
no
light
but
by
the
fire
;
the
printing
of
which
should
rather
have
been
hindred
than
the
reading
them
:
It
must
be
acknowledged
that
there
is
no
less
difficulty
in
choosing
good
Books
to
employ
us
when
we
are
alone
,
than
to
choose
good
Wits
for
our
entertainment
in
company
.
So
that
if
any
find
they
must
not
rely
upon
themselves
in
this
matter
for
the
making
of
a
good
choice
,
they
ought
at
least
to
follow
the
counsel
of
the
most
knowing
and
most
vertuous
,
for
fear
that
in
reading
they
may
happen
to
infect
the
Mind
or
debauch
the
Conscience
.
I
cannot
forbear
in
this
place
to
reprehend
the
tyranny
of
certain
Wits
,
who
form
among
themselves
a
kind
of
Cabal
for
the
censure
of
all
things
;
and
think
the
approbation
of
their
Cabal
must
be
first
obtained
before
a
thing
can
deserve
to
be
approved
by
others
.
As
the
value
of
Money
derives
it self
from
the
Ordinance
of
the
Prince
,
so
must
the
value
of
Books
and
the
purity
of
Language
depend
upon
the
opinion
of
these
Imaginary
Kings
.
It
is
not
possible
to
avoid
their
sharp
censure
if
we
do
not
submit
to
their
Judgment
;
both
the
Use
and
the
Approbation
are
at
their
dispose
:
the
credit
they
give
is
necessary
to
success
,
and
there
is
no
glory
but
what
they
distribute
.
And
although
the
most
able
persons
disappoint
this
small
traffick
and
these
ridiculous
intreagues
,
there
are
nevertheless
some
weaker
spirits
that
commit
themselves
to
their
Conduct
.
And
by
this
mistake
it
often
comes
to
pass
that
very
good
Books
are
not
relished
at
first
while
these
petty
Impostors
decry
them
,
and
hinder
their
excellency
from
being
known
.
They
perswade
themselves
that
when
they
have
found
great
fault
with
the
writings
of
others
,
we
shall
read
none
but
theirs
,
and
that
the
Ladies
will
abide
by
their
sentiments
as
an
Infallible
Rule
.
But
as
at
last
Innocence
will
appear
in
spight
of
all
accusations
,
and
Merit
will
shine
in
desiance
of
envy
;
so
the
reputation
which
is
checkt
a
while
by
their
malice
will
spread
it self
the
more
gloriously
;
and
experience
will
make
it
appear
,
that
we
ought
not
to
follow
the
advice
of
those
who
speak
not
of
Books
according
to
truth
,
nor
even
according
to
their
own
inward
opinion
of
them
,
but
only
according
to
some
interest
and
design
which
they
have
propos'd
to
themselves
.
The
Ladies
ought
to
determine
in
this
matter
,
That
they
must
not
so
much
defer
to
the
Judgments
of
others
,
as
altogether
to
renounce
their
own
,
and
that
there
is
no
colour
or
appearance
of
reason
for
relying
entirely
upon
so
bad
Conductors
as
these
.
But
I
do
not
intend
hereby
to
put
upon
them
the
trouble
of
reading
all
Books
,
or
that
they
should
affect
to
read
a
great
number
of
them
:
On
the
contrary
I
esteem
this
as
unprofitable
as
troublesome
,
and
that
in
reading
divers
Books
we
should
do
as
they
who
visit
several
Countries
,
where
they
pass
on
without
staying
;
for
after
they
have
seen
and
traverst
a
great
many
,
they
chuse
one
at
least
where
they
fix
their
abode
.
Why
should
we
seek
in
many
Books
what
may
be
found
in
one
alone
?
As
if
the
Sun
had
need
of
the
assistance
of
the
Stars
towards
the
making
of
Day
,
or
that
glorious
Luminary
had
not
light
enough
of
his
own
to
enlighten
the
World
.
It
is
not
a
multitude
that
wise
men
chuse
;
and
one
single
Book
,
if
it
be
very
good
,
may
be
as
serviceable
as
a
Library
.
I
find
to
this
purpose
an
admirable
Sentence
in
St.
Jerom
,
who
writing
to
Furia
to
perswade
her
to
forsake
all
other
reading
and
apply
her self
wholly
to
the
study
of
the
Sacred
Scriptures
,
says
thus
,
As
you
would
sell
many
Jewels
for
the
purchase
of
one
which
should
have
the
beauty
and
worth
of
all
the
other
in
it self
;
so
you
ought
to
renounce
all
sorts
of
Books
besides
,
and
confine
your self
to
that
one
wherein
you
may
find
all
that
is
necessary
either
to
please
or
instruct
you
.
And
indeed
to
read
but
few
Books
,
provided
they
be
such
as
are
useful
and
agreeable
,
will
not
diminish
our
advantage
but
resine
it
;
we
shall
not
be
the
less
rich
in
improvement
,
but
shall
be
less
perplext
and
confounded
.
On
the
other
side
,
As
they
who
eat
incessantly
,
contract
but
a
mass
of
ill
humours
;
so
they
that
read
too
much
are
ordinarily
incommoded
by
the
confusion
of
their
own
thoughts
and
discourses
.
And
as
excess
of
food
weakens
the
natural
heat
of
the
body
,
so
an
excess
of
reading
at
length
dims
the
light
and
abates
the
vigour
of
the
Spirit
.
It
is
not
then
,
at
all
necessary
to
read
a
multitude
of
Books
,
but
to
read
only
those
that
are
good
,
and
,
above
all
,
to
avoid
the
desire
of
those
with
which
we
cannot
become
acquainted
without
the
danger
of
becoming
vicious
.
It
is
necessary
that
in
this
place
I
encounter
two
grand
Errors
;
and
that
I
attack
too
much
fear
on
the
one
hand
,
and
next
too
much
confidence
in
this
matter
on
the
other
:
For
there
are
some
persons
who
scruple
to
read
the
Books
of
the
Heathens
that
yet
allow
themselves
to
use
Romances
.
There
are
those
that
make
Conscience
of
abstaining
from
the
Books
of
the
Ancient
Poets
and
Philosophers
,
tho
they
be
full
of
most
excellent
Precepts
;
and
are
afraid
even
of
Vertue
it self
if
it
comes
from
the
Schools
of
Plato
or
Socrates
.
BUT
NOT
TO
dissemble
;
Their
scruple
proceeds
from
their
ignorance
;
and
they
fear
,
as
the
Holy
Spirit
speaks
,
where
there
is
no
cause
of
fear
.
For
if
God
himself
commanded
the
Hebrews
to
borrow
the
goods
of
the
Egyptians
that
they
might
afterwards
be
consecrated
to
the
service
of
the
Tabernacle
,
why
may
not
we
take
the
good
precepts
that
are
in
Heathen
Authors
,
provided
we
do
it
with
a
design
to
employ
them
to
the
glory
of
God
and
the
instruction
of
our
Consciences
?
As
the
Israelites
when
they
took
along
with
them
the
Treasures
of
the
Egyptians
,
left
their
Idols
;
so
when
we
take
the
Knowledge
of
the
Heathens
,
we
do
not
also
for
the
sake
of
that
take
their
Errors
and
Idolatry
.
What
danger
can
there
be
in
ravishing
this
Divine
Wealth
from
Prophane
Possessors
,
to
make
use
of
it
to
some
better
purpose
?
And
since
the
Church
of
God
has
admitted
the
Infidels
themselves
to
Baptism
,
why
may
we
not
render
their
Fables
also
and
their
Histories
Christian
?
Especially
when
we
find
in
them
most
excellent
examples
to
form
our
manners
by
,
and
good
rules
for
the
direction
of
our
Lives
.
If
we
do
meet
with
some
things
there
that
are
bad
,
we
must
do
by
their
Books
as
the
Jews
did
by
the
Captive
Women
whom
they
married
,
whose
Nails
they
first
pared
and
shaved
off
their
Hair
.
I
mean
that
in
reading
these
Ancient
Authors
we
should
retrench
what
is
superfluous
,
and
whatever
contradicts
our
belief
.
But
I
,
all
this
while
am
in
the
wrong
when
I
speak
thus
of
the
Ancients
,
for
we
do
not
derive
any
thing
from
the
Heathens
when
we
take
whatever
is
excellent
and
good
in
their
Books
.
This
is
the
very
wealth
which
they
have
stolen
from
our
Fathers
;
this
is
that
sublime
Philosophy
of
Egypt
which
they
transported
to
Athens
.
Whatever
their
Poets
or
their
Sophisters
have
of
good
in
them
,
they
drain'd
our
Prophets
for
it
:
This
is
the
Learning
of
the
Caldeans
too
,
tho
they
have
given
it
another
form
,
and
veil'd
it
under
certain
Riddles
,
that
they
might
the
better
conceal
their
Theft
.
So
then
we
steal
not
from
the
Heathens
what
we
take
from
them
,
but
only
recover
what
is
our
own
.
And
so
far
is
it
from
a
fault
to
do
this
,
that
on
the
contrary
,
It
is
no
less
meritorious
to
draw
these
excellent
instructions
from
their
Books
,
than
to
deliver
Innocent
Captives
from
the
hands
of
Infidels
.
But
now
as
for
the
reading
of
Romances
,
we
must
needs
speak
of
that
after
a
very
different
manner
;
for
there
is
nothing
in
them
that
is
not
extreamly
bad
and
extreamly
dangerous
,
and
That
mingled
with
what
is
agreeable
and
pleasing
;
but
in
the
other
there
is
excellent
morality
alloy'd
with
somewhat
superfluous
.
There
is
indeed
some
appearance
of
Ill
in
the
Writings
of
the
Ancients
,
and
there
is
nothing
but
an
empty
appearance
of
good
in
the
Romances
which
are
read
,
insomuch
that
if
we
take
away
the
Mask
,
and
pierce
the
Shell
of
the
one
and
the
other
,
we
shall
find
nothing
but
Vice
in
these
last
mentioned
,
and
nothing
but
Vertue
in
the
other
.
We
ought
not
to
abandon
the
Ancients
for
so
little
evil
as
is
in
them
,
nor
espouse
the
Romances
for
so
little
good
as
is
in
them
:
It
is
sufficient
to
retrench
and
pare
the
one
sort
,
but
the
other
are
to
be
entirely
thrown
away
.
IT
MAY
BE
this
my
Opinion
of
them
may
be
displeasing
to
some
,
to
whom
a
Lie
appears
more
beautiful
than
Truth
;
and
who
can
take
no
delight
,
but
in
that
which
is
unprofitable
,
and
think
the
time
cannot
be
well
passed
away
unless
it
be
lost
.
Why
(
say
they
)
is
the
Reading
of
Romances
forbidden
,
when
the
Use
of
the
Poets
is
allow'd
?
And
what
pretence
can
there
be
to
believe
that
Fictions
are
more
dangerous
in
Prose
than
in
Verse
?
What
necessity
is
there
,
that
for
trivial
Considerations
we
should
deprive
our selves
of
the
sweetest
Pleasures
of
Life
?
And
what
greater
contentment
can
a
man
contrive
for
himself
,
than
to
read
in
Romances
so
many
different
successes
,
where
we
find
our
Passions
still
in
motion
according
to
the
Adventures
that
are
presented
?
Yea
,
and
tho
we
know
very
well
that
the
Objects
which
affect
us
,
never
had
a
being
in
the
world
and
never
will
,
yet
we
suffer
our selves
very
often
to
entertain
a
true
compassion
for
feigned
miseries
,
and
dissolve
into
tears
for
imaginary
Shepherds
.
They
add
further
,
we
ought
not
to
throw
away
any
Books
because
there
is
something
of
Ill
in
them
;
as
it
is
not
reasonable
to
resolve
never
to
go
to
Sea
because
there
are
Shelves
and
Sands
there
,
or
because
the
art
of
Navigation
is
not
infallibly
successful
,
as
appears
in
that
there
are
some
that
yearly
suffer
Shipwreck
either
by
misfortune
or
by
ignorance
.
It
is
not
at
all
just
to
abandon
that
which
is
good
,
because
it
is
sometimes
mingled
with
bad
.
Prudence
teaches
to
separate
the
Vice
from
the
Vertue
,
rather
than
to
shun
both
together
;
otherwise
we
must
pluck
out
our
Eyes
that
we
may
not
abuse
our
looks
,
and
never
venture
to
stir
lest
we
should
happen
to
fall
.
Besides
,
why
is
it
forbidden
to
Romances
to
present
us
with
Lives
of
them
that
never
were
,
any
more
than
to
Painters
to
draw
Imaginary
persons
,
or
to
paint
according
to
their
own
fancy
a
piece
of
Grotesque
?
Why
may
not
the
one
sort
be
permitted
to
divert
the
mind
,
by
their
Writings
,
as
well
as
the
other
to
refresh
the
Eye
with
their
Pictures
?
Why
is
the
Pen
in
this
case
to
be
accounted
,
more
culpable
than
the
Pencil
,
and
may
we
not
describe
in
words
what
we
may
by
Pictures
?
AND
TO
SAY
truth
,
that
we
may
answer
to
this
Apology
for
Romances
,
I
do
not
at
all
doubt
that
if
any
one
of
them
could
be
found
that
were
entirely
honest
,
it
were
not
Injustice
to
defend
the
reading
of
it
.
And
provided
one
could
find
in
them
any
good
divertisement
without
danger
of
corrupting
the
mind
,
there
would
be
no
cause
to
complain
of
them
,
any
more
than
of
those
recreations
that
innocently
pass
the
time
,
and
refresh
us
after
the
fatigue
of
Study
or
Business
.
But
when
I
think
of
the
very
ill
things
which
the
most
of
Romances
are
fill'd
with
,
when
I
consider
how
many
minds
are
debauched
with
these
poisonous
Books
,
I
should
account
my self
very
guilty
if
I
did
not
shew
the
snares
to
those
who
apprehend
no
danger
,
and
declare
open
war
with
these
corrupters
of
innocence
.
And
in
truth
,
to
examine
this
matter
throughly
,
what
satisfaction
can
any
seek
in
Romances
which
may
not
be
found
in
History
?
May
we
not
see
there
the
sucesses
,
the
adventures
,
and
the
Events
that
are
sufficiently
pleasant
or
sufficiently
tragick
,
as
well
of
Love
as
Fortune
,
to
move
,
or
instruct
,
or
divert
?
Can
there
be
any
thing
more
pleasant
than
to
see
the
Birth
,
and
the
ruine
of
Empires
and
Monarchies
,
and
to
know
in
a
little
time
that
which
was
several
long
Ages
in
passing
?
Is
not
this
a
very
commendable
way
to
shorten
the
time
when
it
seems
too
long
,
and
even
to
bring
back
again
that
which
was
past
?
When
we
find
there
refreshment
against
weariness
and
remembrance
to
prevent
oblivion
.
What
can
be
said
to
prove
that
we
cannot
divert
without
corrupting
our selves
,
or
that
the
mind
cannot
be
pleased
unless
we
bring
the
conscience
in
danger
?
But
if
I
grant
that
sometimes
there
are
good
Instructions
to
be
found
in
Romances
:
Yet
what
engagement
are
we
under
to
conform
our
course
of
life
to
an
imaginary
Representation
;
or
how
shall
we
bring
our selves
to
imitate
examples
which
we
know
to
be
false
?
Do
we
miss
of
excellent
Patterns
in
History
,
or
do
we
need
Painted
and
feigned
Stars
to
serve
us
in
the
stead
of
those
that
adorn
the
Sky
?
This
is
a
very
great
Errour
:
And
if
Bees
are
not
able
to
gather
Honey
from
Flowers
in
a
Picture
,
as
little
is
it
possible
to
us
to
receive
advantage
from
a
History
which
we
know
was
invented
to
please
.
I
may
grant
too
that
there
is
some
pleasure
in
the
reading
of
Romances
:
But
is
there
not
often
an
agreeable
relish
in
the
food
that
is
poison'd
?
We
must
abandon
that
which
pleases
,
to
avoid
that
which
would
hurt
,
and
renounce
a
great
pleasure
to
avoid
a
little
danger
.
Otherwise
,
to
propose
to
our selves
the
separating
what
seems
to
be
good
in
Romances
from
what
is
truly
evil
there
;
or
to
take
pleasure
in
the
relations
without
being
defiled
with
the
uncleanness
which
they
convey
under
a
disguise
,
and
which
throws
out
a
thousand
Hooks
with
the
pleasant
Lines
to
catch
the
fancy
of
the
Reader
;
this
were
to
throw
ones
self
into
a
conflagration
that
we
might
rescue
something
from
the
flames
that
is
of
little
worth
or
importance
:
It
were
to
propose
to
our selves
the
separating
of
Wine
from
the
Poison
,
as
we
drink
,
after
we
had
mingled
them
together
.
And
indeed
since
we
may
find
divertisement
joyn'd
with
instruction
in
a
History
,
why
should
we
separate
the
profitable
from
the
pleasant
which
we
may
enjoy
together
?
To
entertain
the
mind
as
well
as
to
preserve
the
body
there
is
no
need
that
we
separate
the
pleasure
of
the
Palate
from
the
usefulness
of
the
Food
;
since
reading
as
well
as
eating
ought
to
strengthen
at
the
same
time
that
it
pleases
.
It
is
not
only
superfluous
and
needless
to
read
these
Books
,
but
extreamly
dangerous
too
:
And
how
much
pains
soever
we
take
to
defend
our selves
from
infection
,
yet
we
take
it
.
The
mischief
enters
insensibly
into
our
Soul
with
the
pleasing
words
,
and
under
the
charms
of
those
adventures
that
affect
us
.
Whatever
Wit
a
person
has
,
however
innocent
he
is
,
yet
as
our
bodies
do
without
our
consent
partake
of
the
quality
of
the
things
we
eat
;
so
our
minds
espouse
,
even
in
spite
of
us
,
the
Spirit
of
the
Books
we
read
:
Our
humour
is
alter'd
while
we
think
not
of
it
;
we
laugh
with
them
that
laugh
,
we
are
debauch'd
with
the
Libertine
,
and
we
rave
with
the
Melancholick
.
To
that
degree
are
we
influenced
as
to
find
our selves
altogether
changed
with
our
reading
of
some
Books
:
we
entertain
other
Passions
and
Steer
another
course
of
life
.
The
reason
of
this
is
not
difficult
to
be
found
out
:
for
as
teeming
Mothers
cannot
look
intently
upon
some
Pictures
without
giveing
their
Infants
some
marks
of
what
they
observe
,
why
should
we
not
easily
believe
that
the
Lascivious
stories
in
Romances
may
have
the
same
effect
upon
our
Imagination
,
and
so
leave
some
Spots
upon
the
mind
?
I
grant
indeed
that
we
know
what
we
read
to
be
meer
fiction
;
yet
it
fails
not
for
all
that
to
give
real
motions
while
we
read
it
;
the
inclination
that
we
have
to
evil
is
so
strong
that
it
improves
by
examples
of
evil
,
tho
we
know
them
to
be
false
ones
.
As
the
Jvy
mounts
and
supports
its
self
by
the
hollow
and
dry
Tree
as
well
as
by
the
sound
and
green
one
:
so
our
natural
corruption
and
irregular
Appetites
carry
us
so
strongly
to
what
is
forbidden
,
that
even
a
false
and
feigned
History
is
sufficient
to
encourage
and
animate
us
to
the
most
wicked
undertakings
.
As
the
Birds
were
invited
to
peck
at
the
Painted
Grapes
of
Xeuxis
,
so
our
Passions
take
fire
at
the
Amours
that
are
described
in
Romances
.
The
reading
of
so
many
wanton
things
in
those
Books
heats
a
Person
by
little
and
little
,
and
insensibly
destroys
that
reluctancy
and
horrour
that
should
always
possess
us
against
all
that
is
evil
.
We
grow
so
familiar
with
the
Image
of
Vice
,
that
we
fear
not
when
we
meet
with
the
thing
it self
.
And
after
a
Man
has
lost
the
modesty
of
his
mind
,
he
must
be
in
a
great
deal
of
danger
to
lose
also
that
which
his
modesty
alone
could
have
preserved
.
As
the
Water
infallibly
runs
west
when
the
Banks
that
restrain'd
it
are
broken
down
,
so
our
affections
escape
with
all
manner
of
liberty
after
that
this
honest
fear
which
should
govern
them
,
is
remov'd
.
This
licentiousness
indeed
is
not
always
form'd
in
a
moment
,
nor
do
we
become
vicious
all
at
once
by
this
reading
.
The
contagion
of
these
Books
gains
upon
the
heart
almost
by
insensible
degrees
,
it
works
in
the
mind
as
Seed
does
in
the
Earth
,
first
it
spurts
,
then
it
shoots
out
,
and
grows
every
day
stronger
and
stronger
,
that
it
may
bring
forth
at
last
the
pernicious
Fruit
of
wickedness
.
But
this
is
not
yet
all
the
evil
that
attends
the
reading
of
Romances
.
But
after
it
has
render'd
us
bold
enough
,
and
given
courage
to
do
ill
,
in
the
next
place
it
renders
us
ingenious
and
cunning
:
we
derive
from
thence
subtilty
with
confidence
,
and
do
not
only
learn
the
evil
we
should
be
ignorant
of
,
but
also
the
most
delicate
and
charming
ways
of
committing
it
.
And
to
speak
with
reason
how
can
it
be
imagin'd
possible
to
read
some
Paragraphs
in
those
Books
without
a
great
deal
of
danger
?
When
we
often
see
there
,
this
Woman
quitting
her
Country
and
her
Parents
to
run
after
a
stranger
,
whom
she
fell
in
love
with
in
a
moment
:
Or
read
how
the
other
found
ways
to
receive
Letters
from
her
Gallants
;
or
to
give
them
their
guilty
assignations
.
These
are
nothing
but
Lessons
of
Artifice
and
skill
,
to
teach
persons
how
they
may
sin
with
subtilty
.
And
for
my
part
I
am
not
able
to
apprehend
with
what
appearance
of
reason
any
can
justify
so
dangerous
a
Reading
.
On
the
contrary
,
the
Lacedemonians
forbad
the
hearing
of
Comedies
,
because
they
present
sometimes
Murders
,
sometimes
Thefts
or
Adulteries
;
and
because
in
a
well
regulated
Common-wealth
nothing
ought
to
be
suffer'd
that
is
contrary
to
the
Law
,
not
even
in
fictions
or
plays
.
Why
then
are
these
Romances
permitted
,
where
we
read
almost
nothing
but
actions
that
are
dishonest
,
examples
that
are
lascivious
,
and
passions
that
are
extravagant
?
Shall
we
dare
to
read
those
things
in
Books
which
the
Heathens
forbid
to
be
represented
on
Theaters
?
Shall
it
be
said
that
Christians
have
less
love
for
Vertue
than
Infidels
?
And
if
they
were
afraid
lest
the
People
should
be
debaucht
by
such
sights
,
have
not
we
reason
to
fear
that
weak
minds
may
be
corrupted
by
so
filthy
reading
?
Nevertheless
some
may
accuse
me
of
too
much
severity
,
who
will
be
vext
to
see
me
ravishing
from
them
their
beloved
Idols
,
in
taking
away
their
Romances
:
who
will
be
griev'd
no
less
for
their
losing
of
these
bad
Books
than
the
Women
of
whom
the
Holy
Scripture
speaks
that
were
weeping
for
the
loss
of
Jammuz
.
A
falsehood
shall
often
have
more
of
the
Vogue
than
truth
:
and
they
will
more
willingly
read
those
Books
that
corrupt
the
manners
than
those
that
regulate
them
;
and
there
are
many
Ladies
that
learn
to
tell
without
Book
the
Stories
of
Amedis
,
while
they
neglect
those
of
the
Holy
Writt
.
Lastly
,
they
take
much
less
pleasure
in
the
best
Sermon
,
than
in
a
sorry
Comedy
;
and
go
oftner
to
hear
a
Buffoon
than
a
Preacher
.
Straton
complain'd
very
justly
that
he
had
fewer
Scholars
than
Menedemus
;
because
there
are
many
more
to
be
found
who
seek
the
School
of
Pleasure
than
there
are
that
follow
that
of
Vertue
;
and
we
love
rather
those
who
flatter
us
and
make
us
laugh
,
than
those
that
make
us
sad
,
and
menace
us
tho
for
our
advantage
.
AND
THAT
I
may
conceal
nothing
that
is
to
the
purpose
,
It
is
extreamly
unhappy
to
mankind
,
that
it
is
enough
to
raise
a
curiosity
for
the
Reading
of
any
Book
,
to
know
that
it
is
forbidden
,
as
we
observe
by
daily
experience
.
I
think
the
same
Evil
Spirit
who
deceiv'd
the
first
of
Women
possessing
her
to
her
destruction
with
the
pleasures
of
the
Tree
of
knowledge
,
does
still
inspire
others
after
the
same
manner
,
promising
their
eyes
shall
be
opened
,
and
they
shall
see
admirable
things
in
what
is
forbidden
them
,
and
making
them
believe
't
is
out
of
envy
alone
that
such
reading
is
forbidden
them
.
This
errour
corrupts
a
great
number
of
those
who
are
persuaded
by
their
Flatterers
,
that
as
weak
persons
are
always
in
danger
even
in
the
midst
of
things
that
are
good
;
So
the
most
able
Spirits
are
never
in
danger
,
no
not
among
a
multitude
of
things
that
are
bad
:
and
therefore
all
reading
is
to
be
forbidden
to
the
one
sort
,
and
all
is
to
be
permitted
to
the
other
.
But
for
my
part
I
must
needs
think
the
contrary
,
and
declare
that
whatever
measure
of
Wit
any
can
have
,
they
are
not
withstanding
always
oblig'd
to
flee
from
danger
.
And
I
doubt
there
are
very
few
that
have
the
strong
constitution
of
Mithridates
,
to
nourish
themselves
with
Poison
,
and
live
upon
that
which
is
mortal
to
all
others
.
I
approve
no
more
of
the
Poets
,
than
Romances
,
when
there
is
any
thing
of
ill
in
them
:
In
what
ever
Period
or
Page
I
find
any
thing
of
Vice
,
it
is
my
intention
to
make
War
with
that
.
And
let
the
World
think
of
this
matter
what
they
will
,
I
will
eternally
condemn
these
ill
Books
,
which
serve
but
as
a
School
to
teach
persons
to
sin
with
address
,
and
which
one
may
very
justly
call
the
Politicks
of
the
Vicious
,
and
of
the
Libertines
.
I
declare
my self
an
enemy
to
all
that
which
is
an
enemy
to
Vertue
.
And
,
to
speak
in
a
few
words
what
I
think
of
the
Reading
of
good
or
bad
Books
;
It
is
very
necessary
that
they
who
are
not
able
to
make
a
difference
,
should
follow
the
counsel
of
the
most
intelligent
.
And
they
who
are
the
most
capable
to
discern
aright
,
in
this
matter
,
should
yet
not
suffer
themselves
to
be
carried
away
with
a
curiosity
to
search
into
what
is
forbidden
,
which
seems
to
be
a
humour
even
natural
to
the
most
.
It
is
without
all
doubt
that
reading
is
both
pleasant
and
useful
;
and
if
care
be
taken
to
read
such
Books
as
are
truly
good
,
it
will
instruct
the
ignorant
,
reform
the
debauched
,
and
divert
those
that
are
Melancholy
.
It
affords
remedies
to
them
that
are
greatly
afflicted
,
against
the
greater
evil
of
Despair
;
and
to
the
happy
and
prosperous
it
administers
antidotes
against
Insolence
.
It
exhibits
examples
fit
to
humble
the
one
sort
,
and
to
encourage
the
other
.
It
makes
our
discourses
the
better
when
we
entertain
,
and
our
thoughts
when
we
are
alone
.
Without
that
it
is
impossible
both
to
meditate
or
to
speak
well
.
But
this
subject
is
too
copious
;
and
if
I
should
pursue
it
as
I
might
,
instead
of
putting
an
end
to
this
discourse
of
it
,
I
might
begin
and
exhaust
another
.
There
is
then
no
doubt
to
be
made
but
the
reading
of
honest
Books
is
a
most
agreeable
employment
:
But
we
should
always
remember
,
that
it
is
not
enough
that
this
be
useful
to
the
Understanding
,
unless
it
be
so
moreover
to
the
Conscience
.
As
Vertue
is
of
much
more
worth
than
Knowledge
;
the
Ladies
ought
to
think
,
that
't
is
of
more
avail
to
them
to
be
good
,
than
learned
.
And
I
fear
not
to
say
,
that
if
they
have
a
true
Modesty
they
would
blush
no
less
at
the
reading
of
an
ill
Book
,
than
if
they
were
surprized
alone
,
and
shut
up
with
a
debauched
Man
.
THUS
MUCH
I
thought
fit
to
say
concerning
the
reading
of
other
Books
:
But
to
make
now
,
as
I
promised
,
some
remarks
upon
the
reading
of
this
of
mine
,
I
believe
it
will
be
very
useful
to
the
Ladies
after
that
I
have
shewn
them
why
I
make
so
much
use
of
Fables
,
why
I
make
a
great
part
of
the
Subjects
I
treat
of
to
appear
with
two
Faces
;
why
I
have
not
produced
such
general
Instructions
,
as
would
have
serv'd
for
the
Men
as
well
as
the
Women
;
and
why
I
have
not
descended
to
instructions
so
particular
as
the
Vulgar
could
wish
for
,
that
they
might
be
touched
the
more
sensibly
.
These
are
the
four
principal
parts
of
this
Book
of
which
,
it
seems
to
me
I
ought
to
give
an
account
,
for
the
rendring
it
the
more
profitable
to
those
who
will
take
the
Pains
to
read
it
.
AS
FOR
FABLES
if
I
bring
in
some
examples
of
them
,
I
do
this
but
to
explain
my self
with
the
greater
clearness
;
I
do
it
not
to
support
my
Arguments
,
but
to
embelish
them
;
t
is
not
to
render
Truth
more
strong
,
but
only
to
make
it
more
agreeable
.
All
the
World
know
that
the
examples
of
Fables
divert
us
more
than
those
of
History
,
because
:
they
are
contri'vd
to
please
.
The
Historians
recount
successes
,
Poets
invent
them
.
So
that
when
I
serve
my self
of
these
only
to
recreate
and
not
to
convince
,
I
have
contented
my self
often
to
chuse
the
most
diverting
rather
than
the
most
probable
.
Besides
;
No
one
ought
to
think
it
strange
if
I
have
endeavour'd
to
render
the
Metamorphosis
profitable
,
since
it
ought
to
be
accommodated
to
the
gust
of
those
that
are
to
be
persuaded
;
and
there
are
many
that
love
Fables
,
and
that
read
them
.
If
we
cannot
utterly
destroy
Serpents
out
of
the
World
,
at
least
we
have
reason
to
make
remedies
of
their
Poison
;
and
if
the
reading
of
fictions
be
dangerous
,
we
endeavour
to
draw
some
profit
from
it
,
and
to
find
good
in
that
evil
which
we
cannot
hinder
.
Let
it
be
consider'd
that
the
Ancients
have
conceal'd
in
a
manner
,
all
their
Morality
and
all
their
Divinity
under
Fables
;
and
tho
they
could
have
serv'd
themselves
of
Examples
that
were
true
,
as
well
as
of
false
;
yet
they
sometimes
chose
the
latter
,
to
make
their
instructions
the
more
sensible
.
AND
AS
I
make
use
of
Fables
sometimes
to
render
my
thoughts
the
more
clear
,
and
the
more
agreeable
,
it
is
for
the
same
reason
too
that
I
treat
of
many
Subjects
in
the
way
of
Problems
.
It
is
that
the
variety
may
gratifie
,
and
that
I
may
yield
delight
at
the
same
time
that
I
give
instruction
.
I
have
constrain'd
my self
to
endeavour
that
I
might
Please
while
I
Teach
.
I
believe
that
the
Mind
as
well
as
the
Eye
is
recreated
with
variety
,
and
that
men
take
delight
to
see
both
what
is
evil
and
what
is
good
in
all
things
.
And
moreover
,
since
the
best
instructions
ought
to
shew
at
the
same
time
both
what
we
ought
to
avoid
and
what
to
do
;
I
have
thought
,
that
to
succeed
in
both
these
things
,
it
would
be
good
to
make
appear
on
every
Subject
what
it
is
that
is
worthy
of
our
Love
,
and
what
will
deserve
our
Hatred
.
And
cannot
every one
see
that
there
is
nothing
,
but
the
matters
of
Faith
,
which
we
may
not
view
under
divers
aspects
?
If
the
Melancholy
Humour
has
something
that
is
Good
,
is
it
not
also
true
,
that
there
is
in
it
something
Evil
?
If
it
be
wise
for
deliberation
,
yet
it
is
not
sufficiently
strong
to
enterprize
:
It
is
a
Paralytick
that
has
good
Eyes
,
but
the
Hands
are
feeble
,
and
it
cannot
move
of
it self
.
And
may
not
as
much
be
said
of
the
Gay
Humour
;
which
on
the
one
side
appears
fit
to
entertain
,
but
on
the
other
hand
is
found
too
much
a
Pratler
to
contain
secrets
,
and
too
light
for
designs
of
Importance
.
I
might
here
repeat
several
passages
of
my
Book
to
demonstrates
that
if
I
have
made
use
of
Problems
,
it
is
because
all
moral
actions
are
full
of
circumstances
,
which
give
occasion
to
consider
the
same
thing
under
several
visages
,
and
make
it
now
appear
good
,
and
anon
to
appear
evil
.
Tho
I
have
always
concluded
,
that
vertue
ought
to
be
lov'd
,
I
have
yet
sometimes
shewn
,
that
it
has
two
Extreams
,
of
which
men
ought
to
be
aware
:
Lest
they
run
into
the
danger
of
being
Prodigal
instead
of
practising
Liberality
,
or
of
becoming
opinionative
,
while
they
aim
at
constancy
,
or
fall
into
impudence
while
they
seek
to
be
pleasant
.
This
is
that
,
I
believe
,
which
deceives
the
Vulgar
Readers
,
that
while
I
present
the
excess
and
the
defect
,
it
seems
to
them
as
if
I
did
praise
and
did
condemn
the
same
thing
.
Who
are
to
understand
that
I
am
willing
to
shew
what
it
is
that
abuses
us
,
and
to
discover
in
every
subject
that
which
is
worthy
of
our
choice
and
of
our
aversion
.
If
I
attack
the
Crafty
and
Deceitful
,
and
after
that
condemn
the
Imprudent
;
If
I
blame
them
that
give
too
much
,
and
then
do
not
approve
those
that
give
too
little
;
't
is
without
doubt
that
some
gross
wits
may
imagin
that
I
mingle
my
condemnations
and
praises
;
instead
of
acknowledging
that
this
is
the
true
way
of
putting
a
difference
between
Good
and
Evil
,
to
do
it
agreeably
.
That
this
is
not
to
confound
but
to
separate
;
and
these
are
not
superfluous
Problems
,
but
reasonable
Distinctions
.
LET
ME
SPEAK
NOW
to
those
who
say
that
this
Book
might
have
been
made
serviceable
to
the
Men
as
well
as
to
the
Women
;
and
that
I
have
not
descended
to
circumstances
sufficiently
particular
for
the
subjects
that
I
treat
of
.
I
own
that
a
great
part
of
my
instructions
,
which
are
good
for
the
one
Sex
,
may
be
also
useful
to
the
other
:
But
what
is
it
that
they
could
wish
I
had
found
out
in
particular
for
the
Ladies
,
when
they
were
to
be
taught
the
hatred
of
Vice
and
the
pursuit
of
Vertue
?
Is
there
another
and
a
particular
Morality
for
them
?
Is
there
for
them
a
distinct
Christianity
?
Must
we
for
them
invent
a
new
Religion
or
a
particular
Philosophy
?
Do
not
the
Preachers
speak
at
the
same
time
concerning
Vertues
and
Vices
both
to
the
one
and
the
other
Sex
?
Let
these
persons
consider
what
't
is
they
desire
;
since
we
have
together
the
same
Law
,
the
Instructions
may
be
common
,
provided
the
Examples
be
Particular
.
And
this
is
that
which
I
have
constrain'd
my self
to
do
through
the
whole
,
as
far
as
the
matter
would
permit
,
and
as
seem'd
to
me
decorous
;
that
I
might
not
engage
my self
too
far
in
some
certain
matters
,
wherein
I
should
have
rendred
my self
more
Ridiculous
than
Useful
.
IT
IS
TIME
NOW
to
satisfie
those
who
say
that
I
disguise
my
Precepts
under
Praises
,
and
that
I
ought
to
have
descended
to
circumstances
more
particular
.
I
wonder
how
they
come
to
believe
that
the
Ladies
have
need
of
Lessons
so
course
,
and
a
conduct
so
sensible
.
They
are
only
the
Blind
that
we
lead
by
the
Hand
,
it
is
enough
to
carry
a
Torch
before
those
that
have
a
good
Sight
.
This
is
to
do
wrong
to
their
good
Wit
or
their
good
Nature
.
They
must
have
less
understanding
to
know
what
is
good
,
or
less
inclination
to
practise
it
,
to
need
this
treatment
.
I
am
assured
that
they
who
are
of
the
contrary
opinion
are
some
petty
Regents
in
a
Country
Village
,
who
would
exercise
a
tyranny
there
where
they
ought
rather
to
submit
themselves
.
They
should
consider
,
I
speak
not
here
as
a
Master
,
but
as
a
Counsellor
:
That
I
do
not
make
Ordinances
or
Laws
,
but
only
,
as
I
ought
,
I
content
my self
to
give
advice
.
It
is
enough
to
me
to
praise
good
things
,
and
to
blame
the
bad
,
to
say
that
they
ought
to
shun
the
one
and
love
the
other
.
I
should
be
asham'd
to
turn
Legislator
as
some
do
,
who
in
like
matters
talk
thus
,
I
will
,
I
mean
,
It
must
be
,
I
approve
,
I
condemn
.
If
the
manner
of
their
writing
be
observ'd
,
one
shall
see
that
it
has
no
whit
more
of
force
,
but
has
less
of
respect
.
Their
Style
is
not
more
strong
,
but
more
uncivil
.
After
all
,
I
conceive
that
,
there
is
no
better
secret
can
be
observ'd
in
Writing
,
than
to
render
ones
self
the
more
agreeable
,
that
one
may
be
the
more
useful
.
There
is
a
way
to
instruct
without
disobliging
;
and
,
I
believe
,
they
will
not
blame
that
Physitian
who
had
found
an
art
to
give
good
Medecines
without
disgust
and
bitterness
.
We
may
speak
of
the
manner
of
Teaching
,
after
that
of
Healing
;
and
it
must
be
believed
that
there
is
nothing
done
amiss
,
if
both
the
one
and
the
other
be
done
agreeably
.
Provided
we
can
succeed
on
this
occasion
,
I
judge
it
much
better
to
use
persuasions
than
Precepts
.
There
is
a
great
deal
of
difference
between
the
Laws
of
an
Emperor
and
those
of
a
Philosopher
:
Casar
and
Seneca
are
not
obeyed
alike
.
The
Commands
of
the
one
are
supported
by
Power
,
those
of
the
other
by
the
Address
.
But
suppose
I
had
all
this
Power
,
what
pretence
can
there
be
for
my
abusing
it
,
so
as
to
render
my self
troublesom
,
and
to
treat
with
rudeness
a
Sex
to
which
we
cannot
speak
with
too
great
civility
?
And
when
't
is
said
that
I
might
give
them
Instructions
more
particular
towards
the
rendring
themselves
excellent
,
without
violating
the
respect
that
is
their
due
;
I
answer
,
that
this
had
not
only
been
superfluous
,
but
indeed
it
is
altogether
impossible
.
If
I
would
descend
to
Instructions
very
particular
,
instead
of
one
Book
,
I
should
have
been
constrain'd
to
compose
many
Volumes
.
What
?
When
I
have
said
that
an
Excellent
Woman
ought
not
to
be
Ignorant
of
what
is
becoming
to
her
Age
and
her
Condition
;
Must
I
needs
then
come
to
shew
the
way
of
playing
on
the
Lute
,
or
how
she
must
Dance
,
or
dress
her
Head
,
or
make
her
Curtesie
?
Must
I
do
the
Office
of
a
Musick-master
instead
of
that
of
a
Philosopher
?
I
grant
that
these
petty
accomplishments
are
not
to
be
neglected
;
but
they
are
no
more
than
the
Nails
or
the
Hair
of
an
Excellent
Woman
:
It
is
in
Morality
alone
that
these
qualities
are
to
be
found
which
are
requisite
to
form
such
a
person
as
I
recommend
.
I
endeavour
above
all
things
to
regulate
the
Mind
and
the
Conscience
.
These
are
in
my
opinion
the
two
parts
the
most
considerable
in
the
person
that
ought
to
be
esteemed
Excellent
.
This
is
,
moreover
,
that
which
I
have
laboured
in
,
and
I
have
not
treated
of
any
other
conditions
of
the
Sex
,
either
because
it
had
been
impertinent
to
my
design
,
or
because
they
are
of
so
easie
attainment
,
as
there
is
no
need
to
lose
time
in
prescribing
Rules
for
them
.
Thus
I
think
I
have
said
what
I
ought
to
these
things
for
the
satisfaction
of
those
that
would
not
take
the
pains
to
read
Prefaces
.
I
CANNOT
be
advised
to
comply
with
those
who
say
that
there
are
many
Comparisons
in
my
Book
,
and
but
few
Connexions
.
I
shall
content
my self
to
send
them
to
the
reading
of
Plutarch
or
Seneca
,
to
learn
after
what
manner
the
greatest
persons
have
treated
of
Morals
.
And
above
all
,
if
there
are
here
any
thoughts
that
can
please
them
,
tho
they
have
not
so
much
of
connexion
as
they
could
wish
for
,
I
entreat
them
not
to
cast
them
away
for
want
of
that
;
and
to
consider
that
Pearls
may
be
very
precious
,
tho
they
are
not
strung
.
Of
Conversation
.
AS
THERE
IS
nothing
more
important
to
the
Ladies
,
than
to
know
how
to
chuse
good
Wits
to
converse
with
,
and
good
Books
to
read
;
so
there
is
nothing
more
difficult
than
this
:
Because
there
are
so
many
things
evil
which
resemble
the
good
,
that
without
a
great
judgment
,
or
extraordinary
good
fortune
they
can
rarely
make
a
good
Election
in
these
cases
.
It
must
needs
be
acknowledged
a
thing
too
difficult
to
pass
the
time
innocently
and
pleasantly
too
either
in
company
or
retirement
.
Indeed
,
if
we
were
still
in
the
times
of
the
primitive
simplicity
,
where
it
were
enough
to
succeed
if
we
were
only
not
dumb
,
and
where
,
as
yet
,
no
other
fault
in
Society
entred
but
that
of
falshood
:
I
own
that
an
ingenuous
plainness
alone
would
be
sufficient
for
them
,
and
that
Prudence
would
be
a
thing
superfluous
.
But
sinee
we
are
fallen
into
an
Age
full
of
Artifice
,
wherein
words
which
were
invented
to
express
our
thoughts
,
seem
now
to
be
applied
only
to
the
concealing
them
with
a
good
grace
,
it
must
be
confest
that
Innocence
it self
has
need
of
a
Mask
or
Veil
as
well
as
their
Faces
,
and
't
is
no
less
imprudent
to
lay
open
ones
Heart
to
those
that
are
always
upon
the
guard
,
than
it
were
to
march
altogether
naked
among
Enemies
that
are
armed
,
whom
we
could
neither
offend
,
nor
defend
our selves
from
them
.
If
it
were
enough
to
take
and
give
delight
and
pleasure
in
entertaining
,
and
there
were
no
better
end
of
it
than
to
pass
away
the
time
;
there
were
not
so
much
difficulty
to
perform
it
commendably
,
for
this
alone
would
be
sufficient
for
that
purpose
;
Not
to
be
born
Melancholy
.
But
since
the
principal
aim
of
Conversation
,
with
the
world
,
is
to
make
ones
self
pass
for
a
good
Wit
and
a
very
judicious
Person
:
It
is
for
this
reason
that
something
else
is
necessary
to
them
besides
a
good
humour
,
and
they
ought
at
least
to
have
as
much
of
Address
as
of
Vertue
.
It
is
very
difficult
to
render
ones
self
compleat
in
this
matter
,
and
the
Wisest
persons
have
confest
,
that
there
is
not
yet
a
School
to
be
found
where
we
may
learn
to
manage
well
according
to
occasions
,
our
discourse
and
our
silence
.
How
many
perfections
are
necessary
to
render
one's
self
agreeable
in
conversation
?
How
many
qualities
are
requisite
to
be
able
to
please
many
?
Since
even
the
most
Excellent
persons
have
divers
inclinations
,
and
Good
sentiments
are
also
different
among
themselves
,
as
well
as
the
good
and
the
bad
are
contrary
to
each
other
.
If
plainness
causes
contempt
in
some
;
subtilty
again
will
raise
suspition
in
others
.
If
any
deride
those
that
are
frank
,
others
will
mistrust
those
that
are
not
so
.
This
Lady
wants
a
good
Grace
,
the
other
wants
to
have
Read
more
:
One
Sense
is
persecuted
,
while
the
other
is
contented
;
and
you
shall
not
dare
sometimes
to
open
your
Eyes
and
your
Ears
together
unless
you
will
venture
to
be
incommoded
.
When
Xeuxis
would
draw
a
perfect
Face
,
he
proposed
for
his
Pattern
five
of
the
best
Faces
in
Italy
,
that
he
might
take
from
each
the
Charms
and
the
Features
that
he
judged
most
powerful
.
And
to
draw
a
Character
of
the
Lady
that
should
be
able
to
please
in
all
Conversation
,
there
would
need
no
fewer
of
charming
qualities
and
rare
conditions
:
Yea
,
It
would
not
be
too
much
for
this
purpose
to
have
all
that
Nature
can
give
,
and
Morality
can
teach
.
It
is
in
this
subject
that
we
have
need
of
all
the
most
beautiful
Ornaments
of
the
Civil
Life
.
And
none
ought
to
think
it
strange
,
if
I
speak
here
of
those
other
excellent
qualities
that
I
recommend
in
the
rest
of
this
Book
;
for
they
all
terminate
in
Conversation
as
in
a
Center
;
and
it
is
not
easy
to
touch
this
Point
without
touching
at
the
same
time
upon
the
Lines
that
meet
in
it
.
TO
SAY
THEN
that
which
,
at
present
,
seems
to
me
most
necessary
,
I
will
content
my self
to
wish
the
Ladies
those
three
advantages
which
Socrates
was
wont
to
desire
in
his
Disciples
;
they
were
Discretion
,
Silence
,
and
Modesty
.
These
are
so
amiable
qualities
,
and
so
necessary
to
their
conversation
,
that
to
judge
of
their
importance
we
need
only
represent
the
absurd
Vices
which
are
contrary
to
them
;
as
Tatling
,
Imprudence
,
and
Impudence
,
the
first
of
these
defects
brings
with
it
usually
the
two
latter
.
And
it
frequently
comes
to
pass
they
who
delight
to
talk
much
and
give
themselves
leave
to
do
so
,
They
have
not
enough
either
of
Prudence
or
Modesty
.
It
must
not
be
thought
however
that
I
have
a
design
to
take
away
the
use
of
speech
instead
of
regulating
it
.
It
would
not
be
at
all
handsome
to
attempt
to
compose
a
conversation
of
Persons
that
are
dumb
.
But
to
make
a
strenuous
opposition
to
a
Vice
that
is
the
most
troublesome
and
dangerous
in
company
,
I
only
beseech
those
Ladies
,
that
cannot
find
themselves
disposed
to
talk
but
sparingly
,
that
they
would
consider
:
That
if
there
be
a
time
to
say
,
something
,
and
a
time
to
say
quite
nothing
there
is
never
a
time
to
say
all
.
That
they
who
talk
much
are
not
only
in
danger
often
of
saying
that
which
is
false
,
but
also
of
saying
some
things
that
are
true
,
but
unfit
to
be
said
;
and
so
they
would
offend
either
Prudence
or
Truth
,
and
many
times
both
of
these
together
:
That
they
who
talk
so
much
with
others
,
do
in
a
manner
never
discourse
themselves
;
that
they
see
not
their
Thought
till
it
has
escaped
them
:
That
they
apprehend
too
late
in
their
repentance
,
that
which
they
ought
rather
to
have
apprehended
by
foresight
;
and
that
regret
and
shame
always
follow
very
soon
after
that
discourse
which
Prudence
did
not
go
before
.
Lastly
,
that
the
greatest
part
of
their
Sex
need
less
pains
to
speak
well
than
to
speak
but
a
little
:
and
that
Discretion
is
more
difficult
to
them
,
and
more
necessary
too
than
Eloquence
.
It
seems
then
to
me
that
the
Great
Numa
shew'd
not
less
Judgment
than
Religion
,
when
he
erected
an
Altar
to
a
tenth
Muse
,
whom
he
styl'd
Tacita
:
To
shew
,
that
when
all
the
Sciences
together
have
their
habitation
in
any
one
person
,
They
are
all
unprofitable
there
without
silence
,
and
that
't
is
in
vain
that
any
one
has
learnt
the
Art
of
speaking
,
unless
he
has
also
the
Faculty
of
holding
his
Tongue
.
And
in
truth
as
it
is
much
more
easy
to
be
an
Oratour
than
to
be
Wise
,
so
Morality
has
much
more
difficulty
to
teach
the
Rules
of
keeping
silence
,
than
Rhetorick
has
to
infuse
those
of
Discoursing
.
Although
what
we
know
,
were
,
without
this
,
unuseful
,
and
even
without
ornament
;
Yet
we
may
also
most
justly
place
Silence
among
the
most
necessary
Arts
,
and
may
say
with
that
Wise
King
of
the
Romans
,
that
the
Nine
Muses
have
not
their
Lustre
entire
without
the
addition
of
this
for
a
tenth
.
Silence
gives
,
I
know
not
how
,
a
charming
Grace
even
to
discourse
,
as
the
Shadows
do
to
the
Colours
in
a
Picture
;
and
there
is
nothing
more
true
than
that
Intervals
well
chosen
in
a
discourse
,
do
like
the
Pauses
in
Musick
,
set
off
and
shew
more
evidently
,
whatever
is
truly
fine
and
agreeable
.
When
we
speak
none
but
the
best
things
,
yet
even
then
is
not
Silence
intirely
superfluous
.
It
relieves
those
that
speak
,
or
those
that
hear
.
It
serves
to
prevent
both
sterility
and
tediousness
,
that
the
Speaker
may
not
be
too
much
exhausted
nor
the
Hearer
tired
.
There
are
some
however
that
think
every
one
that
puts
in
a
word
does
them
wrong
,
and
takes
something
from
them
in
conversation
.
But
those
that
speak
so
much
in
Conversation
themselves
,
do
not
deserve
to
be
heard
,
because
they
require
a
civility
that
they
will
not
pay
.
As
they
are
uncapable
to
speak
what
is
fine
themselves
,
so
they
are
to
understand
it
when
spoken
by
others
.
And
it
must
be
beliv'd
they
would
not
speak
so
many
ill
things
if
they
would
give
themselves
more
leisure
to
hear
those
that
are
good
.
And
however
there
are
too
many
to
be
sound
who
affect
and
are
proud
of
this
impertinent
Tattle
,
who
think
it
a
sign
and
proof
of
much
Wit
to
speak
much
,
and
a
disgrace
to
listen
with
silence
to
the
discourses
of
others
:
Yet
I
fear
not
to
say
to
them
a
truth
which
may
be
very
useful
,
tho
it
be
not
very
pleasant
.
Those
of
this
Humour
are
incapable
of
any
trust
,
they
can
keep
nothing
secret
of
their
designs
or
business
.
That
which
is
only
in
the
thoughts
of
the
Wise
,
is
in
the
Mouth
of
the
Imprudent
.
And
no
otherwise
than
as
they
say
of
the
Dead
Sea
,
that
nothing
there
will
go
to
the
bottom
,
and
whatever
is
cast
upon
it
,
instead
of
sinking
down
,
floats
at
the
top
of
the
Water
.
It
is
just
after
the
same
manner
with
some
tatling
humours
,
they
can
keep
nothing
to
themselves
;
instead
of
concealing
wisely
what
is
important
,
they
make
all
appear
both
in
their
looks
and
discourses
.
See
here
the
unhappiness
of
those
that
talk
much
in
an
entertainment
:
Let
them
consider
as
much
as
they
can
their
discourse
,
it
is
next
to
impossible
but
that
in
saying
a
great
many
things
some
of
them
will
be
such
as
ought
not
to
be
said
.
As
it
is
difficult
in
removing
the
hand
often
,
not
to
lay
it
sometimes
upon
the
part
that
is
ill
;
so
't
is
as
difficult
in
speaking
much
,
to
avoid
touching
sometimes
upon
our
most
secret
and
important
designs
.
And
if
unthinkingly
we
many
times
lay
our
hand
upon
a
place
that
is
in
pain
,
we
as
unthinkingly
let
our
Tongue
run
into
the
predominant
Passion
of
the
Mind
.
I
know
well
enough
there
are
those
who
promise
themselves
,
they
will
never
discover
their
Secrets
,
tho
they
do
give
themselves
leave
to
talk
much
in
Company
:
Imagining
't
is
enough
for
the
avoiding
this
to
put
themselves
upon
general
matters
,
and
to
propose
the
speaking
of
things
indifferent
.
But
there
is
no
manner
of
safety
in
this
sort
of
Conduct
;
for
tho
they
think
themselves
speaking
only
of
Common
things
,
they
that
have
any
measure
of
Wit
above
a
very
low
degree
,
will
easily
remark
some
traces
or
shadows
of
their
thought
.
The
secret
meaning
appears
through
this
Veil
.
And
as
we
see
the
Needle
touched
with
a
Loadstone
,
tho
far
distant
from
the
Pole
,
yet
turning
that
way
,
and
pointing
towards
when
it
does
not
touch
it
;
so
our
Speech
has
always
I
know
not
what
of
our
Thought
,
and
will
shew
it
in
the
most
distant
Harangue
,
and
among
the
matters
that
are
the
most
Universal
.
Let
us
set
our selves
as
much
as
we
will
to
dissemble
and
feign
;
after
we
have
flutter'd
a
while
about
the
secret
of
our
Hearts
like
a
Flie
about
the
Candle
,
yet
at
last
we
shall
there
burn
our
Wings
.
We
lose
our selves
,
like
them
,
there
where
we
trifle
and
play
.
I
am
extreamly
in
love
with
this
Comparison
,
because
those
Women
that
are
so
much
addicted
to
talk
,
do
mightily
resemble
those
little
Creatures
,
who
are
made
up
altogether
of
Wings
,
who
have
no
solidity
of
Body
,
who
have
nothing
but
Colour
to
derive
to
their
young
ones
,
and
discover
their
weakness
even
by
their
lightness
.
But
if
the
Arguments
I
make
use
of
do
seem
to
be
weak
,
I
will
give
them
a
most
excellent
Example
,
which
perhaps
will
have
more
effect
than
all
the
Precepts
of
Morality
.
For
let
them
cast
their
Eyes
but
a
little
on
her
that
ought
to
be
the
Rule
as
she
is
the
Ornament
of
their
Sex
,
they
will
perceive
that
the
Holy
Scripture
does
not
mention
her
speaking
more
than
four
or
five
times
in
her
whole
life
.
It
may
be
this
will
seem
to
them
very
difficult
;
and
I
believe
it
were
a
miracle
in
some
,
if
they
could
only
hold
their
peace
with
discretion
so
many
times
as
the
Blessed
Virgin
is
said
to
have
spoke
,
and
if
they
did
abuse
their
speech
but
as
seldom
as
she
made
use
of
hers
.
They
are
alas
,
too
far
from
arriving
at
this
perfection
:
Instead
of
an
imitation
of
it
,
in
not
speaking
but
out
of
Charity
or
Modesty
as
she
did
,
they
hardly
ever
speak
but
to
say
something
ill
of
others
,
or
to
boast
something
good
of
themselves
.
Their
Discourse
is
all
made
up
of
Condemnations
or
Praises
that
are
both
unjust
:
It
is
nothing
else
but
Vanity
or
Evil
speaking
.
There
is
no
doubt
then
to
be
made
but
that
many
must
be
at
great
pains
with
themselves
,
to
restrain
,
as
they
ought
,
the
Liberty
of
their
Tongue
.
From
whence
it
is
very
hard
for
them
to
succeed
well
in
entertaining
;
and
the
indiscretion
of
their
discourse
does
very
often
expose
them
to
the
railery
or
hatred
of
the
Publick
.
It
is
also
the
unhappiness
of
those
who
have
not
prudence
enough
to
examin
their
own
speeches
,
that
they
are
yet
less
able
to
consider
well
what
they
hear
said
by
others
.
Their
liberty
is
blind
,
and
utters
upon
all
manner
of
occasions
,
and
in
all
companies
.
Yet
I
do
not
design
to
say
in
this
matter
,
that
there
are
not
certain
rencounters
wherein
they
may
speak
with
more
freedom
than
in
many
others
.
BUT
IT
OUGHT
to
be
very
well
observed
to
whom
we
discover
our
sentiments
,
when
there
is
danger
in
having
them
publisht
.
And
it
would
be
to
us
an
occasion
for
a
most
bitter
repentance
,
to
find
that
in
the
mouths
of
all
the
World
,
which
ought
never
to
have
fled
from
our
own
.
It
seems
to
me
therefore
that
the
remedy
for
this
mischief
,
that
you
may
not
be
continually
subject
to
the
alarms
of
other
peoples
obloquy
,
nor
yet
forced
to
live
always
under
a
violent
constraint
,
is
this
;
to
chuse
well
those
whose
company
you
intend
mostly
to
frequent
,
and
not
to
make
acquaintance
indifferently
with
all
sorts
of
persons
.
And
to
speak
my
thoughts
concerning
the
Election
that
ought
to
be
made
of
the
Wits
or
Humours
capable
of
your
Conversation
:
I
find
there
are
two
sorts
of
persons
whom
you
ought
absolutely
to
fly
;
they
are
the
Vicious
and
the
Ignorant
.
Because
the
Conscience
is
not
safe
with
the
former
,
nor
the
Mind
contented
with
the
Latter
.
The
entertainment
of
those
who
want
Religion
or
Knowledge
,
ought
to
be
entirely
suspected
:
and
we
have
reason
to
judge
that
it
must
have
some
grand
design
,
to
excuse
two
so
great
defects
as
Impiety
and
Ignorance
.
This
Evil
Choice
offends
the
Vertues
either
Moral
or
Christian
.
For
is
it
not
true
that
in
communicating
as
freely
with
the
meanest
Spirits
as
with
the
most
excellent
,
we
oblige
neither
the
one
nor
the
other
;
because
the
latter
are
offended
at
this
,
and
the
former
will
deride
and
abuse
it
?
This
is
imprudently
to
afford
matter
either
to
Hatred
or
Railery
;
you
will
in
this
way
obtain
the
approbation
of
no
body
,
while
you
think
to
merit
that
of
every
one
.
And
in
truth
,
I
never
see
those
Women
which
have
a
humour
so
universal
,
as
to
gratifie
with
the
same
aspect
,
indifferently
,
all
the
World
,
but
it
puts
me
in
mind
of
that
Ridiculous
Image
of
the
Romans
which
they
called
Citeria
,
which
was
carried
about
to
Feasts
to
pass
away
the
time
and
make
the
Company
laugh
.
We
may
see
in
such
persons
,
as
in
this
Pleasant
Statue
,
the
Looks
,
the
Smiles
,
the
Reverences
,
the
Affectations
that
are
altogether
ridiculous
.
But
this
that
has
been
mention'd
,
is
not
the
greatest
of
their
Infelicities
;
their
ill
choice
carries
them
insensibly
into
the
extreamest
dangers
.
One
may
see
in
them
,
that
it
was
not
without
great
reason
said
by
the
Philosophers
,
that
Prudence
is
a
piece
the
most
necessary
for
a
pattern
to
humane
actions
.
When
they
are
without
conduct
,
they
are
also
very
often
without
Vertue
;
They
become
many
times
evil
,
tho
they
have
not
a
design
to
be
so
,
and
even
without
thinking
of
it
,
when
their
complaisance
is
so
unhappy
as
to
engage
them
in
the
company
of
those
that
are
debauched
.
After
this
,
Vice
slides
in
by
little
and
little
into
the
Soul
,
so
that
they
perceive
not
the
remedy
'till
't
is
mortal
and
uncurable
.
This
is
the
most
important
part
of
the
present
Discourse
:
For
since
a
diversity
of
humours
cannot
long
subsist
in
Conversation
,
you
must
needs
at
length
either
imitate
the
Vicious
or
hate
them
;
you
must
be
like
them
,
or
be
their
Enemy
;
you
must
(
do
what
you
can
)
in
communicating
with
them
,
either
espouse
their
Wickedness
,
or
defend
your self
against
it
.
But
tho
one
were
assured
of
the
Victory
in
this
case
,
yet
what
need
is
there
to
give
ones
self
the
trouble
of
the
Combat
,
since
there
is
always
much
less
danger
and
inconvenience
,
in
the
shuning
of
Temptations
than
in
resisting
them
?
Whatever
can
be
said
,
we
cannot
dwell
amidst
Wickedness
and
Vice
,
but
we
must
needs
be
infected
.
Example
has
a
great
deal
of
power
,
even
upon
the
strongest
minds
.
Alcibiades
made
profession
of
Vertue
,
while
he
kept
company
with
Socrates
;
but
he
gave
up
himself
to
Voluptuousness
when
he
was
amongst
his
Lovers
.
The
Soul
defiles
it self
insensibly
while
we
converse
with
the
Vicious
,
as
the
Face
tanns
,
without
our
perceiving
it
when
we
travel
in
the
hot
Weather
.
It
is
our
unhappiness
that
we
are
more
apt
to
receive
evil
than
Good
,
that
sickness
conveys
its
self
more
easily
than
health
;
that
the
Conversation
of
Wicked
Persons
has
more
power
to
corrupt
the
Good
,
than
that
of
the
Vertuous
to
correct
the
Debauched
.
It
may
be
I
may
seem
too
severe
,
if
I
should
propose
to
them
for
a
Rule
to
their
Converse
,
the
Example
of
Mary
the
Egyptian
,
who
would
not
hold
communication
with
an
Hermit
that
was
a
most
vertuous
Man
,
but
when
they
had
a
River
between
them
.
I
doubt
not
but
those
that
are
good
may
be
seen
much
nearer
than
that
,
and
without
danger
.
But
as
for
those
that
are
Vicious
and
Licentious
,
you
should
keep
as
far
from
them
as
you
can
:
Their
hatred
will
do
you
less
harm
than
their
Conversation
;
and
these
are
Enemies
that
will
do
you
more
mischief
by
Peace
with
them
than
by
War
.
And
in
truth
the
Unhappiness
of
the
first
Woman
ought
to
make
all
other
the
more
fearful
,
for
they
may
see
in
her
fall
the
common
cause
of
their
own
.
What
advantage
can
they
have
in
talking
too
privately
with
the
Serpent
?
In
being
bold
in
the
Company
of
Devils
as
Eve
was
,
instead
of
being
asham'd
in
the
company
even
of
Angels
,
as
was
the
Blessed
Virgin
?
And
to
suffer
the
Conversation
of
Licentious
Wits
which
are
full
of
the
Old
Serpents
Fatal
Poison
,
and
have
none
but
ill
designs
against
their
Innocence
.
LASTLY
,
THE
second
sort
of
persons
,
whose
company
they
ought
to
shun
,
are
the
Ignorant
and
Stupid
;
because
the
Conversation
of
such
is
shameful
,
unpleasant
,
and
unprofitable
;
and
that
of
good
Wits
and
Understanding
Persons
is
honourable
,
pleasant
,
and
fruitful
.
Indeed
we
daily
experience
sufficiently
,
that
the
persons
which
have
had
no
improvement
from
Study
and
Reading
,
have
always
something
that
is
rude
in
them
;
and
if
they
produce
any
thing
,
't
is
as
those
wild
Trees
that
are
never
grafted
nor
drest
,
and
which
bear
no
Fruit
but
what
is
Insipid
,
or
Harsh
and
Sower
.
And
,
to
reflect
a
little
upon
another
Error
that
deserves
a
publick
complaint
:
Is
it
not
a
strange
thing
to
see
that
the
Sciences
,
and
especially
the
Art
of
Reasoning
are
not
to
be
found
but
in
Colledges
?
And
that
we
dare
not
degrade
Philosophy
so
as
to
make
it
the
subject
of
Conversation
?
As
if
it
were
impossible
or
unjust
to
strip
it
of
perplexity
,
that
it
may
be
made
speak
with
a
better
grace
.
As
if
it
were
a
matter
of
Conscience
to
turn
it
into
a
Vulgar
Language
;
or
as
if
we
ought
to
be
reasonable
but
in
Latin
only
;
or
as
if
the
rarest
Secrets
,
or
the
brightest
things
in
Nature
might
not
be
exprest
in
our
Mother-tongue
.
This
can
no
one
believe
without
being
in
an
Error
:
We
have
Terms
in
our
own
Language
that
are
fit
to
express
whatever
is
of
greatest
force
,
or
is
most
subtil
in
reasoning
:
And
if
the
most
solid
knowledge
did
sometimes
serve
us
for
the
subject
of
our
Discourses
,
it
would
be
experienced
,
that
there
is
more
pleasure
as
well
as
more
of
profit
in
entertaining
one
another
with
serious
subjects
,
than
in
talking
of
the
Tippet
in
fashion
,
of
Peticoats
,
of
the
News
of
the
Place
,
or
of
Amorous
Intrigues
.
To
speak
sincerely
,
I
cannot
excuse
those
Women
that
will
make
a
dozen
wise
persons
hold
their
Tongues
,
to
listen
to
a
paltry
Violin
:
Who
give
their
Ear
more
readily
to
a
company
of
Scurrilous
Jests
,
or
Malicious
Slanders
,
than
to
the
most
excellent
and
important
things
:
Who
make
a
great
scruple
of
spoiling
a
Song
with
the
least
noise
,
and
make
no
Conscience
of
giving
a
thousand
interruptions
to
the
best
Discourse
one
can
entertain
them
with
:
And
who
are
ravisht
with
the
Company
of
the
most
Impertinent
Fops
,
provided
they
be
but
finely
drest
,
and
treat
them
with
the
titles
of
Queen
or
Empress
.
They
would
utterly
deride
these
persons
nevertheless
for
their
Complements
instead
of
esteeming
them
,
if
they
could
but
understand
how
much
it
calls
in
question
their
own
Wit
,
to
approve
,
and
take
so
much
liking
to
those
that
have
none
.
For
as
we
judge
those
Stomachs
weak
,
that
cannot
digest
any
but
the
lightest
Food
;
so
we
may
very
justly
question
the
strength
of
their
Wit
,
who
can
relish
nothing
that
is
solid
:
Their
humour
appears
by
their
approbation
;
and
one
may
know
what
they
can
best
do
,
by
what
they
love
.
This
defect
is
,
in
truth
,
a
very
great
one
:
But
since
I
have
a
design
to
touch
also
upon
some
others
which
are
no
less
observable
in
Conversation
;
having
spoken
of
those
Women
that
despise
knowledge
and
good
discourse
,
let
us
speak
next
of
them
that
prophane
and
abuse
it
.
FOR
AS
THE
Ladies
that
are
utterly
unacquainted
with
Study
,
and
great
strangers
to
Reading
,
are
most
truly
barren
;
so
they
that
have
been
conversant
in
these
,
are
oftentimes
a
little
confused
and
troublesome
.
There
is
nothing
but
disorder
in
their
thoughts
and
conceptions
,
and
constraint
and
affectation
in
what
they
say
.
It
seems
as
if
their
Wit
had
not
heat
enough
to
digest
that
which
their
Reading
furnishes
them
with
;
And
one
may
see
in
the
inequality
and
confusion
of
their
Discourse
,
even
at
the
same
time
that
they
speak
of
excellent
things
,
that
to
have
Marble
and
Porphiry
and
the
most
excellent
Materials
by
us
,
is
not
enough
for
the
building
a
beautiful
Palace
,
if
one
be
not
a
skilful
Architect
to
dispose
them
.
These
persons
are
mightily
subject
to
Repetitions
;
for
having
tackt
their
Idea
to
particular
words
and
phrases
,
and
fill'd
their
thoughts
with
some
particular
matters
and
Subjects
,
their
Spirit
is
not
at
liberty
to
invent
other
when
it
is
necessary
.
They
are
so
inslav'd
to
their
Memory
,
that
they
can
make
as
it
were
no
use
of
their
Judgment
.
It
is
for
this
reason
that
they
cannot
speak
but
by
common
Place
;
and
that
they
enlarge
themselves
so
much
when
they
are
upon
a
subject
wherein
they
have
some
advantage
,
that
they
are
ready
to
speak
all
,
even
to
the
Margins
,
Leaves
,
Quotations
and
other
superfluous
circumstances
.
I
could
as
willingly
find
my self
among
the
Conferences
of
the
Ministers
of
State
,
when
they
are
disputing
the
Place
of
Congress
,
the
Day
,
the
Matter
;
and
the
Arbiters
.
To
deliver
these
Women
from
the
defect
,
it
were
best
to
send
them
to
the
Theater
of
Humane
life
,
or
some
other
large
and
Voluminous
Book
in
which
they
might
read
all
that
they
have
a
mind
to
speak
of
.
Their
Repartees
and
their
Complements
are
Orations
;
when
they
have
begun
a
discourse
,
before
they
can
make
an
end
,
they
must
exhaust
their
Chapter
;
they
cease
not
to
speak
till
they
have
no
more
to
say
.
They
much
resemble
those
who
recite
Plays
on
the
Theater
,
who
are
not
able
to
add
to
,
or
diminish
in
the
least
from
their
Lesson
without
putting
themselves
out
and
forgetting
the
rest
.
It
is
true
,
they
make
themselves
admired
in
some
Rencounters
;
but
this
is
more
by
chance
than
that
they
can
be
at
all
assured
of
it
.
And
to
speak
the
Truth
,
that
they
may
seem
able
persons
,
they
have
need
to
speak
to
those
that
are
not
so
.
If
by
misfortune
they
are
led
from
what
they
have
some
knowledge
of
,
and
are
made
fall
upon
a
Subject
that
is
unknown
to
them
,
and
where
Reasoning
or
Judgment
is
more
requisite
than
Memory
,
you
shall
then
at
the
same
time
perceive
their
Weakness
and
their
Vanity
,
in
that
they
can
neither
hold
their
peace
,
nor
speak
with
any
good
Grace
.
The
force
upon
their
Looks
shews
that
they
have
not
Modesty
enough
to
keep
silent
,
nor
Ability
to
discourse
;
either
they
are
silent
with
regret
,
or
speak
with
disorder
.
These
are
the
Principal
Vices
of
Conversation
,
which
I
thought
necessary
to
be
observ'd
,
that
the
good
qualities
might
appear
the
better
after
I
had
painted
out
the
bad
.
So
that
now
to
make
an
Abridgment
of
my
Thoughts
in
this
matter
,
I
judge
that
there
is
nothing
more
Important
and
conducing
to
our
Conversing
with
good
success
than
to
know
well
our
own
humour
that
we
may
duly
regulate
that
;
or
to
know
the
Humours
of
others
,
that
we
may
please
them
,
or
defend
our selves
from
them
.
Knowledg
,
and
a
sweet
Temper
are
the
two
qualifications
most
necessary
for
an
entertainment
:
Without
the
former
the
Conversation
will
be
too
trival
,
without
the
other
too
rude
and
tiresome
.
Those
Women
that
speak
little
,
as
well
as
they
that
speak
much
,
ought
to
consider
that
Modesty
is
necessary
to
Silence
as
well
as
to
Discourse
;
as
it
frees
the
one
from
Contempt
and
the
other
from
Affectation
.
And
whatsoever
Humour
they
are
of
,
that
they
may
avoid
the
danger
of
being
persecuted
or
debauched
,
it
would
be
good
for
them
never
to
seek
the
Conversation
but
of
two
sorts
of
persons
:
That
of
the
best
Wits
,
because
such
will
excuse
most
easily
their
defects
,
and
can
best
apprehend
and
acknowledge
their
merits
:
And
that
of
the
most
Vertuous
;
for
when
the
Licentious
can
do
no
harm
to
their
Conscience
,
yet
they
will
do
it
to
their
Reputation
,
and
will
render
them
but
Infamous
,
if
they
cannot
make
them
Vicious
.
Of
the
Chearful
Humour
and
the
Melancholy
.
THERE
IS
NOTHING
more
necessary
to
the
Ladies
for
Conversation
,
than
to
know
well
their
own
Humour
;
that
they
may
Reform
it
if
bad
,
or
Polish
it
if
it
be
good
.
This
is
the
foundation
of
all
that
which
is
of
any
Importance
in
this
matter
.
But
as
there
are
two
sorts
of
Humours
that
may
both
succeed
well
,
each
of
them
in
their
several
way
,
I
think
fit
at
present
to
make
a
comparison
of
them
in
this
Discourse
,
that
they
may
the
better
remark
that
which
is
good
or
which
is
evil
,
in
the
one
and
the
other
.
And
to
describe
in
the
first
place
that
which
is
of
greatest
esteem
in
Society
;
It
must
be
own'd
,
that
the
Gay
and
Chearful
Humour
has
here
by
much
the
advantage
of
the
Melancholy
,
which
truly
is
not
unfit
for
Knowledge
,
but
is
a
little
too
heavy
for
Discourse
,
and
too
coarse
for
the
Genteel
Carriage
or
Repartee
.
The
merry
Humours
have
a
much
better
Grace
,
and
more
liberty
in
all
they
do
;
and
so
they
are
much
better
receiv'd
in
Company
,
as
being
the
more
natural
in
their
Affections
,
less
constrain'd
in
their
Deportment
,
and
the
most
innocent
in
their
Designs
.
Whatever
some
say
in
Favour
of
the
Melancholy
;
If
their
Meditations
are
commendable
in
some
things
,
't
is
certain
they
have
their
bad
as
well
as
good
effects
;
and
they
that
call
it
the
Mother
of
Wisdom
,
ought
to
acknowledg
that
't
is
very
often
the
Mother
of
Extravagance
.
They
would
persuade
that
such
Spirits
discover
many
things
,
and
that
they
go
far
in
Contemplation
;
but
their
Voyage
is
often
so
long
too
that
they
never
return
again
:
Or
if
they
do
return
again
,
this
is
as
the
Pilgrims
,
who
abandon
their
own
Country
to
run
needlessly
into
strange
ones
,
without
any
other
advantage
,
than
to
bring
back
from
thence
Poverty
and
Weariness
.
Musing
is
a
Labyrinth
wherein
they
lose
themselves
easily
,
and
from
which
they
get
out
with
difficulty
.
Nevertheless
they
name
Melancholy
the
Element
of
Good
wits
,
thinking
to
excuse
their
Weakness
by
giving
it
a
specious
Name
:
But
as
the
Lame
do
not
gain
any
Glory
when
they
spend
a
great
deal
of
Time
and
Labour
to
make
but
a
little
way
;
so
these
poring
Spirits
do
not
deserve
any
praise
,
for
being
long
in
finding
out
that
which
others
of
stronger
parts
could
better
find
and
with
less
pains
.
Those
that
are
more
subtle
have
the
same
advantage
over
them
,
as
Birds
that
can
fly
,
have
over
Serpents
that
can
only
creep
,
or
such
as
Angels
have
of
Bodies
and
material
things
.
Upon
the
whole
,
I
do
not
at
all
comcomprehend
,
why
they
make
a
boast
of
their
speaking
but
little
;
for
their
Silence
proceeds
rather
from
their
Barrenness
than
their
Discretion
;
and
if
they
hold
their
peace
on
many
occasions
,
it
is
not
so
much
to
chuse
words
,
as
to
seek
them
.
These
persons
would
need
take
but
little
pains
to
become
good
Disciples
of
Pythagoras
:
Were
it
not
that
while
they
hold
their
peace
but
meerly
out
of
necessity
,
they
are
not
capable
to
learn
how
to
speak
with
address
.
They
want
a
School
quite
contrary
to
that
of
Pythagoras
,
where
they
may
study
that
Readiness
which
they
want
;
they
have
more
need
of
Medicin
than
Precept
;
and
to
cure
them
it
is
not
only
necessary
to
read
Lessons
,
but
also
to
work
Miracles
.
As
it
seems
much
more
easy
for
the
Fire
to
descend
than
for
the
Earth
to
mount
;
so
't
is
possible
that
they
who
have
a
ready
forward
Humour
,
may
moderate
it
by
reading
and
experience
:
But
they
that
have
the
gross
and
heavy
Souls
,
let
them
employ
themselves
in
whatever
study
they
will
,
have
a
great
deal
of
difficulty
to
render
them
more
lively
or
more
subtle
.
The
Birds
have
Wings
that
inable
them
to
fly
;
yet
they
fold
them
up
when
they
will
to
refresh
themselves
:
And
the
most
transcendent
Spirits
can
do
as
much
as
they
,
either
for
action
or
repose
.
But
when
the
Melancholy
set
themselves
to
animate
their
faintness
,
they
put
themselves
into
the
danger
of
Icarus
,
who
was
too
dull
and
had
not
enough
of
Address
,
to
fly
upon
the
Wings
of
Artifice
:
Their
Discourse
and
their
behaviour
are
altogether
unhandsome
when
they
force
themselves
to
express
and
shew
in
them
a
heat
that
they
have
not
in
their
nature
.
They
resemble
those
old
Men
,
who
run
,
when
they
think
only
to
go
,
or
mend
their
pace
but
by
chance
;
and
then
they
lose
their
breath
all
at
once
after
the
least
effort
,
because
they
do
not
wisely
accommodate
their
pace
to
their
weakness
.
Whatever
some
say
in
commendation
of
their
Coldness
;
To
Imagine
that
this
is
of
excellent
use
in
business
,
I
think
a
Man
had
need
to
be
possest
with
the
same
humour
.
If
they
suceed
in
that
,
it
is
more
the
effect
of
Chance
than
of
Knowledge
.
If
the
forward
Spirits
are
to
be
accused
for
taking
Occasions
too
soon
,
and
snatching
them
before
they
be
ripe
,
the
Melancholy
are
in
danger
of
coming
always
too
late
and
of
staying
till
they
are
rotten
;
and
if
the
former
do
not
attend
till
they
present
,
the
later
think
not
of
them
many
times
but
when
they
are
past
.
They
are
too
subject
both
to
Fear
and
to
Despair
.
As
they
are
without
heat
,
they
are
without
action
;
and
their
Icy
humour
represents
all
things
impossible
,
whether
they
are
what
they
should
avoid
or
what
they
should
undertake
.
Their
Senses
are
stupified
with
a
Lethargy
,
and
cannot
be
roused
but
by
cutting
or
burning
them
.
They
seem
to
want
a
resurrection
rather
than
an
awakening
,
and
are
a
sort
of
Sick
persons
that
must
be
made
to
die
,
to
teach
them
that
they
are
not
dead
.
If
they
have
Judgment
to
deliberate
,
they
have
almost
no
Confidence
to
resolve
,
and
yet
have
less
of
Courage
to
execute
.
This
is
a
Paralytick
Vertue
that
needs
to
be
spur'd
upon
occasions
,
and
remains
always
Languishing
with
remedies
at
hand
,
without
being
able
to
make
use
of
them
,
if
it
be
not
stir'd
up
with
great
endeavour
.
It
were
indeed
too
great
an
offence
to
believe
that
there
is
not
a
great
number
of
very
wise
and
excellent
persons
of
this
temper
:
But
also
it
ought
to
be
allow'd
they
would
be
too
injurious
to
Wisdom
and
Vertue
that
should
make
it
always
musing
and
reserv'd
;
as
if
they
who
have
nothing
to
fear
or
desire
out
of
themselves
,
ought
not
at
all
to
shew
a
smiling
Countenance
for
a
Testimony
of
the
satisfaction
of
their
Conscience
.
On
the
contrary
,
if
Serpents
breed
in
Standing
Waters
,
so
do
ill
Thoughts
enjoy
themselves
in
this
muddy
Humour
:
And
if
the
Spirit
of
such
persons
is
fit
to
invent
what
is
wicked
,
their
Face
is
no
less
fit
to
cover
it
.
When
a
Rust
is
gotten
among
the
Wheels
of
a
Clock
,
there
is
no
more
any
Rule
in
the
motions
,
or
any
certainty
in
the
Dial
of
it
.
And
when
a
profound
Melancholy
has
mingled
it self
with
our
Thoughts
,
the
Spirit
is
full
of
Inquietude
,
and
the
Visage
of
Grimaces
.
What
Light
or
what
Reason
can
be
expected
where
a
multitude
of
black
Fumes
from
Melancholy
infect
the
Brain
?
Just
as
the
Demons
have
sometimes
mingled
themselves
with
a
Storm
to
kill
the
Men
,
or
burn
the
Temples
;
so
they
often
serve
themselves
of
this
gloomy
Humour
to
possess
the
Soul
with
Superstition
,
Despair
or
Hypocrisy
.
Cesar
well
testified
what
we
ought
to
judge
of
these
Melancholy
Humours
,
when
he
openly
declar'd
,
that
he
fear'd
a
great
deal
more
,
those
that
were
Melancholy
,
as
Brutus
,
than
those
that
were
Merry
,
as
Dolabella
.
It
ought
not
to
be
taken
ill
if
I
,
to
describe
this
Melancholy
Humour
,
do
say
some
of
those
things
that
it
produces
,
that
we
may
the
better
observe
the
nature
of
the
Cause
in
that
of
the
Effects
.
There
are
then
some
Hypocondriacks
to
whom
Mirth
and
innocent
freedom
are
no
less
displeasing
,
than
Day-light
to
an
Owl
:
and
as
their
Visage
shews
always
I
know
not
what
of
Fatal
in
it
;
so
one
cannot
chuse
but
have
an
Aversion
for
their
sad
Mein
.
Nevertheless
,
if
their
Coldness
is
only
an
effect
of
the
Temperament
,
it
deserves
either
Excuse
or
Compassion
:
But
if
it
proceeds
from
Artifice
,
it
cannot
be
exempted
from
Suspicion
or
Blame
.
So
that
to
examin
well
the
difference
that
is
usual
between
these
two
Humours
;
The
Modesty
of
the
Native
Plainness
is
all
in
the
Heart
;
that
of
the
Labour'd
and
endeavour'd
Persons
is
all
on
the
Forehead
and
the
Outside
.
The
One
in
truth
are
not
Good
,
nor
the
Other
Bad
,
but
in
appearance
.
I
grant
the
Casuists
have
some
reason
to
say
of
Sports
and
Pastimes
as
the
Physitians
judge
of
Mushrooms
,
That
the
best
of
them
are
good
for
nothing
:
And
yet
I
am
not
willing
so
absolutely
to
decry
those
pleasures
that
are
indifferent
in
themselves
,
and
which
the
Intention
alone
can
as
well
render
Good
as
Bad.
St.
Elizabeth
of
Hungary
did
not
refuse
sometimes
to
dance
,
yet
nevertheless
her
Good
Humour
did
not
hinder
her
from
being
Canonized
.
Those
that
lay
so
great
restraint
upon
the
Usage
of
things
that
are
honest
,
are
usually
very
free
in
the
enjoyment
of
what
is
forbidden
,
when
they
can
avoid
the
having
a
Witness
to
their
Actions
.
And
nevertheless
it
is
the
Unhappiness
of
these
Times
,
that
people
live
under
so
much
disguise
and
endeavour
,
that
one
hardly
can
laugh
without
giving
occasion
of
suspicion
to
weak
minds
,
or
of
slander
to
those
that
are
wicked
;
as
if
a
chearful
humour
were
a
certain
sign
either
of
a
light
Spirit
or
a
small
Judgment
.
We
ought
rather
to
deride
such
a
Censure
,
than
be
troubled
at
it
.
And
those
Ladies
that
would
preserve
their
good
humour
,
without
putting
constraints
upon
themselves
out
of
regard
to
this
Vulgar
Error
,
they
ought
also
to
forbid
themselves
as
much
as
may
be
,
either
desire
or
regret
,
as
being
two
of
the
greatest
Tyrants
of
our
Repose
;
since
the
one
carries
us
away
to
the
time
to
come
,
and
the
other
makes
us
return
to
that
which
is
past
;
Taking
away
from
us
the
liberty
of
making
the
present
time
happy
,
while
we
desire
those
things
that
are
not
yet
come
,
or
unprofitably
regret
those
that
are
past
.
The
abler
Spirits
do
easily
resist
and
defie
this
Tyranny
.
As
when
a
Ship
is
tost
in
a
mighty
Tempest
,
tho
the
Mast
be
broken
and
the
Sails
torn
in
pieces
,
yet
the
Needle
is
always
pointed
towards
the
Polar
Star
;
so
ought
we
always
to
demonstrate
a
steddiness
of
Mind
in
the
most
tragick
misfortunes
,
and
to
shew
a
temper
equal
amidst
the
greatest
inequality
of
Affairs
.
And
as
the
Winds
can
easily
drive
the
Ship
besides
the
Port
she
designs
for
,
but
not
the
Needle
from
pointing
to
the
Pole
:
After
the
same
manner
when
some
Obstacles
retard
our
pretensions
,
they
ought
not
for
all
that
to
drive
us
from
our
Reason
,
or
make
shipwrack
of
our
Constancy
.
NOW
I
HAVE
SAID
what
there
is
of
good
that
may
be
found
in
the
Gay
and
Chearful
Humour
,
it
is
time
to
examine
what
evil
may
be
met
with
in
it
.
And
since
we
have
remarked
the
defects
which
many
attribute
to
Melancholy
,
let
us
betake
our selves
a
while
to
mention
its
good
effects
and
just
praises
.
This
is
that
which
renders
the
Mind
subtle
for
the
Sciences
,
indefatigable
for
affairs
,
serious
in
Conversation
,
constant
in
Designs
,
modest
in
good
Fortune
,
patient
under
Bad
,
and
judicious
and
reasonable
in
all
Things
.
It
is
of
this
just
and
equal
Temperament
that
Vertue
serves
her self
to
appear
with
all
her
Ornaments
:
This
Nature
has
been
wont
to
chuse
when
she
would
form
Conquerors
or
Philosophers
:
And
this
is
that
,
which
Grace
it self
has
always
employ'd
to
give
to
the
World
the
most
extraordinary
persons
.
It
seems
as
if
the
Persons
of
this
Humour
were
born
Wise
;
that
Nature
had
given
them
more
than
Study
and
Endeavour
can
procure
to
others
:
And
that
without
falling
under
the
inconveniences
of
Old
Age
,
they
possess
in
good
time
almost
all
its
maturity
.
'T
is
true
,
they
reproach
it
with
this
,
that
their
Meditation
is
of
more
worth
than
their
Discourse
:
But
they
ought
to
know
,
that
as
the
Judgment
of
such
persons
is
solid
,
so
they
commonly
disdain
that
superfluous
ornament
,
and
shew
which
the
slighter
Wits
make
so
much
use
of
,
to
procure
credit
among
the
Vulgar
.
In
this
their
Modesty
they
resemble
the
Eagle
in
the
Apocalypse
,
that
had
Light
within
,
and
had
Eyes
under
his
Wings
:
Whereas
the
great
Talkers
have
them
only
upon
the
Feathers
,
as
the
Peacocks
on
those
of
their
Train
;
being
no
otherwise
reasonable
,
but
in
Colour
and
Appearance
.
I
do
not
at
all
deny
but
the
Gay
and
Chearful
Humours
have
something
of
pleasantness
,
but
they
are
also
subject
to
very
great
defects
:
For
as
much
as
the
Railery
and
Jesting
which
they
often
engage
in
,
tho
it
be
agreeable
to
some
,
yet
it
usually
does
offend
more
than
it
pleases
.
And
one
shall
often
see
this
sort
of
Wits
,
among
themselves
,
begin
in
Jest
,
and
play
,
like
Puppies
,
and
soon
end
in
Earnest
and
quarrel
.
But
especially
when
Religion
or
any
ones
Reputation
is
their
Subject
;
't
is
the
easiest
thing
in
the
World
for
them
to
fall
into
Impiety
and
Slander
.
And
since
we
cannot
rally
the
Great
without
Imprudence
,
nor
the
Miserable
without
Cruelty
;
and
then
in
doing
this
,
we
should
always
contradict
either
the
Rules
of
Policy
,
or
the
Laws
of
Nature
:
The
graver
Spirits
have
a
great
deal
of
reason
to
abstain
from
that
which
makes
them
,
who
profess
it
,
pass
for
Buffoons
or
for
Enemies
,
and
which
often
gives
themselves
in
the
end
an
occasion
to
weep
,
after
that
they
have
provided
for
others
something
to
laugh
at
.
For
my
part
,
I
think
it
no
disparagement
to
Melancholy
,
to
own
that
it
has
no
inclination
to
so
ridiculous
a
quality
,
which
supposes
always
a
lightness
of
Spirit
,
and
very
often
a
great
liberty
of
Conscience
.
It
was
this
giddy-headed
Temper
which
was
that
of
the
foolish
Virgins
,
and
of
the
same
are
they
who
have
more
Wit
than
Judgment
:
Who
nevertheless
seem
for
the
present
to
have
some
Light
,
but
it
is
an
ignis
fatuus
,
or
such
as
,
like
a
Spark
,
shines
but
a
moment
e're
it
goes
out
.
They
let
themselves
be
impos'd
upon
,
for
want
of
being
able
to
foresee
far
enough
into
Affairs
of
Importance
;
whereas
the
Wise
are
never
drowsie
when
they
should
prepare
themselves
for
good
,
or
dangerous
occasions
,
for
fear
they
should
afterwards
be
oblig'd
to
Repentance
and
Shame
.
And
to
speak
of
things
as
they
are
:
Since
the
Spirit
and
the
Sense
have
a
quarrel
which
will
last
as
long
as
life
,
and
the
Soul
is
not
strong
but
in
the
weakness
of
the
Body
,
as
in
the
ruin
of
an
Enemy
;
There
is
some
ground
to
say
,
that
when
the
Humour
is
so
brisk
and
so
free
,
that
it
is
become
the
more
strong
;
and
on
the
contrary
when
it
is
Humbled
and
Melancholy
,
't
is
become
a
Slave
to
Reason
;
like
a
Maid-servant
that
shews
discontent
in
her
looks
,
when
she
is
hardly
treated
by
her
Mistress
.
The
Joy
which
arises
from
the
Conscience
has
marks
that
are
altogether
particular
;
't
is
the
purest
that
is
,
and
resembles
the
unspotted
brightness
of
the
Stars
,
which
always
cast
forth
an
Equal
Lustre
:
But
that
which
comes
from
the
Body
or
the
Temper
,
is
like
the
Comets
,
which
have
there
nourishment
from
below
by
the
exhalations
of
the
Earth
,
which
presage
none
but
dire
Events
,
and
which
seem
to
dance
in
the
Air
,
while
they
run
after
the
Vapours
that
feed
them
,
but
go
out
as
soon
as
they
are
destitute
of
that
Matter
.
The
Passion
of
the
Melancholy
has
nothing
parallel
to
these
Tragick
Meteors
,
either
in
their
formation
,
or
in
what
maintains
them
:
Their
Amity
has
no
Aim
besides
the
Goods
of
the
Mind
:
And
as
the
Fire
of
their
Affection
is
most
pure
,
so
it
loses
nothing
of
its
ardour
,
it
endures
always
in
an
equal
state
,
like
that
which
some
Philosophers
fancied
to
be
under
the
Orb
of
the
Moon
.
I
readily
acknowledge
,
as
to
what
regards
Friendship
,
that
the
Gay
Humors
are
therein
more
forward
and
free
;
but
then
the
Melancholy
are
more
discreet
in
it
,
and
fitter
to
be
trusted
.
These
adhere
constantly
to
their
designs
,
while
the
other
change
every
moment
their
Passions
,
and
lend
themselves
out
to
every
Object
that
presents
.
A
very
little
matter
serves
either
to
overcome
or
persuade
them
.
Inconstancy
is
almost
inseparable
from
this
Humour
,
and
if
they
are
not
capable
of
corruption
through
malice
,
at
least
they
are
liable
to
it
by
weakness
.
But
if
their
Plainness
merits
some
Favour
,
I
cannot
for
all
that
count
it
reasonable
,
that
we
ought
to
esteem
so
very
much
a
Natural
Goodness
,
which
is
rather
an
effect
of
the
Temper
,
than
the
Choice
.
When
a
Person
cannot
be
Bad
,
there
is
no
such
great
glory
in
being
Good
:
And
if
the
Simple
do
not
much
mischief
,
they
are
not
to
be
thought
the
less
culpable
for
that
,
since
notwithstanding
they
may
do
all
that
they
know
.
And
if
it
be
said
,
that
tho
they
are
not
better
,
yet
they
are
more
happy
than
the
others
,
because
their
mind
is
without
inquietude
as
it
is
without
design
:
In
truth
,
it
were
the
greatest
injury
that
could
be
done
them
,
to
speak
of
them
in
this
manner
:
For
this
were
to
found
their
Felicity
in
their
Defect
,
and
to
own
that
they
are
no
otherwise
happy
,
but
because
they
are
Stupid
or
Ignorant
.
If
a
Marble
Stone
feels
nothing
of
pain
,
we
do
not
say
for
that
reason
it
is
very
well
:
We
do
not
account
it
in
health
,
but
unsensible
.
It
is
after
this
manner
that
the
thoughtless
are
not
unhappy
;
for
't
is
the
wanting
of
a
sense
of
it
that
hinders
them
from
being
so
:
And
this
is
no
very
honourable
advantage
to
them
,
that
they
are
free
from
care
and
trouble
,
as
Stones
are
free
from
Sickness
,
or
Beasts
from
Remorse
of
Conscience
.
If
the
Stupid
are
found
sometimes
at
the
same
point
with
the
Philosophers
in
the
tranquility
of
their
Mind
,
't
is
yet
with
a
great
deal
of
difference
between
them
;
in
that
the
latter
surmount
what
the
others
are
ignorant
of
.
The
Serpents
under
the
Earth
are
not
less
safe
from
a
Tempest
,
than
any
persons
that
are
above
the
Clouds
:
The
meaner
Spirits
,
like
them
by
creeping
,
find
their
safety
in
their
weakness
:
But
it
is
much
more
glorious
to
be
above
the
Storm
than
beneath
it
,
and
to
have
it
under
our
Feet
than
over
our
Heads
.
Since
the
true
Felicity
cannot
be
acquir'd
without
Vertue
and
Morality
,
the
Happiness
of
the
Simple
is
of
another
Nature
than
that
of
the
Wise
:
And
,
in
my
Opinion
,
they
are
no
otherwise
happy
in
this
World
,
than
those
in
a
feigned
Limbus
in
the
other
,
where
they
stay
between
good
and
bad
,
without
being
touched
by
either
of
them
.
The
Melancholy
do
not
live
in
this
indifference
,
they
owe
not
their
felicity
to
the
Ignorance
,
but
to
the
Goodness
of
their
Minds
;
and
it
would
be
too
shameful
a
happiness
to
them
,
and
such
as
they
would
complain
of
,
if
it
were
necessary
to
them
to
be
insensible
of
Good
,
that
they
might
be
so
of
Evil.
To
know
how
much
the
Melancholy
Humour
excels
all
other
,
it
ought
to
be
consider'd
,
that
they
who
are
forward
and
light
are
no
less
uncapable
to
defend
themselves
from
Misfortunes
,
than
to
tast
the
true
Pleasures
:
Their
Heat
precipitates
them
into
extreams
:
They
do
nothing
but
in
Frolick
,
as
if
they
were
made
up
only
of
Sulphur
and
Gun-powder
;
they
need
but
a
mear
Spark
to
set
on
Fire
both
their
Actions
and
their
Thoughts
:
And
of
this
there
is
no
other
remedy
but
to
wait
for
the
end
of
their
Impetuosity
,
which
often
tires
its
own
self
,
and
of
it self
the
Fire
goes
out
.
The
Spirits
that
are
without
Conduct
in
their
Enterprises
,
are
also
without
Courage
in
their
Afflictions
:
They
are
a
bad
sort
of
Souldiers
that
use
well
neither
the
Sword
nor
the
Buckler
;
and
the
same
lightness
which
makes
them
very
rash
in
their
onset
,
does
also
render
them
weary
and
impatient
when
they
come
to
suffer
or
defend
themselves
.
On
the
contrary
,
the
Melancholy
have
always
the
Spirit
equal
:
They
are
free
from
Insolence
in
a
Good
Fortune
,
and
from
Despair
under
an
Evil
One.
They
endure
what
they
cannot
overcome
,
they
surmount
the
Maladies
of
the
Soul
by
Strong
Reasoning
,
and
those
of
the
Body
by
Invincible
Patience
.
And
if
heretofore
a
Man
could
find
himself
bold
enough
to
assault
the
person
of
a
Duke
of
Milan
in
the
middle
of
his
Guards
,
in
the
face
of
his
Court
,
and
even
in
a
Church
,
only
for
the
having
practised
several
times
upon
the
Picture
of
this
Prince
;
What
boldness
ought
those
Wise
Men
to
have
who
are
of
this
Temper
,
what
can
they
find
of
new
in
any
Events
that
may
be
able
to
put
them
in
a
Wonder
?
Instead
of
being
surprized
,
they
discover
things
to
come
at
a
distance
by
their
foresight
,
that
they
may
in
good
time
accustom
themselves
to
them
.
They
render
things
as
easie
to
them
by
Meditation
,
as
they
become
to
the
Vulgar
by
long
experience
.
It
ought
not
to
be
strange
,
if
the
Melancholick
are
very
constant
;
and
one
can
never
see
them
troubled
,
even
when
they
are
constrain'd
to
give
way
to
Force
,
since
they
always
reserve
a
secret
place
within
themselves
where
the
Storms
of
Fortune
know
not
how
to
arrive
.
It
is
thither
that
the
Soul
withdraws
her self
to
maintain
an
eternal
Serenity
;
there
she
gains
an
Absolute
Empire
over
her
Opinions
:
And
there
she
entertains
her self
alone
,
even
in
the
midst
of
Company
,
without
suffering
any
interruption
of
her
repose
and
silence
by
the
Throng
or
Tumults
of
the
World
.
It
is
in
this
solitude
and
abstractedness
of
the
Superior
Part
in
us
that
the
Spirit
fortifies
it
self
,
that
Morality
is
learnt
;
and
that
some
possess
before-hand
,
even
without
a
multitude
of
years
and
a
long
experience
,
the
Prudence
of
Old
Men
,
and
the
Wisdom
of
Philosophers
.
Lastly
,
It
is
in
this
place
that
we
shall
have
always
the
means
of
having
pleasant
Thoughts
,
if
we
preserve
in
our selves
the
Images
of
those
things
that
are
agreeable
:
For
if
the
present
Objects
displease
us
,
we
may
by
entring
into
our selves
render
our
Minds
easie
and
content
,
while
our
Senses
are
under
a
persecution
.
We
may
entertain
our selves
with
the
thoughts
of
a
beauty
,
at
the
same
time
when
an
ugly
Face
is
before
our
Eyes
.
But
who
can
ever
enough
commend
this
Noble
Contemplation
of
the
Melancholick
?
Since
't
is
by
this
that
the
Soul
seems
to
quit
,
when
it
will
,
the
troublesom
commerce
of
the
Senses
.
And
we
may
consider
with
an
Attention
the
less
distracted
,
what
we
are
,
when
our
Imagination
represents
us
to
our selves
;
which
it
does
more
clearly
and
with
less
danger
than
the
foolish
Narcissus
is
said
to
have
seen
himself
in
the
Fountain
.
I
do
not
wonder
at
all
that
the
Poets
feign'd
he
destroy'd
himself
,
because
he
fought
himself
out
of
himself
:
It
is
in
truth
impossible
we
should
find
our selves
but
in
our selves
;
by
all
that
is
besides
,
we
meet
with
nothing
but
our
appearance
and
shadow
.
Insomuch
,
that
without
the
Use
of
this
Noble
Meditation
,
to
which
the
Melancholy
Temper
is
disposed
,
a
man
seems
to
have
his
Reason
imperfect
and
even
unuseful
.
For
as
the
Bees
must
retire
themselves
to
the
making
of
Hony
,
after
they
have
been
collecting
Matter
for
it
among
the
Flowers
:
So
't
is
necessary
,
that
after
we
have
viewed
a
diversity
of
Objects
,
we
should
retire
within
our selves
to
derive
the
fruit
of
our
Observation
,
and
to
make
the
Consequences
it
will
afford
.
Without
this
,
whatever
Study
or
Experience
we
have
,
it
will
be
nothing
but
a
confusion
and
medly
of
things
;
we
may
gather
good
things
,
but
shall
be
very
ill
Managers
of
them
;
our
Actions
will
appear
without
Conduct
,
our
Thoughts
wit●out
Order
,
and
our
Discourse
without
Judgment
.
The
greatest
part
of
the
grosser
Spirits
have
a
sentiment
quite
contrary
to
this
,
and
cannot
bring
themselves
to
imagine
,
that
there
is
any
other
contemplation
but
that
of
Fools
,
and
such
as
are
distemper'd
.
And
in
truth
this
Meditation
in
them
,
would
cause
no
less
hurt
than
it
does
fear
of
it
;
it
would
be
as
contrary
to
them
as
it
is
unpleasing
:
It
dazels
the
Spirits
of
those
that
are
wicked
;
the
one
sort
it
Blinds
,
and
others
it
severely
Scourges
.
It
is
not
to
be
imagin'd
,
that
they
who
have
nothing
but
Darkness
in
the
Mind
,
and
Guilt
in
the
Conscience
,
can
take
any
delight
to
enter
into
themselves
,
or
to
search
there
for
satisfaction
or
repose
.
But
to
despise
Contemplation
,
because
there
are
some
that
may
lose
themselves
in
it
,
is
not
this
as
great
an
Error
as
if
one
should
find
fault
with
the
Sun
because
the
Owls
cannot
bear
his
brightness
;
without
considering
that
the
Eagles
can
stedsastly
behold
it
;
and
that
we
should
not
tax
this
glorious
Star
,
for
that
our
feeble
Eyes
are
dazled
by
his
Rayes
,
and
we
find
Darkness
even
in
the
Source
of
Light
it self
.
I
have
now
said
enough
concerning
these
two
Humours
:
Having
thus
compar'd
them
together
,
there
is
not
a
person
who
may
not
easily
judge
what
ought
to
be
her
usage
of
both
,
that
she
may
succeed
well
in
Conversation
.
If
the
Chearful
humour
seems
most
agreeable
,
the
Melancholy
seems
most
solid
;
the
one
is
the
most
beautiful
,
the
other
the
most
rich
.
They
have
both
of
them
something
of
Good
,
and
something
of
Evil
;
and
indeed
,
to
speak
my
Opinion
,
I
judge
that
as
the
mixture
of
hot
and
cold
is
the
support
of
our
lives
,
so
all
the
force
of
agreeableness
and
a
good
Grace
is
derived
from
the
tempering
of
these
two
Humours
,
when
it
is
so
done
,
that
the
one
serves
for
a
remedy
to
the
other
.
And
if
the
Romans
esteem'd
those
the
best
of
their
Tribunes
,
who
testified
the
most
inclination
to
the
Senate
,
and
those
the
wisest
among
the
Senators
,
which
most
favoured
the
interests
of
the
People
;
in
like
manner
,
I
think
,
we
may
say
that
the
most
excellent
among
the
Chearful
Persons
,
are
they
who
approach
nearest
to
the
Melancholy
;
and
among
the
Melancholy
,
they
are
the
best
who
have
most
Gayety
of
Mind
.
For
being
thus
temper'd
,
the
first
shall
be
the
more
Discreet
,
and
the
latter
less
Austeer
and
Imposing
.
Of
Reputation
.
BE
IT
SO
THAT
Reputation
is
a
Mighty
Treasure
,
and
that
it
serves
no
less
to
Vertue
,
than
Day-light
does
to
a
Picture
to
make
it
appear
:
Nevertheless
,
if
it
be
well
considered
after
what
manner
some
lose
,
or
some
possess
it
in
these
days
,
we
might
rank
it
among
the
Goods
of
Fortune
,
in
which
the
Foolish
have
many
times
a
larger
share
than
the
persons
of
greatest
Merit
.
If
there
were
Wise
and
Just
Judges
to
distribute
this
,
it
were
enough
to
be
Vertuous
for
the
obtaining
a
Reputation
and
Esteem
among
Men
:
But
it
does
frequently
depend
upon
so
very
ill
Arbitrators
,
that
if
it
were
not
for
this
,
that
we
are
always
oblig'd
to
avoid
,
as
much
as
we
can
,
the
giving
of
Scandal
;
it
would
really
become
those
that
are
Wise
to
content
themselves
with
the
Testimony
of
a
good
Conscience
alone
,
without
any
further
care
for
the
Opinion
of
the
Imprudent
,
which
a
meer
Chance
may
render
either
Good
or
Bad.
This
is
a
thing
that
depends
too
little
upon
our selves
,
to
be
that
which
can
render
us
happy
:
And
this
were
a
Felicity
but
very
ill
secured
,
which
the
Ignorance
or
the
Malice
of
an
Enemy
can
take
from
us
.
A
Renown
or
Great
Fame
is
many
times
an
Effect
which
seems
to
have
nothing
of
a
Cause
,
and
which
rises
like
those
groundless
Alarms
which
put
sometimes
a
whole
Army
into
a
Pannick
Fear
and
Disorder
,
while
they
can
no
ways
find
out
what
should
be
the
subject
or
occasion
of
it
.
I
must
also
approve
the
opinion
of
those
who
compare
it
to
the
Winds
,
because
it
rises
and
falls
as
lightly
as
they
,
and
above
all
,
because
there
is
no
one
knows
certainly
the
Original
of
them
.
And
since
it
is
then
so
uncertain
a
thing
,
why
should
any
man
labour
,
with
great
unquietness
of
mind
,
to
know
how
he
stands
in
the
opinion
of
others
,
and
afflict
himself
for
the
Error
of
the
Vulgar
,
as
if
it
were
but
now
,
that
the
Ignorant
had
begun
to
mistake
or
lie
?
I
have
taken
occasion
to
wonder
,
with
Aristotle
,
that
the
Ancients
gave
more
recompences
to
strength
and
force
of
the
Body
,
than
to
the
abilities
of
the
Mind
,
distributing
their
Lawrels
to
a
bulky
Wrestler
,
and
not
to
the
Wise
or
Prudent
.
It
cannot
be
but
that
Ignorance
and
Poverty
must
have
hinder'd
them
from
putting
a
Price
upon
Vertue
.
Ignorance
might
do
this
,
because
Vertue
being
a
thing
that
is
hid
in
the
Heart
,
men
are
often
abused
in
the
judgments
which
they
make
of
it
:
And
Poverty
might
cause
it
too
,
because
when
they
were
forced
to
acknowledge
its
excellency
,
they
had
nothing
in
the
World
sufficiently
precious
to
make
Rewards
or
Garlands
worthy
of
it
.
Now
then
if
Human
Judgments
are
so
full
of
uncertainty
,
what
advantage
or
what
wrong
can
Vertue
receive
from
their
Error
?
In
truth
they
cannot
recompence
it
,
since
they
cannot
know
it
;
they
are
not
knowing
enough
for
this
,
nor
rich
enough
O
what
Blindness
and
what
Levity
is
in
the
World
!
May
we
not
see
some
persuading
themselves
there
is
great
Vertue
there
,
where
there
is
truly
nothing
but
Vice
;
and
some
,
on
the
contrary
,
that
give
base
and
unworthy
names
to
excellent
things
?
Like
Astrologers
,
that
call
some
of
the
Stars
the
Bull
or
the
Scorpion
,
which
have
nevertheless
nothing
either
of
Fury
or
Venom
,
but
only
Purity
and
Light
.
I
could
heartily
wish
that
they
who
meddle
with
judging
of
things
without
knowing
well
the
nature
of
them
,
might
be
Punisht
as
Midas
was
.
This
Ignorant
Judge
prefer'd
the
rustick
Sound
of
Pan's
Pipe
before
the
ravishing
Harmony
of
Apollo's
Lute
,
giving
his
Vote
to
that
which
made
the
greatest
noise
.
And
his
fit
condemnation
was
to
wear
Asses
Ears
,
having
but
an
Asses
Head
and
Wit
before
.
His
Judgment
was
very
like
to
that
of
a
great
many
,
who
esteem
things
only
by
their
Colour
and
Mein
;
and
they
are
no
less
worthy
of
long
Ears
for
a
mark
of
their
stupidity
.
And
indeed
to
make
more
account
of
the
Appearance
than
the
Truth
of
a
thing
,
Is
not
this
to
prefer
Pan
to
Apollo
,
a
Pipe
before
a
Lute
,
and
a
Noise
before
a
Harmony
?
There
is
a
great
deal
of
Brutality
in
an
Opinion
so
barbarous
.
And
nevertheless
there
are
of
such
as
these
a
great
many
in
the
World
;
and
these
are
they
who
give
a
bad
repute
to
those
that
merit
only
a
good
one
.
I
shall
therefore
reserve
my
Resentment
for
those
who
can
give
just
condemnations
or
praises
;
and
I
shall
not
be
at
all
of
the
mind
to
suffer
my self
to
be
uneasy
at
that
which
I
ought
to
deride
.
There
are
very
few
persons
that
judge
with
any
soundness
,
of
that
which
they
see
:
The
mind
of
the
most
does
not
penetrate
far
,
it
stops
as
the
Eyes
do
at
the
Colour
and
Surface
.
Their
Opinion
is
of
very
little
Importance
,
and
I
think
;
that
,
without
scandal
,
't
is
enough
to
avoid
their
slander
,
without
seeking
their
approbation
.
We
live
in
an
Age
of
Pomp
and
Ostentation
,
wherein
Morality
is
overthrown
;
and
the
Vertues
of
the
Time
consist
only
in
the
excess
and
extravagance
.
To
gain
the
reputation
of
a
Devout
person
one
must
run
even
into
Superstition
and
Hypocrisy
:
And
the
Politick
Spirits
do
by
Christianity
just
as
the
Stoicks
did
by
Philosophy
;
to
abuse
the
Vulgar
,
they
fram'd
Imaginary
Vertues
to
which
humane
Nature
could
never
attain
.
It
is
a
mighty
unhappiness
that
Honesty
is
not
to
be
found
in
Commerce
,
nor
Purity
in
Religion
.
And
that
we
must
in
common
life
as
well
as
at
Court
,
demand
often
more
than
we
can
hope
for
or
deserve
,
that
we
may
gain
Reputation
and
Credit
.
BUT
TO
GIVE
my
Opinion
as
a
Philosopher
as
well
as
Casuist
;
It
ought
not
to
be
concluded
that
we
may
neglect
a
Reputation
,
because
it
is
ill
distributed
This
disorder
does
not
at
all
dispense
with
our
Duty
;
and
it
would
as
ill
become
us
to
render
our selves
infamous
for
this
reason
,
as
to
commit
Murders
or
Thefts
because
there
are
some
Thieves
absolved
,
and
perhaps
some
that
are
innocent
punisht
for
that
Crime
.
Since
all
Women
are
not
very
Prudent
,
and
there
are
many
that
govern
themselves
more
by
Example
than
Reason
,
the
wiser
part
ought
at
least
to
consider
,
that
Reputation
is
then
a
publick
Good
,
and
they
ought
as
much
to
endeavour
the
remedying
an
ill
Repute
,
as
to
extinguish
a
Conflagration
,
or
to
purge
a
common
Contagion
.
In
truth
it
is
worthy
to
be
laught
at
,
that
any
should
give
themselves
all
manner
of
liberty
,
as
we
may
see
some
do
,
because
Vile
Slander
puts
sometimes
the
most
Vertuous
in
the
rank
of
the
greatest
Debauchees
,
to
give
them
an
ill
Repute
;
and
sometimes
the
most
vicious
with
the
best
Men
,
to
give
them
a
good
one
.
This
is
wholly
to
prefer
Imposture
to
Truth
,
and
Opinion
to
a
good
Conscience
.
As
if
a
King
should
cause
Torches
to
be
lighted
up
at
Noon-day
,
because
the
Sun
shines
upon
Peasants
as
well
as
upon
him
;
or
as
if
he
should
chuse
to
be
sick
and
lose
his
Health
because
,
his
Subjects
are
well
.
We
ought
not
to
become
vicious
because
of
the
ill
Opinion
any
have
of
us
,
but
rather
endeavour
always
to
live
so
much
the
better
,
that
we
may
force
them
to
have
a
good
one
.
When
one
cannot
be
so
happy
as
to
gain
this
,
yet
he
should
incessantly
endeavour
to
practise
so
much
Vertue
as
to
deserve
it
.
The
Testimony
of
the
Conscience
is
more
to
be
esteem'd
than
all
this
report
of
us
.
When
there
are
neither
Friends
nor
Enemies
present
to
praise
or
to
blame
,
those
that
are
Fair
find
always
enough
to
satisfie
themselves
in
their
Looking-glass
,
and
those
that
are
homely
,
see
there
enough
to
afflict
them
.
The
Conscience
does
as
much
for
Vice
and
for
Vertue
,
as
the
Glass
does
for
the
Visage
.
The
Insolent
are
far
from
troubling
themselves
for
a
good
Reputation
,
since
they
rather
do
all
they
can
to
obtain
a
bad
one
.
To
judge
rightly
of
the
Lives
of
some
Women
,
it
seems
as
if
they
would
imitate
the
Lesbia
in
Martial
,
who
was
wont
to
seek
for
Pomp
and
Clamour
,
that
she
might
shew
her self
debauched
,
and
who
took
more
pleasure
in
the
Spectatours
than
in
the
Adulterers
.
She
was
for
her
brutish
Pleasures
as
the
Sophists
were
for
their
Vertue
;
They
could
not
do
what
was
good
,
nor
she
what
was
bad
,
but
upon
Theaters
.
NEVERTHELESS
,
since
t
is
not
enough
to
be
vertuous
,
but
we
must
satisfie
Men
that
we
are
so
,
we
ought
to
take
care
what
appearance
and
shew
we
make
,
and
to
take
away
pretence
from
Slanderers
,
who
are
wont
to
make
Men
criminal
,
when
they
do
not
find
them
so
.
I
grant
that
Socrates
had
no
love
for
Alcibiades
but
such
as
was
altogether
Honorable
,
and
that
his
Affection
was
not
contrary
to
his
Philosophy
:
Nevertheless
when
he
made
him
his
Bed-fellow
,
he
ought
at
least
so
to
have
managed
his
coming
in
and
going
out
,
as
to
take
from
them
that
should
see
him
going
away
in
the
Morning
,
all
pretence
to
ground
a
Slander
upon
the
time
and
the
place
of
this
Young-Mans
Visit
.
Though
the
Oracle
publisht
the
Wisdom
of
Socrates
,
yet
the
Imprudene
of
his
Conduct
in
this
Friendship
cannot
be
justified
.
Prudence
and
Love
can
hardly
consist
even
in
the
best
Wits
;
and
it
is
for
this
perhaps
that
the
Poets
have
feign'd
Cupid
to
be
always
a
Child
;
for
let
Love
grow
never
so
old
,
it
never
arrives
at
years
of
Discretion
.
His
Childhood
endures
as
long
as
himself
,
for
fear
he
should
be
asham'd
of
the
wanton
Tricks
of
his
Sports
and
Pass-times
.
I
wonder
not
at
all
if
Love
makes
a
Man
lose
his
Reputation
,
since
it
makes
him
lose
his
Wit
;
and
since
Socrates
himself
with
all
his
Wisdom
and
Vertue
could
not
defend
himself
from
the
injury
of
reproach
in
a
simple
Friendship
Among
the
Romans
,
Claudia
the
Vestal
was
innocent
;
and
yet
she
was
accused
of
having
lost
her
Honour
,
only
because
she
order'd
her self
with
too
much
Art
and
Curiosity
:
And
they
thought
it
cause
enough
to
condemn
her
,
because
she
took
a
little
more
pains
about
her
Habit
and
Discourse
than
was
well
suiting
with
such
a
Votary
.
It
cannot
be
said
but
this
was
a
very
slight
ground
for
the
forming
of
her
Process
;
but
certainly
she
had
never
been
saved
but
by
a
Miracle
:
When
she
drew
a
Ship
along
with
her
Girdle
,
which
many
Engines
,
and
many
Men
had
not
been
able
to
stir
.
In
truth
we
are
oblig'd
to
do
all
that
we
are
able
,
to
take
away
all
matter
of
Slander
and
to
avoid
Scandal
:
But
the
most
Wise
and
even
the
most
Vertuous
often
labour
in
this
matter
in
vain
.
For
let
them
do
or
not
do
,
there
are
no
Rules
or
means
Infallible
for
the
preserving
a
Reputation
;
and
since
it
depends
upon
the
Opinion
of
others
,
it
follows
Fortune
more
than
Prudence
.
It
ought
not
to
be
believ'd
that
Innocence
with
a
good
conduct
are
sufficient
for
this
,
when
the
Son
of
God
himself
,
who
is
the
Source
of
all
Goodness
and
Wisdom
,
saw
his
Reputation
slur'd
for
a
time
by
the
Impostures
of
his
Enemies
,
who
made
him
pass
for
a
Glutton
and
a
Wine-bibber
.
This
Example
alone
does
abundantly
shew
that
there
must
be
some
other
thing
than
Address
and
Vertue
to
maintain
a
Reputation
.
Moreover
,
there
is
I
know
not
what
Infelicity
that
follows
persons
of
worth
,
which
exposes
them
to
Obloquy
they
know
not
why
;
and
this
happens
more
often
to
the
vertuous
than
to
others
;
for
as
much
as
their
refusals
create
them
Enemies
,
and
they
often
put
themselves
in
danger
,
like
Susanna
,
of
being
accus'd
of
that
crime
which
they
would
not
commit
.
There
are
even
some
sorts
of
Visages
that
contract
a
Slander
,
and
this
proceeds
sometimes
from
hence
,
That
Foolish
People
imagine
a
Man
cannot
laugh
without
being
Vicious
,
and
that
there
is
no
Innocence
where
there
is
not
Grief
and
Melancholy
.
This
is
the
Judgment
of
the
Ignorant
,
who
believe
that
Vertue
ought
always
to
weep
,
and
who
know
not
that
it
ought
to
guard
it self
as
much
against
a
dull
Humour
as
against
Cloudy
Weather
,
and
that
of
all
sorts
of
Wits
those
are
the
best
,
that
have
some
Gayety
.
And
it
is
necessary
that
persons
be
very
heavy
,
to
believe
that
we
cannot
have
a
good
Humour
without
an
evil
Conscience
.
And
besides
,
if
there
were
no
Malice
,
or
a
Man
had
no
Enemies
in
the
World
,
there
is
almost
nothing
so
assured
or
evidently
true
to
which
Men
may
not
give
several
Faces
:
If
we
consider
our
Actions
well
,
it
will
appear
that
they
are
all
liable
to
a
different
interpretation
.
Who
can
certainly
judge
(
where
there
is
no
Christianity
,
)
of
a
Man
that
gives
his
Alms
in
publick
,
Whether
this
be
for
a
good
Example
,
or
out
of
Vanity
?
May
it
not
be
said
of
a
person
that
is
Patient
,
that
this
is
a
sign
he
has
little
Sense
,
as
well
as
that
he
has
this
Vertue
?
How
know
we
whether
a
pleasant
Humour
be
a
Testimony
of
Licentiousness
or
of
Freedom
?
Those
that
are
serious
,
may
they
not
pass
for
stupid
or
vain
persons
as
well
as
for
modest
?
The
Interpretation
does
all
;
and
tho
the
things
are
not
indifferent
,
yet
we
speak
of
them
more
according
to
our
Sentiment
,
than
according
to
their
Nature
.
After
all
this
,
Those
that
are
Wise
ought
to
seek
their
consolation
in
their
own
Mind
;
and
after
they
have
done
all
they
can
to
merit
a
good
Reputation
,
they
ought
then
to
disdain
a
bad
one
.
The
disdain
of
Injuries
is
the
death
of
Slander
,
but
the
resentment
revives
it
.
This
is
to
acknowledge
the
force
of
its
Arms
,
when
we
confess
it
has
been
able
to
hurt
us
.
And
they
who
are
hurried
into
an
excess
of
concern
when
they
find
themselves
injur'd
,
satisfie
the
designs
of
those
that
sought
to
offend
them
;
for
this
is
to
render
our
Enemy
pleas'd
when
we
give
him
Testimony
that
he
hinders
us
from
being
so
.
Tho
our
Reputation
may
be
stolen
from
us
,
or
retrencht
in
some
measure
▪
yet
at
last
it
will
return
again
;
As
our
Hair
grows
again
after
't
is
cut
,
provided
it
have
but
a
Root
,
and
our
Innocence
and
Patience
do
remain
.
In
every
case
if
they
blame
us
unjustly
,
we
ought
to
feel
more
consolation
in
the
Truth
than
trouble
for
the
Imposture
.
The
Innocent
should
no
more
afflict
themselves
when
they
are
said
to
be
guilty
,
than
if
it
should
be
said
they
were
sick
when
they
are
in
a
good
state
of
Health
.
It
is
from
hence
we
may
learn
why
the
Vertuous
are
less
revengeful
when
they
are
blamed
than
the
Vicious
.
For
as
those
that
are
not
beautiful
,
would
yet
be
often
esteem'd
so
with
their
Disguises
:
So
the
dishonest
persons
endeavour
by
their
Artifices
to
gain
the
opinion
of
being
very
wise
.
It
is
for
this
that
such
Women
are
so
very
troublesome
,
and
that
one
shall
not
dare
to
touch
them
in
the
least
where
they
are
hurt
,
but
presently
they
are
extreamly
disorder'd
.
All
the
World
knows
that
Lucrece
,
when
she
kill'd
her self
for
the
Violence
which
she
suffer'd
from
Tarquin
,
said
as
she
was
dying
,
she
had
two
Testimonies
of
her
Innocence
that
were
unreproachable
,
the
one
was
,
her
Blood
in
the
sight
of
Men
,
and
her
mind
before
the
Gods
.
But
I
am
almost
of
the
Opinion
of
a
great
Author
,
who
accuses
her
of
not
having
been
always
so
chast
as
she
would
fain
be
reputed
.
And
if
she
had
not
been
at
all
Criminal
,
she
might
without
doubt
have
found
more
remedy
for
her
trouble
in
her
Conscience
than
in
Death
.
They
say
she
resisted
more
out
of
humour
,
or
some
secret
considerations
,
than
out
of
Vertue
;
and
having
passed
away
the
time
with
other
Galants
of
less
quality
than
this
Tyrant
,
she
fear'd
that
all
her
other
faults
would
be
discover'd
by
this
;
and
this
fear
they
say
made
her
resolve
to
leave
the
World
by
her
own
guilty
Hand
,
rather
than
to
see
her
helf
outlive
the
loss
of
her
Reputation
.
I
declare
that
it
is
of
more
worth
to
be
good
in
Effect
,
than
in
Appearance
;
and
that
an
honest
Woman
ought
to
esteem
Vertue
beyond
Reputation
:
But
I
believe
too
,
that
if
one
be
very
sensible
of
the
Importance
of
her
Fame
,
she
will
with
the
more
care
avoid
the
danger
of
losing
it
:
Since
they
who
have
a
true
sense
of
Honour
,
ought
to
esteem
themselves
unhappy
when
they
are
put
to
the
trouble
of
justifying
themselves
,
and
that
when
they
are
not
guilty
:
They
ought
always
to
have
before
their
Eyes
that
which
was
said
by
Julius
Caesar
,
when
he
divorced
his
Wife
Pompeia
,
and
that
even
after
she
had
made
her
Innocency
appear
:
It
is
not
enough
,
said
the
Emperour
,
that
the
Wife
of
Caesar
be
Innocent
,
but
she
ought
also
to
be
free
from
Suspicion
.
Of
the
Inclination
to
Vertue
,
and
of
Devotion
.
THEY
WHO
Imagine
that
the
Piety
of
Women
is
nothing
else
but
the
tenderness
of
their
Complexion
,
and
the
weakness
of
their
Spirit
,
are
not
at
all
of
our
Opinion
:
And
they
offer
them
no
less
affront
in
their
endeavour
to
take
away
this
Divine
quality
,
than
if
they
had
attempted
to
Rob
their
Faces
of
their
Eyes
.
It
must
be
believ'd
that
they
who
desire
a
Woman
without
Devotion
,
do
also
wish
her
to
be
without
Modesty
too
.
And
after
they
have
taken
from
her
all
Sentiments
of
Piety
,
they
design
and
intend
next
to
ravish
something
else
.
This
is
an
old
Errour
,
which
begun
with
the
World
it self
:
And
the
Libertins
do
nothing
else
in
this
,
with
the
Women
of
the
present
Age
,
than
what
the
Devil
practised
upon
the
first
Woman
,
whom
he
first
depriv'd
of
the
fear
of
God
,
to
the
end
he
might
afterwards
persuade
her
to
all
manner
of
Liberty
.
But
it
evidences
a
great
want
of
Judgment
for
any
to
seek
the
Reputation
of
a
good
Wit
in
the
contempt
of
Religion
;
and
that
especially
during
a
Reign
,
and
in
a
Court
where
Religion
and
Piety
are
so
much
reverenced
by
the
greatest
.
None
can
now
observe
the
common
Rules
of
Policy
while
they
Violate
the
Rules
of
their
Religion
.
And
't
is
a
very
happy
necessity
which
renders
the
looser
Spirits
of
the
Court
without
excuse
,
when
at
this
day
they
may
see
,
that
if
they
will
not
render
themselves
ridiculous
,
they
must
seek
their
Salvation
together
with
their
Fortune
.
It
is
then
necessary
that
the
Ladies
,
who
would
testifie
that
they
have
Inclinations
to
Vertue
,
should
gratifie
more
those
that
make
profession
of
this
,
than
the
Others
;
for
fear
lest
it
be
believed
,
if
they
favour
the
Licentious
or
the
stupid
,
that
there
is
some
resemblance
that
has
contriv'd
a
secret
correspondence
between
them
.
They
that
shew
a
hatred
or
coldness
towards
Persons
of
worth
and
Religion
,
declare
by
the
aversion
they
have
to
Good
things
,
that
they
are
not
born
but
for
Evil.
The
weak
Spirits
have
not
Credit
enough
to
be
able
to
publish
their
Vertues
,
nor
enough
Discretion
to
conceal
their
Defects
.
And
Nevertheless
we
may
often
see
that
they
who
are
vain
,
or
designing
,
do
seek
among
the
foolish
their
Admirers
and
Confidents
;
as
if
this
were
not
a
choice
that
is
altogether
blind
,
to
take
so
ill
Judges
of
their
Merit
,
and
so
bad
Secretaries
of
their
Pastimes
.
Ignorance
and
Simplicity
are
two
Confidents
that
are
very
unsafe
.
Interest
and
persuasion
easily
make
them
speak
of
the
things
they
are
acquainted
with
:
And
Imprudence
even
when
it
is
not
sollicited
,
will
often
speak
of
that
which
ought
to
be
buried
in
Silence
.
The
Physician
of
Midas
foolishly
addrest
to
the
Reeds
,
that
he
might
keep
a
Secret
from
the
long
Ears
of
his
Master
.
He
had
a
great
deal
better
have
made
use
of
an
Honest
and
Wise
Man
than
of
this
Plant
:
And
the
stupid
,
as
well
as
he
,
prove
at
their
cost
that
there
can
be
no
true
Fidelity
there
,
where
there
is
no
Wit
nor
Reason
.
There
are
to
this
purpose
more
Histories
than
Fables
,
and
we
need
not
return
to
the
Times
that
are
past
to
seek
Examples
there
,
of
what
we
may
see
every
moment
,
in
a
sufficient
number
,
to
afford
Matter
for
many
Tragedies
.
AND
AS
FOR
Piety
,
If
any
Imagine
that
it
takes
away
good
Humour
,
and
renders
a
Woman
too
Melancholy
for
company
;
In
truth
I
do
not
approve
of
those
who
put
their
Devotion
upon
the
Rack
,
to
force
it
to
make
wry
Faces
;
as
if
one
could
not
be
saved
without
making
one's
self
terrible
.
When
the
Grace
of
God
is
in
a
Soul
,
the
Visage
is
sensible
of
the
sweetness
,
and
does
not
at
all
carry
the
Lines
and
Colours
of
the
Damned
or
of
Demons
.
The
Weather
is
clouded
when
't
is
disposed
to
a
Tempest
;
and
these
dejected
Looks
prognostick
something
fatal
in
the
Thought
.
They
that
have
no
design
to
commit
any
thing
that
is
evil
,
nor
remorse
in
the
Soul
for
any
that
they
have
committed
,
have
not
this
sad
Humour
,
which
we
account
to
be
as
contrary
to
Devotion
as
it
is
to
Decency
.
We
do
not
take
any
thing
from
Repentance
for
this
:
The
Summer
has
Rain
as
well
as
the
Winter
,
and
Love
may
no
less
be
turn'd
into
Tears
than
Fear
.
Joy
weeps
as
well
as
Sadness
;
and
the
remembrance
of
our
sins
will
give
us
no
more
Grief
than
the
return
of
Gods
Favour
which
attends
our
Repentance
,
will
give
of
Joy
and
Pleasure
.
As
it
does
sometimes
Rain
,
even
while
the
Sun
shines
,
so
Repentance
often
makes
Tears
fall
from
a
smiling
Countenance
.
Whatever
the
Libertins
say
,
Devotion
is
not
contrary
to
Civility
:
If
the
Bees
gather
their
Hony
from
the
Flowers
without
doing
them
any
wrong
when
they
touch
them
;
Devotion
does
much
more
in
whatever
profession
it
is
found
,
by
embelishing
it
and
rendring
it
more
agreeable
.
As
Jewels
cast
into
Hony
,
get
there
a
greater
lustre
,
each
of
them
according
to
their
natural
colour
:
So
there
is
not
any
condition
in
the
World
which
does
not
become
more
beautiful
and
more
estimable
when
't
is
accompanied
with
Piety
.
It
is
for
this
that
Divine
Wisdom
has
said
,
the
Righteous
are
the
Excellent
of
the
Earth
.
It
renders
those
that
retire
,
more
chearful
,
and
those
that
live
more
in
the
World
,
less
insolent
;
it
moderates
the
pleasures
of
the
one
sort
,
and
sweetens
the
austerities
of
the
other
.
Marriage
is
hereby
the
more
commendable
,
War
the
more
just
,
Commerce
the
more
faithful
,
and
the
Court
the
more
Honourable
.
Is
there
not
a
great
deal
of
Ignorance
and
Tyranny
to
say
,
that
this
ought
no
where
to
be
found
but
in
a
Cloyster
,
and
that
it
cannot
be
mingled
with
the
Affairs
of
the
World
without
making
some
encroachment
upon
the
Carthusians
or
Capuchins
?
OTHERS
THERE
are
that
have
a
Sentiment
quite
contrary
to
this
.
We
are
in
an
Age
wherein
many
make
no
account
of
this
,
unless
it
be
excessive
in
the
Exteriour
and
show
;
Insomuch
that
many
content
themselves
with
the
decency
of
Devotion
alone
,
or
rather
with
a
Humane
Religion
.
I
can
never
see
this
Monstrous
Devotion
but
it
puts
me
in
mind
of
the
famous
Trojan
Horse
,
which
was
full
of
Enemies
within
;
and
to
which
nevertheless
under
the
pretext
of
Piety
,
they
did
not
meerly
open
a
Gate
,
but
even
broke
down
a
part
of
their
Wall
,
that
they
might
receive
with
the
more
solemnity
this
Present
dedicated
to
Minerva
.
Nevertheless
,
let
us
content
our selves
to
have
not
approved
this
Appearance
of
these
Times
,
for
fear
we
should
fall
into
some
mischief
,
if
we
undertake
to
oppose
it
.
Laocoon
,
who
took
his
Lance
in
his
Hand
to
make
a
search
with
it
into
that
Machin
,
was
punisht
for
his
Curiosity
,
tho
it
were
just
.
If
we
should
venture
to
make
War
with
the
Hypocrites
,
we
should
have
too
many
Enemies
to
encounter
,
and
might
be
more
assured
of
their
Hatred
than
of
their
Amendment
.
It
is
true
,
that
those
Women
who
use
so
much
Ceremony
,
and
practise
so
much
Subtilty
,
that
they
may
deceive
some
Eyes
with
pretences
to
conscience
,
do
resemble
those
Spiders
who
employ
a
great
deal
of
pains
to
make
Nets
,
wherein
themselves
at
last
are
Intangled
;
without
any
other
advantage
by
their
Labour
and
Art
,
but
that
of
catching
a
few
Flies
.
The
smaller
Wits
admire
this
Artifice
;
but
the
great
despise
it
.
And
for
my
part
I
am
not
able
to
conceive
how
the
excellent
Woman
can
take
Dreams
for
Revelations
,
or
suffer
her self
to
be
imposed
upon
by
such
Illusions
and
Ravings
.
Those
Women
that
are
most
excessively
caressing
when
they
are
Married
,
have
often
a
desire
to
deceive
while
they
flatter
;
insomuch
that
heretofore
those
Ladies
were
suspected
for
the
death
of
their
Husbands
,
who
made
excessive
Lamentations
over
their
Tombs
.
In
a
private
life
as
well
as
in
publick
Pretence
is
blamable
,
and
this
great
ostentation
is
altogether
suspicious
at
least
,
if
it
be
not
vicious
.
As
for
what
concerns
Conversation
,
the
best
Artifice
is
to
have
nothing
of
Dissimulation
;
for
't
is
more
easy
to
be
good
indeed
,
than
to
be
so
in
appearance
only
;
and
there
is
very
often
less
difficulty
to
regulate
the
Conscience
,
than
the
Mein
.
And
to
say
the
truth
,
is
it
not
a
blindness
that
is
most
extream
,
to
expect
from
the
hands
of
Men
a
recompence
of
the
service
which
we
render
to
God
,
and
to
seek
for
another
Approver
of
our
Actions
besides
him
who
is
truly
the
Sole
and
Final
Judge
of
them
?
It
is
to
have
very
wrong
Notions
of
Piety
;
to
practise
it
because
some
commend
it
;
or
to
renounce
,
because
others
blame
it
:
These
are
Motives
too
humane
for
so
Divine
a
thing
.
THE
SUPERSTITIOUS
have
more
scruple
at
the
commission
of
a
small
sin
,
than
of
a
great
one
;
and
are
like
the
Jews
,
who
made
more
Conscience
of
entring
into
the
Judgment-Hall
,
than
of
condemning
Jesus
Christ
;
and
of
omitting
to
wash
their
Hands
,
than
of
persecuting
the
Innocent
.
It
is
true
,
that
such
Women
have
deriv'd
this
from
the
first
,
who
made
more
Ceremony
,
and
testified
more
Fear
at
touching
the
Forbidden
Fruit
,
than
at
eating
it
.
These
Questions
,
these
Accounts
,
these
Scruples
without
Reason
,
give
no
trouble
at
all
to
the
Excellent
Persons
;
who
follow
the
example
of
Alexander
,
while
they
vertuously
cut
the
troublesome
Knots
,
rather
than
incommode
themselves
to
untie
them
,
as
the
Vulgar
do
,
to
whom
the
true
Devotion
is
very
often
unknown
.
Nevertheless
,
for
fear
we
fall
out
of
one
extream
into
another
,
we
ought
so
to
behave
our selves
in
blaming
Superstition
,
as
they
that
burnt
the
Houses
in
Asia
in
the
time
of
Xerxes
.
They
did
not
dare
to
touch
those
Buildings
that
were
adjoining
to
Temples
,
not
only
to
prevent
those
Sacred
Places
from
being
burnt
,
but
also
for
fear
they
should
suffer
the
least
blemish
.
In
like
manner
we
must
pardon
in
this
case
many
things
,
which
we
might
blame
without
injustice
to
them
,
but
yet
not
without
danger
of
carrying
weak
Spirits
thereby
even
into
Impiety
.
When
Superstition
proceeds
from
Simplicity
,
it
seems
worthy
of
pity
or
of
excuse
:
But
when
it
comes
from
Artifice
,
it
does
deserve
to
be
punisht
.
The
Ear
that
covers
the
Grain
,
or
the
Leaves
about
the
Fruit
,
are
not
at
all
made
in
vain
:
Nature
has
given
them
these
,
either
to
preserve
,
or
to
adorn
them
.
The
Ceremonies
are
of
the
same
use
in
Religion
:
And
as
Devotion
is
inseparable
from
Love
;
it
sometimes
borrows
the
transports
of
that
,
and
makes
the
Servants
of
God
run
beyond
their
bounds
,
as
well
as
the
Prophane
,
who
honour
their
Mistresses
even
to
their
Hair
and
the
Letters
of
their
Names
.
It
is
very
reasonable
that
Divine
Love
should
testifie
more
ardour
in
its
effects
than
the
worldly
.
And
't
is
for
this
reason
that
a
great
Author
did
very
handsomely
say
,
That
if
the
Cupid
of
the
Poets
has
two
Wings
,
our
Seraphims
have
six
.
Of
Chastity
,
and
of
Complaisance
.
IT
IS
BUT
reasonable
that
we
join
together
these
two
amiable
qualities
,
to
reduce
them
both
to
a
perfect
temper
;
since
there
are
some
Women
render
themselves
unsociable
that
they
may
keep
themselves
Chast
;
and
there
are
others
refuse
nothing
that
they
may
be
complaisant
.
This
is
in
truth
to
be
of
too
good
,
or
too
bad
an
Humour
;
and
is
no
other
than
the
changing
one
Vice
into
another
,
instead
of
shunning
Vice
.
If
the
Vertue
has
two
extreams
that
do
equally
transgress
the
rules
of
it
,
we
ought
not
to
make
use
of
one
of
these
to
defend
our selves
from
the
other
:
As
if
a
man
ought
to
be
Covetous
,
for
fear
he
should
be
Prodigal
,
or
throw
himself
into
the
Fire
to
save
himself
from
the
Water
.
Morality
does
not
at
all
approve
this
Conduct
,
that
does
not
teach
to
chuse
Sins
,
but
to
shun
them
,
That
we
may
rest
in
Vertue
alone
,
which
is
difficult
to
be
found
,
because
the
excess
or
the
defect
conceal
it
from
the
Eyes
of
the
Ignorant
.
Those
Women
that
think
they
cannot
be
strictly
honest
and
yet
sufficiently
obliging
,
understand
but
ill
the
Nature
of
these
Vertues
:
For
in
truth
they
are
not
contrary
,
they
are
only
divers
,
and
their
correspondence
is
too
natural
for
them
not
to
be
able
to
subsist
in
the
same
Subject
.
When
they
are
both
of
them
there
in
a
just
degree
,
they
have
a
much
better
Grace
in
each
others
company
than
either
of
them
would
have
alone
.
Hence
it
is
that
Theodosius
was
the
most
commended
of
all
the
Emperors
,
in
that
he
seem'd
to
have
good
qualities
contrary
to
each
other
to
raise
his
esteem
:
His
sweetness
and
gentleness
took
away
nothing
from
his
Majesty
,
nor
his
Severity
from
his
gentle
Condescension
.
THERE
ARE
SOME
that
have
a
Countenance
ridiculous
rather
than
smiling
,
they
do
so
much
constrain
themselves
to
be
agreeable
;
and
others
are
so
much
under
a
constraint
to
put
on
Gravity
,
that
they
have
the
Aspect
of
furious
Persons
or
School-mistresses
.
However
it
be
,
to
give
a
true
account
of
these
two
Humours
,
it
must
be
said
,
that
they
are
usually
suspected
either
of
Artifice
or
Stupidity
:
In
that
,
if
there
be
no
Design
in
them
,
then
there
is
no
Wit
;
and
if
there
be
Design
,
the
one
feign
themselves
grave
that
they
may
deceive
,
and
the
other
feign
themselves
easie
,
only
to
be
deceived
:
The
latter
believe
the
World
will
ascribe
their
Familiarity
to
their
Humour
,
the
former
imagine
that
their
cold
behaviour
will
be
accounted
an
effect
of
their
Vertue
.
These
disguised
persons
can
never
succeed
long
,
especially
with
those
of
good
wit
;
among
whom
the
very
best
means
to
appear
Chast
is
really
to
be
so
.
As
the
greatest
Hypocrites
are
the
least
devout
,
so
the
most
Reserv'd
are
often
the
least
Chast
.
Hecuba
might
have
a
handsom
Mask
,
and
Helen
an
ugly
one
;
but
this
Deformity
and
that
Beauty
would
impose
upon
none
but
those
Eyes
which
saw
no
farther
than
the
outward
appearance
.
It
will
in
the
end
be
discovered
what
we
are
in
truth
.
And
as
Innocence
falsly
accused
,
does
become
afterwards
more
glorious
when
it
appears
in
spight
of
its
Enemies
:
The
Vice
which
is
unjustly
commended
,
appears
to
us
the
more
shameful
,
as
soon
as
we
are
disabused
.
BUT
TO
SPEAK
some
of
the
Praises
of
Chastity
,
it
must
be
that
this
Quality
is
Divine
,
since
even
its
proper
enemies
make
great
account
of
it
;
and
the
most
debauched
have
less
respect
for
her
that
yields
,
than
for
that
resists
.
We
may
learn
from
the
Poets
,
that
Daphne
,
while
she
fled
from
the
guilty
embraces
of
Apollo
,
was
turn'd
into
a
Lawrel
,
from
which
ever
after
he
took
the
Garlands
that
he
wore
:
But
on
the
contrary
,
when
Io
had
consented
to
the
Will
of
Jupiter
,
she
was
changed
into
a
Cow
.
How
different
were
these
two
Metamorphoses
,
and
how
much
more
glorious
marks
had
the
Refusal
than
the
Consent
!
Respect
accompanies
Desire
,
but
Disdain
always
succeeds
Possession
in
these
Cases
.
And
it
seems
those
Women
are
no
longer
Amiable
after
they
are
become
Amorous
.
The
God
Pan
being
ravisht
with
the
Beauties
of
a
Nymph
,
employed
Violence
when
Intreaties
had
fail'd
him
:
She
ran
even
to
the
brink
of
a
River
,
where
she
was
just
ready
to
throw
her self
in
,
that
she
might
save
her
Honour
with
the
loss
of
her
Life
;
there
the
God
took
pity
on
her
and
turn'd
her
into
a
Reed
,
of
which
he
made
a
Pipe
for
the
Honour
of
her
Resistance
;
and
that
he
might
have
her
every
moment
between
his
Hands
and
his
Lips
.
Those
that
are
gain'd
,
are
not
treated
after
that
manner
,
for
as
much
as
they
have
not
that
Honour
now
,
which
made
them
sought
and
desired
with
so
much
care
and
pains
.
Those
Women
that
promise
themselves
they
will
never
go
so
far
,
and
give
no
favours
but
such
indifferent
ones
as
Civility
will
permit
,
after
they
have
suffer'd
more
than
they
ought
,
are
carried
on
further
than
they
thought
to
be
.
I
could
wish
that
the
Imprudence
of
many
Ladies
did
not
often
give
a
truth
to
the
Fable
of
Europe
.
This
young
Princess
was
innocently
walking
on
the
Sea-shore
,
where
she
view'd
her
Herds
as
they
were
grazing
by
her
;
she
sees
among
them
a
Bull
that
pleased
her
more
than
all
the
rest
;
she
approaches
to
stroak
and
play
with
him
,
she
mounts
upon
his
Back
when
she
sees
him
so
gentle
,
but
she
found
her
ruin
at
last
there
where
she
sought
only
diversion
.
He
enters
by
little
and
little
into
the
water
with
her
,
and
so
far
at
last
that
she
beheld
in
vain
the
brink
of
the
Ocean
without
being
able
to
return
to
it
.
She
saw
her self
at
that
time
between
two
frightful
dangers
,
one
of
which
she
must
needs
fall
into
:
She
could
not
quit
him
without
the
loss
of
her
life
,
nor
commit
her self
to
his
conduct
without
the
loss
of
her
Honour
.
She
was
transported
to
an
Isle
,
where
she
sadly
knew
to
her
cost
,
that
this
Bull
was
a
God
thus
disguised
to
surprise
her
.
See
herein
what
will
happen
to
those
that
will
play
with
Beasts
,
when
they
are
more
free
or
more
familiar
with
Stupid
Persons
than
with
Good
Wits
.
Europe
was
more
bold
with
a
Bull
than
she
would
have
been
with
Jupiter
,
if
he
had
but
declared
himself
:
He
made
his
approaches
more
easily
under
the
Hide
of
a
Beast
,
than
under
the
appearance
of
a
God
.
The
most
cunning
persons
,
after
his
example
,
will
counterfeit
themselves
silly
and
ignorant
,
to
arrive
with
the
more
ease
at
what
they
design
:
They
pass
from
small
Favours
to
great
ones
,
and
always
advance
their
design
,
till
they
change
their
Entreaties
into
Threatnings
,
and
their
Soothing
into
Violence
.
And
it
is
from
thenceforth
that
such
acknowledge
,
too
late
,
that
the
true
Simplicity
is
ill
treated
when
it
entertains
it self
with
the
false
one
.
The
fear
of
losing
their
Reputation
,
after
they
have
given
some
advantages
,
does
corrupt
many
:
But
they
deserve
to
be
punisht
for
their
easiness
,
that
they
may
learn
,
at
their
cost
,
that
there
is
no
great
safety
with
persons
that
are
disguised
,
and
that
those
Spirits
that
are
least
dissembled
,
are
the
more
vertuous
,
and
the
more
capable
of
Friendship
.
Those
that
would
disparage
the
Ladies
,
say
that
the
Foolish
are
more
fortunate
and
happy
with
them
than
the
most
Worthy
Persons
:
Because
the
Violence
of
the
one
sort
succeeds
better
than
the
Persuasions
of
the
other
;
and
because
they
are
less
ashamed
to
let
Favours
be
wrested
from
them
,
than
to
bestow
them
,
to
the
end
they
may
excuse
their
consent
by
the
force
.
But
these
are
Opinions
that
deserve
rather
to
be
despised
than
credited
,
and
which
no
less
contradict
the
Sincerity
,
than
the
Vertue
of
the
Ladies
;
who
ordinarily
do
not
fall
into
any
evil
,
but
by
reason
that
they
have
not
artifice
enough
against
that
of
their
Enemies
.
BUT
THAT
WE
may
blame
Affectation
after
we
have
commended
Plainness
:
It
is
not
very
easie
to
employ
so
many
inventions
,
as
some
do
,
that
they
may
appear
amiable
,
without
having
some
design
in
so
doing
.
They
that
give
Love
for
their
pleasure
,
are
often
forced
to
receive
it
by
necessity
.
Those
Women
would
work
a
Miracle
,
in
carrying
so
much
fire
in
their
Eyes
,
without
having
any
kindle
in
the
Soul
;
and
how
resolv'd
soever
they
may
be
,
their
Looks
have
not
the
priviledge
of
the
Sun
,
who
burns
all
below
without
inflaming
his
own
Sphere
.
These
are
ill
Weapons
,
these
of
Love
,
that
one
can
rarely
make
use
of
them
to
hurt
others
,
but
first
or
last
she
shall
hurt
her self
.
I
have
heretofore
a
long
time
mused
upon
the
Statue
of
Venus
,
made
by
Phidias
,
under
the
feet
of
which
,
he
placed
a
Tortoise
.
I
judge
that
the
greatest
Mystery
that
can
therein
be
discovered
is
,
that
the
Tortoises
go
but
very
little
,
or
if
they
remove
themselves
sometimes
,
they
are
always
arm'd
and
cover'd
,
carrying
their
House
along
with
them
.
Venus
despises
the
Solitary
and
the
Cautious
:
Those
Women
that
seek
with
so
much
Passion
all
sorts
of
Conversation
,
do
please
her
more
for
the
encrease
of
her
Empire
:
And
above
all
things
,
she
has
always
affected
Nudity
,
because
it
was
that
which
gain'd
her
the
Apple
.
Those
Women
that
are
so
much
pleased
to
find
themselves
often
in
the
midst
of
their
Enemies
,
have
something
of
a
desire
to
be
overcome
.
And
in
truth
,
how
good
soever
a
Company
may
be
,
yet
Distrust
is
always
better
than
too
much
Boldness
:
And
since
she
who
ought
to
be
the
Pattern
of
her
Sex
,
was
confus'd
at
the
presence
of
an
Angel
,
who
appear'd
to
her
in
the
likeness
of
a
Man
;
The
Women
also
ought
always
to
testifie
some
bashfulness
in
the
company
of
men
,
tho
when
they
are
under
the
form
of
an
Angel
:
Unless
it
were
so
,
that
they
having
no
other
than
his
design
,
the
Women
also
would
have
no
need
of
her
fear
.
IT
IS
DOUBTLESS
ill
asserted
to
say
,
That
Timerousness
restrains
more
Women
than
Vertue
:
If
their
inclination
were
bad
,
would
they
want
to
be
solicited
?
Experience
shews
sufficiently
,
that
if
they
have
any
apprehension
,
it
is
rather
of
being
Vicious
,
than
of
being
blamed
.
Tho
the
Men
that
have
written
Books
and
Proverbs
,
have
writ
all
things
to
their
own
advantage
:
Yet
they
have
declar'd
that
Chastity
does
particularly
belong
to
the
Women
;
for
as
much
as
they
,
who
have
lost
this
,
are
taken
for
Monsters
.
It
would
not
be
thought
so
strange
if
this
Quality
were
not
natural
to
them
.
There
have
indeed
some
Men
been
found
that
have
possest
this
Vertue
;
but
this
has
been
upon
such
occasions
,
as
wherein
some
Considerations
,
or
Constraint
have
taken
away
all
the
merit
of
it
.
Alexander
testified
some
reservedness
with
the
Women
of
Darius's
Family
:
But
to
shew
that
this
was
more
out
of
Policy
than
Vertue
,
what
did
he
not
do
with
the
Amazons
?
Scipio
,
while
he
was
yet
a
Young
Man
,
sent
back
a
very
fair
Woman
to
her
Husband
,
after
his
Souldiers
had
presented
her
to
him
:
But
Glory
was
stronger
in
him
than
Love
;
because
he
had
lost
his
Credit
with
the
Spaniards
if
he
had
accepted
that
Offer
.
What
praise
did
Xenocrates
deserve
for
not
medling
with
the
Woman
whom
they
brought
to
him
?
His
coldness
proceeded
from
his
Old
Age
;
he
was
Drunk
,
he
wanted
to
Sleep
.
And
if
he
had
not
been
either
Feeble
or
Drowsie
,
yet
it
was
in
publick
;
in
which
case
the
most
Debauched
had
been
asham'd
as
well
as
a
Philosopher
.
There
is
no
need
of
a
long
Discourse
to
prove
that
Chastity
does
not
belong
to
Men
;
they
themselves
too
freely
renounce
any
part
in
it
,
and
believe
that
they
should
encroach
upon
the
profession
of
the
Women
,
if
they
should
put
in
practice
the
Precepts
which
they
themselves
give
to
them
.
Is
not
this
a
Custom
altogether
worthy
of
blame
,
to
see
the
Men
take
all
manner
of
Liberty
,
without
being
willing
to
give
the
least
degree
?
One
would
say
when
one
beholds
this
Tyranny
,
that
Marriage
sure
was
instituted
for
nothing
else
but
to
put
Women
under
the
Custody
of
Goalers
.
There
is
herein
a
great
deal
of
Ingratitude
as
well
as
of
Injustice
,
to
make
claim
to
a
Fidelity
which
they
will
not
return
,
especially
when
they
themselves
are
no
less
obliged
to
preserve
it
.
The
Women
have
enough
of
Wit
and
of
Conscience
,
to
believe
that
a
Revenge
would
cost
them
too
dear
,
if
they
should
lose
their
own
Vertue
to
have
satisfaction
for
the
Vice
of
their
Husbands
.
Octavia
did
not
cease
to
love
the
Lewd
Mark
Antony
,
even
while
he
made
Love
to
Cleopatra
;
and
abandon'd
a
great
Beauty
at
Rome
to
possess
one
that
was
far
a
lesser
one
in
Egypt
.
Those
Women
that
have
this
Constancy
,
are
worthy
of
Admiration
;
but
those
that
have
it
not
,
find
pretexts
for
their
weakness
:
The
Example
serves
them
for
a
Reason
,
and
they
cannot
imagine
that
Crystal
can
resist
those
Bodies
,
which
are
able
to
break
Marbles
or
Diamonds
.
IF
WE
MAY
be
permitted
to
give
some
advice
after
we
have
been
commending
:
Since
the
Son
of
God
himself
had
a
more
tender
affection
for
one
of
his
Disciples
,
than
for
any
of
the
other
.
There
may
be
particular
inclinations
allow'd
without
any
offence
to
Chastity
,
which
does
not
banish
the
Affections
,
but
only
regulate
and
moderate
them
.
However
,
we
ought
to
take
care
that
if
Friendship
,
in
its
own
nature
,
be
a
Vertue
,
it
does
not
become
a
Vice
in
our
practice
.
That
it
may
not
be
therein
abused
,
we
ought
to
examin
the
end
and
design
of
it
as
soon
as
it
commences
;
and
to
assure
our selves
it
is
dangerous
if
we
pretend
to
any
thing
else
but
Affection
.
And
above
all
,
to
preserve
the
more
assuredly
this
Vertue
,
it
is
good
for
them
to
betake
themselves
always
to
some
commendable
Exercise
.
Evil
Thoughts
have
no
less
advantage
of
an
idle
Spirit
,
than
Enemies
have
over
a
man
when
he
is
asleep
:
And
I
am
of
the
same
opinion
with
him
who
call'd
this
languishing
Repose
,
the
burying
of
a
person
alive
:
Because
that
as
Worms
breed
in
the
Body
when
't
is
without
the
Soul
;
so
bad
Desires
and
Passions
from
themselves
in
a
Soul
that
is
without
employ
.
And
if
dishonest
Loves
are
the
trade
of
those
who
do
not
spend
their
time
in
something
that
is
commendable
;
It
ought
to
be
believed
,
that
Chastity
will
be
preserv'd
by
the
help
of
employment
,
as
it
is
corrupted
by
Leisure
.
Her
whom
the
Ancients
held
for
the
Goddess
of
Love
,
they
also
took
for
the
Mother
of
Idleness
:
Diana
follow'd
the
Chace
,
and
Minerva
Studied
;
but
Venus
did
nothing
.
Of
Courage
.
IT
SEEMS
to
the
Men
,
that
Courage
is
a
Quality
that
should
be
peculiarly
affixed
to
their
Sex
;
without
their
producing
any
other
Title
to
it
than
only
their
own
presumption
:
But
he
who
made
so
much
difficulty
to
imagine
that
there
was
one
strong
and
couragious
Woman
in
the
World
,
he
made
the
Sex
a
very
honourable
amends
for
so
great
an
injury
:
And
tho
he
was
esteemed
the
Wisest
and
the
Ablest
of
all
Men
,
he
nevertheless
lost
this
high
advantage
among
the
Women
,
and
became
so
shamefully
feeble
,
and
was
so
far
conquer'd
by
them
,
that
they
obliged
him
to
sacrifice
to
Idols
.
Histories
are
full
of
their
generous
actions
,
which
they
have
perform'd
to
preserve
their
Country
,
and
out
of
Love
to
their
Husbands
,
and
for
the
Religion
of
their
Ancestors
.
BUT
TO
SEE
whether
our
Praises
are
true
or
false
in
this
matter
,
it
is
necessary
to
examin
what
is
the
opinion
of
the
Wise
,
and
what
that
of
the
Vulgar
concerning
the
true
nature
of
Courage
.
There
is
nothing
then
more
true
than
this
,
That
as
the
strength
of
the
Brain
appears
in
walking
over
the
highest
places
without
fearing
a
fall
;
that
of
Good
Spirits
consists
in
the
seeing
a
danger
without
being
troubled
at
it
.
And
nevertheless
the
Stupid
have
no
advantage
in
this
matter
,
while
they
wait
till
occasions
come
without
concern
,
nor
have
the
rash
any
that
seek
them
:
It
is
only
the
Wise
that
defend
themselves
from
misfortunes
,
without
being
precipitant
or
insensible
.
Since
Courage
ought
always
to
be
join'd
with
a
free
deliberation
,
and
that
it
is
not
a
Vertue
,
either
wholly
constrain'd
or
purely
natural
;
I
cannot
persuade
my self
to
account
those
to
be
generous
who
have
a
Temper
so
light
that
it
is
raised
without
good
Cause
,
nor
those
that
have
a
Nature
so
heavy
and
dull
,
that
one
cannot
provoke
them
,
tho
by
ill
treatment
and
injury
.
Here
is
either
an
excess
,
or
a
defect
of
resentment
,
which
may
better
be
term'd
Levity
or
Stupidity
,
than
Courage
.
If
Judgment
should
be
found
in
all
the
Discourses
of
an
Orator
,
Prudence
ought
to
be
met
with
in
all
the
Actions
of
a
Wise
Man
:
Without
that
let
Polyphemus
be
as
strong
as
he
will
,
he
shall
not
fail
to
lose
first
his
Eye
,
and
then
his
Life
.
And
tho
Vlysses
was
much
weaker
than
he
,
yet
the
bulky
Giant
could
not
defend
himself
from
him
with
all
the
force
that
he
had
in
his
Arms.
AFTER
WE
have
seen
wherein
the
true
Courage
does
consist
,
those
that
know
the
temper
of
Women
,
must
allow
that
they
have
a
great
disposition
to
this
Vertue
:
For
they
are
not
so
cold
as
to
be
unsensible
,
nor
so
hot
as
to
be
rash
.
We
do
not
see
that
the
most
Couragious
among
the
Men
do
precipitate
themselves
upon
all
sorts
of
occasions
,
as
if
they
had
as
many
Lives
as
there
are
Hazards
and
Misfortunes
in
the
World
.
Whatever
good
Face
they
may
put
upon
it
,
the
most
understanding
persons
have
some
difficulty
to
resolve
upon
a
thing
that
depends
upon
Opinion
,
and
have
regret
at
the
committing
such
a
fault
,
in
the
loss
of
Life
,
as
can
never
be
repair'd
.
This
would
tell
us
,
that
this
Vertue
ought
to
have
Eyes
as
well
as
Arms
,
and
Prudence
as
well
as
Vigour
.
And
therefore
they
who
know
Morality
well
,
will
never
give
the
name
of
Courage
to
Anger
,
nor
to
Despair
;
and
I
am
not
able
to
believe
,
that
the
Men
have
Reason
,
when
they
call
the
Women
Timerous
,
only
because
they
are
not
Hasty
or
Imprudent
.
But
if
any
say
that
I
have
made
an
Apology
for
Cowardise
,
they
must
not
take
it
ill
,
if
I
accuse
them
of
recommending
Brutality
.
What
glory
has
a
man
by
cutting
his
own
Throat
?
And
what
advantage
,
bating
the
brutish
custom
,
in
making
Ostentation
of
a
Trade
,
where
the
Barbarous
Goths
and
Vandals
have
been
the
Masters
,
and
of
which
they
gave
us
the
cruel
Rules
and
Examples
?
What
is
there
more
easie
,
than
for
a
man
to
let
himself
be
transported
into
Fury
,
and
to
follow
the
Motions
of
his
Passion
?
Those
whom
the
Vulgar
call
Courageous
,
resemble
the
Glasses
which
we
cannot
touch
almost
without
breaking
them
.
They
do
not
know
that
the
Minds
of
Men
as
well
as
their
Bodies
,
are
always
there
most
sensible
where
they
are
most
weak
.
For
if
this
be
brave
and
generous
to
be
provok't
,
or
to
complain
every
Moment
,
then
the
sick
are
more
so
than
the
sound
,
the
Old
than
the
Young
,
and
the
Vulgar
than
the
Wise
.
Since
Fear
and
boldness
are
both
reasonable
,
they
are
not
contrary
to
each
other
;
The
one
opens
our
Eyes
to
discover
Evils
before
they
arrive
;
and
the
other
animates
us
to
repulse
them
when
they
are
present
.
BUT
LET
US
leave
off
reasoning
,
to
come
to
Examples
;
and
in
truth
we
have
admirable
ones
of
this
kind
.
Has
not
Titus
Livius
left
us
a
History
much
to
their
Advantage
,
which
he
writ
,
as
himself
confesses
,
with
Astonishment
and
Love
?
After
that
Philip
King
of
Macedon
had
put
to
Death
the
Principal
Lords
of
Thessaly
,
many
to
avoid
his
Cruelty
,
fled
,
and
betook
themselves
into
other
Countries
.
Poris
and
Theoxene
took
their
way
to
Athens
,
to
find
that
security
there
,
which
they
could
not
have
in
their
own
Country
.
But
they
Sail'd
so
unluckily
,
that
instead
of
advancing
,
the
Winds
drove
them
back
again
into
that
very
Port
whence
they
had
set
Sail
:
The
Guards
having
discover'd
them
at
the
rising
of
the
Sun
,
advertised
the
Prince
of
it
,
and
laboured
to
deprive
these
unhappy
Creatures
of
that
Liberty
which
they
had
more
in
Esteem
than
their
Lives
.
In
t●is
Extremity
Poris
employ'd
his
intreaties
to
appease
the
Souldiers
,
and
even
to
invoke
the
Gods
to
his
succour
:
But
Theoxene
seeing
inevitable
Death
was
approaching
,
and
not
being
willing
to
fall
into
the
Hands
of
this
Tyrant
,
she
sav'd
her
Children
from
Captivity
by
an
Extraordinary
Resolution
.
She
presented
a
Ponyard
to
the
Elder
of
them
,
and
a
Cup
of
Poison
to
the
Lesser
,
and
thus
bespoke
them
.
There
is
now
no
further
help
either
for
our
Liberty
or
our
Lives
;
and
since
we
must
expect
and
propose
to
our selves
that
we
shall
die
,
let
us
take
Courage
,
my
Dear
Children
;
it
is
better
for
us
to
chuse
a
Death
than
to
receive
one
from
the
Hands
of
those
that
will
insult
over
us
.
Those
that
are
strong
,
let
them
make
use
of
the
Sword
;
those
that
are
more
weak
,
let
them
drink
off
this
Draught
.
Her
children
obey'd
their
Mother
,
she
threw
them
half
Dead
into
the
Sea
,
and
then
embraced
her
Dear
Poris
to
cast
him
Headlong
with
her self
after
them
;
this
she
did
in
the
sight
of
the
Souldiers
,
who
could
not
forbear
to
lament
the
Loss
,
and
to
admire
the
Resolution
of
this
Lady
.
Must
we
not
own
that
Courage
and
Constancy
appear'd
on
this
Occasion
with
a
marvelous
Luster
?
Can
we
find
among
Men
any
thing
more
great
,
or
even
comparable
to
this
?
Without
dissembling
I
must
declare
,
that
I
think
we
cannot
see
an
Action
more
Courageous
:
The
Despair
of
her
Husband
,
the
Tears
of
her
Children
,
the
Threats
of
her
Enemies
could
not
shake
her
Constancy
:
And
in
the
sight
of
so
many
misfortunes
,
she
shew'd
an
Aspect
as
free
from
Fear
as
it
was
from
Pity
;
she
had
none
but
generous
Sentiments
,
there
where
many
Men
would
have
had
none
but
Cowardly
ones
.
But
if
the
Courage
of
Theoxene
did
thus
appear
in
the
defence
of
her
own
Liberty
;
That
of
Megistone
for
the
sake
of
her
Country
,
was
yet
more
remarkable
.
After
that
Aristotimus
had
usurped
the
Sovereignty
of
Elis
,
he
drove
away
the
better
part
of
the
Citizens
,
who
entreated
him
that
at
least
he
would
permit
their
Wives
to
bear
them
company
in
their
Misfortunes
.
This
Tyrant
consented
,
in
appearance
,
to
their
Demands
;
but
so
soon
as
he
perceiv'd
and
knew
that
the
Women
disposed
themselves
to
depart
,
and
that
they
prefer'd
the
company
of
their
Husbands
to
all
the
Conveniences
of
their
habitations
in
their
City
,
he
put
to
death
a
great
many
of
them
upon
the
place
,
and
commanded
the
rest
into
Prisons
.
Nevertheless
,
for
as
much
as
Tyranny
does
no
less
harm
to
those
that
exercise
,
it
than
it
does
to
those
that
suffer
under
it
,
and
there
cannot
be
much
Safety
where
there
are
as
many
Enemies
as
subjects
;
Aristotimus
begun
from
thenceforth
to
fear
his
own
fall
:
News
was
brought
him
that
the
Banisht
Citizens
had
form'd
a
Body
,
and
were
coming
back
to
lay
siege
to
Elis.
This
desperate
Barbarian
not
being
able
to
find
a
more
ready
remedy
for
his
danger
,
went
with
a
mighty
fury
to
the
Prison
,
to
command
the
Women
that
they
▪
should
call
to
their
Husbands
in
order
to
appease
them
.
Megistone
disdain'd
his
Commands
,
and
without
fearing
any
effects
of
his
unjust
power
over
them
,
she
made
this
Answer
in
the
name
of
the
rest
.
You
shew
very
sufficiently
that
you
are
as
destitute
of
Judgment
as
you
are
of
Courage
,
when
you
come
to
pray
to
those
Persons
whom
you
have
basely
abused
,
and
hope
for
Favour
from
those
to
whom
you
have
shew'd
none
.
These
places
horrible
for
their
Darkness
,
and
the
Threatnings
of
Death
that
you
come
with
,
are
not
able
to
render
us
so
Cowardly
as
to
betray
our
Country
;
for
which
we
will
steadily
lose
our
Lives
after
the
loss
of
our
Liberty
.
Aristotimus
his
rage
was
more
inflam'd
rather
than
diminisht
:
He
commanded
that
they
should
bring
the
Son
of
Megistone
,
and
put
him
to
Death
before
the
Face
of
his
Mother
:
But
when
he
could
not
be
distinguisht
by
the
Messengers
,
in
the
Company
of
other
Children
,
Megistone
call'd
him
by
name
,
with
a
protestation
that
she
had
rather
see
him
die
than
be
Captive
in
the
Hands
of
Aristotimus
.
Dureing
this
disorder
the
Tragedy
was
at
an
He
was
besieged
from
without
,
they
conspired
against
him
within
the
City
,
where
he
was
murdered
in
the
Market-place
.
Megistone
left
the
Prison
,
and
to
shew
her self
as
compassionate
as
she
had
been
generous
and
brave
,
she
prevented
the
Violating
the
Daughters
of
Aristotimus
,
remonstrating
to
the
People
who
mutined
against
her
,
that
they
ought
not
to
render
themselves
guilty
of
the
Crime
that
they
punisht
,
nor
commit
Cruelty
upon
the
Children
when
they
executed
Justice
upon
the
Father
.
Euripides
admired
the
Countenance
,
the
Discourse
,
the
Resolution
of
Iphigenia
,
when
she
was
to
be
Sacrificed
to
Diana
for
the
Hind
that
Agamemnon
had
kill'd
.
Why
weep
you
thus
(
said
she
to
her
Father
)
for
her
who
dies
contented
,
since
't
is
by
the
Command
of
the
Oracle
,
and
for
the
Good
of
Greece
?
If
the
prosperity
of
your
Arms
is
fastned
to
the
Loss
of
my
Life
,
I
accuse
not
my
Destiny
;
I
regret
nothing
but
this
,
that
I
have
not
more
Lives
than
one
,
that
I
might
purchase
for
you
,
by
the
Loss
of
them
,
as
many
Lawrels
as
I
desire
you
.
At
least
your
Victory
shall
be
as
pleasant
as
your
Sacrifice
is
,
that
must
be
the
Price
and
the
Omen
of
it
.
This
young
Beauty
in
the
midst
of
the
publick
Tears
,
died
with
as
much
Sweetness
as
Constancy
,
and
made
no
more
resistance
to
the
Sacrificer
than
a
Rose
does
to
him
that
gathers
it
.
BOTH
HISTORIES
and
Fables
are
full
of
such
Examples
.
But
,
to
say
that
which
seems
to
me
of
greatest
Importance
concerning
the
Use
of
this
Vertue
;
It
is
necessary
to
be
consider'd
well
on
what
occasions
any
serve
themselves
of
it
.
It
is
here
that
the
Vulgar
have
great
need
of
a
Guide
,
because
if
they
separate
Prudence
from
humane
Actions
,
then
Ignorance
,
Despair
or
Rashness
will
have
even
the
same
effects
and
the
same
appearances
as
Courage
.
To
speak
rightly
of
this
matter
,
this
is
an
Infallible
Rule
,
That
those
Women
who
testify
a
great
Resolution
in
any
evil
Design
,
they
are
in
a
manner
always
Cowardly
in
any
Vertuous
Enterprise
.
And
for
this
Reason
the
Ladies
ought
to
take
great
care
,
that
they
be
not
more
bold
for
their
Passions
than
for
Vertue
.
And
in
truth
I
can
by
no
means
approve
of
them
,
who
resemble
Thetia
the
Corinthian
,
who
had
so
great
a
fear
of
Flies
,
that
she
would
never
endure
any
light
in
her
Chamber
,
lest
she
should
thereby
see
them
;
and
yet
had
Resolution
enough
to
kill
her
own
Husband
.
Was
not
this
to
abuse
both
Fear
and
Boldness
?
To
be
afraid
of
Flies
,
and
yet
commit
a
horrid
Murder
with
so
much
Confidence
?
And
to
give
a
touch
at
the
Principal
Vices
which
are
contrary
to
this
Vertue
.
Those
Women
that
kill
themselves
,
are
not
courageous
,
but
desperate
;
this
is
to
give
way
,
instead
of
defending
our selves
:
It
is
to
yield
our selves
to
an
Enemy
,
without
putting
him
to
the
trouble
to
conquer
us
.
There
is
no
great
need
of
Resolution
to
lay
hold
on
Death
for
a
rememdy
to
it self
:
There
is
no
great
strength
of
Spirit
to
practise
upon
our selves
the
Office
of
an
Hangman
.
It
is
better
to
seek
the
end
of
a
Disease
in
good
Medicaments
than
in
Poison
;
otherwise
this
is
not
a
resistance
,
but
a
flight
;
this
is
not
to
seek
a
remedy
,
but
to
render
our
ruin
the
more
Infallible
.
As
we
count
the
Body
weak
,
when
it
sinks
under
a
small
Burden
;
so
we
ought
to
believe
the
Mind
cowardly
when
it
faints
under
an
Affliction
.
It
is
indeed
upon
this
ground
that
many
accuse
the
Women
:
But
the
Men
have
no
Reason
to
Reproach
them
for
a
Vice
which
themselves
are
often
guilty
of
.
As
Lucretia
kill'd
her self
for
the
Loss
of
her
Honour
;
Cato
did
the
same
thing
for
the
Loss
of
Liberty
.
And
why
should
they
blame
a
young
Lady
for
that
which
many
have
so
highly
commended
in
a
Philosopher
?
And
to
say
the
truth
,
though
some
have
set
themselves
to
invent
Slanders
for
the
disparagement
of
the
Women
;
it
ought
to
be
own'd
that
they
are
more
firm
to
their
designs
than
the
Men.
At
least
,
let
us
learn
from
the
Holy
Scripture
,
that
upon
an
occasion
which
required
the
greatest
Affection
and
Courage
towards
the
Service
of
God
;
One
might
have
seen
three
Mary's
under
the
Cross
,
where
there
was
but
one
of
Twelve
Disciples
.
Of
Constancy
and
Fidelity
.
THOSE
THAT
HAVE
been
possest
with
a
belief
,
that
Levity
is
natural
to
Woman
;
when
they
read
this
Discourse
which
undertakes
to
prove
the
contrary
,
they
will
perhaps
think
that
we
pretend
to
find
Stability
in
the
Winds
,
a
good
foundation
upon
the
Waters
,
or
strength
in
Reeds
.
But
setting
aside
their
Opinion
,
since
it
is
not
our
Design
or
Commission
,
to
rectify
all
those
who
are
in
an
Errour
,
we
will
make
it
appear
that
as
to
what
concerns
Inconstancy
,
that
Sex
are
more
in
danger
to
be
injur'd
by
it
,
than
to
be
guilty
of
it
.
And
that
their
distrust
is
very
just
in
an
Age
when
the
Friendships
that
are
promised
with
a
great
deal
of
Ceremony
,
are
without
Truth
,
or
but
of
a
Moments
Duration
.
Constancy
is
not
used
but
in
good
things
,
and
Obstinacy
in
those
that
are
evil
;
otherwise
Wickedness
would
be
Eternal
,
and
Repentance
should
be
forbid
for
fear
of
a
change
.
When
an
alteration
is
just
it
is
a
matter
of
Choice
;
when
't
is
not
so
it
proceeds
from
Levity
.
As
it
is
not
reasonable
that
they
who
are
sick
should
remain
always
in
that
condition
that
they
might
not
be
inconstant
;
so
likewise
I
do
not
think
there
is
any
more
fault
in
forsaking
an
ill
Opinion
,
than
in
getting
rid
of
a
Fever
:
And
I
believe
that
to
Repent
may
be
as
necessary
to
the
Mind
,
as
Medicines
are
sometimes
to
the
Body
.
What
danger
is
there
in
preferring
a
greater
merit
to
a
less
,
or
to
own
that
the
Sun
has
more
of
light
than
the
Stars
?
Otherwise
the
first
things
that
we
shall
happen
to
see
in
the
World
would
put
a
Shackle
upon
our
Liberty
,
even
to
the
taking
away
from
us
the
right
of
Chusing
,
or
to
the
making
us
love
that
which
may
be
worthy
of
Hatred
.
Those
that
highly
esteem'd
Nero
while
he
manag'd
himself
wisely
in
the
first
five
years
of
his
Empire
;
Were
they
oblig'd
for
this
to
love
and
Honour
him
also
when
he
was
become
a
Tyrant
?
After
he
had
cashier'd
all
his
Vertue
,
must
they
still
owe
him
Friendship
?
I
did
love
this
Man
for
his
Merit
,
this
Face
for
its
beauty
,
this
Flower
for
its
Colour
;
this
Man
is
debaucht
and
become
vicious
,
this
unhappy
Face
is
grown
ugly
,
this
fine
Flower
Alas
,
is
wither'd
;
why
would
you
have
me
to
be
still
fond
of
an
object
where
the
lovely
Qualities
are
no
more
to
be
found
?
And
can
the
Building
stand
when
the
Foundation
is
taken
away
?
If
this
be
a
due
preserving
of
these
Melancholy
Laws
of
Constancy
,
They
who
love
a
curious
Picture
would
be
oblig'd
to
admire
the
Cloth
too
,
after
that
the
fine
Draught
were
defaced
.
There
is
no
Religion
in
that
Love
which
obliges
to
pay
an
Honour
to
such
Relicks
,
any
more
than
as
our
Affection
may
be
changed
into
Pity
with
the
decay
of
the
Object
,
or
unless
it
were
to
avoid
Ingratitude
rather
than
Inconstancy
.
It
is
for
this
reason
that
they
who
love
nothing
but
the
Beauty
of
the
Body
,
have
a
great
deal
of
difficulty
to
live
long
in
Love
:
It
is
only
the
Beauty
of
the
Mind
and
the
never
fading
Charms
of
Vertue
that
can
lay
hold
of
us
for
ever
.
Faces
,
as
well
as
the
Years
,
have
their
Seasons
:
How
agreeable
and
lovely
soever
a
Spring
may
be
,
we
must
expect
to
see
the
Flowers
wither'd
away
,
and
to
endure
a
Winter
after
the
fine
days
.
NEVERTHELESS
there
is
no
ground
to
condemn
so
noble
a
Vertue
,
and
a
quality
so
necessary
to
the
World
,
as
Constancy
;
without
which
all
the
Love
in
it
were
but
Treachery
and
Deceit
.
Let
it
then
be
taken
how
it
will
,
whether
as
Men
are
wont
to
do
,
or
according
to
reason
,
I
say
the
following
Examples
will
shew
that
the
Men
are
very
injurious
when
they
give
the
Names
of
Vices
to
the
Vertues
of
the
Women
;
when
they
will
needs
call
them
obstinate
or
fickle
tho
they
have
reason
to
change
or
not
to
change
.
Sinorix
being
deeply
in
Love
with
Camma
the
Wife
of
Synattus
,
he
employed
all
his
Arts
to
win
her
consent
to
his
Passion
:
But
when
all
his
endeavours
,
together
with
the
Luster
of
his
Quality
,
were
not
of
force
sufficient
to
shake
the
Resolution
of
this
Woman
,
he
imagin'd
that
if
her
Husband
were
but
taken
out
of
the
World
,
he
should
then
easily
possess
what
was
now
refused
him
:
He
kill'd
him
;
and
after
that
Cruelty
,
he
so
importun'd
the
Parents
of
this
Widow
,
that
by
their
influence
she
at
last
consented
,
in
appearance
,
to
the
Marriage
of
Sinorix
.
When
they
were
come
then
to
Celebrate
the
Marriage
,
and
that
they
must
go
to
the
Temple
of
Diana
,
This
Chast
Lady
brings
out
a
Cup
of
Wine
,
of
which
she
drinks
a
good
part
to
Sinorix
,
and
gives
him
the
rest
;
he
received
it
joyfully
,
and
drank
it
all
,
not
imagining
in
the
least
that
it
was
poisoned
.
Camma
seeing
her
design
now
accomplisht
,
she
threw
her self
upon
her
Knees
before
the
Image
of
Diana
,
to
whom
she
gave
her
thanks
and
made
her
excuses
after
this
manner
.
Great
Goddess
,
thou
knowst
with
how
great
a
Constraint
,
and
with
what
Design
I
have
consented
to
marry
with
this
Murderer
.
If
Grief
would
kill
as
often
as
it
is
extream
,
I
should
not
have
been
now
in
this
World
;
where
nevertheless
I
have
not
refused
to
stay
a
while
,
that
I
might
take
vengeance
on
this
perfidious
Man
,
whom
thou
seest
here
,
who
believes
that
I
am
able
to
love
him
after
he
has
ravisht
from
me
my
Dear
Synattus
.
Think
with
thy self
Barbarous
Man
,
and
acknowledge
how
much
right
I
have
to
Sacrifice
thy
life
to
that
thou
hast
taken
from
my
Husband
.
I
do
not
value
at
all
my
own
,
for
I
defer'd
to
put
an
end
to
it
only
that
I
might
give
to
Posterity
one
more
remarkable
Testimony
of
my
Love
and
of
thy
Cruelty
.
Camma
was
happy
in
this
that
Sinorix
died
before
her
,
tho
he
drank
last
of
the
fatal
draught
:
The
Gods
gave
this
satisfaction
to
her
Fidelity
,
and
she
ended
her
life
calling
still
upon
Synattus
,
that
he
would
come
and
accompany
her
in
her
departure
from
this
World
.
Can
any
of
the
Men
give
a
more
noble
Example
of
Constancy
than
this
?
And
was
it
not
a
Philosophick
Madness
to
maintain
in
publick
,
that
among
a
thousand
Men
one
should
hardly
find
one
constant
,
but
amongst
all
Woman-kind
not
one
?
After
this
it
is
easy
to
judge
,
whether
the
Prince
of
Philosophers
had
reason
to
compare
Woman
to
the
first
Matter
,
because
that
has
always
a
desire
to
the
changing
of
its
Forms
;
and
tho
it
has
gained
one
that
is
altogether
perfect
,
yet
it
still
retains
a
general
inclination
for
all
other
.
He
had
a
design
to
shew
by
the
Parallel
,
that
the
Women
are
as
unsatisfied
and
unconstant
towards
the
Men
,
as
Matter
is
towards
the
Forms
.
But
this
is
a
Comparison
too
injurious
,
and
such
as
would
agree
better
a
great
deal
with
the
Philosopher
himself
,
than
with
any
the
most
unconstant
Woman
that
could
be
found
:
For
he
forsook
one
Mistress
for
another
,
to
whom
he
made
his
devout
Addresses
,
that
he
might
Testifie
with
the
more
solemnity
that
he
himself
was
guilty
of
a
Crime
of
which
he
had
accused
the
Women
.
In
truth
they
have
more
reason
to
complain
of
the
Men
,
than
they
have
to
fear
their
Reproaches
.
How
are
credulous
Spirits
at
this
day
ill
requited
for
their
simplicity
!
Whatever
assurances
many
Men
do
give
,
they
ought
rather
to
be
reckoned
Deceivers
than
Inconstant
;
because
at
the
same
time
that
they
promise
Fidelity
,
they
are
forming
a
Design
to
violate
it
:
There
is
no
alteration
in
their
Resolutions
,
but
there
is
in
their
Words
.
THIS
VICE
does
not
haunt
those
Minds
that
are
above
the
Common
Rank
:
One
may
be
assured
of
them
,
and
their
least
designs
remain
firm
in
all
sorts
of
occasions
,
and
under
the
greatest
storms
of
Fortune
.
Levity
comes
of
Weakness
,
and
Constancy
from
a
strength
of
Spirit
.
After
that
Affection
has
bound
together
two
Generous
Souls
,
the
Separation
of
them
must
be
impossible
:
For
since
Love
is
in
its
Nature
Immortal
,
when
it
can
cease
to
be
it
must
be
acknowledged
that
it
is
not
true
.
St.
Augustine
said
,
that
his
Friend
and
he
seemed
to
have
between
them
but
one
Soul
both
for
Life
and
Love
:
That
Death
had
not
so
much
Separated
two
,
as
divided
one
.
And
that
after
the
Loss
of
this
Confident
he
had
a
fear
of
Death
and
a
horrour
at
Life
:
Because
without
him
he
was
but
half
alive
,
and
nevertheless
he
saw
himself
oblig'd
to
preserve
the
rest
,
that
his
Friend
might
not
entirely
die
.
There
are
but
few
so
constant
as
this
great
Person
was
:
The
Friendships
of
these
times
are
no
longer
so
firm
.
And
if
we
consider
well
,
those
between
whom
the
affections
they
had
for
each
other
are
ruin'd
upon
the
slightest
occasions
,
we
may
believe
that
the
Union
is
very
often
without
strength
,
when
the
Separation
is
so
often
made
without
regret
.
AFTER
WE
have
spoken
of
Inconstancy
,
we
shall
encounter
Perfidiousness
,
which
is
ordinarily
inseparably
adjoyned
to
it
.
And
in
truth
,
I
am
not
able
to
comprehend
how
it
comes
to
pass
that
any
are
Perfidious
,
when
the
whole
World
has
so
great
an
abhortence
of
this
crime
,
and
it
does
so
infallibly
procure
Enemies
:
They
that
make
use
of
it
ought
to
fear
it
,
and
they
whom
it
has
hurt
will
seek
to
be
revenged
on
it
.
But
that
which
is
worthy
of
astonishment
is
this
,
Tha
the
very
Aspect
of
such
Persons
testifies
that
while
they
set
the
whole
World
against
them
,
they
are
not
in
a
very
good
agreement
with
themselves
;
thus
declaring
without
words
,
the
horrour
which
themselves
are
filled
with
at
their
own
wickedness
.
It
is
not
necessary
to
be
very
well
skill'd
in
the
Rules
of
Physiognomy
,
to
observe
upon
their
Faces
the
wickedness
and
the
torment
of
their
Minds
.
It
must
needs
be
that
these
are
the
greatest
Criminals
in
the
World
,
since
they
themselves
form
their
own
Process
in
their
own
Consciences
,
and
that
even
to
the
executing
it
too
upon
themselves
sometimes
with
their
own
Hands
.
The
forlorn
Wretches
practise
a
new
form
of
Justice
upon
themselves
,
where
they
alone
are
Judges
and
Executioners
,
Accusers
and
Guilty
.
Altho
naturally
we
love
our selves
,
yet
such
can
shew
themselves
no
Mercy
,
and
they
shew
by
those
their
fatal
Looks
,
that
none
can
absolve
them
while
their
own
severe
Consciences
do
condemn
and
torment
them
.
This
is
the
most
horrible
and
the
least
excusable
of
all
Crimes
,
because
those
that
attempt
this
,
are
at
the
cost
of
so
much
trouble
to
commit
it
,
and
they
must
do
so
much
harm
to
themselves
to
do
it
to
others
.
Faithfulness
on
the
contrary
is
always
chearful
even
among
difficulties
;
and
Perfidiousness
is
always
musing
and
melancholy
even
in
the
midst
of
Divertisements
.
A
Mind
that
is
faithful
does
not
resent
its
Afflictions
;
but
that
which
is
treacherous
has
no
tast
of
its
Pleasures
;
Their
Sentiments
are
very
differently
taken
up
;
for
the
Vice
makes
the
one
sort
weep
even
among
Delights
,
and
the
Vertue
helps
the
other
sort
to
laugh
even
among
their
Evils
and
their
sufferings
.
When
a
Soul
is
sullied
with
this
Vice
,
it
is
capable
of
all
the
wickedness
that
can
be
imagin'd
,
and
especially
does
Avarice
follow
it
very
near
.
And
when
once
a
Woman
is
become
Covetous
,
she
has
a
great
deal
of
difficulty
to
be
faithful
;
there
is
nothing
that
she
will
not
do
and
that
she
will
not
sell
to
be
rich
.
This
is
the
most
infallible
mark
of
a
clownish
Spirit
and
of
a
Soul
debauched
.
The
Ladies
ought
never
to
testifie
that
they
have
any
inclination
to
to
this
,
lest
they
fall
under
the
Fate
of
Procris
;
who
after
she
had
resisted
both
threatnings
and
submissions
,
yet
she
yielded
assoon
as
she
saw
the
Mony
told
down
.
BUT
THAT
WE
MAY
see
this
Vice
in
all
its
Aspects
;
The
Credulous
and
the
Ignorant
are
no
less
in
danger
of
falling
into
this
than
any
other
:
They
are
persuaded
to
many
things
,
which
their
Easiness
afterwards
makes
them
suffer
contrary
to
their
Honour
.
It
seems
,
to
say
the
truth
,
that
these
Women
are
neither
Faithful
nor
Perfidious
;
for
they
have
not
the
Design
that
should
make
them
Perfidious
,
nor
yet
Strength
enough
to
be
faithful
.
It
is
this
simplicity
,
as
the
Poet
speaks
,
which
is
worthy
of
excuse
,
provided
that
one
does
not
take
pleasure
in
being
deceiv'd
.
The
Politick
are
liable
to
do
by
Wickednesses
that
which
the
Simple
do
by
Misfortune
.
Subtilty
often
times
makes
Snares
in
which
its
self
is
entangled
.
There
are
evils
where
flight
is
better
than
resistance
,
and
the
good
Swimmers
are
the
most
frequently
drowned
,
because
their
skill
tempts
them
to
cast
themselves
into
the
stream
,
from
which
they
are
not
able
to
disengage
themselves
again
.
THERE
IS
NO
NEED
of
proofs
to
shew
that
the
Women
are
much
less
and
not
so
frequently
perfidious
as
the
Men
;
We
have
but
too
many
Examples
of
this
,
and
Experience
alone
does
sufficiently
discover
that
they
have
more
need
to
defend
themselves
from
the
perfidiousness
of
the
Men
,
than
to
correct
their
own
.
Do
we
not
see
among
the
Heathen
Ladies
,
that
the
Generous
Paulina
caused
her
own
Veins
to
be
cut
,
when
she
saw
her
Husband
Seneca
condemned
to
that
punishment
by
Nero
?
refusing
to
live
after
the
death
of
him
that
had
taught
her
to
love
as
a
Philosopher
,
that
is
,
constantly
.
They
clos'd
and
stopt
her
Veins
against
her
Will
;
but
she
always
testifi'd
from
that
time
,
by
the
pale
colour
and
discontent
of
her
looks
,
that
this
cure
was
altogether
troublesom
:
And
that
she
remain'd
in
the
world
with
regret
,
since
she
could
see
no
longer
here
the
Man
,
of
whom
she
had
learnt
to
despise
both
Life
and
Death
,
to
testifie
the
constancy
of
Love
.
The
Wife
of
Mithridates
,
seeing
the
affairs
of
her
Husband
growing
desperate
,
she
took
the
Garland
that
was
about
her
Head
,
and
twisted
it
about
her
Neck
,
to
strangle
her self
therewith
▪
But
when
it
broke
with
the
first
attempt
,
she
took
the
remaining
piece
in
her
Hand
,
and
fell
into
the
most
passionate
complaints
,
for
that
such
things
could
only
serve
to
be
the
Ornaments
of
a
good
Fortune
,
but
were
not
able
to
afford
any
relief
in
a
bad
one
.
And
to
shew
a
most
admirable
effect
of
their
Constancy
,
among
the
Women
that
have
embraced
the
Christian
Religion
,
in
the
most
noble
occasion
of
Courage
that
could
ever
be
presented
;
Do
we
not
see
a
Penitent
Woman
perfectly
resolv'd
to
attend
her
Master
through
all
hazards
,
even
at
the
time
when
his
Disciples
forsook
him
,
tho
they
had
all
made
,
too
,
a
thousand
protestations
that
they
would
never
abandon
him
?
Of
Prudence
and
Discretion
.
THE
LADIES
ARE
but
humane
in
their
Beauty
;
but
they
are
,
as
it
were
Divine
if
they
are
Prudent
:
When
their
Beauty
procures
them
Love
,
Prudence
renders
them
worthy
of
admiration
and
respect
.
This
is
the
Vertue
that
is
most
necessary
to
them
,
and
which
gives
them
the
greatest
Authority
:
Since
without
this
all
their
other
fine
qualities
are
without
Ornament
,
or
at
least
without
Order
,
like
the
scattered
Flowers
which
the
Wind
carries
confusedly
about
.
With
this
the
most
Vicious
preserve
a
little
while
their
Reputation
,
(
if
it
be
fit
to
call
their
Cunning
by
the
name
of
Prudence
)
and
without
this
,
very
often
,
the
Vertuous
lose
theirs
.
For
this
cause
it
is
very
necessary
to
the
Ladies
to
direct
them
in
what
they
do
,
and
in
what
they
let
alone
.
And
as
the
Architects
have
always
a
pair
of
Compasses
in
their
hand
to
measure
every
inch
of
their
Works
;
so
she
that
will
be
Wise
,
ought
to
have
every
moment
the
Rules
of
Prudence
before
her
Eyes
,
that
she
may
render
all
her
actions
the
more
reasonable
.
But
if
we
should
go
about
to
speak
all
the
good
effects
of
Prudence
,
we
must
recount
all
the
good
that
there
is
in
Morality
or
in
Politicks
:
As
the
Poets
feign'd
,
that
the
fire
of
Prometheus
was
divided
into
many
parcels
for
the
animating
of
several
Creatures
;
so
we
may
say
when
we
consider
this
Divine
Vertue
,
which
regulates
all
others
,
and
which
is
necessary
even
to
the
least
designs
,
That
whatever
it
is
we
call
either
an
Art
or
a
Science
,
it
is
nothing
else
,
in
truth
,
but
a
fragment
of
Prudence
.
THE
SLANDERERS
accuse
the
Ladies
,
that
they
have
no
Address
but
where
they
have
a
Passion
;
that
they
have
no
Subtlety
but
for
very
small
or
very
evil
Enterprises
:
That
like
the
Spiders
,
all
their
Art
is
Impoysoned
;
and
that
they
spread
their
Nets
but
for
the
catching
of
Flies
.
But
this
is
an
Imposture
more
worthy
of
a
Punishment
than
an
Answer
:
It
is
also
a
Tyranny
and
a
Custom
that
is
not
less
unjust
than
it
is
old
,
to
reject
them
from
the
Publick
Government
,
as
if
their
Minds
were
not
capable
of
Affairs
of
Importance
,
as
well
as
those
of
Men.
The
Honour
of
her
Sex
,
who
now
deserves
and
possesses
the
Partnership
of
a
Throne
,
is
alone
a
sufficient
confutation
of
this
Calumny
;
whose
admirable
Conduct
we
have
lately
seen
,
worthy
,
not
only
of
the
Thanks
,
but
of
the
Imitation
of
a
Senate
.
And
the
Examples
following
shall
further
testifie
,
that
the
Praises
we
give
them
are
not
without
foundation
;
and
that
we
have
reason
to
assert
,
that
they
have
often
produced
remedies
for
the
most
desperate
and
sinking
conditions
of
Estates
and
Provinces
.
When
the
Latins
demanded
liberty
of
intermarriages
with
the
Romans
,
with
Arms
in
their
Hands
to
take
vengeance
on
the
refusal
;
The
Senate
found
themselves
mightily
at
a
loss
what
Answer
to
give
them
;
for
they
saw
that
to
refuse
would
bring
upon
them
a
certain
War
;
and
they
knew
that
to
consent
would
bring
their
Estates
in
danger
,
for
as
much
as
this
Alliance
was
but
a
pretext
in
the
Latins
for
the
making
themselves
Masters
of
Rome
.
Tutola
,
a
very
young
Maid
,
presented
her self
to
give
them
her
Advice
;
and
having
observ'd
a
great
irresolution
and
uncertainty
what
to
do
in
the
Discourses
of
so
many
Old
Senators
,
she
no
sooner
proposed
her
Counsel
,
but
it
was
approv'd
by
them
all
.
She
shew'd
them
they
must
agree
with
these
Strangers
in
what
they
demanded
,
and
cause
the
Servant
maids
to
be
drest
in
the
Habit
of
Brides
:
That
so
the
Sabines
being
amused
with
the
pleasure
of
those
Guests
,
might
be
diverted
from
the
design
they
had
of
making
a
War
.
This
succeeded
according
to
her
Opinion
;
and
these
Slaves
when
they
saw
their
pretended
Husbands
fallen
fast
asleep
,
they
stole
from
them
their
Arms
,
and
gave
notice
to
the
Roman
Souldiers
by
a
lighted
Torch
,
that
they
might
come
and
surprize
their
Enemies
when
they
were
unable
to
defend
themselves
.
We
cannot
sufficiently
praise
the
Courage
,
the
Conduct
,
and
the
Affection
of
Tutola
,
who
found
means
for
the
safety
of
the
Common-wealth
,
when
the
Wise
Senators
were
at
uncertainty
what
course
they
should
take
.
Let
what
will
be
said
of
the
Imprudence
of
the
Women
;
If
the
Men
would
sometimes
take
their
Advice
,
as
God
has
given
them
for
a
help
in
the
management
of
their
Affairs
,
perhaps
they
would
succeed
the
more
happily
:
And
it
would
be
acknowledg'd
that
they
are
mightily
in
the
wrong
,
who
despise
them
in
a
matter
where
there
is
need
of
Address
,
and
Prudence
.
When
Theseus
was
exposed
to
the
Min●taur
in
a
Labyrinth
,
who
gave
him
the
means
to
escape
,
but
Ariadne
?
Without
the
Clue
of
Thread
which
he
receiv'd
from
this
Princess
,
had
he
ever
been
disengag'd
from
its
windings
?
This
Labyrinth
is
a
resemblance
of
Occasions
or
Affairs
that
are
difficult
;
Theseus
represents
a
man
entangled
;
the
Thread
is
Prudence
,
and
Ariadne
that
gave
him
it
,
represents
to
us
those
Judicious
Ladies
,
that
often
withdraw
their
Husbands
from
those
extremities
,
out
of
which
they
were
not
able
to
help
themselves
.
When
Jason
was
to
have
become
a
Prey
to
those
furious
Bulls
that
guarded
the
Golden
Fleece
,
was
it
not
Medea
that
enchanted
them
,
and
made
an
easie
way
for
this
Prince
to
carry
off
that
which
no
man
before
durst
attempt
?
By
these
Bulls
we
are
to
understand
those
dangers
that
often
hinder
the
getting
possession
of
excellent
things
;
by
the
Fleece
,
is
meant
the
designs
of
men
,
and
what
they
pretend
to
;
by
Medea
the
Women
of
Wit
and
Spirit
,
who
know
to
charm
these
dangers
,
without
making
use
of
any
other
Magick
for
this
purpose
,
but
only
that
of
their
Prudence
and
Conduct
;
to
the
end
they
may
deliver
those
that
resemble
Jason
,
that
is
to
say
,
such
as
have
more
Boldness
to
undertake
Business
,
than
Address
and
Skill
to
succeed
in
it
.
The
Ladies
are
not
only
capable
to
know
what
is
of
Importance
in
Business
or
Trafick
;
but
even
to
apprehend
whatever
is
most
Subtile
or
Solid
in
the
Highest
Wisdom
.
If
the
Oracle
of
Apollo
declar'd
Socrates
the
wisest
among
men
;
Socrates
himself
afterwards
freely
confest
,
that
his
Diotima
had
taught
him
that
Prudence
which
the
Gods
themselves
had
thus
judg'd
Incomparable
.
It
is
not
a
little
to
the
Advantage
of
that
Woman
to
have
instructed
a
Philosopher
,
whose
life
was
so
full
of
Vertue
,
and
whose
Morality
agrees
better
with
Christianity
than
any
other
.
And
we
cannot
see
more
to
this
purpose
,
either
in
Histories
or
Fables
,
than
experience
daily
shews
to
them
who
are
willing
to
judge
without
Passion
.
BUT
IT
IS
NOT
enough
to
prove
that
they
are
capable
of
this
Vertue
;
it
is
more
Important
to
them
to
know
the
means
to
preserve
it
.
After
we
have
seen
how
natural
it
is
to
them
,
we
must
shew
also
how
necessary
it
is
too
.
After
we
have
shewn
the
excellency
of
it
,
it
will
be
good
to
examin
its
Use
and
Effects
.
There
is
nothing
then
more
true
than
this
;
That
Prudence
and
Fear
are
,
in
a
manner
,
always
inseparable
:
And
that
as
Rashness
often
puts
the
most
able
persons
into
great
danger
,
so
Distrust
sets
the
weakest
in
safety
.
The
Pallas
of
the
Poets
,
who
ought
to
be
an
example
of
Wisdom
to
the
Women
,
was
always
armed
,
to
shew
those
of
her
Sex
that
it
would
be
best
for
them
to
be
every
moment
upon
their
Guard
:
And
that
because
they
have
so
many
Enemies
,
they
have
always
need
to
defend
themselves
.
The
Women
have
no
less
cause
to
tremble
,
like
those
that
are
covetous
,
even
at
the
shadow
of
a
Reed
,
that
is
,
for
a
very
little
matter
:
Since
they
carry
a
Treasure
that
is
very
easie
to
be
lost
,
and
very
worthy
to
be
preserv'd
.
And
certainly
,
how
deserving
soever
they
may
be
,
she
that
is
without
Fear
is
as
a
Town
without
a
Wall
,
as
easie
to
be
taken
as
it
is
difficult
to
be
kept
.
I
do
not
here
speak
of
the
fear
of
those
that
are
distracted
,
which
is
a
much
greater
evil
than
any
which
that
threatens
them
with
:
But
I
speak
of
that
wise
Fear
which
proposes
Misfortunes
to
us
without
hurting
the
temperament
of
the
Body
,
or
the
repose
of
the
Conscience
.
I
do
not
at
all
design
that
Prudence
should
put
us
always
in
a
fright
;
There
is
a
certain
Path
between
Fear
and
Temerity
,
which
this
Vertue
shews
,
that
we
may
prevent
or
avoid
the
Misfortunes
that
are
impending
.
And
in
truth
there
are
some
that
are
too
credulous
or
too
distrustful
;
there
needs
but
a
meer
Phantome
to
fright
them
;
they
fear
as
impertinently
as
they
hope
:
We
may
see
their
weakness
no
less
in
the
credit
they
give
to
Good
,
than
in
that
they
give
to
Evil
:
And
these
both
proceed
from
the
same
Error
;
which
is
,
that
they
know
not
how
to
examin
well
either
the
one
or
the
other
.
Since
Prudence
shews
the
point
of
Mediocrity
for
other
Vertues
,
so
it
ought
to
shew
in
this
what
is
the
Excess
or
the
Defect
:
But
,
not
to
dissemble
,
it
seems
to
me
,
that
Distrust
is
more
often
join'd
with
Wisdom
than
Credulity
;
and
that
if
the
former
is
not
more
Reasonable
,
yet
at
least
't
is
more
Safe
.
This
Vertue
appears
no
less
in
the
chusing
of
Good
,
than
in
the
fear
of
Evil.
And
altho
we
see
nothing
more
common
at
this
day
than
bad
Elections
,
whether
of
Freindships
or
Fortune
:
Prudence
is
that
which
repairs
this
Defect
,
as
it
is
particularly
employ'd
to
deliberate
and
to
chuse
.
Without
doubt
a
great
many
have
need
of
this
Vertue
,
and
they
ought
not
to
wonder
if
Repentance
follows
their
Affections
,
when
Knowledge
and
Choice
did
not
precede
them
.
When
this
is
wanting
to
them
,
these
Affections
of
theirs
are
meerly
Brutal
,
their
Conversations
are
Dangerous
,
and
their
Confidences
very
Ill
Assured
.
In
this
,
as
in
every
other
occasion
where
a
good
Conduct
is
required
,
there
is
a
certain
Consideration
which
must
examine
all
the
Circumstances
of
a
Design
:
And
if
Prudence
is
the
Eye
of
the
Soul
,
this
discretion
or
discerning
of
things
is
as
the
Apple
of
that
Eye
;
this
is
the
Flower
of
that
Plant
,
the
Point
of
that
Arrow
.
BUT
TO
EXAMINE
one
of
the
Principal
Effects
of
this
Vertue
:
Commonly
those
Women
that
would
seem
to
be
Wise
,
are
not
so
at
all
.
The
best
Wits
ought
to
conceal
the
secret
Springs
of
their
Conduct
,
lest
people
should
be
cautious
of
confiding
in
them
,
and
lest
they
rather
defend
themselves
against
,
than
rely
upon
them
.
This
is
a
Treasure
that
we
may
enjoy
and
use
as
long
as
we
hide
it
;
like
the
Sepulchral
Lamps
of
the
Ancient
Romans
,
which
would
give
light
a
long
time
if
they
remained
under
the
Earth
,
but
go
out
of
themselves
as
soon
as
they
come
to
the
Air.
This
great
Ostentation
is
usually
join'd
with
Levity
of
Mind
:
And
those
Women
that
boast
of
so
much
Sufficiency
,
very
often
have
little
of
it
.
They
resemble
those
Apes
,
who
are
never
more
truly
and
remarkably
Beasts
,
than
when
they
are
disguised
under
the
Habits
of
Men.
What
Reason
had
the
Holy
Scripture
to
require
the
joyning
of
the
Wisdom
of
the
Serpent
with
the
Simplicity
of
the
Dove
!
That
the
former
might
be
without
Poison
,
the
latter
without
Folly
;
that
the
one
might
not
deceive
,
nor
the
other
be
deceiv'd
.
In
truth
,
these
are
two
Companions
that
ought
always
to
be
inseparable
,
since
the
one
of
them
mightily
recommends
the
other
:
And
because
Prudence
may
take
the
Charms
of
Simplicity
,
to
render
it self
the
more
Amiable
,
and
Simplicity
may
use
the
Conduct
of
Prudence
to
render
it self
the
more
assured
.
And
to
speak
rightly
;
If
Address
without
Honesty
is
nothing
else
but
Wickedness
;
Simplicity
also
without
Prudence
is
nothing
else
but
Folly
.
Of
the
Learned
Women
.
I
AM
NOT
ABLE
to
refrain
from
laughing
,
when
I
think
of
the
Error
of
Francis
Duke
of
Britain
,
who
testified
an
extraordinary
Passion
for
Isabella
,
the
Daughter
of
Scotland
,
when
he
undestood
that
she
was
an
utter
Stranger
to
Study
;
persuading
himself
that
a
Woman
had
Learning
enough
when
she
could
put
a
difference
between
the
Shirt
and
the
Doublet
of
her
Husband
.
The
Opinion
of
this
Prince
would
be
very
ridiculous
in
those
Countries
where
People
go
Naked
,
or
as
well
among
those
Nations
who
make
the
Shirt
and
the
Doublet
all
of
a
piece
:
The
Esteem
which
he
had
of
the
Ignorant
and
Simple
,
does
oblige
me
to
believe
he
might
have
made
a
Vow
that
he
would
love
none
but
those
that
were
like
himself
.
The
Emperor
Theodosius
made
not
so
great
account
of
the
Ignorant
;
He
married
Athenais
only
because
she
was
Learned
,
and
of
a
good
Wit
,
without
any
regard
to
this
,
that
she
was
Daughter
to
a
Father
of
but
mean
Extraction
,
who
left
her
no
other
Dowry
but
the
Beauty
she
was
born
with
,
and
the
Philosophy
of
his
School
.
They
that
will
distrust
a
Woman
when
she
knows
a
little
more
than
ordinary
,
are
certainly
such
weak
people
as
deserve
to
fall
under
what
they
fear
,
and
who
found
their
Suspicions
upon
the
very
Reasons
themselves
which
ought
to
give
them
Assurance
.
Moreover
,
the
Ladies
that
have
some
Knowledge
and
Learning
,
do
of
all
others
afford
the
greatest
pleasure
in
Conversation
;
and
they
receive
no
less
in
solitude
when
they
entertain
themselves
alone
.
Their
Thoughts
have
wherewithal
to
content
them
,
while
the
Ignorant
are
subject
to
Evil
Thoughts
,
because
they
know
nothing
commendable
to
employ
their
minds
about
:
As
their
Conversation
is
tedious
,
so
their
Musing
can
be
but
extravagant
.
They
that
say
the
Women
have
a
great
advantage
in
their
Ignorance
,
do
they
not
give
too
much
honour
to
the
untaught
simplicity
of
the
Village
,
which
is
commonly
much
in
danger
when
it
meets
with
Importunity
and
Occasion
?
Or
if
this
Sentiment
be
good
,
why
may
we
not
say
as
well
,
that
the
Blind
are
great
gainers
in
the
loss
of
their
Eyes
,
if
it
were
enough
to
shut
the
Eyes
for
the
avoiding
of
a
Precipice
?
In
the
Court
,
as
in
the
Ocean
,
it
is
necessary
to
know
the
Shelves
if
we
would
avoid
the
making
Shipwreck
;
and
if
the
Ladies
do
that
which
is
evil
,
after
they
know
it
to
be
so
,
we
ought
to
place
the
Cause
of
their
Misfortune
in
their
Design
,
not
in
their
Knowledge
.
And
nevertheless
I
will
maintain
,
as
Reason
does
oblige
me
,
That
a
Lady
ought
to
be
Learned
,
that
she
may
make
a
figure
in
Conversation
.
It
may
be
that
this
Sentiment
will
at
first
sight
offend
that
of
the
Ignorant
and
Stupid
,
who
persuade
themselves
,
that
they
should
find
their
own
dear
resemblance
every
where
;
that
a
Woman
cannot
study
nor
read
without
becoming
Vicious
,
or
at
least
without
being
suspected
.
But
they
that
judge
so
rashly
in
this
case
,
do
despise
that
which
they
ought
to
desire
,
as
if
they
were
oblig'd
to
hate
all
the
accomplishment
which
they
have
not
themselves
,
or
as
if
they
ought
not
to
make
account
of
any
but
very
little
Spirits
:
Whereas
they
ought
to
represent
to
themselves
,
that
those
Women
who
have
not
Judgment
enough
to
know
Vice
,
they
have
not
enough
neither
for
the
choice
of
Vertue
;
or
to
know
how
,
according
to
the
Occasions
,
they
should
prefer
Truth
to
an
appearance
.
Also
they
who
understand
ever
so
little
of
Morality
,
cannot
be
for
this
Advice
,
since
we
are
daily
taught
by
experience
to
acknowledge
,
that
the
light
of
our
Reason
is
,
as
it
were
,
a
natural
Vertue
which
disposes
to
do
good
,
almost
without
any
Study
;
and
that
we
really
see
a
very
good
Wit
without
a
good
Conscience
.
The
assistance
of
Learning
fortifies
the
good
Inclinations
,
and
they
that
persuade
themselves
the
reading
of
Books
is
only
a
School
to
teach
them
to
commit
Evil
with
Address
,
might
more
decently
believe
that
the
Ladies
may
find
there
more
to
correct
than
to
corrupt
them
.
Reading
and
Conversation
are
absolutely
necessary
to
render
the
Wit
and
the
Humour
agreeable
;
and
as
the
one
collects
for
us
matter
for
Discourse
,
the
other
by
use
teaches
the
method
of
unfolding
it
gracefully
,
that
we
may
join
together
Readiness
and
Abundance
;
without
this
,
our
Conversation
is
nothing
else
but
an
insupportable
Tyranny
;
and
it
is
impossible
without
putting
ones
self
upon
a
Rack
,
to
stay
long
with
these
Women
,
who
can
entertain
us
with
nothing
but
the
number
of
their
Sheep
,
if
they
be
of
the
Country
;
or
if
they
be
of
the
Town
,
then
can
talk
of
nothing
but
the
Heads
and
Petticoats
in
fashion
.
It
ought
not
then
to
be
imagin'd
,
that
in
speaking
of
this
accomplisht
Woman
,
whose
Character
we
are
framing
,
we
do
intend
to
describe
a
Mother
of
a
Family
that
knows
well
how
to
follow
her
Servants
,
or
takes
care
to
comb
her
Children
.
Tho
we
do
not
condemn
these
things
,
yet
we
must
declare
that
skill
in
Musick
,
History
and
Philosophy
,
and
the
like
accomplishments
,
are
more
agreeable
to
our
design
than
meer
good
Houswifry
.
And
there
can
be
none
so
much
Strangers
to
Common-Sense
,
as
not
to
own
that
without
these
good
Attainments
,
tho
the
Women
may
have
an
excellent
Wit
,
yet
they
will
be
apt
to
have
their
minds
fill'd
with
things
very
Evil
and
very
Impertinent
.
Their
good
Nature
and
their
good
Inclination
remain
without
effect
under
the
want
of
Reading
and
Conversation
,
when
the
Tyranny
of
their
Mothers
or
of
their
Husbands
,
or
else
some
other
misfortune
hinders
them
from
attaining
those
excellent
qualities
which
they
are
born
capable
of
.
FOR
TO
SAY
that
the
Sciences
are
too
obscure
for
the
Ladies
,
and
that
they
cannot
comprehend
the
Arts
,
even
in
their
Principles
,
because
of
the
Terms
that
are
too
hard
to
be
understood
:
This
in
truth
is
a
very
strange
Error
.
It
is
an
opinion
altogether
extravagant
to
think
that
the
Sciences
cannot
as
well
be
exprest
in
English
as
in
Greek
or
Latin
.
These
Disputers
that
through
Ignorance
or
Malice
,
have
obscur'd
the
Arts
under
Terms
that
are
rude
,
as
under
ragged
Cloaths
,
and
who
will
not
unravel
the
Confusion
that
we
may
still
have
recourse
to
them
as
to
an
Oracle
;
They
do
them
no
less
wrong
in
forcing
them
to
appear
in
an
Apparel
so
shameful
,
than
the
Libertins
do
to
Vertue
,
when
they
describe
it
as
terrible
and
inaccessible
,
that
they
may
deter
others
from
venturing
upon
it
.
But
the
Worthy
Persons
know
how
to
take
away
this
Mask
.
It
is
an
Imposture
that
gives
no
trouble
but
to
the
Spirits
of
the
Vulgar
.
I
easily
allow
,
that
as
for
Philosophy
and
Theology
,
one
may
find
in
them
some
words
that
seem
not
to
be
purely
English
:
I
grant
that
when
other
Arts
have
their
peculiar
Terms
which
are
not
usually
softned
and
explained
,
to
be
accommodated
to
them
who
do
not
make
profession
of
those
Arts
,
it
is
not
reasonable
that
two
of
the
noblest
Sciences
in
the
World
should
make
themselves
more
familiar
than
the
others
.
I
own
too
that
in
strong
reasoning
there
are
sometimes
words
used
which
are
a
little
mysterious
,
because
they
express
the
truth
somewhat
better
than
those
that
are
more
Polite
.
But
after
all
,
where
there
is
not
this
necessity
,
what
need
have
we
to
affect
Obscurity
in
our
Discourses
and
Writings
?
As
if
Clearness
would
render
the
Sciences
less
venerable
;
or
as
if
the
Darkness
serv'd
them
for
Ornament
and
Luster
;
as
if
the
Force
and
the
Dignity
of
reasoning
were
necessarily
tackt
to
the
Rudeness
of
Terms
.
On
the
contrary
,
we
no
more
diminish
their
price
in
taking
away
the
Veil
that
conceals
them
,
than
it
lessens
the
value
of
Gold
to
dig
it
out
of
the
Entrails
of
the
Earth
,
to
refine
it
,
and
make
it
serviceable
to
Commerce
.
I
judge
that
they
who
clearly
explain
the
Sciences
,
do
discover
to
us
true
Treasures
,
and
that
they
merit
some
part
of
the
Glory
of
Socrates
,
who
brought
Wisdom
down
from
Heaven
to
Earth
;
that
is
,
he
render'd
it
easy
to
be
understood
by
those
minds
which
seem'd
to
be
the
most
uncapable
of
it
.
There
is
then
nothing
more
true
than
that
when
the
Sciences
are
well
and
rightly
conceiv'd
and
understood
,
they
may
also
be
exprest
even
in
any
Language
whatever
;
and
the
Ladies
are
then
capable
to
understand
them
.
ON
THE
OTHER
SIDE
,
tho
some
say
that
all
the
hindrance
lies
on
the
part
of
their
Minds
,
as
not
being
strong
enough
for
Learning
:
It
seems
to
me
that
this
is
a
very
wrong
Judgment
of
their
Temperament
,
which
according
to
the
Physicians
,
being
more
delicate
than
ours
,
it
is
also
more
disposed
to
the
study
of
Arts
and
Sciences
.
Whatever
can
be
said
,
they
are
capable
of
these
as
well
as
the
Men
;
and
if
they
quit
sometimes
what
they
might
pretend
to
,
this
is
more
out
of
Modesty
or
Consideration
than
out
of
Weakness
.
Do
we
not
see
in
History
that
the
Ancient
Gauls
divided
with
their
Women
the
glory
of
Peace
and
of
War
;
that
the
Men
reserv'd
the
Arms
to
themselves
,
but
left
to
the
Women
the
Establishment
of
Laws
and
the
Preservation
of
their
Republicks
?
This
could
not
be
done
out
of
Ignorance
;
and
it
may
be
judg'd
from
hence
what
Esteem
they
had
of
the
Women
,
when
the
Part
allotted
to
the
Men
was
the
Exercises
of
the
Body
,
and
they
committed
to
them
the
matter
of
Conduct
,
and
the
exercises
of
the
Mind
.
What
Science
so
difficult
can
be
imagin'd
wherein
they
have
not
excell'd
at
least
as
far
as
the
Men
?
Was
not
Aspasia
judg'd
worthy
to
teach
Pericles
,
who
yet
was
able
himself
to
give
Instructions
to
all
the
World
?
Cornelia
the
Mother
of
the
Gracchi
composed
Letters
so
excellent
,
as
that
her
Sons
afterwards
derived
from
them
all
their
Eloquence
,
which
was
also
great
;
and
these
Letters
of
hers
did
Cicero
himself
admire
.
Pamphila
wrote
so
many
as
an
hundred
and
three
Books
of
History
,
which
all
the
Learned
Men
of
that
Age
highly
esteem'd
.
And
as
for
the
Sacred
Sciences
,
Does
not
St.
Gregory
himself
acknowledge
that
his
Sister
serv'd
him
for
a
Tutouress
,
and
that
she
gave
him
the
knowledge
of
the
best
Learning
?
But
it
is
not
necessary
to
search
the
Ages
past
for
Examples
of
this
kind
;
We
have
in
our
own
some
Instances
so
extraordinary
as
may
be
compar'd
with
any
the
greatest
in
Antiquity
:
We
have
Ladies
that
know
how
to
write
upon
the
most
serious
and
the
most
difficult
Subjects
.
In
truth
I
cannot
chuse
but
believe
,
that
the
most
obstinate
Persons
would
yield
the
cause
,
if
they
would
only
take
the
Pains
to
read
the
Homilies
that
Madam
the
Vicountess
of
Auchy
has
Composed
upon
St.
Paul
.
She
has
not
undertaken
those
places
that
are
more
plain
,
and
where
she
might
most
easily
have
succeeded
:
She
has
bestow'd
her
pains
upon
the
Epistle
to
the
Hebrews
,
which
contains
,
as
every
own
knows
,
the
most
secret
and
the
most
lofty
Mysteries
of
our
Religion
.
Nevertheless
in
a
matter
so
Elevated
there
is
nothing
can
conquer
the
force
of
this
great
Spirit
;
she
marches
over
Thorns
as
another
would
do
upon
Roses
;
her
Style
has
nothing
forced
or
affected
,
it
is
sweet
and
pompous
both
together
;
and
the
nicest
Persons
would
admire
in
this
Work
,
that
which
one
shall
rarely
find
in
the
same
Author
;
there
is
Clearness
joyn'd
with
Vigour
,
and
Sharpness
with
Politeness
.
There
is
that
will
instruct
the
devout
,
and
satisfie
the
curious
:
The
learned
and
the
delicate
will
there
find
things
that
do
deserve
to
be
consider'd
with
Attention
;
and
they
that
persuade
themselves
a
Woman
cannot
write
well
,
would
confess
their
Errour
after
the
reading
of
that
Book
.
What
need
is
there
to
enumerate
a
great
many
more
?
To
mention
those
amongst
us
that
have
excell'd
in
Poetry
,
to
that
degree
,
as
to
force
Applauses
from
their
Competitours
in
Fame
.
This
Subject
is
too
large
to
be
follow'd
through
.
And
tho
the
Men
have
been
very
sparing
and
cautious
in
writing
the
praises
of
Women
,
yet
they
have
not
been
able
wholly
to
refrain
from
bringing
Testimony
to
this
Truth
,
and
many
of
their
Books
have
afforded
room
for
their
Commendations
.
And
if
it
may
be
permitted
us
for
this
purpose
to
appeal
to
Fable
for
our
assistance
,
we
may
learn
,
that
if
the
Men
have
an
Apollo
for
the
Author
of
the
Sciences
,
the
Women
have
also
a
Minerva
,
the
Goddess
of
Wisdom
,
who
Invented
the
better
Learning
,
and
who
gives
them
a
just
right
to
pretend
to
the
same
.
If
I
did
not
fear
to
support
so
known
a
Truth
upon
Fictions
,
I
should
content
my self
to
send
them
that
yet
doubt
in
this
,
to
the
Famous
Nine
Muses
of
the
Poets
,
to
whom
all
the
Ancients
ascribed
the
Invention
of
Arts.
Of
Habits
or
Ornaments
.
IT
IS
CERTAIN
,
that
in
whatsoever
Fashion
we
can
possibly
cloath
our selves
,
we
shall
very
hardly
please
all
sorts
of
persons
;
either
the
Old
or
the
Young
will
find
in
our
Habit
something
or
other
to
find
fault
with
:
And
it
is
next
to
Impossible
that
we
should
avoid
falling
under
either
the
Derision
of
the
one
or
the
Censure
of
the
other
.
There
are
some
melancholy
Spirits
that
cannot
endure
we
should
do
any
thing
according
to
the
Fashion
,
and
who
will
infallibly
find
out
something
unlawful
in
our
Dress
,
if
we
cannot
prove
that
it
has
been
a
thousand
Years
invented
and
used
.
This
is
to
disdain
altogether
the
present
Time
,
that
we
may
give
too
much
Honour
to
that
which
is
past
:
Without
considering
that
we
must
bear
with
that
which
cannot
be
hinder'd
,
and
that
there
may
often
be
less
Vanity
in
following
the
New
Modes
than
in
adhering
to
the
Old
ones
.
It
is
true
,
that
the
Foolish
invent
them
;
but
the
Wise
may
conform
too
,
instead
of
contradicting
them
.
The
Habit
,
as
well
as
the
Words
we
use
,
ought
to
be
conform'd
to
the
Time
we
live
in
.
And
as
they
would
take
him
for
a
Madman
who
should
talk
in
the
Court
the
Language
used
in
the
time
of
King
William
the
First
;
so
we
ought
not
to
think
better
of
them
who
would
cloath
themselves
as
he
did
.
Those
who
blame
,
without
a
distinction
,
the
alteration
of
our
Fashions
,
would
better
become
themselves
in
quitting
their
slavish
Sentiments
.
Who
would
forbid
the
seeking
our
Convenience
or
Decency
,
for
fear
we
should
not
be
habited
like
our
Ancestours
?
Were
it
not
in
truth
an
indecent
Confusion
to
see
a
Boy
in
the
same
Dress
with
his
Grandfather
?
I
would
willingly
learn
of
those
,
who
would
not
have
young
People
(
at
least
)
follow
the
Custom
,
of
what
date
the
Habit
should
be
which
they
would
allow
?
For
if
Antiquity
alone
will
serve
them
for
a
Rule
,
we
must
return
back
even
to
our
Great-Great
Grandfather
Adam
,
and
cloath
our selves
with
Leaves
and
Skins
,
that
we
may
render
our
Fashion
the
more
venerable
by
being
the
more
ancient
.
They
who
say
that
Reason
and
Custom
are
like
the
Sun
and
the
Moon
,
have
not
made
their
Guess
altogether
amiss
;
for
we
must
needs
make
use
of
the
light
of
these
two
Stars
according
to
occasion
,
tho
the
one
be
much
brighter
than
the
other
.
Excess
is
blameable
throughout
;
but
especially
in
Novelty
:
It
is
Folly
to
disdain
it
,
and
Vanity
to
addict
our selves
too
much
to
it
:
As
I
do
not
approve
those
Women
who
seek
with
too
much
curiosity
after
the
newest
Fashions
;
so
neither
can
I
much
esteem
them
who
have
still
a
regret
at
those
that
Custom
has
a
while
introduced
.
This
Obstinacy
comes
from
the
love
of
themselves
;
and
they
seem
to
deserve
punishment
no
less
than
they
who
would
pass
away
old
Medals
for
good
Mony
in
Trade
,
contrary
to
the
Laws
of
the
Prince
and
the
Custom
of
the
Country
.
They
render
their
Age
ridiculous
,
who
run
after
the
new
Fashions
when
they
themselves
are
old
,
and
use
a
great
deal
of
Ceremony
to
make
Men
observe
in
them
the
ruins
of
Time
and
the
defects
of
Nature
.
It
is
true
,
that
the
care
and
the
time
that
Women
use
in
dressing
,
do
make
them
blameable
,
when
this
is
extream
,
or
when
their
intentions
are
evil
:
But
without
this
abuse
I
do
not
believe
that
there
is
more
danger
in
adorning
the
Face
,
than
in
the
enchacing
of
precious
Stones
,
or
the
polishing
of
Marble
.
We
lay
Azure
upon
a
Cieling
,
we
guild
a
Sword
,
we
trim
our
Cloaths
,
we
adorn
all
things
,
even
to
the
Churches
themselves
;
why
should
we
forbid
Women
their
Ornaments
when
they
are
honest
,
and
when
their
designs
are
not
evil
,
when
these
are
permitted
to
every
thing
else
?
St.
Jerom
writing
to
Gaudentius
concerning
the
Habit
of
the
Young
Paula
,
seems
to
excuse
the
Innocent
Curiosity
of
those
Women
,
who
adorn
themselves
according
to
what
becomes
their
Condition
.
Their
Sex
is
so
curious
of
Ornament
;
and
does
so
naturally
desire
even
a
sumptuous
Habit
,
that
one
may
see
many
even
of
the
Chastest
and
most
Vertuous
Ladies
dress
themselves
with
care
,
without
having
any
other
end
or
design
in
it
,
but
only
their
own
particular
contentment
,
and
out
of
I
know
not
what
complaisance
which
is
altogether
innocent
.
This
Inclination
is
so
natural
to
them
,
that
heretofore
many
Ladies
have
put
their
Ornaments
in
their
Coffins
,
that
they
might
carry
with
them
out
of
the
World
,
what
they
have
so
much
lov'd
when
they
were
here
.
Those
that
do
not
approve
these
indifferent
things
,
which
only
the
Intention
can
render
either
good
or
bad
,
do
think
they
have
great
advantage
against
the
Women
,
when
they
call
them
the
Instruments
of
the
Devil
;
without
considering
,
that
altho
those
evil
Spirits
do
make
use
of
their
Actions
or
Habits
to
make
them
temptations
to
the
vicious
and
foolish
,
the
Women
themselves
are
in
that
case
no
more
guilty
of
the
evils
they
occasion
,
when
their
own
designs
are
honest
,
than
the
Thunder
is
guilty
when
the
Spirits
of
the
Air
direct
it
to
fall
upon
Men
or
upon
Churches
.
NEVERTHELESS
this
discourse
does
not
extend
it self
at
all
to
the
justifying
of
Excess
,
or
the
defence
of
Vice
.
Let
not
any
think
that
I
would
herein
excuse
Painting
.
Modesty
is
a
most
powerful
Charm
;
without
it
Beauty
has
no
life
nor
Soul
:
And
if
the
other
Vertues
are
worthy
of
Admiration
,
yet
this
only
merits
Love
.
The
Ornaments
that
are
deceitful
and
dishonest
,
do
add
nothing
to
Beauty
,
nor
diminish
any
thing
from
Deformity
;
since
according
to
the
Sentiment
of
the
Wise
and
good
Pythagoras
,
an
homely
Woman
painted
makes
Heaven
laugh
and
the
Earth
mourn
.
After
all
,
They
have
nothing
but
what
may
be
found
in
the
Shops
,
they
glory
in
a
Stolen
Feather
:
Whoever
considers
them
well
,
sees
the
daubing
,
and
knows
they
abuse
the
Eye
,
like
those
Images
,
whose
outside
is
guilded
and
fine
,
but
under
that
they
are
only
Worm-eaten
and
rotten
Wood.
BUT
IS
IT
NOT
a
thing
yet
more
shameful
;
To
see
the
Men
some
of
them
more
addicted
to
this
superfluity
than
the
Women
?
Hortensius
the
Roman
Oratour
spent
one
half
of
the
day
to
consider
and
adjust
himself
,
instead
of
Learning
his
Oration
.
And
without
returning
back
so
far
,
we
are
in
an
Age
wherein
the
Men
make
profession
of
this
blamable
Curiosity
more
than
ever
.
I
am
certain
that
if
the
insupportable
Affectation
of
some
Gentlemen
were
well
examin'd
,
they
would
have
the
Title
of
Aristagoras
put
upon
them
,
who
took
so
much
pains
to
make
himself
pretty
,
that
at
last
they
call'd
him
Madam
.
In
good
truth
,
they
are
herein
as
much
estranged
from
the
Design
as
from
the
Decorum
of
their
Sex
;
for
as
much
as
they
are
never
less
agreeable
than
when
they
too
much
force
themselves
to
be
so
.
This
great
care
is
odious
to
all
them
that
observe
it
,
and
Negligence
were
to
them
much
better
than
all
their
Ornaments
and
Affectations
,
which
are
things
really
unworthy
of
Men.
I
find
also
that
the
Poet
very
handsomely
observ'd
,
that
Theseus
was
not
at
all
adorn'd
when
Ariadne
gave
him
the
first
proofs
of
her
Love
.
There
is
reason
to
fear
that
the
Ladies
too
manly
are
not
so
modest
as
they
should
be
,
and
the
Men
that
are
too
spruce
are
without
Courage
.
The
young
Cavaliers
of
the
Romans
in
whom
Pompey
placed
all
his
hope
,
turn'd
tail
in
the
Pharsalian
Field
to
keep
their
Faces
from
being
hurt
:
They
were
less
afraid
to
see
themselves
conquer'd
,
than
a
little
disfigur'd
with
a
Scar
;
and
to
preserve
I
know
not
what
Imaginary
beauty
,
they
abandon'd
their
Honour
,
their
Liberty
,
and
their
Country
.
And
the
Ladies
may
indeed
justly
apprehend
that
these
delicate
Fops
are
conscious
to
themselves
they
are
no
otherways
capable
of
pleasing
them
.
NEVERTHELESS
,
to
return
to
that
which
belongs
to
our
design
:
Caesar
having
seen
his
Daughter
Julia
Augusta
too
well
set
out
,
he
star'd
on
her
a
good
while
without
speaking
a
word
;
to
testifie
his
discontent
with
her
Dress
by
his
silence
:
The
next
day
seeing
her
more
modestly
cloath'd
,
he
said
with
a
smiling
Countenance
,
this
Habit
becomes
much
better
the
Daughter
of
Augustus
.
The
Repartee
of
this
Princess
was
not
less
considerable
than
the
Admonition
of
the
Emperour
;
Yesterday
(
said
she
)
I
was
drest
for
my
Husband
,
and
to
day
I
am
drest
for
my
Father
.
Certainly
as
the
most
wise
,
will
not
be
at
all
offended
,
if
the
Ladies
are
constrain'd
to
please
many
,
that
they
retain
one
;
so
it
must
be
acknowledged
,
that
if
they
did
always
adorn
themselves
only
to
secure
their
Husbands
,
there
would
not
be
that
Excess
that
there
is
;
and
we
should
not
hear
so
many
complaints
as
now
go
abroad
,
of
those
whose
Luxury
brings
Poverty
and
Jealousy
into
their
Families
.
They
often
carry
three
or
four
Manners
hanging
at
their
Ears
,
and
with
this
specious
pretext
spare
neither
Pearls
nor
Diamonds
:
But
in
truth
it
is
not
without
reason
that
such
are
suspected
by
many
Persons
,
and
it
is
not
these
Ornaments
that
entertain
the
Conjugal
affection
;
and
there
is
ground
to
believe
that
the
wantonness
of
their
Dress
is
rather
contriv'd
for
their
Gallants
than
their
Husbands
.
Of
Beauty
.
THEY
THAT
ADORE
or
that
despise
Beauty
,
do
defer
too
much
or
too
little
to
the
Image
of
God
.
It
is
one
of
the
rare
presents
that
Heaven
has
made
to
this
lower
World
;
but
we
ought
to
attribute
all
the
worth
of
it
to
the
Power
and
Bounty
of
him
that
has
gratified
us
therewith
.
In
the
Opinion
of
Plato
it
is
an
Humane
Splendour
amiable
in
its
own
Nature
,
that
has
power
to
ravish
with
pleasure
the
Mind
and
the
Eye
.
And
certainly
this
ought
to
be
a
sign
of
the
inclination
that
we
have
to
good
.
For
as
much
as
Heretofore
the
Priests
that
were
deform'd
were
excluded
from
the
Temple
,
let
us
not
have
an
ill
opinion
of
Beauty
which
God
himself
did
judge
necessary
to
them
that
were
to
approach
his
Altars
.
The
Judgments
that
we
make
of
the
Beauty
of
the
Mind
,
by
that
of
the
Body
▪
are
not
often
the
worst
grounded
.
The
Soul
,
like
a
Queen
,
makes
the
richest
preparations
where
she
intends
to
appear
with
the
greatest
luster
and
advantage
.
And
in
truth
,
if
Vertue
be
necessary
for
the
establishment
of
Sovereign
Authority
,
it
seems
that
Beauty
is
at
least
as
necessary
to
grace
it
.
If
we
find
sometimes
the
fine
Wits
in
ill
contriv'd
Bodies
,
these
are
like
Relicks
ill
enshrin'd
,
to
which
a
great
many
will
not
pay
so
much
Reverence
as
they
would
if
they
were
cover'd
with
Gold
and
Pearls
.
This
Lovely
Quality
is
worthy
of
Empire
,
in
all
places
where
there
are
Eyes
and
Reason
.
It
has
Enemies
no
where
but
there
where
it
meets
with
the
blind
and
the
stupid
.
The
only
glorious
Countenance
of
Scipio
Africanus
made
him
conquer
several
Barbarous
Nations
even
without
drawing
his
Sword
;
and
Heliogabalus
himself
,
from
being
Priest
of
the
Sun
,
became
Emperor
of
the
whole
World
as
soon
as
his
Mother
had
shew'd
him
to
the
Souldiers
.
Thus
do
the
whole
World
,
pay
their
Respects
to
those
to
whom
Nature
has
given
this
advantage
;
and
however
they
sometimes
blame
Beauty
,
yet
at
least
they
pity
it
too
.
THE
VULGAR
believe
that
if
there
is
not
Evil
cover'd
with
Beauty
,
yet
at
least
Misfortune
attends
it
;
and
there
is
danger
in
it
,
if
Sin
be
not
found
with
it
.
But
,
to
say
the
truth
,
when
this
is
an
occasion
of
evil
,
it
is
often
an
Innocent
that
makes
the
Criminals
;
and
they
who
complain
of
it
do
as
unjustly
as
they
who
should
accuse
the
Sun
for
dazling
their
Sight
when
they
have
been
staring
too
steddily
upon
that
Star
.
That
is
but
hardly
kept
(
says
Theophrastus
)
which
a
great
many
love
and
desire
,
and
there
can
be
no
great
assurance
or
safety
in
the
possession
of
that
which
the
whole
World
aspires
to
.
Sometimes
they
will
lay
so
long
Siege
to
those
Cities
,
and
attack
them
on
so
many
sides
,
that
at
length
they
will
make
themselves
Masters
.
The
Authority
of
this
Great
person
does
no
prejudice
to
Beauty
,
since
't
is
impossible
to
say
any
thing
more
to
its
praise
,
than
to
own
that
all
desire
this
as
an
Object
the
most
pleasing
to
them
.
And
if
the
Fair
sometimes
suffer
themselves
to
be
won
upon
,
this
complaint
must
be
directed
to
their
Minds
rather
than
their
Faces
.
A
Place
is
not
the
less
strong
,
because
they
have
yielded
it
up
who
ought
to
defend
it
;
the
default
is
in
the
Captain
rather
than
in
the
Citadel
.
Be
it
as
it
will
,
the
Homely
have
no
advantage
in
this
reproach
:
For
since
they
are
never
sollicited
,
there
is
no
resistance
there
to
give
a
judgment
of
their
strength
.
They
are
at
more
cost
and
pains
to
defend
themselves
from
disdain
than
pursuits
,
and
Patience
is
the
Vertue
which
they
have
rather
most
occasion
for
.
THERE
ARE
SOME
will
accuse
the
Fair
of
being
scornful
:
But
if
this
be
well
consider'd
,
it
would
be
acknowledg'd
that
their
Disdain
comes
often
from
the
goodness
of
their
Conscience
rather
than
from
their
Vanity
;
because
they
know
not
how
to
endure
those
Idolatrous
Addresses
,
and
excessive
Praises
,
which
enamour'd
Fools
or
crafty
Pretenders
make
use
of
to
catch
them
with
.
As
wise
Kings
deride
the
Complements
of
depending
Courtiers
,
as
knowing
that
't
is
Interest
more
than
Affection
that
inspires
them
:
The
Ladies
also
ought
to
deride
the
Respects
of
such
Gallants
,
for
as
much
as
with
all
their
cares
and
all
their
labours
they
seek
nothing
still
but
their
own
pleasure
,
and
the
destruction
of
those
that
give
ear
to
them
:
All
their
labour
and
endeavour
aims
at
,
and
is
confind
to
,
their
own
pleasure
and
the
ruin
of
the
imprudent
.
There
is
not
so
much
Presumption
in
the
most
Fair
as
there
is
of
Cowardliness
in
those
Men
who
put
themselves
into
the
Fetters
;
the
Services
which
they
pay
,
and
the
proud
Names
they
give
the
conquering
Mistress
,
do
discover
as
much
their
own
weakness
and
extravagance
as
they
do
their
Passions
:
Is
there
any
ground
to
call
that
Empire
Tyrannical
,
where
the
Vassals
are
so
Voluntary
and
so
much
the
Enemies
of
their
own
Liberty
?
YET
I
DO
NOT
intend
for
all
this
to
make
an
Apology
for
those
that
are
really
Vain
but
only
for
those
that
ingenuous
and
plain
.
Those
Women
who
persuade
themselves
that
the
great
number
of
their
Gallants
adds
something
to
their
Beauty
,
and
who
please
themselves
so
much
in
the
submissions
and
respects
that
they
pay
them
;
these
give
a
great
advantage
to
their
Enemies
,
and
shew
that
they
may
be
conquer'd
at
an
easy
rate
,
since
that
there
is
nothing
necessary
to
this
but
a
few
Respects
and
flattering
Commendations
.
These
are
things
of
which
the
Men
will
be
no
less
prodigal
than
the
Women
can
possibly
be
desirous
of
them
.
But
the
Women
ought
to
believe
,
that
when
plain
Ingenuity
makes
a
bargain
with
Craft
and
Artifice
it
can
never
make
it
to
advantage
.
It
often
comes
to
pass
,
that
if
the
Women
are
fair
,
those
that
praise
have
a
design
to
deceive
them
;
if
they
are
not
fair
,
they
intend
to
deride
them
:
For
this
reason
they
have
all
of
them
great
occasion
both
for
Wit
and
Vertue
,
in
order
to
defend
them selves
from
danger
and
contempt
.
THERE
ARE
that
scruple
altogether
the
praising
of
Beauty
,
because
it
fades
in
a
little
time
,
it
endures
but
like
the
sudden
flashes
of
Lightning
,
and
that
very
often
it
forebodes
no
less
than
the
approach
of
Storms
and
Tempests
.
It
is
a
Flower
,
say
they
,
which
is
gone
almost
as
soon
as
it
is
blown
,
which
the
Winds
tear
in
pieces
,
the
Sun
withers
,
and
the
Rain
beats
down
,
and
which
is
of
so
delicate
a
constitution
,
that
even
without
the
help
of
Enemies
,
it
perishes
by
its
own
Weakness
.
But
what
do
they
herein
say
of
this
,
which
may
not
also
be
said
of
other
things
in
the
world
,
which
also
are
not
able
to
last
always
?
If
they
complain
of
Beauty
,
it
is
because
this
has
not
the
duration
of
the
Stars
,
as
it
has
the
Value
and
the
Brightness
of
them
.
And
nevertheless
it
must
be
acknowledged
,
that
the
most
Fair
may
find
an
excellent
remedy
against
Vanity
and
Pride
,
if
sometimes
at
the
age
of
sixteen
or
of
twenty
years
,
they
would
present
to
themselves
the
defects
,
and
inconveniences
of
Old
Age.
Whatever
fine
Feathers
nature
or
art
now
affords
,
they
would
be
as
much
asham'd
as
the
Peacock
is
when
he
views
his
black
Feet
,
if
they
would
foresee
a
little
so
great
alterations
and
ruins
.
I
do
not
make
profession
here
of
Preaching
the
four
last
things
that
men
must
come
to
;
but
it
seems
to
me
that
none
ought
to
afflict
themselves
for
a
thing
that
Time
will
take
away
from
them
insensibly
,
yea
which
diminishes
every
moment
in
spight
of
all
the
Art
that
can
be
used
to
preserve
it
.
It
is
true
,
that
Cato
had
so
great
an
esteem
of
Beauty
,
that
he
said
publickly
,
that
it
was
no
less
crime
to
injure
it
,
than
to
rifle
a
Temple
.
But
he
spake
of
that
which
is
Natural
,
not
of
that
which
is
Studied
and
affected
.
Sulpitia
,
among
the
Romans
had
so
beautiful
Eyes
,
that
those
of
her
time
could
not
look
upon
her
without
being
ready
to
adore
her
.
The
Neck
and
Breasts
of
Theodora
,
the
Athenian
,
were
so
agreeable
,
that
Socrates
himself
became
in
love
with
her
.
These
are
the
Features
or
Charms
that
ought
not
either
to
be
sought
by
Artifice
,
or
possest
with
Vanity
;
Nature
has
favour'd
some
persons
with
these
things
with
design
to
please
the
Eye
;
and
to
elevate
the
Mind
to
the
love
of
him
who
is
the
source
of
all
human
Perfections
.
The
forced
and
feigned
Beauties
luckily
fail
in
the
view
of
all
the
world
,
just
after
the
manner
of
those
false
and
seeming
Stars
,
which
after
they
have
a
while
abused
our
Eyes
,
do
demonstrate
by
their
fall
,
that
we
took
a
Vapour
for
a
Star
.
How
much
Art
and
Pains
do
many
fruitlesly
employ
to
cover
the
defects
of
Nature
,
as
if
it
were
not
better
worth
their
while
to
have
recourse
to
Vertue
than
to
Disguise
;
or
as
if
it
would
not
be
much
more
to
their
advantage
to
repair
what
is
wanting
in
the
Face
by
the
qualities
of
the
Mind
?
Their
design
succeeds
extreamly
ill
,
and
must
do
so
,
because
their
Vanity
appears
with
their
Homeliness
,
and
they
are
not
the
more
excusable
hereby
,
but
more
ridiculous
.
They
would
think
it
very
strange
if
they
were
treated
after
the
fashion
as
Phryne
did
with
those
that
came
into
her
Company
:
As
soon
as
this
Courtisan
appear'd
,
she
defaced
the
lustre
of
all
the
Ladies
at
the
Assembly
,
leaving
them
no
other
Colour
than
what
Shame
and
Jealousie
could
afford
.
She
invented
a
Play
to
make
them
merry
,
wherein
every
one
commanded
by
turns
in
their
rank
.
She
commanded
Water
to
be
brought
,
and
that
every
one
should
wash
her
Hands
and
her
Face
.
As
soon
as
they
had
obeyed
her
Commands
,
there
was
discover'd
all
their
Paint
and
Disguise
,
there
was
not
a
person
could
be
known
,
they
had
quite
other
Faces
all
full
of
Blemishes
,
and
Features
that
were
frightful
.
This
Sport
would
not
be
at
all
less
troublesom
to
many
of
our
Age
,
than
it
was
advantageous
to
that
extraordinary
Beauty
.
It
was
also
by
her
that
the
Areopagites
themselves
lost
the
reputation
of
being
incorruptible
Judges
,
for
they
did
not
believe
her
Innocent
;
nevertheless
after
they
had
seen
her
,
they
were
not
able
to
judge
her
guilty
.
Hipperidus
pleaded
unsuccessfully
against
her
,
tho
he
was
a
most
eloquent
man
,
for
as
soon
as
she
appear'd
,
her
Presence
serv'd
her
for
an
Apology
,
and
she
needed
but
to
shew
that
she
might
defend
her self
.
It
is
not
only
now-adays
that
the
Fair
carry
the
Cause
.
After
that
Justice
has
lifted
up
her
Vail
to
see
them
,
let
them
plead
as
little
as
they
will
,
their
Cause
will
succeed
well
for
them
.
Of
Curiosity
and
Slander
.
CURIOSITY
is
not
very
often
at
a
good
agreement
with
Silence
;
those
that
are
desirous
to
learn
abundance
of
News
,
are
not
usually
resolv'd
to
conceal
it
,
and
Slander
does
infallibly
make
waste
of
that
which
an
Imprudent
Curiosity
has
collected
.
The
Mind
of
these
Curious
Women
resembles
the
Barrel
full
of
holes
which
the
Danaides
were
condemned
to
fill
,
which
still
let
out
the
Water
as
fast
as
it
was
put
in
:
That
which
enters
by
the
Ear
,
goes
out
immediately
at
the
Mouth
,
because
the
indiscretion
which
lets
them
hear
no
less
inconsiderately
than
they
speak
,
does
no
more
refuse
the
opening
to
Lies
,
for
their
going
out
,
than
for
their
coming
in
.
I
do
not
blame
at
all
that
Divine
Curiosity
of
the
Philosophers
,
and
the
great
Wits
,
which
reveals
to
us
the
Secrets
of
Nature
,
and
has
afforded
us
the
means
to
govern
the
Passions
of
the
Soul
.
I
condemn
only
that
Curiosity
which
carries
us
after
the
knowledge
of
things
unprofitable
or
vicious
,
and
leaves
us
strangers
to
the
knowledge
of
our selves
.
And
to
say
the
truth
,
I
have
no
less
shame
than
compassion
,
when
I
see
several
that
amuse
themselves
with
the
little
stories
of
the
place
they
live
in
,
and
who
know
nothing
but
what
is
impertinent
and
troublesome
to
good
Companies
.
They
seek
to
adorn
their
Minds
as
the
Chineses
do
to
beautifie
their
Cabinets
,
I
mean
with
some
antiquated
outlandish
Trifle
or
sorry
Pedlary
.
I
would
advise
those
of
this
humour
,
who
are
for
spending
all
their
time
about
things
unuseful
,
to
learn
themselves
the
Anatomy
of
little
Flies
,
or
the
Art
of
numbring
the
Atoms
of
the
Air
:
And
that
they
may
treat
their
Bodies
as
ill
as
they
do
their
Minds
,
I
would
have
them
live
upon
such
things
as
Cray-fish
,
where
they
may
find
more
employment
than
nourishment
.
This
inconsiderateness
gives
but
an
ill
credit
to
their
Wit
,
and
no
better
to
their
Conscience
:
We
shall
judge
hereupon
,
that
they
do
not
employ
their
Time
only
to
hear
superfluous
things
,
but
also
to
hear
evil
ones
:
And
above
all
,
the
readiness
they
have
to
believe
a
fault
in
another
,
is
a
most
certain
sign
of
that
which
they
have
to
commit
as
much
themselves
.
THERE
ARE
THEN
some
that
listen
with
delight
to
all
manner
of
Slanders
;
that
cannot
endure
one
should
speak
to
the
advantage
of
any
;
and
who
think
that
while
their
Company
are
finding
fault
with
all
the
World
besides
them
,
they
make
an
Apology
for
their
faults
in
shewing
them
many
like
themselves
:
As
if
the
number
of
Criminals
could
authorise
their
Wickedness
.
When
they
hear
the
Vertues
of
some
rewarded
with
their
deserved
Praises
,
they
sit
as
sad
and
uneasie
,
as
the
Ugly
are
wont
to
be
when
the
Fair
are
complemented
in
their
presence
.
And
if
we
should
examin
well
their
thoughts
,
we
should
find
here
yet
a
much
blacker
source
of
evil
.
They
are
glad
to
have
Companions
in
the
Infamy
,
but
they
would
not
have
any
partake
with
them
in
the
Pleasure
;
they
have
more
of
Jealousie
than
of
Shame
,
and
persuade
themselves
,
that
those
who
make
use
of
their
Pastime
do
steal
something
from
them
.
They
are
of
the
humour
of
the
Emperor
Tiberius
,
who
sent
his
Officers
about
the
City
of
Rome
to
discover
and
condemn
the
Adulterers
,
that
there
might
be
none
but
himself
alone
.
The
Vertuous
excuse
Faults
rather
than
publish
them
;
And
on
the
Contrary
,
the
Vicious
are
always
unmerciful
towards
those
that
are
like
themselves
,
to
make
shew
as
if
that
Crime
were
unknown
to
them
.
But
the
effects
give
the
Lye
to
their
words
,
and
this
Artifice
succeeds
so
ill
to
them
,
that
they
disgrace
,
instead
of
defending
themselves
.
The
Honest
and
Good
Women
chase
Vice
out
of
the
World
by
their
Charity
,
and
the
Licentious
banish
Vertue
by
their
Slanders
.
But
if
I
grant
that
some
do
not
utter
Slanders
themselves
;
yet
nevertheless
when
they
listen
and
give
credit
to
these
,
their
two
Ears
are
no
less
guilty
than
the
Tongue
of
the
others
:
And
if
Calumny
is
a
Murder
of
the
Reputation
,
these
are
at
least
to
be
accounted
Accessories
.
It
is
easie
to
know
a
Woman
that
is
Chast
from
her
that
is
not
so
:
The
latter
will
examin
all
things
even
to
the
least
circumstances
;
their
own
Wickedness
serves
them
for
pattern
to
judge
of
evil
by
;
their
own
experience
and
design
make
them
put
bad
interpretations
upon
innocent
things
.
After
Procris
had
been
treacherous
to
her
Husband
,
she
was
always
a
distrustful
Spy
upon
upon
his
Actions
;
she
could
not
without
difficulty
believe
him
innocent
in
a
thing
wherein
her self
was
so
guilty
▪
The
Vicious
are
always
in
an
Alarm
,
they
fear
that
others
should
abuse
their
liberty
;
and
cannot
perswade
themselves
that
a
Walk
or
a
little
Conversation
can
be
innocent
.
They
apprehend
that
others
will
do
as
much
ill
as
they
themselves
have
done
,
or
as
they
were
willing
to
have
committed
if
they
had
had
as
much
power
as
wickedness
.
And
nevertheless
,
in
truth
,
they
have
no
better
way
in
the
World
to
conceal
their
own
sin
,
than
to
make
shew
of
astonishment
and
displeasure
when
they
hear
others
condemned
.
For
in
refusing
to
give
credit
to
Slanders
,
people
would
be
ready
to
judge
of
them
that
they
are
far
from
being
guilty
of
a
Crime
,
of
which
the
very
Name
is
Odious
to
them
.
But
if
they
testifie
their
repugnance
but
by
halves
,
and
their
Look
permits
what
their
Tongue
forbids
;
this
will
give
Courage
to
the
Vicious
,
who
are
very
glad
to
have
to
do
with
those
that
will
not
use
them
roughly
.
BUT
TO
EXAMINE
the
Vice
well
,
it
will
be
convenient
to
see
wherein
Flattery
and
Slander
are
alike
or
different
.
The
one
assaults
us
with
Poison
,
the
other
with
a
Sword
.
But
considering
the
thing
well
,
it
seems
to
me
that
there
are
more
to
be
found
who
resist
Slander
than
Flattery
:
because
the
love
of
our selves
,
which
fortifies
us
against
Blame
,
renders
us
weak
when
we
are
assaulted
with
Praise
.
It
was
a
Sentence
derived
from
Divine
Wisdom
,
which
Solomon
has
to
this
purpose
;
As
a
fi●ing
Pot
for
Silver
,
and
the
Furnace
for
Gold
,
so
is
a
Man
to
his
praise
.
I
put
these
two
Vices
together
,
because
they
are
in
a
manner
always
inseparable
,
and
we
may
ordinarily
find
,
that
those
given
to
Slander
are
as
much
addicted
also
to
Flattery
.
The
one
and
the
other
comes
from
Cowardice
;
in
that
this
is
a
want
of
Courage
for
a
Man
not
to
dare
to
speak
the
truth
freely
,
and
not
to
be
able
to
reprove
the
things
that
are
Faulty
to
their
Faces
who
commit
them
.
But
to
say
truth
,
if
there
be
weakness
of
Spirit
in
them
who
exercise
Slander
,
there
is
no
less
in
those
who
cannot
conquer
and
deride
it
.
For
what
necessity
is
there
that
we
should
be
sick
when
the
pain
and
the
sense
of
it
depends
upon
our selves
?
There
is
not
a
necessity
for
Patience
here
,
it
is
enough
to
despise
;
we
ought
not
to
receive
the
Wounds
of
Slander
,
when
we
have
it
in
our
power
to
hinder
them
from
reaching
to
us
.
There
are
some
that
use
great
Art
in
venting
their
Slanders
,
who
are
not
willing
to
hurt
but
with
gilded
Weapons
;
they
disguise
their
disparagement
of
another
under
an
appearance
of
Praise
.
If
they
speak
any
thing
that
is
ill
,
they
will
pretend
it
is
with
regret
that
they
do
so
:
But
this
is
to
imitate
the
Archers
,
who
draw
the
Arrow
towards
them
,
but
't
is
that
they
may
the
better
send
it
to
the
Mark
they
aim
at
.
How
much
Error
and
Vanity
is
there
in
our
Judgments
and
Discourses
!
since
even
between
the
Morning
and
the
Evening
we
differ
more
from
our selves
than
perhaps
we
do
from
others
?
How
can
we
be
assured
that
she
who
yesterday
was
involv'd
in
Pleasures
,
may
not
to
day
be
chusing
Austerities
?
But
supposing
that
our
Judgment
were
not
false
,
we
cease
not
for
all
that
to
sin
against
Charity
,
though
we
do
not
against
Truth
.
Those
that
have
as
yet
committed
but
one
Fault
ought
not
to
be
denominated
Vicious
:
those
that
have
done
many
,
it
may
be
,
will
continue
in
them
no
longer
;
the
former
have
perhaps
corrected
,
the
latter
have
changed
themselves
.
And
in
truth
there
can
be
no
great
assurance
that
we
can
speak
any
sort
of
ill
concerning
any
Person
without
being
in
danger
of
a
lye
,
since
there
needs
but
one
moment
or
one
thought
to
alter
her
who
is
called
by
an
ill
name
,
and
to
make
her
a
Penitent
or
a
Sinner
.
After
all
,
it
is
no
small
Consolation
to
Innocence
to
think
that
Calumny
even
at
its
first
birth
had
the
Impudence
to
assault
the
Pure
and
most
Holy
God
;
and
that
through
all
Ages
this
has
been
the
base
Enemy
of
Vertue
.
This
is
a
forcible
reason
why
we
should
not
be
troubled
at
it
.
But
that
you
may
not
be
guilty
of
it
,
the
grand
remedy
is
to
avoid
Idleness
,
and
to
believe
that
there
is
no
time
more
proper
and
fit
to
speak
evil
in
,
than
that
which
we
do
not
employ
in
doing
Good
.
Of
the
Cruel
and
the
Compassionate
.
WHATEVER
the
most
of
Men
think
of
the
Fury
of
Women
,
yet
is
Pity
so
natural
to
them
,
and
their
Inclination
is
so
strongly
carried
to
Mercy
,
that
the
Furies
themselves
could
not
forbear
to
weep
for
the
Misfortune
of
Orpheus
when
he
went
down
into
Hell
,
to
beg
that
his
Wife
Euridice
might
be
return'd
to
him
.
But
if
those
merciless
places
,
where
it
is
said
horrour
continually
reigns
together
with
implacable
Cruelty
,
could
not
possibly
stifle
the
motions
of
Compassion
to
this
miserable
Person
;
may
not
this
Fable
alone
make
us
judge
,
that
Gentleness
and
Pity
is
a
quality
inseparable
from
the
Ladies
;
if
we
had
nothing
else
to
incline
us
to
this
belief
,
as
indeed
we
have
a
great
number
of
Examples
,
and
most
true
Instances
in
History
that
may
dispose
us
to
it
.
Does
not
this
Fiction
show
that
even
the
worst
of
the
Sex
have
always
,
I
know
not
what
,
tenderness
in
them
that
they
cannot
wholly
put
off
;
and
that
they
never
are
wholly
destitute
of
Compassion
for
the
Unfortunate
,
nor
of
Clemency
to
the
Guilty
?
Nevertheless
many
accuse
them
of
being
extream
in
their
Passions
:
They
believe
that
if
a
Woman
defers
a
while
to
take
Vengeance
for
an
Injury
,
she
does
this
only
to
render
it
the
more
Violent
when
she
takes
it
:
and
especially
that
she
will
very
rarely
pardon
any
that
injure
her
in
her
Love
or
her
Fortune
.
But
although
this
mistake
is
more
worthy
to
be
pass'd
by
with
Disdain
than
to
be
particularly
answer'd
,
I
will
nevertheless
say
this
to
it
;
That
if
any
will
give
themselves
the
trouble
to
examine
their
Inclination
,
they
shall
find
it
as
innocent
in
this
matter
as
their
Enemies
have
represented
it
guilty
,
and
altogether
worthy
of
excuse
at
least
,
if
not
of
Praise
.
The
indifferent
sort
of
Wits
are
moved
easily
,
and
easily
appeased
again
;
for
their
violence
tires
it self
,
and
it
comes
necessarily
to
pass
,
that
their
Passion
weakens
it self
,
if
it
continues
a
little
while
,
because
it
is
neither
natural
nor
reasonable
.
But
when
a
Passion
is
just
,
it
always
augments
its
self
the
longer
it
endures
;
for
the
Thought
and
Meditation
preserves
it
,
and
gives
it
force
,
while
a
Person
muses
the
more
deliberately
upon
the
reasons
that
gave
it
birth
.
The
resentments
of
the
Feeble
and
the
Strong
Spirits
resemble
Fire
,
which
goes
out
almost
as
soon
as
it
is
kindled
in
Flax
or
Tow
;
but
maintains
it self
a
long
while
in
Iron
or
any
such
more
solid
Matter
.
The
Ladies
are
not
of
that
light
Temperament
as
to
be
transported
without
reason
:
They
are
as
well
hard
to
be
appeased
as
to
be
provoked
;
they
are
equally
hard
to
be
brought
either
to
War
or
Peace
.
They
would
deceive
themselves
not
a
little
,
who
should
imagine
for
this
that
my
Proofs
are
as
unreasonable
as
unartificial
:
I
always
submit
my
Morals
to
Christianity
;
and
I
own
that
I
should
make
of
them
rather
a
School
for
Vice
than
for
Vertue
,
if
I
would
justifie
Revenge
to
oblige
the
Ladies
;
which
were
also
to
affront
both
Religion
and
even
their
Humour
which
is
not
addicted
but
to
Gentleness
and
Civility
.
I
praise
only
their
Constancy
in
designs
when
they
are
just
,
otherwise
I
should
offend
instead
of
obliging
them
,
if
I
should
defend
a
sin
so
prejudicial
to
themselves
,
and
which
makes
them
pass
for
Monsters
.
They
have
so
little
Inclination
to
this
,
and
are
so
unfit
for
it
,
that
it
is
not
only
unbecoming
them
to
be
Cruel
,
but
also
even
to
be
Severe
;
and
of
the
two
parts
there
are
of
Justice
,
they
seem
to
be
contrived
for
the
exercise
of
that
which
is
the
least
Rigorous
.
And
,
to
say
the
truth
,
it
is
no
less
shameful
to
see
a
Woman
without
Pity
,
than
a
Man
would
be
without
Courage
.
AND
nevertheless
that
they
may
not
deceive
themselves
in
this
part
of
Morality
,
I
must
say
they
ought
not
to
be
prodigal
of
their
Compassion
,
nor
to
throw
it
away
upon
all
sorts
of
re-encounters
.
Anaxarete
,
in
Ovid
,
was
not
at
all
Cruel
when
she
saw
the
desperate
Iphis
die
before
her
Gate
without
offering
to
prevent
it
.
Her
refusal
was
just
,
because
his
demand
was
not
;
and
he
was
a
Criminal
that
executed
Justice
upon
himself
for
his
own
Rashness
.
The
Honest
Woman
ought
to
fear
less
the
Ruine
of
a
Troublesome
Person
,
than
the
loss
of
her
own
Honour
:
and
it
would
be
a
sign
of
very
little
Judgment
,
if
a
Woman
should
be
Cruel
to
her self
,
in
order
to
the
being
so
impertinently
pitiful
to
the
insolent
or
foolish
.
BUT
OUT
of
this
occasion
where
Gentleness
were
a
Crime
;
and
beside
this
Honesty
which
makes
severity
absolutely
necessary
,
the
Ladies
ought
always
to
represent
to
themselves
,
that
Cruelty
comes
from
Weakness
of
Spirit
,
that
they
who
are
destitute
of
Compassion
want
also
Knowledge
and
Courage
.
Most
certainly
,
the
most
Generous
are
the
most
Pitiful
.
Those
Ladies
know
't
is
more
Glorious
to
conquer
their
Passions
than
their
Enemies
:
and
that
to
give
a
life
when
't
is
in
their
power
to
take
it
away
,
is
,
as
it
were
,
to
raise
the
Dead
without
the
working
of
a
Miracle
.
The
Proud
and
the
Vicious
Women
seem
uncapable
of
this
Vertue
,
because
,
while
they
find
a
great
many
Enemies
to
their
ill
designs
,
there
is
not
a
wickedness
so
black
and
horrid
but
their
Passion
may
inspire
them
therewith
,
for
the
ruin
of
those
who
hinder
them
from
enjoying
the
Pleasures
they
desire
,
or
the
Fortune
they
aim
at
.
Aphrodisia
the
Wife
of
the
Emperour
Diocletian
try'd
all
sorts
of
ways
to
make
her self
Belov'd
by
her
Son-in-law
Erastus
:
but
after
she
had
used
a
thousand
Insinuations
,
in
a
private
Chamber
too
,
where
she
thought
the
opportunity
would
help
her
to
a
Conquest
,
he
still
most
vertuously
refused
,
and
that
refusal
created
in
her
no
less
hatred
than
shame
.
She
went
all
confused
and
disordered
as
she
was
to
the
Emperour
,
her
Husband
,
to
accuse
this
Innocent
Prince
of
that
Crime
which
she
could
not
perswade
him
to
commit
.
It
is
the
Custom
of
those
that
are
Debauched
to
change
their
Love
into
Hatred
when
their
desires
are
not
satisfied
as
soon
as
they
discover
them
:
For
they
are
willing
to
preserve
their
own
Reputation
,
though
by
the
Ruine
of
those
who
were
Witnesses
to
their
wicked
Intentions
,
and
would
not
be
complices
with
them
.
There
was
some
ground
for
the
Philosophy
of
Chilo
when
he
publickly
maintained
,
concerning
such
Women
,
That
it
is
the
last
and
the
greatest
evil
any
Man
can
wish
his
Enemies
,
to
fall
under
the
outragious
Anger
of
a
Woman
:
And
it
seems
indeed
to
be
an
incomparable
Master-piece
,
and
such
as
hardly
any
Man
could
ever
learn
the
Art
of
Performing
to
appease
a
Furious
Woman
.
BUT
THAT
we
may
most
forcibly
assault
this
Vice
of
Cruelty
,
and
make
this
Sex
conceive
yet
a
greater
horror
against
it
,
I
suppose
this
further
Addition
may
suffice
;
To
say
,
as
is
most
true
,
That
this
is
as
contrary
to
Beauty
and
a
good
Face
,
as
it
is
to
a
good
Conscience
,
and
wrongs
it
as
much
:
Though
Tears
have
something
of
Charm
and
Gracefulness
upon
the
Countenance
,
yet
Anger
has
not
the
same
Privilege
with
Sadness
.
Though
we
may
often
see
a
Melancholy
Person
very
beautiful
,
yet
I
could
never
hear
any
one
say
that
a
Woman
look'd
lovely
in
her
Fury
.
I
grant
that
for
the
resistance
of
other
Passions
they
have
need
of
some
Philosophy
;
but
for
the
cure
of
this
,
methinks
,
they
should
need
only
a
Looking-Glass
;
they
should
need
only
to
see
that
they
might
be
perswaded
to
correct
themselves
:
and
it
is
perhaps
for
this
reason
that
they
commonly
dare
not
view
themselves
in
this
Condition
,
for
fear
they
should
be
asham'd
at
the
sight
.
This
Passion
is
too
violent
not
to
confound
and
deface
the
most
beautiful
Features
of
any
Countenance
,
the
Eyes
by
little
and
little
change
their
pleasing
Charms
into
Terrour
;
the
Vexation
of
the
Soul
paints
it self
upon
all
the
Behaviour
;
and
this
may
come
to
that
degree
of
Horrour
as
to
put
a
Man
to
his
Prayers
when
he
approaches
them
,
and
to
make
them
as
frightful
as
Demoniacks
,
while
their
Rage
puts
them
into
the
Postures
and
Looks
of
those
miserable
Creatures
.
The
Head
of
Medusa
,
which
gave
so
much
fear
to
all
the
World
,
had
only
the
Hair
of
it
turn'd
into
Serpents
:
These
Women
by
right
ought
to
have
their
Eye-brows
of
the
same
sort
,
that
they
might
be
entirely
frightful
.
And
it
must
needs
be
that
the
Devil
who
inspires
them
with
so
much
Fury
,
must
cast
,
as
it
were
,
a
Mist
before
their
Eyes
,
and
confound
their
sight
when
they
behold
their
own
Faces
in
a
Glass
,
since
they
are
not
afraid
of
themselves
;
and
instead
of
being
contented
that
Men
endure
them
,
they
are
ambitious
of
being
loved
.
They
require
Caresses
,
and
in
truth
do
hardly
deserve
our
Patience
.
Let
Hell
keep
the
Infernal
Furies
to
it self
,
these
are
enough
to
this
World
to
commit
or
perswade
Crimes
that
are
more
black
and
horrid
than
those
that
have
fetcht
Fire
and
Brimstone
from
Heaven
,
or
have
caused
the
Earth
to
open
and
swallow
up
alive
the
committers
of
them
.
Of
a
Good
Grace
.
THE
SOUL
is
not
more
necessary
to
Life
,
than
a
Good
Grace
is
to
Pleasing
:
It
gives
Lustre
to
the
Beautiful
,
and
cures
a
great
deal
of
the
Defect
in
those
that
are
not
so
.
As
soon
as
any
are
possest
of
this
amiable
quality
,
all
that
which
they
undertake
is
comely
and
agreeable
.
There
are
many
sorts
of
it
;
every
Humour
has
its
Charms
,
as
every
Star
its
Influences
;
Hearts
may
be
wounded
,
as
well
as
Bodies
,
with
different
Weapons
:
The
Looks
,
the
Gate
,
the
Discourse
,
the
Actions
,
the
Voice
,
and
even
the
Silence
have
their
diverse
attractives
:
and
so
far
does
this
truth
go
,
that
some
are
to
be
found
who
never
appear
more
lovely
than
when
they
are
Weeping
;
As
Panthea
who
had
so
much
Grace
in
her
Melancholy
,
that
Araspes
was
constrained
to
fall
in
Love
with
her
Tears
.
In
truth
it
seems
as
if
this
agreeable
quality
were
even
natural
to
the
Women
,
and
that
they
possess
it
without
any
Labour
or
Study
:
Nevertheless
,
though
Birth
does
contribute
very
much
to
it
,
and
the
force
of
a
Good
Grace
is
much
easier
felt
than
it
can
be
exprest
;
yet
it
must
be
acknowledged
,
that
some
Rules
may
be
given
,
in
order
to
the
rendring
it
the
more
perfect
.
It
must
be
declared
in
this
place
,
That
the
Beauty
of
the
Body
does
in
some
measure
depend
upon
the
Wit
,
and
that
the
Laws
of
a
Good
Grace
are
join'd
to
those
of
Morality
.
Wickedness
has
necessarily
those
Remorses
that
thè
greatest
dissimulation
cannot
long
conceal
.
Rage
,
Cruelty
,
Love
,
and
Restlesness
appear
on
the
Forehead
;
the
Countenance
does
depend
upon
the
Passions
in
its
Serenity
or
Trouble
,
as
the
Dial
depends
upon
the
Motions
of
the
Clock
for
showing
of
the
Hours
.
Insomuch
,
that
for
the
preserving
a
Good
Grace
,
it
is
necessary
that
you
know
how
to
regulate
the
Motions
of
the
Mind
as
well
as
those
of
the
Body
.
AND
TO
BEGIN
with
that
which
is
of
most
importance
,
there
is
nothing
that
ought
to
be
avoided
so
much
as
the
Artifice
that
is
constrain'd
.
They
must
not
aspire
after
the
Excellence
that
is
impossible
;
Art
cannot
employ
too
much
endeavour
any
more
than
Nature
,
without
forming
a
Monster
.
It
often
comes
to
pass
through
the
extream
desire
they
have
to
please
,
that
they
cause
a
hatred
and
distaste
instead
of
liking
and
love
.
When
they
employ
too
much
Care
in
their
Discourse
,
instead
of
a
natural
and
plain
expressing
of
their
Thoughts
,
they
disturb
and
confound
themselves
.
They
resemble
those
Vessels
that
have
a
very
narrow
Mouth
,
out
of
which
nothing
can
come
,
though
they
be
full
,
but
with
noise
and
violence
.
As
constraint
disgusts
in
the
brightest
Actions
,
so
a
plainness
pleases
even
in
the
meanest
.
That
Woman
has
Charms
which
no
one
can
resist
because
they
proceed
from
Innocence
;
and
Affectation
is
never
without
some
Imperfections
,
or
without
a
too
great
self-love
.
What
an
unreasonable
thing
it
is
,
not
to
dare
to
laugh
,
for
fear
of
making
the
Patches
fall
off
;
or
lest
they
should
change
their
Colour
at
any
other
time
of
the
day
than
in
the
Morning
when
they
are
dressing
?
This
is
nevertheless
the
Fashion
of
those
who
will
not
endure
a
Glass
that
does
not
flatter
them
,
nor
like
the
Day
,
but
in
a
false
Light
;
and
tho
they
pretend
to
be
very
devout
,
yet
they
will
not
come
to
Prayers
but
by
Candle-light
:
What
a
real
Persecution
it
would
be
to
these
Ladies
to
bring
them
to
Mass
,
and
force
them
to
undergo
the
sprinkling
of
Holy-Water
,
whereby
their
Paint
would
be
diluted
,
and
the
ill
Features
of
their
Faces
discover'd
.
But
their
Design
appears
with
their
Deformity
hereby
,
in
that
while
they
endeavour
to
hide
their
Defects
,
they
render
them
the
more
conspicuous
.
A
good
Grace
is
so
much
an
Enemy
and
Stranger
to
this
Slavery
and
Racking
,
that
if
we
can
always
do
well
,
I
cannot
tell
whether
we
can
always
please
;
we
must
allow
of
frequent
Intervals
to
relieve
the
Spirits
.
Art
in
this
case
ought
to
conform
it self
to
Nature
,
that
has
not
stuck
the
Stars
so
thick
in
the
Sky
,
nor
planted
Flowers
so
in
the
Meadows
as
that
there
is
no
Space
between
them
.
And
although
the
Flowers
are
not
comparable
to
the
Stars
in
Beauty
or
Value
;
yet
nevertheless
we
commonly
look
upon
them
with
more
Pleasure
and
Attention
,
because
their
duration
being
of
so
short
continuance
,
they
always
leave
us
with
an
Appetite
and
a
Desire
to
see
them
again
.
The
Spirits
may
come
to
distaste
as
well
as
the
Senses
,
and
may
have
need
of
Repose
,
and
some
Release
for
the
digesting
of
their
Pleasures
.
Yet
it
is
not
my
Intention
in
saying
this
,
to
perswade
that
they
should
study
Faults
,
but
that
,
provided
they
be
light
ones
,
they
may
be
sometimes
so
happily
committed
that
they
shall
become
advantageous
;
forasmuch
as
the
shamefac'dness
which
ordinarily
attends
them
,
and
which
appears
on
the
Countenance
,
is
an
infallible
Testimony
of
an
innocent
Soul
,
and
such
as
is
far
from
the
conceiving
of
great
Evils
when
it
is
so
sensible
of
small
ones
,
and
that
even
when
they
are
but
imaginary
ones
too
.
If
then
a
good
Grace
observes
to
do
all
things
as
it
were
naturally
and
without
Study
,
it
follows
that
Plainness
is
much
better
than
Constraint
.
All
the
World
does
well
enough
know
that
there
is
difficulty
in
doing
every
thing
that
is
rare
.
Address
is
not
used
to
show
that
we
perform
with
Difficulty
;
an
untaught
Villager
can
easily
do
as
much
as
that
;
but
it
is
to
serve
for
the
concealing
that
difficulty
cunningly
,
without
letting
the
Artifice
be
discover'd
.
PLAINNESS
is
not
less
desirable
in
Discourse
than
in
Actions
;
the
Words
that
are
most
common
,
are
the
most
excellent
,
and
every
Word
that
is
obscure
is
forbidden
.
That
Philosopher
that
always
wept
when
he
consider'd
Mankind
,
perhaps
would
have
had
some
inclination
to
laugh
,
if
he
had
heard
some
of
those
Women
talk
,
who
have
a
mind
to
be
thought
more
learned
than
they
are
:
They
are
always
using
in
discourse
the
most
uncommon
and
unknown
Words
,
and
such
as
far
better
express
their
extravagant
Folly
than
their
Thoughts
.
THIS
EXCESSIVE
Desire
to
please
which
we
have
condemn'd
,
is
almost
continually
join'd
with
a
Fear
that
they
do
not
.
And
from
hence
it
comes
to
pass
,
that
when
these
two
contrary
Passions
meet
together
in
one
mind
they
must
needs
cause
great
inequalities
and
remarkable
alterations
;
because
,
if
the
Desire
excites
us
,
the
Fear
again
damps
us
;
when
the
one
animates
us
to
the
speaking
of
a
good
Word
,
the
other
interrupts
us
and
obliges
to
Silence
.
We
may
judge
from
hence
how
much
wrong
this
Fear
does
to
a
good
Grace
as
well
as
Vanity
and
Constraint
.
It
ordinarily
comes
to
pass
,
that
those
Women
who
are
always
in
alarm
,
and
every
moment
fear
they
shall
mistake
,
do
almost
nothing
else
but
mistake
:
An
Extream
Apprehension
disposes
the
Mind
to
Errour
as
well
as
the
Body
to
Distemper
.
And
to
make
a
right
Judgment
of
this
troublesome
Passion
,
it
seems
to
me
that
if
we
enquire
well
into
the
Cause
of
it
,
we
shall
find
the
Education
contributing
no
less
to
it
than
Temper
and
Birth
.
Those
that
are
brought
up
in
Slavery
know
not
how
to
do
any
thing
with
Liberty
;
they
dare
not
look
up
with
that
honest
assurance
which
should
give
a
good
Grace
to
their
Actions
;
their
Thoughts
are
always
mean
,
and
whatever
good
Inclinations
they
may
have
,
yet
their
Shame
and
Ignorance
hinder
them
from
succeeding
in
all
their
Enterprises
.
Those
Women
that
have
seen
nothing
of
the
World
are
liable
to
be
astonish'd
at
small
Matters
,
because
the
constant
Distrust
which
they
have
of
themselves
makes
them
fear
and
admire
every
thing
.
For
the
most
part
after
their
Reverences
they
have
no
other
Complements
but
those
that
are
used
at
the
ends
of
Letters
.
They
would
have
found
out
an
excellent
Remedy
for
this
if
they
would
but
perswade
themselves
that
they
ought
not
so
easily
to
admire
things
;
and
that
if
they
would
give
themselves
leisure
to
examine
that
,
which
at
first
sight
amazes
them
,
they
would
often
find
after
the
conversation
of
an
hour's
length
,
that
what
was
the
Subject
of
their
Admiration
ought
to
cause
their
disdain
.
But
this
Resolution
is
not
acquired
without
Labour
:
It
is
very
Difficult
,
even
to
the
best
Wits
,
to
have
Address
without
Experience
,
or
Readiness
without
Practice
:
Actions
breed
a
Habit
with
some
difficulty
;
but
when
the
Habit
is
form'd
,
then
that
produces
the
Actions
with
Ornament
and
a
good
Grace
.
Nevertheless
when
I
condemn
the
rustick
Shame
,
I
have
no
Intention
herein
to
recommend
Impudence
;
since
both
of
them
have
Issues
and
Effects
that
are
unjust
;
forasmuch
as
the
one
transports
us
beyond
our
Power
and
what
becomes
us
,
and
the
other
detains
us
below
them
both
:
On
the
contrary
,
the
Modesty
that
I
desire
,
is
placed
between
these
two
vicious
Extreams
,
that
it
may
keep
us
at
a
Distance
from
too
good
or
from
too
ill
an
Opinion
of
our selves
.
The
Debauched
or
Lewd
Woman
.
THERE
ARE
perhaps
but
few
Palaces
that
resemble
the
Isle
of
Chio
,
where
it
is
said
the
Ladies
preserved
inviolate
the
Laws
of
Chastity
and
Honour
during
the
space
of
seven
hundred
Years
.
I
know
not
whether
this
was
an
Effect
of
their
Skill
,
or
of
their
Vertue
;
but
be
it
as
it
will
,
this
was
a
Chastity
of
a
long
Duration
,
and
which
deserves
Admiration
and
Praise
as
much
as
the
Corruption
of
the
present
Age
deserves
Reproofs
and
Punishments
.
It
may
be
this
Discourse
will
not
be
at
all
pleasing
to
those
Women
to
whom
I
desire
it
should
be
useful
;
but
if
the
Vicious
are
not
disposed
to
receive
our
Remedies
for
their
Cure
,
at
least
they
must
expect
to
undergo
our
Affronts
for
their
shame
.
I
speak
boldly
to
all
;
for
if
they
be
debauch'd
,
I
desire
not
to
be
in
any
Favour
with
them
;
and
if
they
be
honest
,
I
do
not
fear
that
I
shall
hereby
incurr
their
Hatred
.
The
one
sort
will
applaud
my
Censure
,
and
the
other
will
do
me
honour
in
not
approving
my
Discourse
any
more
than
I
do
their
Life
.
However
I
shall
always
lie
under
this
Inconvenience
,
That
whatever
Horrour
I
can
help
any
to
conceive
at
this
Crime
,
it
must
be
more
obscure
than
injurious
in
such
a
matter
.
It
is
necessary
to
conceal
,
through
Modesty
,
that
which
Hatred
and
Truth
would
require
to
be
publish'd
.
It
is
herein
that
this
Crime
has
a
great
advantage
,
in
that
,
while
it
is
worthy
of
Reproof
,
the
Filthiness
it self
nevertheless
serves
it
for
a
Defence
,
and
one
is
constrained
to
spare
it
more
out
of
shame
than
pity
.
IT
IS
VERY
TRUE
then
,
that
the
Passion
of
the
debauched
does
no
way
deserve
the
Name
of
Love
;
it
is
some
other
Disease
which
cannot
be
cured
but
by
a
Miracle
:
and
one
may
well
say
to
the
reproach
of
those
that
are
infected
with
it
,
what
the
Poet
said
of
Myrrha
;
that
it
was
not
Cupid
that
enkindled
such
a
Flame
in
her
,
but
rather
one
of
the
most
inraged
Furies
.
This
is
a
Fire
from
Hell
,
which
has
for
its
Smoak
a
black
and
dismal
Blindness
,
for
its
gloomy
Shine
a
horrid
Scandal
,
and
for
its
Ashes
Infamy
and
Shame
.
And
how
can
their
filthy
Desire
be
call'd
Love
;
when
instead
of
Election
there
is
nothing
in
it
but
a
brutal
Universality
?
For
in
loving
all
,
to
speak
properly
,
they
do
not
love
any
;
since
this
is
a
Fire
which
mingles
with
all
sorts
of
Matter
,
even
to
the
burning
in
the
Water
:
I
mean
it
can
entertain
for
its
Objects
such
as
are
worthy
of
the
greatest
horrour
and
detestation
.
AND
NEVERTHELESS
,
though
they
have
the
Conscience
full
of
Crimes
,
these
are
often
they
who
would
pass
for
Saints
:
As
the
most
deform'd
have
most
need
of
Paint
and
Disguise
;
so
these
Debauchees
do
sometimes
seek
the
most
industriously
the
Appearance
of
Vertue
.
It
is
for
this
Reason
they
live
with
so
much
constraint
;
and
that
there
is
nothing
equal
or
natural
in
their
Deportment
;
that
they
appear
this
day
insolent
according
to
their
humour
,
and
to
morrow
carry
themselves
modestly
according
to
their
Dissimulation
and
Hypocrisie
.
They
who
say
the
Vicious
resemble
the
Syrens
,
perhaps
do
not
know
all
the
Mystery
of
this
Comparison
.
One
of
these
Monsters
was
named
Parthenope
,
that
is
to
say
,
Virgin
;
having
a
smiling
Countenance
to
allure
Mariners
withal
,
and
make
them
split
upon
those
Rocks
that
were
covered
by
the
Water
.
The
most
Immodest
will
sometimes
endeavour
to
appear
the
most
Chast
,
but
with
all
their
Disguise
they
are
but
infamous
Gulphs
where
none
but
the
Imprudent
and
the
Desperate
make
Shipwrack
.
They
make
a
show
of
Candour
and
ingenuous
Freedom
,
to
the
end
they
may
the
better
deceive
those
who
are
simple
enough
to
believe
they
do
those
things
only
out
of
Humour
or
very
innocently
,
which
they
really
do
with
Design
to
catch
some
Fool
or
other
thereby
.
They
do
nevertheless
even
herein
acknowledge
the
worth
of
Vertue
,
since
they
borrow
the
Appearance
of
that
for
the
putting
off
their
Vice
.
But
herein
their
Design
succeeds
ill
,
whatever
address
they
have
,
their
Artifice
renders
them
suspected
:
And
as
we
know
that
is
counterfeit
Gold
which
bears
too
bright
a
Colour
;
so
we
may
discover
their
disguised
Vertue
,
by
it's
making
too
great
a
show
.
After
all
,
the
true
Chastity
does
not
seek
so
much
to
set
off
it self
as
that
which
is
feigned
;
the
Caution
and
Reservedness
of
an
honest
Woman
is
very
different
from
that
of
her
who
is
not
so
;
the
one
is
plain
and
natural
,
the
other
is
constrain'd
.
But
to
say
the
truth
,
it
is
not
in
this
,
that
the
Debauched
seem
to
me
most
blameable
;
as
yet
they
give
some
Honour
to
Vertue
,
when
they
take
pains
to
counterfeit
it
.
It
seems
that
their
Artifice
is
an
effect
of
their
Remorse
,
and
that
as
the
homely
,
in
using
paint
,
do
own
the
Defects
of
their
Faces
;
so
the
vicious
,
while
they
dissemble
their
Crime
,
have
still
some
horrour
at
it
,
not
being
able
to
endure
that
it
should
appear
quite
naked
.
But
there
are
some
Impudent
Creatures
who
boast
of
their
Filthiness
,
and
make
their
Sin
publickly
appear
;
who
love
not
the
Conversation
of
any
but
those
that
are
most
licentious
;
and
who
entertain
themselves
always
with
the
most
shameful
Discourses
.
WHATEVER
some
say
to
excuse
this
Liberty
,
I
must
needs
think
that
't
is
neither
Genteelness
nor
good
humour
that
gives
such
an
Easiness
;
that
Complaisance
does
not
at
all
extend
hitherto
;
and
that
it
is
impossible
any
should
live
in
such
Loosness
,
without
Offence
to
Modesty
.
Shamefac'dness
is
always
severe
when
't
is
entire
and
true
;
it
is
corrupted
when
it
becomes
softned
.
If
the
Widow
of
Sigismond
had
been
the
most
chast
of
all
Women
;
yet
had
she
not
put
a
Slur
upon
her
Vertue
,
when
she
answer'd
to
them
who
counsell'd
her
not
to
marry
again
;
That
if
she
were
to
take
an
Example
from
any
of
the
Birds
,
she
should
rather
chuse
to
imitate
the
Sparrows
than
the
Turtles
?
Though
she
had
been
never
so
innocent
,
this
bold
Discourse
would
have
made
her
accounted
guilty
.
If
there
was
no
wickedness
in
it
;
yet
at
least
there
was
Impudence
.
But
that
I
may
dissemble
nothing
in
this
matter
;
it
must
be
said
that
the
true
Modesty
will
not
only
restrain
a
Woman
from
speaking
what
is
dishonest
,
but
even
from
hearing
,
and
giving
her
self
leave
to
understand
it
.
After
Helen
had
opened
the
Letter
which
was
sent
her
by
Paris
,
she
thought
her self
bound
to
refuse
him
nothing
.
When
they
have
granted
some
Favour
they
engage
themselves
afterwards
to
do
more
than
they
intended
.
They
who
have
indeed
no
Desire
to
be
conquer'd
,
ought
to
take
away
at
first
all
Hopes
from
those
that
assault
them
;
for
fear
lest
they
should
take
a
gentle
Refusal
for
a
disguis'd
Permission
.
THE
DEBAUCHED
are
not
only
Impudent
,
but
also
Slanderers
;
perswading
themselves
by
a
false
Politick
,
that
they
have
justified
their
Sin
if
they
can
make
it
be
thought
universal
.
What
Errour
,
what
Blindness
is
here
!
If
they
slander
the
most
Vertuous
,
they
also
hate
those
that
are
like
themselves
:
So
that
the
Conformity
which
produces
Friendship
in
all
other
Professions
,
breeds
nothing
but
Hatred
among
these
.
Is
not
this
to
be
at
Variance
with
all
sorts
of
Persons
;
when
the
Presence
of
the
Vertuous
seems
to
reproach
them
with
their
Crimes
,
and
the
Company
of
those
that
are
like
them
,
does
something
diminish
their
Divertisement
?
Lastly
they
add
Cruelty
to
Impudence
and
Slander
.
And
that
we
may
not
engage
in
an
impossible
Task
in
undertaking
to
reckon
up
all
the
ill
that
is
in
such
Persons
;
it
may
suffice
to
say
that
we
must
reckon
up
all
that
there
is
of
Wickedness
and
Crime
in
the
whole
World
,
to
express
all
that
which
is
among
these
abject
Creatures
.
The
Salvation
of
these
hardned
Wretches
is
almost
desperate
,
their
Repentance
ought
to
be
placed
in
the
rank
of
Miracles
;
and
whatever
purposes
they
make
of
Conversion
,
they
always
relapse
into
the
same
Hell
.
It
ought
not
to
be
a
Wonder
if
they
have
sometimes
in
this
World
as
much
of
Prosperity
as
of
Sin
;
and
if
they
are
as
happy
as
they
are
guilty
,
it
is
because
the
Righteous
God
deferrs
their
Punishment
,
to
render
it
the
more
extream
:
He
is
not
willing
that
they
should
encroach
at
all
in
this
Life
upon
the
Punishments
which
he
prepares
for
them
in
the
other
.
I
acknowledge
,
that
in
this
Age
,
as
well
as
in
that
of
Phryne
,
there
may
be
found
too
many
fair
Debauchees
.
But
if
we
could
well
consider
a
great
many
of
these
infamous
Sinners
,
and
had
compar'd
the
Lines
of
their
Faces
with
those
in
their
Consciences
,
we
should
often
enough
find
in
them
an
equal
Deformity
.
They
do
not
think
what
must
needs
be
the
ugly
Horrour
of
their
filthy
old
Age
;
since
many
of
them
have
given
their
Nurses
some
fear
almost
from
the
Cradle
.
They
do
not
consider
that
the
wrinkles
make
a
reckoning
of
the
Years
upon
their
Faces
,
as
the
figures
do
of
the
Hours
upon
a
Dial.
If
one
had
painted
the
Portraicture
of
these
wretches
to
the
life
,
and
any
could
perswade
themselves
that
the
Devils
do
resemble
them
,
I
believe
the
more
among
Mankind
would
take
care
not
to
damn
themselves
,
and
that
this
frightful
Object
would
beget
in
Men
a
greater
fear
of
Hell
than
the
severest
Preachers
are
able
to
do
.
But
that
I
may
be
as
short
as
obscure
in
a
matter
so
unpleasing
,
I
shall
finish
the
Character
of
the
Debauchee
after
the
same
manner
as
Appelles
did
one
of
his
Pictures
.
After
this
admirable
Limner
had
considered
,
with
abundance
of
Pleasure
,
the
Features
and
Charms
of
Compaspe
a
Mistress
of
Alexander
,
he
was
so
in
Love
that
he
was
not
able
to
finish
the
Copy
of
so
lovely
an
Original
.
I
do
that
out
of
Hatred
which
he
did
out
of
Love
,
and
I
find
so
many
horrible
Lines
in
the
Pourtraicture
of
these
Infamous
Wretches
,
that
the
Pencil
falls
out
of
my
Hand
;
having
too
much
Anger
,
and
too
few
Reproaches
,
to
finish
this
Peice
with
Colours
that
are
black
enough
.
Of
Jealousie
.
WE
ALWAYS
lose
with
great
regret
what
we
possess
with
Love
and
keep
with
Care
.
It
is
for
this
reason
that
Jealousie
is
not
so
unjust
as
many
imagine
,
since
it
only
makes
us
fear
least
another
should
ravish
from
us
that
which
we
think
should
be
ours
alone
.
Is
there
so
great
an
Offence
in
watching
for
the
safety
of
that
which
we
love
,
especially
in
a
time
when
Fidelity
is
so
rare
that
there
are
not
so
many
who
live
in
no
fear
of
being
deceived
,
as
there
are
that
expect
to
be
so
.
If
the
Goods
of
Fortune
and
of
the
Body
yield
to
those
of
the
Mind
,
then
also
is
the
loss
of
these
the
most
sensible
:
and
when
any
rob
us
of
those
Affections
in
another
which
we
were
possess'd
of
,
and
think
we
merit
by
our
own
,
they
take
from
us
the
greatest
Good
.
And
,
to
say
truth
,
that
we
may
Philosophize
rightly
,
we
must
say
,
Love
is
like
an
Empire
or
Kingdom
Ruled
by
two
Persons
only
,
where
the
Dominion
cannot
be
extended
further
without
detroying
it
;
and
where
Obedience
and
Sovereignty
are
reciprocal
.
It
is
a
Niggard
that
can
be
willing
to
lose
nothing
,
not
so
much
as
a
glance
of
the
Eye
or
a
little
Hair
of
the
Head
.
In
truth
it
is
no
less
foolish
to
believe
that
there
is
no
longer
any
Love
in
the
Mind
of
one
that
is
jealous
,
than
it
would
be
to
think
that
a
Man
has
no
Life
in
him
when
he
complains
he
is
sick
.
On
the
contrary
,
as
the
grief
and
the
sense
of
Sickness
are
not
found
in
those
that
are
Dead
,
so
Jealousie
can
never
be
met
with
where
there
is
really
a
Hatred
and
Indifference
.
And
it
may
well
be
that
this
Passion
may
have
an
appearance
of
Reason
for
it
,
since
God
himself
heretofore
permitted
to
the
Husbands
a
tryal
of
the
faithfulness
of
their
Wives
with
the
Water
which
was
call'd
the
Water
of
Jealousie
or
Probation
.
If
the
suspicion
of
this
sort
had
been
a
thing
extravagant
and
unjust
,
God
had
forbidden
it
directly
,
instead
of
appointing
so
solemn
a
remedy
for
the
cure
of
it
,
and
had
testified
a
Hatred
rather
than
a
Compassion
for
this
Malady
.
Also
they
deceive
themselves
grosly
who
think
they
have
rendered
Jealousie
altogether
Criminal
,
when
they
have
said
,
That
it
makes
us
have
too
bad
an
Opinion
of
our
own
Merit
,
or
of
the
Fidelity
of
the
Person
whom
we
love
.
If
we
examine
well
this
Passion
,
we
shall
not
find
that
it
comes
often
from
a
distrust
of
our selves
,
and
that
we
do
not
cease
for
that
to
believe
our selves
Amiable
or
others
Amorous
.
It
is
a
fear
that
does
not
so
much
discover
our
weakness
,
as
it
does
declare
that
the
Merit
of
what
we
love
may
make
it
sought
after
.
And
what
do
any
in
this
which
is
not
done
by
all
for
a
Treasure
or
any
other
valuable
thing
,
which
it
is
not
possible
for
us
to
love
without
having
some
fear
of
losing
it
?
As
they
that
believe
very
firmly
may
receive
something
of
doubt
,
so
the
most
assured
in
love
are
capable
of
some
suspicion
.
The
strongest
Trees
are
moved
with
the
Winds
,
though
the
Roots
are
fast
,
when
the
Branches
and
the
Leaves
are
shaken
.
One
would
perhaps
be
very
willing
to
throw
off
an
ill
Opinion
,
but
the
likenesses
and
conjectures
sollicit
and
shake
us
till
we
are
forced
to
conclude
rather
on
the
side
of
fear
than
assurance
.
During
this
irresolution
the
Mind
suffers
much
,
and
the
appearances
give
a
great
deal
of
pain
,
when
we
cannot
certainly
judge
whether
they
be
true
or
false
.
There
are
good
and
bad
Examples
,
either
to
make
fear
or
to
cure
it
:
but
ordinarily
we
fix
our
Thoughts
more
upon
those
Examples
that
persecute
than
on
those
that
may
comfort
us
.
Such
an
one
as
that
of
Penelope
affords
comfort
,
when
one
represents
to
himself
that
she
was
twenty
five
Years
faithful
,
during
the
Absence
of
Vlysses
so
long
.
But
that
of
Messalina
torments
and
awakens
suspicion
,
when
one
thinks
of
her
Infamy
and
Filthiness
.
Our
Spirit
wavers
between
both
sides
:
and
it
is
an
unhappiness
that
conjectures
having
alarm'd
us
,
we
find
or
we
invent
,
by
much
examining
,
something
to
change
our
doubt
into
a
belief
.
And
if
it
be
said
that
we
ought
to
be
at
rest
,
after
the
experience
that
we
have
made
of
a
Person
who
has
testified
her
Affection
by
many
effects
:
It
seems
to
me
that
these
Proofs
cannot
hinder
but
that
we
shall
have
a
great
deal
of
Trouble
,
because
the
fear
that
sometimes
is
not
in
our
power
,
will
put
the
worst
Interpretation
upon
the
least
appearances
,
even
to
the
busying
it self
afterwards
with
false
Objects
when
it
has
not
true
ones
.
Whatever
Fidelity
we
have
proved
,
when
Love
has
no
more
to
desire
,
it
begins
to
fear
all
.
This
is
the
natural
course
of
our
Passions
which
always
threaten
a
change
when
they
are
extream
;
and
which
fall
of
themselves
,
without
a
true
cause
to
do
so
,
only
because
they
are
mutable
and
humane
.
Hippocrates
has
given
us
a
Maxim
to
be
observed
,
That
our
Bodies
are
in
danger
of
a
Disease
when
they
have
too
much
health
and
strength
:
A
Poet
has
made
an
handsomer
one
concerning
the
alteration
of
those
Minds
that
have
too
violent
an
Affection
:
The
Will
,
says
he
,
deserves
a
Wheel
of
Inconstancy
for
its
Passions
,
as
well
as
Fortune
does
for
her
Favours
:
when
we
are
raised
to
the
top
we
cannot
long
stay
there
,
either
out
of
our
infelicity
or
our
weakness
.
Those
that
are
arrived
at
the
most
eminent
degree
of
Love
,
are
like
them
that
stand
upon
a
very
high
building
or
hill
;
their
Brain
is
confused
,
and
though
no
Person
thrusts
them
,
they
stagger
and
even
fall
of
themselves
through
the
meer
fear
of
falling
.
When
the
Sun
is
arrived
at
the
heighth
of
Noon
he
begins
to
go
downward
;
for
that
not
being
able
to
get
above
that
pitch
,
he
retires
and
withdraws
himself
into
another
Hemisphere
without
being
driven
by
any
Person
to
it
.
Our
Minds
seem
to
have
the
same
Motions
;
a
disgust
follows
the
pleasure
by
an
order
no
less
natural
than
that
which
makes
the
Night
succeed
and
take
place
of
the
Day
.
We
find
our selves
insensibly
weary'd
with
pleasant
things
;
and
though
the
Soul
be
Immortal
in
its
Nature
,
yet
in
its
Actions
,
which
have
the
Body
and
Animal
Spirits
for
their
Instruments
,
it
fails
not
to
testifie
a
Youth
or
Old
Age
with
the
Body
.
Socrates
said
,
That
the
Gods
had
endeavour'd
to
mingle
together
Pleasure
and
Pain
;
but
when
they
found
this
could
not
be
done
,
at
least
they
would
needs
fasten
them
by
their
Tails
,
to
the
end
that
one
might
succeed
the
other
,
so
to
hinder
in
us
both
Insolence
and
Despair
.
This
comes
to
pass
sometimes
when
we
contribute
nothing
towards
it
voluntarily
;
and
as
we
pass
from
Joy
to
Sadness
,
so
we
often
perceive
that
our
Love
changes
it self
either
into
coldness
or
indifference
.
The
Distempers
of
the
Mind
,
as
well
as
those
of
the
Body
,
do
very
often
form
themselves
without
our
consent
:
we
lose
the
Rest
of
the
Soul
as
we
do
our
Health
,
all
at
once
;
sometimes
without
having
foreseen
this
change
,
and
without
being
able
to
find
either
the
Cause
or
the
Remedy
of
this
Passion
,
any
more
than
we
can
that
of
a
Quartan
Ague
.
BUT
I
HAVE
too
long
spoken
against
my
own
sentiment
as
well
as
against
truth
it self
,
in
favour
of
a
Passion
that
ruins
our
Love
,
our
Reputation
,
and
the
Quiet
of
the
Mind
;
Reason
begets
Love
,
and
Love
Jealousie
:
but
both
the
one
and
the
other
of
these
prove
what
some
,
sorts
of
Worms
are
to
the
Subject
in
which
they
are
bred
,
that
is
,
the
Destruction
of
it
.
The
one
kills
the
Father
,
the
other
the
Mother
.
Let
this
Passion
be
moderated
as
it
can
be
,
it
is
always
dangerous
;
and
for
this
it
is
necessary
to
to
commit
an
Injustice
,
in
taking
away
the
use
of
it
for
the
sake
of
the
abuse
,
because
the
one
is
too
much
fastened
to
the
other
.
As
there
is
not
any
Serpent
so
little
but
it
has
some
Poison
,
so
there
is
no
Jealousie
so
well
regulated
,
as
not
to
engender
a
great
deal
of
Mischief
.
They
that
compare
it
to
the
Ivy
have
made
a
handsome
Comparison
;
for
ordinarily
that
grows
only
upon
old
and
ruinous
Buildings
:
in
like
manner
this
Passion
chuses
out
of
all
the
rest
of
Mankind
the
most
absurd
and
ill-natur'd
Spirits
.
We
may
see
the
Ivy
flourishing
and
green
upon
a
Tree
that
is
withered
and
dry
;
and
by
so
much
the
more
old
a
Man
grows
,
by
so
much
does
this
Passion
grow
more
vigorous
and
young
;
so
that
it
becomes
more
strong
in
those
whom
Age
or
want
of
Wit
render
more
feeble
or
stupid
.
Other
Plants
have
their
Roots
only
at
the
foot
of
them
,
the
Ivy
has
roots
every
where
,
and
even
more
than
Leaves
;
Jealousie
also
roots
its
self
more
every
day
,
and
renders
it self
more
inseparable
from
the
Soul
than
the
Ivy
is
from
the
Trees
or
Walls
that
it
grows
to
.
They
are
none
but
the
indifferent
sort
of
Wits
that
are
capable
of
this
Contagion
the
excellent
are
above
and
the
very
small
ones
below
it
.
These
latter
are
ignorant
of
the
occasions
for
it
and
observe
them
not
,
the
former
surmount
and
despise
them
.
It
is
in
this
that
Stupidity
attains
the
same
pitch
with
Wisdom
,
and
the
Rusticks
are
as
happy
as
the
Philosophers
.
On
the
other
side
,
they
that
afflict
themselves
for
a
misfortune
which
has
no
remedy
but
Patience
,
make
their
errour
the
entertainment
of
the
World
,
and
are
Lunatick
,
having
the
Moon
whole
in
their
Heads
,
while
they
think
they
have
the
horned
half
of
it
on
their
Foreheads
.
This
is
not
to
have
a
great
Spirit
to
incommode
ones
self
without
obliging
any
body
,
and
to
damn
ones
self
in
this
World
that
we
might
be
sure
not
to
miss
of
it
.
If
the
distrust
of
the
Jealous
be
known
,
it
increases
the
evil
instead
of
bringing
a
remedy
to
it
;
if
it
be
not
known
,
it
is
superfluous
to
them
.
And
't
is
an
evil
which
when
it
is
hid
,
silence
and
modesty
render
it
more
insupportable
.
I
do
not
wonder
at
all
if
the
Jealous
are
very
meager
,
their
Passion
feeds
its
self
only
with
Shadows
and
Phantasms
.
The
good
Wits
knows
how
to
restrain
their
Curiosity
,
while
the
indifferent
ones
give
it
an
entire
liberty
,
to
learn
that
which
it
ought
not
to
know
;
not
minding
that
in
the
Trade
of
the
World
the
most
exact
Persons
have
not
always
the
best
satisfaction
in
their
Affairs
.
If
we
had
well
regulated
our
Opinions
,
we
should
have
subjected
many
Enemies
.
Melancholy
and
Musing
maintain
Jealousie
,
divertisement
and
forgetfulness
destroy
it
:
the
Spirit
tires
it self
as
well
as
the
Eye
when
't
is
fastened
too
long
to
one
Object
.
In
such
cases
as
this
,
we
must
gain
our
Victory
as
the
Parthians
did
theirs
,
that
is
by
flying
;
and
must
divert
the
thoughts
rather
than
too
obstinately
fix
them
.
It
is
an
Enemy
whose
Weapons
are
poisoned
,
and
to
approach
us
is
enough
for
it
to
conquer
us
.
After
that
the
memory
has
received
it
,
the
reason
comes
too
late
to
make
a
resistance
:
It
may
be
hindred
from
entring
,
but
it
never
goes
out
till
it
has
ruined
them
that
entertain
it
.
Cydippus
among
the
Romans
having
taken
a
great
deal
of
Pleasure
in
seeing
a
Combat
of
Bulls
,
he
mused
so
much
upon
it
all
night
,
that
in
the
morning
he
arose
with
Horns
upon
his
Forehead
.
This
Spectacle
had
pleased
him
,
it
had
entertain'd
his
phancy
,
and
at
last
his
Imagination
did
him
this
evil
office
.
It
is
after
this
fashion
that
many
disorder
their
own
Heads
,
without
considering
that
their
restlesness
or
their
curiosity
is
always
hurtful
to
them
.
For
if
they
learn
that
their
suspicions
were
false
,
they
would
be
obliged
to
repent
of
them
;
if
they
find
them
to
be
true
,
they
become
miserable
by
having
been
too
curious
.
They
that
say
the
sin
of
the
Angels
was
Jealousie
or
Envy
,
seem
,
in
part
,
to
justifie
those
that
entertain
this
Passion
,
in
that
the
Angels
were
capable
of
this
,
with
all
their
light
,
which
far
surpasses
the
darkness
of
our
Minds
.
But
we
may
also
learn
by
this
example
,
that
it
was
this
which
made
Hell
,
and
which
daily
renders
Men
miserable
in
the
midst
of
Pleasures
,
even
to
the
making
Lovers
lose
their
Paradise
,
if
so
imaginary
contentments
can
yield
one
.
There
is
not
a
Wickedness
so
black
but
this
Passion
renders
us
capable
to
commit
it
,
while
it
gives
address
to
the
most
Clownish
,
and
debauches
the
Vertuous
under
pretence
of
having
satisfaction
for
an
Injury
.
Circe
being
Jealous
of
Scylla
,
and
fearing
that
Glaucus
was
in
love
with
her
,
poison'd
the
Waters
where
she
was
wont
to
bathe
her self
,
that
she
might
turn
the
Beauteous
Nymph
into
a
Deform'd
Monster
.
Murther
,
Poison
,
and
Magick
are
but
Sports
to
it
,
and
it
has
no
other
bounds
in
its
Inventions
and
its
Crimes
than
Impossibility
.
It
is
a
strange
thing
that
those
Women
who
spend
their
time
in
Divertisements
themselves
,
cannot
forbear
to
be
jealous
of
their
Husbands
,
and
violate
the
Law
of
Nature
as
well
as
the
Law
of
God
,
in
that
they
will
not
endure
to
receive
the
same
usage
that
they
give
.
They
are
very
often
Debauched
themselves
;
for
they
practise
what
they
fear
others
guilty
of
,
and
their
fear
arises
from
their
experience
.
The
jealous
Minds
never
own
their
Error
but
when
it
is
past
remedy
.
All
the
World
knew
the
suspicions
that
Herod
had
of
Mariamne
,
and
the
occasion
of
them
was
nothing
else
but
that
she
was
beautiful
;
having
no
other
ground
to
believe
her
guilty
,
but
only
that
he
thought
her
worthy
to
be
sought
after
.
But
what
Fury
and
what
Rage
was
there
in
this
!
When
he
had
put
to
death
this
Innocent
Lady
,
he
would
call
to
her
as
if
she
were
not
dead
,
and
thought
to
find
her
in
his
Palace
who
was
convey'd
to
her
Tomb
:
This
Tyrant
might
well
commit
such
a
Crime
every
Month
,
since
he
could
forget
them
so
soon
,
and
had
a
Memory
as
short
as
his
Judgment
.
Jealousie
does
carry
us
away
from
our selves
;
we
have
some
reason
then
to
disown
the
effects
of
it
when
we
are
recover'd
,
and
when
we
consider
the
Malice
and
Extravagance
of
it
.
We
oftentimes
,
after
his
example
,
oblige
the
Persons
whom
we
love
to
die
with
grief
by
our
suspicions
,
and
then
afterwards
we
regret
this
unprofitably
;
we
give
them
Reputation
by
our
Repentance
,
but
cannot
restore
the
Life
which
their
Melancholy
has
taken
away
:
we
condemn
our
blindness
too
late
to
justifie
their
Innocence
.
The
reports
of
Slanderers
render'd
Procris
jealous
of
her
Husband
Cephalus
;
she
imagined
he
had
a
Mistress
whom
he
went
to
meet
in
the
Woods
,
instead
of
going
to
hunt
there
:
she
hid
her self
behind
a
Thicket
to
hear
his
Discourse
when
he
should
rest
himself
in
the
shade
,
and
to
discover
the
Object
of
his
Meditations
:
he
heard
the
noise
of
her
,
and
believing
it
was
some
wild
Beast
he
drove
an
Arrow
into
her
heart
and
kill'd
her
,
crying
out
Cephalus
.
This
word
made
him
understand
that
he
had
taken
his
Wife
for
a
Beast
,
and
it
may
be
he
was
not
much
deceived
:
It
is
want
of
Wit
to
give
Credit
so
lightly
to
small
appearances
,
and
to
find
bad
Interpretations
for
good
things
.
An
honest
Liberty
is
of
more
value
than
such
a
Constraint
;
Liberty
extinguishes
the
Fire
that
Restraint
kindles
.
When
the
occasions
to
transgress
are
common
,
they
will
be
despised
:
but
when
they
are
scarce
,
they
will
be
eagerly
laid
hold
on
out
of
fear
that
they
will
not
return
with
so
much
advantage
.
IN
ALL
CASES
,
how
extream
soever
a
Jealousie
may
be
,
I
think
the
Example
of
Vulcan
may
serve
for
a
remedy
to
it
.
When
he
was
Jealous
of
Mars
and
Venus
he
laid
Nets
to
catch
them
in
the
sight
of
all
the
Gods
;
but
what
did
he
get
at
last
by
his
Curiosity
and
Cunning
,
but
only
to
be
declar'd
infamous
with
the
more
solemnity
,
and
to
be
cast
out
of
Heaven
,
and
break
a
Log
with
the
fall
?
Nevertheless
that
none
may
deceive
themselves
in
this
matter
,
I
desire
they
would
take
notice
of
this
Distinction
;
That
Jealousie
respects
Love
,
Envy
the
goods
of
Fortune
,
and
t
is
Emulation
that
follows
Vertue
.
The
goods
of
Fortune
are
too
gross
,
those
of
Love
are
too
slight
for
our
Minds
,
there
are
only
those
of
Vertue
that
can
deserve
to
be
the
Object
of
it
.
It
is
only
in
the
pursuit
of
this
that
Competitors
can
endure
one
another
,
as
well
as
many
may
agree
to
serve
themselves
of
the
Light
of
the
Sun
or
the
Influence
of
the
Stars
.
Also
we
may
see
among
the
Ancients
,
that
the
three
Graces
hold
each
other
by
the
Hand
and
are
united
in
the
Alliance
of
Vertue
,
while
the
Goddesses
are
at
strife
for
the
Honour
of
excelling
in
Beauty
,
and
the
Famous
Triumvirate
fell
out
about
the
Possession
of
the
Universal
Empire
.
And
if
we
may
add
for
this
purpose
any
thing
of
Christianity
to
our
Morals
,
that
we
may
find
a
remedy
for
the
greatest
Persecutions
of
Jealousie
,
let
us
observe
the
Example
of
the
Blessed
Virgin
and
her
Husband
Joseph
;
where
we
may
find
that
the
most
Chast
of
all
Women
yet
gave
some
Jealousie
to
the
most
Honest
and
Sincere
Man
.
There
is
in
this
sometimes
more
of
Misfortune
than
of
Malice
;
and
therefore
those
that
are
liable
to
be
Jealous
should
like
him
despise
the
slight
appearances
of
ground
for
it
;
and
those
that
are
wrong'd
by
Jealousie
should
like
her
suffer
patiently
the
suspicions
of
it
.
It
would
be
no
small
Consolation
to
think
,
that
after
all
the
Proofs
,
and
all
the
Witnesses
that
might
constrain
us
to
judge
ill
:
it
is
better
in
this
extremity
to
believe
a
Miracle
than
a
Sin
,
and
to
own
the
Power
of
God
than
the
weakness
of
a
Creature
.
Of
Friendship
,
and
the
Love
of
Inclination
,
and
that
of
Election
.
SINCE
there
is
no
Pleasure
in
Life
without
Friendship
;
and
the
greatest
Prosperity
is
tedious
,
and
the
least
Affliction
without
this
is
insupportable
;
it
is
not
fit
I
should
forget
this
Divine
Quality
of
Amity
,
wherein
the
Ladies
have
,
at
all
times
,
greatly
recommended
themselves
.
It
is
not
reasonable
that
I
should
pass
by
this
lovely
Vertue
,
to
which
they
have
even
erected
Altars
among
the
most
Barbarous
Heathen
Nations
,
and
which
exercises
an
Empire
most
absolute
over
the
Hearts
of
Men
,
in
all
places
where
there
is
any
Sense
or
Knowledge
of
it
.
There
is
then
no
need
of
long
Proofs
to
make
it
appear
,
that
Love
and
Amity
are
necessary
to
the
World
:
It
is
of
more
importance
to
show
how
it
is
dangerous
.
It
is
more
profitable
to
show
the
Use
than
the
Worth
of
it
.
Most
certainly
if
any
know
not
how
to
distinguish
well
what
is
worthy
of
their
Love
,
they
must
be
very
unhappy
;
for
the
imprudent
and
ill-placed
Affections
ordinarily
prove
a
cause
of
the
greatest
evils
that
afflict
our
Lives
.
The
disposal
of
Love
is
truly
a
source
of
Misery
if
not
well
directed
,
as
well
as
it
is
of
Felicity
if
it
be
so
.
For
this
reason
we
ought
to
examine
our
Love
and
Amity
from
the
very
birth
of
it
,
since
all
the
Passions
and
all
the
Motions
of
the
Soul
depend
on
this
.
For
as
heretofore
among
the
Romans
when
they
had
chosen
a
Dictator
,
they
did
at
the
same
time
depose
all
those
that
had
any
other
Office
,
to
the
end
that
a
new
Lord
might
be
attended
with
new
Officers
;
so
also
when
we
change
our
Love
all
the
other
Passions
change
their
nature
;
they
all
follow
this
first
mover
.
If
we
hope
or
if
we
fear
still
,
yet
it
is
not
for
the
same
end
,
as
it
is
not
for
the
same
Object
.
And
in
truth
,
when
I
think
with
my self
that
this
Passion
not
only
gives
motion
to
all
the
rest
,
but
also
that
it
constrains
us
to
espouse
the
qualities
of
those
whom
we
love
;
and
above
all
,
that
it
never
ends
but
as
it
were
with
Life
:
I
declare
that
it
is
in
this
more
than
in
any
other
concern
,
that
our
choice
is
of
great
importance
,
and
that
we
know
not
how
to
employ
too
much
care
and
prudence
to
examine
well
whether
that
which
at
first
we
esteem
worthy
of
our
Love
,
does
not
indeed
deserve
our
hatred
and
aversion
.
This
choice
is
not
less
difficult
than
necessary
.
But
since
they
commonly
say
that
Love
has
two
Eyes
,
that
of
Inclination
,
and
that
of
Election
;
I
think
that
,
to
speak
of
this
subject
with
some
method
,
it
will
be
convenient
to
show
with
which
of
these
it
may
see
most
clearly
that
which
is
Amiable
.
AND
TO
BEGIN
with
the
Love
of
Inclination
which
many
esteem
the
best
.
What
the
Poets
said
of
Achilles
may
give
us
a
great
light
into
it
:
For
as
we
learn
from
Fables
,
that
this
great
Captain
had
but
one
place
in
all
his
Body
that
was
capable
of
receiving
a
Wound
,
and
that
every
where
besides
neither
Dart
nor
Arrow
could
injure
him
:
In
like
manner
it
seems
to
me
,
that
the
only
part
in
which
our
Soul
is
most
sensible
is
that
of
Inclination
;
and
that
they
who
have
found
out
this
fatal
place
,
as
Paris
did
the
Heel
of
Achilles
,
need
only
to
touch
that
that
they
may
wound
and
conquer
us
.
Without
finding
this
,
let
any
render
the
best
services
they
can
,
they
will
all
be
unprofitable
to
them
;
or
if
they
succeed
sometimes
it
is
with
great
difficulty
and
hazzard
.
One
only
look
with
Inclination
has
more
effect
than
without
this
the
devoirs
of
many
Years
can
obtain
.
It
is
violent
and
yet
constant
;
though
it
is
excited
in
a
moment
,
yet
it
fails
not
to
endure
a
long
time
.
It
sometimes
finds
in
one
instant
its
birth
and
its
perfection
.
It
was
that
which
rendered
Dido
in
Love
with
Aeneas
from
the
very
first
time
that
she
beheld
him
;
she
begun
to
love
as
soon
as
she
begun
to
know
him
:
without
taking
any
notice
that
this
was
a
stranger
whom
a
Tempest
and
not
Love
had
cast
upon
the
Coasts
of
Carthage
.
It
is
true
that
reason
and
consideration
at
first
,
as
it
was
with
this
Queen
,
will
endeavour
sometimes
to
stifle
those
Sentiments
that
the
Inclination
gives
birth
to
:
But
these
are
very
uneffectual
efforts
,
and
we
with
difficulty
resist
the
love
that
pleases
:
Reason
it self
takes
its
part
,
and
becomes
as
complaisant
as
was
the
Sister
of
that
Princess
;
even
to
the
devising
and
trying
means
to
succeed
in
our
desires
.
Inclination
has
no
less
of
Skill
and
Cunning
than
of
Courage
.
It
can
Enchant
and
Deceive
even
an
Argits
with
his
hundred
Eyes
.
It
can
give
Wings
to
convey
us
from
a
Labyrinth
.
There
is
nothing
that
it
will
not
endure
,
that
it
will
not
undertake
.
And
if
it
be
said
we
may
see
some
that
can
surmount
this
,
and
make
themselves
Masters
of
their
Inclination
,
it
must
in
truth
be
acknowledged
that
this
is
very
rare
;
it
must
rather
be
believ'd
that
such
were
never
seiz'd
with
this
Malady
,
than
that
they
are
cured
of
it
.
Whatever
any
feign
,
all
that
which
proceeds
from
our selves
is
very
agreeable
to
us
;
we
yield
our selves
to
be
carried
easily
away
with
the
Stream
of
it
;
we
can
refuse
it
nothing
:
and
when
this
Eve
presents
us
with
even
a
forbidden
Apple
,
yet
to
comply
with
her
,
we
forsake
all
our
Interests
.
Neither
should
any
wonder
at
this
,
since
she
was
taken
from
our
own
Side
,
and
is
even
a
part
of
our selves
.
Though
she
sometimes
may
seem
to
us
but
evil
;
yet
our
Reason
does
not
domineer
over
her
but
with
regret
.
When
we
go
about
to
combat
this
,
we
resemble
those
Fathers
that
are
constrained
to
make
War
with
their
own
Children
,
and
who
have
as
much
fear
even
to
gain
the
Victory
as
to
lose
it
.
But
in
truth
,
what
ground
is
there
that
we
should
be
willing
to
hinder
the
effects
of
our
Inclination
,
when
they
are
so
sweet
and
so
natural
?
What
reason
is
there
why
this
should
be
idly
barren
,
and
that
so
pleasant
a
cause
should
produce
nothing
?
Can
there
be
a
better
Amity
or
Love
than
that
which
comes
from
thence
?
Can
there
be
a
more
faithful
or
more
constant
one
?
It
is
as
pleasing
as
it
is
strong
;
it
has
no
less
sweetness
than
duration
.
We
take
no
more
pains
to
love
an
Object
that
Inclination
carries
us
to
,
than
a
Stone
does
to
fall
towards
its
center
,
or
the
Fire
to
mount
upwards
towards
its
Sphere
.
If
the
Elements
are
neither
heavy
nor
light
in
their
natural
places
,
and
there
is
need
of
violence
to
draw
them
from
thence
;
so
neither
can
we
divert
our selves
but
with
pain
and
trouble
from
the
Object
that
we
love
out
of
Inclination
.
It
is
here
that
our
affection
finds
its
repose
,
and
its
most
pure
delights
.
There
is
some
reason
to
say
,
That
the
Love
which
proceeds
from
Consideration
does
resemble
the
Fire
that
we
have
here
below
,
which
has
always
a
need
of
nourishment
,
and
which
goes
out
if
it
be
not
always
affixed
to
some
combustible
Matter
;
but
on
the
other
side
,
the
love
of
Inclination
is
like
that
above
in
the
Sun
,
its
proper
Element
,
which
endures
always
equally
,
and
maintains
its
self
.
This
is
the
most
natural
as
it
is
also
the
most
noble
.
This
Love
is
not
mercenary
at
all
,
it
does
not
nourish
it self
by
any
shameful
pretentions
;
it
proposes
to
it self
no
other
end
but
only
Love
.
I
do
not
wonder
at
all
if
the
Love
of
Consideration
endures
but
a
little
while
,
and
if
it
is
stronger
while
it
hopes
,
than
when
it
is
in
possession
;
since
it
fastens
upon
us
by
Interest
,
and
has
no
other
bond
but
that
of
Pleasure
or
Profit
.
It
holds
us
but
by
rotten
Cords
,
which
need
but
a
little
misfortune
or
sickness
to
break
them
.
And
if
we
are
to
judge
that
Amity
the
best
which
is
able
to
endure
the
longest
,
we
ought
to
account
that
of
Inclination
the
most
excellent
,
which
as
it
is
the
most
pure
is
also
the
most
constant
and
lasting
.
There
are
some
nevertheless
who
think
it
enough
to
disparage
this
to
say
,
That
it
proceeds
from
the
Love
of
our selves
;
but
it
seems
to
me
that
this
Argument
makes
much
for
its
Commendation
,
since
one
would
conclude
from
thence
,
That
't
is
almost
as
impossible
to
separate
us
from
that
we
love
with
Inclination
,
as
to
separate
us
from
our selves
:
and
at
least
,
that
it
will
continue
a
long
time
if
it
comes
from
such
a
source
.
And
if
it
be
said
,
That
we
may
also
judge
hereon
,
that
this
Love
is
blind
as
that
commonly
is
which
we
bear
to
our selves
:
In
truth
I
must
return
,
That
I
am
not
able
to
see
how
this
Opinion
can
maintain
it self
;
I
cannot
comprehend
why
so
many
will
have
it
,
that
Inclination
is
blind
:
We
believe
it
has
not
Eyes
because
we
do
not
see
them
;
and
if
sometimes
we
cannot
discover
the
causes
of
it
,
we
chuse
rather
to
say
it
has
none
,
than
to
own
that
they
are
unknown
to
us
.
It
is
true
,
we
cannot
so
well
judge
of
the
resemblance
of
Humours
as
of
that
of
Faces
.
But
nevertheless
,
if
any
would
give
themselves
the
trouble
to
search
well
into
the
Original
of
our
Inclination
,
they
would
often
find
it
:
If
they
would
give
themselves
leisure
to
Philosophise
a
little
upon
the
Perfections
of
the
Object
that
pleases
us
,
they
would
infallibly
find
out
wherein
it
is
amiable
.
It
is
from
this
Inclination
it
comes
to
pass
many
times
,
that
of
many
who
look
upon
a
beautiful
Face
,
there
shall
not
be
,
it
may
be
,
more
than
one
of
them
that
has
any
lively
feeling
of
its
Charms
:
and
those
that
deserve
best
find
oftentimes
more
admirers
than
Servants
:
We
do
not
love
all
that
we
commend
:
the
Will
does
not
always
take
the
part
of
Reason
:
and
we
give
sometimes
our
Approbation
to
a
thing
when
we
deny
our
Love
to
it
.
Many
may
have
the
same
judgment
,
but
it
is
not
so
easie
that
they
should
have
the
same
Inclination
:
and
though
I
grant
that
several
Persons
may
love
the
same
thing
,
yet
this
seldom
comes
to
pass
by
the
same
Reason
.
As
we
have
not
an
Appetite
for
all
sorts
of
Meats
,
not
even
those
that
we
may
judge
to
be
good
:
so
we
cannot
have
Inclination
for
all
sorts
of
Persons
,
not
even
for
those
sometimes
whom
we
judge
to
have
a
great
deal
of
Merit
.
As
there
are
divers
relishes
in
the
sense
,
so
there
are
different
Inclinations
in
the
Soul
.
But
why
should
we
not
follow
Inclination
in
Love
,
when
we
follow
it
almost
in
all
other
things
?
In
the
chusing
an
Office
,
in
the
learning
of
a
Trade
,
or
in
the
studying
of
a
Science
,
we
have
regard
to
the
Humour
and
Temperament
.
Why
then
may
we
not
do
this
as
much
in
our
love
which
is
the
most
Important
thing
in
the
World
?
And
in
truth
,
if
we
examine
our
Nature
and
Complexion
before
we
addict
our selves
to
Learning
or
any
other
Exercise
?
Why
shall
we
not
also
seek
for
a
Disposition
to
love
as
well
as
to
study
;
since
there
is
nothing
more
true
than
that
as
we
cannot
succeed
in
the
Arts
in
despite
of
our
Nature
;
so
neither
can
we
any
better
succeed
in
an
Amity
when
it
is
against
our
Inclination
.
It
must
be
acknowledg'd
,
that
as
the
same
Earth
is
not
proper
for
all
sorts
of
Seeds
;
so
the
same
Heart
is
not
capable
of
all
sorts
of
Affections
.
It
ought
not
to
be
a
Wonder
if
we
have
Inclination
for
one
thing
and
not
for
another
,
any
more
than
to
see
the
Load-stone
draw
the
Iron
rather
than
Copper
or
Lead
.
And
if
we
have
a
Love
that
is
a
little
contrary
to
our
humour
,
how
do
we
entertain
an
eternal
Sedition
within
our selves
?
We
cannot
be
happy
but
by
halves
;
our
Inclination
is
upon
the
rack
while
our
Reason
is
satisfied
.
It
is
true
that
is
said
of
Love
,
that
without
Inclination
it
cannot
long
subsist
:
Without
this
an
Amity
has
not
an
entire
Satisfaction
,
nor
even
Confirmation
.
It
is
a
Building
without
Foundation
which
needs
but
a
Touch
or
Blast
to
throw
it
down
.
But
to
finish
this
Argument
with
the
strongest
Proof
of
all
.
Since
Love
ceases
to
live
when
it
ceases
to
reign
,
and
that
it
cannot
divide
its
Power
without
losing
it
:
That
we
may
sufficiently
prove
the
Love
of
Inclination
to
be
the
most
Sovereign
and
the
most
Legitimate
,
it
is
enough
to
show
that
it
is
the
most
single
,
and
that
it
will
never
permit
that
we
should
love
more
than
one
thing
.
As
we
can
have
but
one
Sympathy
,
we
cannot
love
perfectly
more
than
one
Object
.
On
the
contrary
,
as
we
can
seek
our
Interest
in
several
Persons
,
when
we
find
it
not
in
one
alone
;
so
this
Love
of
Consideration
may
be
divided
;
it
may
seek
what
is
profitable
in
one
,
and
what
is
agreeable
and
pleasing
in
another
.
After
all
,
if
Consideration
and
Inclination
were
to
dispute
before
a
Wise
Judge
,
that
he
might
determine
to
which
of
the
two
Love
does
most
lawfully
belong
,
as
heretofore
the
two
Mothers
pleaded
before
Solomon
for
the
living
Child
,
Inclination
would
at
length
have
the
advantage
:
He
would
give
Love
to
that
,
since
it
can
endure
no
Division
of
it
,
as
the
other
can
,
and
because
it
will
possess
it
or
lose
it
entirely
.
AFTER
WE
have
seen
the
Reasons
which
are
given
to
prove
that
Inclination
is
the
more
strong
in
Amity
;
it
is
time
to
examine
those
which
may
be
brought
to
show
that
Election
is
the
more
assured
and
safe
in
such
an
important
Concern
.
It
shall
then
suffice
,
at
the
first
,
to
make
it
appear
how
much
Inclination
is
dangerous
,
to
shew
how
blind
it
is
.
For
as
the
Dawn
precedes
the
rising
of
the
Sun
;
so
Knowledge
ought
to
go
before
Love
;
and
however
Sympathy
does
act
without
Choice
and
Light
,
yet
that
which
it
does
in
a
Moment
,
causes
oftentimes
the
repentance
of
the
whole
Life
.
Election
is
not
so
forward
nor
ready
,
't
is
true
,
and
also
it
is
not
so
unfortunate
.
And
I
think
Zeuxis
return'd
a
very
prudent
Answer
to
those
that
reproach'd
him
,
for
that
he
was
long
in
finishing
his
Pieces
:
I
,
says
he
,
a●
a
long
time
in
drawing
a
Picture
,
because
what
I
draw
is
to
endure
a
long
time
.
One
may
say
for
a
firm
Affection
that
which
he
said
for
an
excellent
Picture
:
It
is
necessary
that
a
long
Experience
should
precede
a
true
Amity
,
for
fear
lest
a
long
Regret
should
follow
an
Election
too
lightly
made
.
This
of
Sympathy
is
an
Agreement
very
suddenly
made
;
it
often
obliges
it self
without
knowing
to
what
Conditions
;
and
commonly
signs
without
having
look'd
upon
the
Articles
.
The
Example
of
Dido
alone
sufficiently
shews
the
tragick
Effects
of
this
Lightness
:
The
Poet
had
reason
to
say
that
her
Love
was
blind
,
and
that
it
consisted
of
a
Fire
that
had
more
heat
than
brightness
.
And
in
truth
I
find
in
this
Fable
,
the
Infelicity
as
well
as
the
Blindness
of
this
Love
.
If
Dido
had
an
Inclination
,
Aeneas
had
none
at
all
;
as
she
was
imprudent
,
he
was
ungrateful
.
History
and
Experience
afford
us
Examples
enough
of
this
sort
;
and
when
I
make
use
of
Fable
I
do
this
for
Ornament
to
my
Discourse
,
not
to
give
it
greater
Strength
.
But
to
say
truth
;
is
not
this
a
very
weak
Reason
to
perswade
a
Woman
to
love
me
,
to
say
that
I
have
a
great
Inclination
for
her
?
The
same
Argument
I
bring
to
perswade
Love
,
may
serve
her
for
the
refusal
of
giving
it
.
If
I
say
I
follow
my
Inclination
in
loving
such
a
Person
,
may
not
she
say
she
follows
hers
in
not
loving
me
?
Is
not
her
Aversion
as
well
founded
as
my
Sympathy
?
If
I
wish
that
she
would
renounce
her
Humour
to
satisfie
mine
;
has
not
she
right
to
pretend
to
the
same
advantage
over
me
?
In
truth
,
I
extreamly
love
what
the
Poets
say
of
this
matter
.
They
feign
that
Cupid
has
two
sorts
of
Arrows
;
the
one
of
Gold
,
the
other
of
Lead
;
the
former
gives
Love
,
the
latter
Hatred
:
With
the
one
he
inflam'd
Apollo
,
with
the
other
he
chill'd
Daphne
.
Was
not
the
Flight
of
this
Shepherdess
altogether
as
just
as
the
Pursuit
of
the
God
?
If
he
sought
her
because
of
an
Inclination
to
her
;
she
shunn'd
him
because
she
had
an
Aversion
to
him
.
Besides
,
what
Assurance
have
we
,
that
any
have
an
Inclination
for
us
;
what
Marks
that
are
sufficiently
certain
can
any
give
whereby
to
know
it
?
It
is
true
,
that
we
may
well
perceive
our
own
;
but
whereby
can
we
infallibly
observe
that
of
others
?
This
can
only
,
if
at
all
,
be
done
by
the
means
of
Reason
,
which
ought
to
examine
,
whether
that
which
we
take
at
first
for
true
,
be
not
an
Illusion
or
Fiction
.
And
to
speak
rationally
of
this
thing
,
when
the
Inclination
surprises
,
as
sometimes
it
does
,
our
Reason
,
so
as
to
make
us
too
easily
fall
in
love
with
an
Object
.
Reason
then
is
found
like
a
Servant
interested
or
corrupted
that
will
engage
her
Mistress
to
her
Disadvantage
:
The
Sen●●
herein
would
often
debauch
the
Spirit
;
they
are
Servants
that
are
traiterous
or
ignorant
,
and
bring
false
reports
to
their
Master
.
I●
it
not
then
a
great
deal
better
that
we
love
for
the
amiable
Qualities
that
we
see
,
than
for
an
Inclination
that
is
hidden
from
us
?
Why
should
we
entertain
a
Love
for
which
we
know
neither
Cause
nor
good
Reason
?
This
is
,
in
truth
,
to
love
by
chance
;
here
is
nothing
but
Uncertainty
.
There
can
never
be
an
intire
Satisfaction
in
our
Love
,
while
we
shall
be
in
pain
to
know
whether
the
Sympathy
be
equal
on
both
sides
.
We
perceive
a
Wound
,
without
knowing
the
Hand
that
struck
,
and
are
enslav'd
by
invisible
Chains
.
And
I
assure
my self
that
if
we
would
be
curious
to
examine
well
that
which
has
arrested
us
,
we
should
soon
acknowledge
our
Errour
and
Imprudence
.
If
we
did
but
light
up
a
Lamp
as
Psyche
did
,
perhaps
we
should
find
,
with
her
,
that
this
Love
is
but
a
Child
,
who
fears
to
be
seen
,
lest
we
should
know
and
despise
his
Weakness
.
It
is
a
great
unhappiness
that
we
have
some
Difficulty
to
undeceive
our selves
.
Though
the
Sentiments
which
are
most
natural
are
not
the
most
reasonable
,
yet
as
the
Earth
cherishes
best
those
Weeds
that
it
brings
forth
of
it self
,
more
than
the
Plants
that
the
Gardener
sows
in
it
:
So
we
seem
to
entertain
more
carefully
the
Affections
that
come
from
our
natural
Corruption
,
than
those
that
proceed
from
our
Reason
.
Nevertheless
we
ought
to
consider
that
as
the
Physician
corrects
the
Appetite
to
make
it
relish
what
is
wholesome
nourishment
:
So
we
ought
also
,
if
we
will
be
wise
,
to
regulate
our
minds
that
we
may
direct
our
Affections
to
right
Objects
.
We
must
of
necessity
treat
our selves
like
sick
Persons
in
this
case
;
there
is
nothing
we
ought
so
much
to
forbid
our selves
as
that
which
pleases
us
most
;
our
Inclination
is
no
less
deprav'd
than
their
Taste
;
it
proceeds
from
a
poison'd
Spring
,
it
comes
not
from
Nature
sound
and
well
;
but
from
that
which
is
corrupted
.
I
approve
mightily
the
Opinion
of
them
who
compare
the
Amity
of
Election
to
the
Sun
,
and
the
Love
of
Inclination
to
the
Moon
;
for
the
former
is
always
equal
,
and
the
latter
is
commonly
unconstant
,
full
of
Errour
and
of
Spots
.
The
Moon
of
her self
has
no
Brightness
;
Inclination
alone
has
no
Conduct
.
It
has
need
to
borrow
that
from
Reason
.
And
above
all
,
after
the
same
manner
as
the
Moon
appearing
sometimes
with
the
Sun
,
does
not
make
the
Day
for
all
that
,
nor
contribute
any
assistance
towards
the
Enlightening
of
the
World
;
so
when
by
good
Fortune
the
Love
of
Inclination
meets
with
that
of
Election
,
it
ought
not
to
govern
us
,
or
make
it self
our
Master
;
but
on
the
contrary
,
it
ought
to
borrow
all
it's
Light
and
Direction
from
the
other
.
But
to
improve
this
Comparison
a
little
further
,
I
could
wish
to
this
purpose
,
that
the
Ladies
would
imitate
Her
whom
the
Holy
Spirit
describes
in
sacred
Writ
,
as
having
the
Moon
under
her
Feet
,
and
being
all
over
inviron'd
,
and
as
it
were
cloathed
with
the
Sun
.
I
mean
,
that
they
ought
not
utterly
to
throw
away
Inclination
,
but
to
conquer
and
moderate
it
:
that
there
should
be
in
Love
a
little
of
Humour
,
and
a
great
deal
of
Prudence
:
That
Amity
has
no
need
of
Inclination
,
but
in
its
Birth
;
but
has
need
of
Consideration
as
long
as
it
endures
.
If
it
be
necessary
that
the
one
be
the
Mother
of
it
,
it
is
so
too
,
that
the
other
be
the
Nurse
and
Mistress
.
And
in
truth
,
Inclination
is
like
an
imprudent
Mother
,
who
loves
her
Children
too
well
:
They
must
be
wrested
from
her
Bosom
as
soon
as
they
are
brought
forth
,
for
fear
that
in
Caressing
and
Embracing
she
should
stifle
them
.
After
all
,
this
Inclination
is
nothing
else
for
the
most
part
but
a
Phantasm
;
the
most
learned
find
it
difficult
to
express
the
Cause
or
the
Nature
of
it
.
It
is
so
occult
and
hidden
,
that
many
not
being
able
to
comprehend
the
Love
that
it
gives
Birth
to
,
they
say
,
it
is
they
know
not
what
,
which
forms
it self
,
they
know
not
how
;
and
which
conquers
by
they
know
not
what
sort
of
Charms
.
There
are
some
that
teach
,
upon
the
Foundations
of
Plato's
Philosophy
,
That
Inclination
comes
from
Remembrance
,
and
that
our
Souls
,
having
view'd
each
other
in
another
World
before
,
it
seems
that
this
is
not
the
beginning
of
a
Love
,
but
the
continuance
of
〈◊〉
.
That
this
is
not
properly
the
Birth
of
an
Affection
but
the
awakening
of
it
.
Insomuch
that
,
according
to
their
Opinion
,
our
Souls
call
to
mind
their
former
Alliance
;
no
otherwise
than
as
two
persons
that
have
mutually
lov'd
heretofore
;
when
they
see
each
other
again
after
a
long
Separation
,
they
are
surprized
at
first
sight
;
while
the
Imagination
and
Memory
are
at
labour
to
discover
and
recollect
those
that
touch
them
.
There
are
some
others
that
attribute
an
Inclination
to
the
Stars
;
and
who
will
have
it
,
that
the
same
Cause
which
produces
Flowers
in
the
Bosom
of
the
Earth
,
produces
also
the
Sympathy
that
is
in
our
Souls
.
Some
again
ascribe
it
to
the
four
Qualities
that
they
fansie
are
mingled
in
us
;
namely
,
Heat
and
Cold
,
Dryness
and
Moisture
.
And
others
make
short
Work
of
it
,
and
ascribe
it
to
Destiny
.
But
that
I
may
not
trouble
my self
or
the
Reader
with
the
Opinions
of
all
those
that
deceive
themselves
,
and
who
seek
the
Original
of
the
Inclination
there
where
it
is
not
;
it
seems
to
me
(
that
we
may
philosophize
rightly
)
to
proceed
only
from
the
Love
of
our selves
.
We
love
all
that
which
resembles
us
,
even
to
our
Pictures
;
we
cherish
our
Image
in
all
things
where
we
see
it
.
We
love
all
that
which
comes
from
us
:
Fathers
,
for
these
reasons
,
love
their
Children
;
Painters
their
Draughts
;
Artificers
their
Work
.
It
is
from
hence
,
that
we
may
learn
the
great
danger
there
is
where
the
Love
of
Inclination
engages
us
;
for
since
we
very
often
love
our selves
on
that
side
where
we
are
most
Imperfect
,
and
we
embrace
even
our
very
shadow
like
Narcissus
:
It
follows
from
thence
,
that
we
are
in
danger
to
love
the
Imperfections
of
others
if
it
happens
that
they
resemble
our
own
.
If
the
love
of
our selves
be
blind
,
that
of
Inclination
is
so
likewise
;
this
is
an
Effect
that
must
carry
the
resemblance
of
its
Cause
.
But
if
this
Love
of
Inclination
were
not
so
dangerous
,
and
so
full
of
darkness
;
what
need
is
there
of
this
Sympathy
,
or
natural
Conformity
?
And
why
may
not
Love
place
it
there
where
it
was
not
?
Love
as
well
as
Death
equals
all
things
,
and
makes
a
likeness
where
it
does
not
find
it
.
In
loving
as
well
as
dying
,
both
Kings
and
Shepherds
find
themselves
at
the
same
point
.
Herein
they
are
both
Men
equal
,
in
respect
of
Affection
and
of
Weakness
.
Love
is
like
a
Fire
which
can
kindle
another
any
where
:
It
does
not
only
transmit
it self
into
the
subject
it
burns
,
but
also
has
power
to
dispose
that
to
receive
it
:
It
removes
the
qualities
contrary
to
its
own
,
to
put
in
others
:
It
drives
the
Enemy
from
the
place
it
lays
Siege
to
,
before
it
does
render
it self
Master
of
it
.
And
to
say
the
truth
,
as
there
are
hidden
Forms
in
the
Bosom
of
Matter
which
natural
Agents
are
able
to
excite
and
produce
;
so
there
are
hidden
Inclinations
in
our
Souls
,
which
Conversation
and
Familiarity
may
give
birth
to
.
There
needs
no
more
but
to
seek
well
after
them
,
and
if
we
find
them
not
at
first
,
yet
a
little
time
usually
produces
them
.
How
often
do
we
see
some
Persons
that
distast
us
at
the
first
,
and
who
nevertheless
,
after
a
little
Conversation
,
do
highly
please
us
?
And
others
again
who
ravish
us
at
the
first
sight
,
and
afterwards
displease
us
as
much
?
Love
may
succeed
to
Aversion
,
as
well
as
Aversion
to
Love
.
Experience
sufficiently
shows
this
;
and
as
those
Trees
that
are
of
different
kinds
being
well
grafted
,
do
not
fail
to
bring
forth
Fruit
;
so
the
Amity
that
is
formed
between
two
Persons
of
different
Humours
may
not
fail
to
succeed
well
.
Plato
had
some
reason
to
say
,
That
Love
is
a
Teacher
of
Musick
;
for
as
much
as
an
Affection
may
breed
as
well
in
an
inequality
of
Humours
as
a
harmony
may
be
made
up
of
unequal
Voices
.
And
indeed
what
sort
of
Conformity
can
we
find
between
the
young
and
the
old
,
who
yet
nevertheless
do
often
mutually
Love
and
Caress
each
other
?
What
proportion
or
likeness
is
there
between
the
Loadstone
and
the
Iron
?
If
the
one
drew
the
other
out
of
Sympathy
and
Resemblance
,
would
not
Iron
be
rather
attracted
by
Iron
than
by
the
Stone
,
to
which
it
has
a
great
deal
less
likeness
?
But
to
the
end
that
we
may
the
better
see
how
shameful
and
unjust
this
Love
of
Inclination
is
,
it
is
enough
to
consider
that
they
who
love
us
only
out
of
Inclination
,
do
affront
us
:
they
do
not
love
us
at
all
for
any
Merit
in
us
,
since
very
often
they
love
before
they
know
us
,
and
become
amorous
before
they
can
well
know
whether
we
are
amiable
or
not
.
This
is
an
effect
of
their
Temper
rather
than
Choice
,
and
in
my
Opinion
,
we
have
no
great
Obligation
to
them
for
the
doing
that
which
they
cannot
hinder
.
HAVING
thus
shown
what
there
is
of
Good
on
of
Evil
in
these
two
sorts
of
Amities
,
it
will
be
very
easie
to
observe
what
will
be
the
best
life
of
them
▪
It
is
not
necessary
to
divide
,
but
only
to
regulate
them
:
It
is
true
that
these
are
to
our
Minds
,
like
the
two
fansied
Poles
to
the
Heavens
on
which
they
turn
;
these
are
the
Poles
of
our
Thoughts
and
Actions
.
And
as
the
one
Pole
of
the
Heavens
is
under
our
Feet
while
the
other
is
elevated
above
our
Heads
;
so
it
seems
fit
that
we
have
less
regard
to
Inclination
than
to
Election
,
and
this
latter
ought
to
serve
us
for
a
Star
to
guide
our
Love
and
Friendship
by
.
They
say
the
Great
Alexander
had
two
Favourites
whom
he
obliged
after
a
very
different
fashion
;
He
lov'd
Ephestion
tenderly
as
the
Companion
of
his
Pleasures
,
and
Craterus
strongly
for
the
government
of
his
Estate
and
Affairs
:
As
Emperour
he
esteem'd
the
one
,
as
Alexander
he
lov'd
the
other
.
It
is
necessary
to
join
these
two
sorts
of
Love
together
to
make
a
perfect
one
,
lest
Love
,
being
without
Inclination
,
be
constrain'd
,
or
being
without
Election
it
be
too
Imprudent
.
If
there
be
no
Consideration
,
Love
is
without
Conduct
:
If
there
be
no
Sympathy
in
it
,
't
is
without
much
Pleasure
and
Sweetness
.
In
truth
it
seems
as
if
these
two
Loves
are
in
one
Soul
after
the
same
manner
that
those
two
Twins
,
of
whom
the
Holy
Scripture
speaks
,
were
in
the
Womb
of
their
Mother
.
These
are
two
Brothers
of
which
the
one
is
foremost
in
the
Order
of
Nature
,
but
nevertheless
he
must
not
have
the
advantage
of
this
.
The
one
is
the
more
violent
and
impetuous
,
the
other
is
the
more
gentle
and
prudent
.
And
it
is
the
unhappiness
of
our
Minds
,
as
it
was
of
their
dying
Father
,
to
encline
more
to
the
side
of
that
love
which
is
the
more
natural
,
and
which
proceeds
from
Sympathy
.
But
as
the
Mother
of
Jacob
gave
him
means
to
supplant
his
Brother
,
i●
ought
also
to
be
,
that
reason
should
direct
as
how
to
regulate
Inclination
,
to
the
〈◊〉
that
Election
may
be
the
Mistress
of
it
.
After
all
,
if
any
should
demand
of
me
the
Rules
that
are
most
necessary
to
be
observed
in
our
Amity
;
as
well
for
the
satisfaction
of
the
Conscience
as
of
the
Mind
;
in
my
Opinion
there
is
no
better
than
this
;
To
believe
that
our
Affection
is
unjust
whenever
it
is
contrary
to
that
we
owe
to
God
.
As
the
Ark
was
between
the
Cherubims
,
so
't
is
necessary
that
God
be
present
between
two
Hearts
that
mutually
love
:
This
ought
to
be
the
Knot
of
our
Loves
,
that
we
may
render
them
strong
and
reasonable
.
And
to
say
,
as
that
Reverend
Bishop
who
has
writ
so
Divinely
on
the
Love
of
God
;
Love
is
the
more
commendable
on
Earth
,
by
so
much
as
it
is
the
more
like
that
which
is
between
the
Wise
and
Pure
Inhabitants
of
Heaven
.
Of
the
Complaisant
,
or
Pleasing
Humour
.
IT
IS
TRUE
that
there
is
nothing
of
more
importance
than
to
know
the
Art
to
Please
,
and
to
make
ones
self
beloved
in
all
Companies
:
As
we
have
all
an
Inclination
,
towards
Society
,
we
ought
to
enquire
after
the
means
to
succeed
well
in
it
,
and
to
gain
the
Affection
and
Esteem
of
those
we
meet
,
when
we
are
in
Conversation
or
in
Business
.
It
is
true
,
that
among
all
the
Qualities
necessary
to
this
,
there
is
not
one
that
seems
more
requisite
than
Complaisance
or
Courteousness
,
since
without
that
,
all
the
other
are
without
Gracefulness
and
are
as
it
were
dead
.
But
it
is
also
very
certain
,
that
the
Use
of
this
is
very
difficult
:
Most
easily
does
this
offend
either
in
Excess
or
Defect
.
If
it
be
not
attended
with
a
great
deal
of
Judgment
and
Discretion
,
then
the
Ladies
that
are
too
Complaisant
pass
for
Loose
or
Affected
:
and
if
they
are
not
enough
so
,
they
shall
be
thought
to
be
Disdainful
or
Uncivil
:
There
is
not
less
danger
in
receiving
this
,
than
in
giving
it
.
Those
Ladies
that
render
too
much
Complaisance
,
are
liable
to
be
troublesome
,
those
that
receive
too
much
are
in
danger
to
be
seduced
.
There
are
those
that
will
mingle
Flattery
with
Complaisance
,
to
bring
them
into
Error
;
as
Wine
is
mingled
with
Poison
to
draw
down
the
deadly
Draught
.
There
is
therefore
danger
lest
many
should
take
the
Poison
for
Food
,
and
lest
they
drink
the
Flattery
while
they
think
themselves
receiving
only
a
simple
Complaisance
.
Commonly
the
one
of
these
is
so
strictly
join'd
to
the
other
,
that
there
is
need
of
a
great
deal
of
Prudence
to
be
able
to
separate
them
.
And
that
we
may
the
better
succeed
in
this
,
it
seems
to
me
convenient
to
examine
,
in
the
first
place
,
what
there
is
of
Good
or
of
Evil
i●
the
Complaisant
Humour
,
to
the
end
we
may
learn
,
with
the
better
method
and
the
greater
facility
,
wherein
the
Use
of
this
is
allow'd
or
forbidden
to
us
.
AS
THE
Complaisance
which
I
must
condemn
is
nothing
else
but
the
Art
to
deceive
pleasantly
,
it
must
be
acknowledg'd
,
that
the
most
pernicious
of
its
Effects
are
that
it
makes
an
appearance
pass
for
truth
,
and
a
feigned
Friendship
for
a
true
one
.
Those
Spirits
that
are
most
dissembled
,
constrain
themselves
to
appear
Genuine
and
Sincere
,
to
the
end
they
may
gain
the
Credit
of
Confidents
and
Friends
:
But
it
is
herein
,
that
their
Artifice
is
discovered
;
and
it
comes
to
be
known
that
they
have
not
that
Freedom
and
Ingenuity
they
pretend
to
,
in
that
they
over-act
their
Pretences
to
i●
.
Though
Patr●●lus
made
use
of
all
the
Armour
of
Achilles
,
and
some
of
his
Weapons
,
yet
he
would
not
venture
to
use
his
Javeline
,
because
this
was
of
such
a
sort
as
that
Achilles
alone
was
well
able
to
manage
it
.
In
like
manner
,
though
a
dissembled
Person
does
take
all
the
appearances
of
one
that
is
Vertuous
,
yet
she
should
not
dare
to
meddle
with
the
pretence
to
Freeness
or
●●genuousness
of
Temper
:
This
is
a
quality
that
cannot
possibly
sit
well
upon
her
,
she
cannot
counterfeit
Pla●●ness
without
betraying
that
she
w●●●●
it
.
As
the
C●●●leons
take
all
sorts
of
Colours
from
the
things
they
lie
upon
excepting
only
the
white
;
so
●●●se
disguised
Souls
will
take
all
sorts
of
●●●pes
,
will
appear
under
all
forms
of
Countenance
:
but
after
all
their
Artifice
,
it
will
be
always
observ'd
,
That
it
is
impossible
to
serve
themselves
well
of
a
pretence
to
Freedom
and
Candour
.
As
upon
painted
Faces
we
may
commonly
see
both
the
Paint
and
the
ugliness
too
;
so
we
may
see
at
the
same
time
upon
the
looks
that
are
too
Complaisant
the
plain
traces
of
Dissimulation
and
Knavery
.
The
Ladies
have
but
too
much
experience
of
this
;
as
their
Good
nature
renders
them
credulous
,
so
it
does
as
often
make
them
miserable
.
What
a
deal
of
difficulty
is
there
in
Complaisance
!
How
much
mischief
does
this
carry
i●
it
against
others
!
There
is
no
Humour
so
wicked
and
ill
,
with
which
this
evil
Complaisance
will
not
testifie
a
Sympathy
.
They
●eep
with
the
Unfortunate
,
they
talk
ill
with
the
Slanderers
,
they
laugh
with
them
that
are
pleased
,
and
rave
with
the
Melancholy
.
They
know
how
to
vilifie
Vertue
,
and
to
palliate
Vice
they
have
Ointments
for
all
sorts
of
Wounds
,
and
Paint
for
all
sorts
of
Faces
.
To
the
end
they
may
surprize
and
impose
upon
weak
Minds
,
they
will
make
shew
sometimes
of
reproving
severely
,
but
their
Censure
is
nothing
but
〈◊〉
,
their
Counsels
have
no
〈◊〉
,
as
they
have
nothing
of
Sincerity
or
Truth
:
To
speak
of
them
as
they
deserve
we
may
say
,
they
resemble
much
the
Hercule
upon
a
Theatre
,
who
holds
in
his
Hand
a
mighty
Club
,
but
it
is
Hollow
;
It
is
made
but
of
Past-board
and
painted
Cloth
,
and
may
strike
a
Man
without
making
a
Wound
,
and
almost
without
making
it self
felt
.
Certainly
if
the
Holy
Scripture
calls
the
Complaisant
Preachers
by
the
name
of
Adulterers
,
we
may
say
the
same
of
seeming
and
disguised
Friends
,
who
do
not
speak
so
as
to
be
useful
to
us
,
but
only
that
they
may
be
agreeable
:
who
do
not
talk
to
do
●s
a
pleasure
but
to
receive
one
from
us
.
Let
a
Man
suffer
himself
to
be
enchanted
as
much
as
he
will
with
the
Complaisance
of
another
,
and
rely
upon
it
,
and
appear
to
do
so
,
yet
he
shall
commonly
find
the
Promises
false
,
and
the
appearances
deceitful
:
Those
of
this
sort
who
make
show
of
an
Affection
for
all
the
World
,
have
indeed
none
for
any
body
.
As
we
see
nothing
upon
the
Sepulchers
of
the
greatest
Princes
,
but
only
Names
and
meer
Titles
of
their
Grandure
:
so
likewise
the
visages
of
these
Persons
carry
as
it
were
only
the
empty
Names
of
Friends
.
And
as
there
is
nothing
to
be
found
within
those
Gilded
Tombs
,
but
only
Dust
or
Rottenness
,
so
there
is
nothing
but
Treachery
and
Inconstancy
under
so
Complaisant
a
Mien
.
Let
us
elsewhere
seek
for
truth
and
not
please
our selves
with
the
embracing
of
a
Phantasm
.
This
sort
of
wits
are
always
somewhat
selfish
in
their
Designs
,
they
constantly
follow
Fortune
,
and
turn
about
with
the
Motion
of
her
Wheel
.
When
Helio●●balus
commanded
these
fawning
Flatterers
to
be
tied
to
a
Wheel
and
thrown
into
the
Water
,
he
seemed
to
have
a
very
right
Opinion
of
them
,
and
to
have
condemned
them
to
a
very
suitable
punishment
;
in
making
them
to
be
cast
into
an
Element
of
which
they
themselves
have
the
pliableness
,
and
in
tying
them
to
a
Wheel
of
which
they
have
the
Inconstancy
.
It
would
be
no
wrong
to
them
to
compare
them
to
the
poor
baffled
Ixion
,
who
believe
and
rely
upon
these
Complementers
;
inasmuch
as
they
experience
that
after
all
their
Promises
,
if
they
come
to
the
proof
of
them
,
they
can
find
no
effect
in
them
,
they
embrace
in
them
but
meer
shaddows
.
To
embrace
a
Complaisant
Person
,
is
to
embrace
a
Cloud
instead
of
a
Juno
.
HAVING
thus
taken
Notice
of
a
principal
Effect
of
this
Humour
,
let
us
now
observe
one
of
the
principal
Marks
of
it
.
The
Complaisant
aim
at
nothing
but
Ostentation
,
and
Show
:
And
as
when
we
see
the
most
Paint
upon
a
Face
,
we
believe
most
largely
of
the
Defects
of
it
,
judging
the
height
of
the
Malady
by
the
Quantity
of
the
Physick
:
In
like
manner
,
the
more
Study
and
Endeavour
,
and
the
more
Constraint
we
perceive
in
a
Person
's
Actions
and
Demeanour
,
we
may
very
well
conclude
we
shall
find
in
the
same
Proportion
,
that
their
Designs
are
wicked
;
and
that
the
greatest
Wickedness
often
seeks
the
fairest
Mask
for
it's
Disguise
.
A
Flatterer
will
make
more
Offers
than
a
Friend
;
and
the
false
amity
often
glitters
more
than
the
true
.
The
Reason
of
this
is
not
at
all
difficult
to
find
.
It
is
because
Art
is
more
prodigal
than
Nature
,
and
Fiction
▪
than
Truth
.
Fiction
willingly
produces
nothing
but
Appearances
;
and
Truth
lays
hold
of
nothing
but
Substance
.
Men
,
as
well
as
Trees
,
commonly
bring
forth
more
Leaves
than
Fruit
,
and
have
a
great
deal
more
of
Show
than
Effect
.
The
Art
of
Limning
and
that
of
Complementing
do
not
much
differ
from
each
other
;
both
the
one
and
the
other
employ
themselves
only
about
Colours
,
and
helabour
nothing
but
Surfaces
.
I
do
not
at
all
think
it
strange
to
see
the
complaisant
Persons
prodigal
of
Complements
;
a
Man
will
be
more
liberal
of
Counters
than
of
Angels
;
and
it
costs
a
great
deal
less
to
gild
the
Statues
which
are
made
of
Lead
or
Wood
,
than
to
make
them
of
solid
Gold
.
The
most
beautiful
Roses
have
not
the
better
Smell
,
they
that
have
so
much
of
Colour
have
the
less
of
Scent
.
Nature
her self
divides
her
gifts
,
and
,
as
if
she
were
covetous
or
poor
and
feeble
,
she
seems
to
find
a
Difficulty
is
making
the
same
thing
very
beautiful
and
very
good
.
We
may
say
as
much
as
this
concerning
the
Truth
and
the
Appearance
of
Friendship
:
It
is
often
found
that
the
one
is
separated
from
the
other
,
and
known
that
they
who
show
so
much
Affection
upon
the
Forehead
,
have
sometimes
none
in
the
Soul
.
To
speak
the
truth
,
they
are
like
those
Cushions
we
lean
upon
,
that
are
on
the
out-side
some
costly
Stuff
,
perhaps
,
but
have
nothing
within
them
but
only
Chaff
or
Flocks
.
These
are
Bats
that
fly
not
but
in
the
Twilight
,
that
love
neither
the
Day
nor
the
Night
;
but
a
third
Season
composed
of
both
.
They
are
Peacocks
which
carry
very
lovely
Feathers
,
but
have
the
Feet
of
a
Thief
,
the
Head
of
a
Serpent
,
and
the
Yellings
of
the
Devils
.
They
are
Reeds
that
comply
with
every
Wind
,
and
accomodate
themselves
to
every
Humour
,
but
they
grow
in
the
Mud
,
they
are
weak
and
hollow
;
they
break
under
the
Hand
that
leans
upon
them
,
and
wound
it
too
.
COMPLAISANCE
is
not
only
Excessive
,
but
also
Defective
too
,
and
in
both
Cases
Degenerates
into
Flattery
.
It
is
Excessive
in
praising
,
and
Defective
in
reproving
;
it
speaks
either
too
much
or
too
little
;
it
equally
abuses
both
Discourse
and
Silence
.
It
is
like
a
Perspective
that
shows
a
thing
great
or
little
;
and
sets
it
as
at
a
distance
,
or
very
near
,
as
one
will
.
It
ascribes
a
great
deal
to
the
least
Vertues
;
it
takes
much
away
from
the
greatest
Crimes
;
it
laughs
and
it
weeps
when
it
pleases
;
and
Aristotle
says
,
it
is
no
less
excessive
in
Pretences
to
pity
than
to
Love
.
There
is
no
sort
of
Part
but
it
can
act
:
Now
it
shall
be
defending
Vice
;
afterwards
it
shall
be
accusing
Vertue
.
One
while
it
gives
beautiful
Names
to
things
that
are
most
ugly
,
calling
Rashness
Courage
;
Covetousness
Thrist
and
good
Huswifry
;
Impudence
a
good
Humour
;
and
then
turning
up
the
reverse
of
the
Medal
,
it
will
give
the
most
infamous
Titles
to
that
which
is
highly
commendable
;
calling
Eloquence
Babling
▪
Modesty
Foolishness
;
and
an
ingenuous
Freedom
,
Insolence
.
It
is
after
this
manner
that
it
abuses
both
Reproofs
and
Praises
,
and
makes
the
Laws
either
severe
or
favourable
as
it
will
.
It
throws
Oil
into
Fire
,
it
foments
and
inflames
yet
more
the
most
debauched
Inclinations
;
it
encourages
to
the
committing
of
evil
,
those
that
as
yet
boggle
a
little
at
it
;
it
le
ts
loose
the
Reins
to
the
most
wild
Desires
,
when
a
just
Fear
had
restrain'd
them
.
It
speaks
to
us
as
the
accursed
Julia
to
her
Son
Bassianus
:
You
can
do
whatever
you
will
.
This
young
Emperour
being
become
most
monstrously
in
love
with
his
own
Mother
,
when
at
a
certain
time
he
saw
her
with
her
Neck
and
Brests
uncover'd
,
and
sigh'd
in
her
hearing
,
without
daring
to
tell
the
Cause
;
the
Motions
of
his
lascivious
Love
not
having
yet
entirely
stifled
those
of
his
Respect
and
Fear
.
This
complaisant
Courtisan
took
away
from
him
all
Apprehension
;
she
hardned
him
in
his
Passion
instead
of
reproving
him
:
She
was
not
asham'd
to
have
her
own
Son
her
Gallant
;
and
to
be
Mother
and
Mistriss
to
the
same
Person
.
What
is
there
so
horrid
and
impious
,
but
Complaisance
can
advise
to
it
?
It
can
dispence
with
any
thing
;
there
are
no
Passions
so
extravagant
,
but
this
can
breed
them
in
the
Soul
,
or
maintain
them
there
.
When
the
vile
Myrrha
fell
in
love
with
her
own
Father
,
she
found
a
Compliance
in
her
Nurse
,
who
afforded
her
Means
to
succeed
in
her
infamous
Design
,
instead
of
diverting
her
from
it
.
When
Dido
was
passionately
in
love
with
a
Stranger
,
her
Sister
,
too
complaisant
in
the
Case
,
added
to
the
Flames
,
instead
of
striving
to
quench
them
.
Complaisance
approves
all
that
which
we
will
,
and
takes
but
little
care
to
perswade
,
tho'
without
Eloquence
;
since
it
advises
only
to
that
which
pleases
.
The
Ills
that
Concupiscence
causes
only
to
bud
in
us
,
Complaisance
makes
them
increase
and
bring
forth
Fruit.
If
Concupiscence
be
the
Mother
of
Wickedness
,
this
is
the
Nurse
of
it
;
it
finishes
and
exalts
that
which
the
other
left
but
low
and
beginning
.
It
finds
Excuses
for
every
thing
:
It
said
to
the
Wretch
Bassianus
,
when
he
was
in
love
with
his
Mother
;
that
the
Will
of
Kings
ought
to
be
their
only
Rule
:
And
they
being
above
all
others
,
there
is
no
reason
they
should
be
depriv'd
of
the
Pleasures
they
desire
,
by
submitting
themselves
to
the
forbiddings
of
another
Man
.
This
said
to
Myrrha
,
that
the
Gods
themselves
had
no
Regard
to
Nearness
of
Blood
;
that
Juno
was
the
Sister
,
and
Wife
of
Jupiter
;
and
that
the
Motions
of
Love
do
not
at
all
oppose
those
of
Nature
.
It
told
Dido
,
that
the
Dead
do
not
mind
at
all
what
the
Living
do
;
that
there
is
no
Fidelity
due
to
him
that
is
not
any
longer
;
and
that
Sichaeus
was
not
jealous
in
his
Tomb
of
that
which
Aeneas
might
do
at
Carthage
.
This
has
in
it
a
readiness
to
undertake
the
most
horrid
Enterprises
;
this
was
the
Sister
of
Dido
that
corrupted
her
;
this
was
the
Nurse
of
Myrrha
,
that
led
her
to
the
fatal
Precipice
;
this
was
the
Mother
of
Baessianus
,
that
debauch'd
her
own
Son
.
It
encourages
those
Women
that
hesitate
and
tremble
;
it
teaches
those
that
are
ignorant
;
it
hardens
those
that
are
scrupulous
,
and
fortifies
them
that
are
weak
.
It
is
for
this
Reason
,
that
Complaisance
is
so
well
receiv'd
when
any
have
ill
Designs
;
because
,
instead
of
contradicting
or
reproving
these
,
it
gives
the
Means
to
carry
them
on
and
accomplish
them
.
It
is
from
hence
that
the
terrible
Guards
about
the
Persons
of
Kings
cannot
hinder
this
from
entring
into
Palaces
:
It
is
for
this
that
it
is
every
where
receiv'd
with
such
a
gracious
Countenance
,
and
especially
in
Courts
;
where
there
must
be
nothing
used
but
supple
Cringing
,
and
where
Licentiousness
will
not
be
reprov'd
.
It
is
lastly
for
this
Reason
that
the
Amorous
and
the
Courtiers
strive
to
keep
the
Fair
,
and
the
Princes
in
Errour
,
to
the
end
they
may
maintain
themselves
in
their
Favour
.
Let
us
not
dissemble
in
this
matter
,
and
while
we
are
speaking
of
this
base
and
cowardly
Complaisance
,
let
us
not
render
our selves
guilty
of
the
Crime
we
condemn
.
The
Complaisant
,
round
about
a
Man
that
is
in
favour
,
are
as
Shadows
about
a
Body
in
the
Sun-shine
.
If
one
removes
●●mself
,
they
are
stirr'd
with
the
same
Motion
;
if
one
sweats
,
they
wipe
their
Faces
;
if
one
be
a
cold
,
their
Faces
are
frozen
;
if
we
speak
,
these
are
but
Echo's
to
repeat
our
Words
.
They
are
Shadows
which
have
no
Solidity
,
and
fly
from
us
when
we
think
to
lay
hold
on
them
;
Voices
without
a
Soul
,
which
Interest
,
and
not
Truth
,
drives
from
the
Breasts
of
Flatterers
.
How
unprofitable
to
us
is
such
a
Complaisance
?
Have
we
any
Assistance
from
a
Shadow
that
follows
us
?
Have
we
any
Consolation
from
an
Echo
that
pities
us
?
But
alas
,
how
dangerous
is
this
Complaisance
!
If
you
speak
Blasphemies
,
this
Echo
will
answer
them
;
run
to
any
manner
of
Wickedness
,
this
Shadow
will
follow
you
.
This
Echo
repeats
the
Speeches
of
the
Impious
as
well
as
of
the
Just
;
and
this
Shadow
follows
the
Bodies
that
are
Sick
as
well
as
those
that
are
sound
.
Unhappy
Compassion
!
that
knows
very
well
how
to
destroy
us
in
a
good
Fortune
,
but
knows
not
how
to
comfort
us
as
it
ought
under
a
bad
one
.
Deceitful
Complaisance
that
stays
with
us
but
only
while
our
gaudy
Days
last
,
and
flies
away
like
the
Birds
that
change
their
Country
when
the
Winter
approaches
.
May
we
not
after
all
this
say
,
That
Prosperity
as
well
as
Adversity
,
has
but
few
true
Friends
;
since
as
the
one
wants
them
that
should
comfort
it
,
the
other
is
no
less
in
want
of
those
that
should
admonish
.
As
the
Miserable
have
none
to
show
them
some
grounds
of
Hope
;
so
they
that
are
Happy
,
are
no
less
destitute
of
such
as
should
warn
them
to
fear
.
If
Compassion
be
dumb
in
the
presence
of
the
Afflicted
;
Complaisance
is
so
in
the
presence
of
the
Vicious
;
the
one
is
careful
,
not
to
keep
at
too
great
distance
from
a
good
Fortune
;
the
other
sometimes
fears
to
approach
an
evil
one
.
See
here
that
Complaisance
is
the
Poison
of
the
Great
,
the
Enchantment
of
the
Court
,
the
Enemy
of
Truth
,
and
Mother
of
all
Vice
.
AND
NEVERTHELESS
,
how
much
Mischief
soever
it
does
,
we
have
no
small
Difficulty
to
defend
our selves
from
it
;
it
is
an
agreeable
Murderer
,
the
Wounds
of
it
please
us
,
and
when
it
kills
we
cannot
tell
how
to
complain
.
I
grant
there
are
some
that
have
Remedies
,
as
well
as
Vlysses
,
against
this
fatal
Syren
,
who
smiles
to
make
others
weep
;
and
wracks
those
Vessels
that
she
has
allur'd
to
her
by
her
Songs
;
and
who
appears
beautiful
,
but
is
indeed
a
Monster
.
Certainly
if
there
be
some
that
are
Enemies
to
Complaisance
,
there
are
a
great
many
more
that
suffer
themselves
to
be
enchanted
with
it
.
If
there
are
some
few
that
resemble
Theodosius
in
this
,
that
they
are
invincible
to
their
Commendations
;
and
that
they
chuse
rather
to
endure
Slander
than
Flattery
:
There
are
many
more
like
Antipater
,
who
are
willing
to
dissemble
their
Imperfections
,
and
will
be
painted
with
but
half
a
Face
if
they
want
an
Eye
.
There
are
more
that
suffer
themselves
to
be
catch'd
with
the
Charms
of
it
,
than
there
are
,
that
defend
themselves
from
them
.
Complaisance
is
an
Enemy
that
is
resisted
only
by
flying
from
it
;
it
has
poison'd
Weapons
;
it
needs
but
to
touch
that
it
may
Wound
,
and
to
come
near
,
that
it
may
conquer
us
.
It
has
Charms
that
are
of
great
value
,
even
to
the
most
grave
and
serious
.
We
cannot
repulse
them
without
Regret
;
we
shun
it
only
that
it
may
seek
us
,
and
if
we
refuse
it
Entrance
,
't
is
only
in
jest
and
pretence
;
and
as
to
a
Mistress
,
against
whom
her
Lover
shuts
the
Door
,
only
that
she
may
thrust
it
open
.
As
soon
as
this
has
gain'd
the
Ear
it
wins
the
Heart
,
and
to
defend
our selves
from
it
,
we
must
be
either
very
wise
or
very
insensible
.
Especially
the
more
it
pleases
,
the
more
it
hurts
us
;
it
is
by
so
much
the
more
dangerous
,
by
how
much
it
is
agreeable
.
It
was
for
this
Reason
that
Artemidorus
said
to
his
Friends
,
That
there
was
danger
of
seeing
a
Flatterer
even
in
his
sleep
,
and
that
there
can
be
no
safety
even
with
his
Shadow
or
Picture
.
You
may
judge
from
hence
of
the
Malice
of
this
Enemy
,
since
his
very
Picture
is
mischievous
and
deserving
our
Caution
.
This
is
not
but
too
true
at
this
time
.
We
live
in
an
Age
wherein
Complaisance
is
more
in
Vogue
,
and
has
more
of
force
than
ever
.
We
are
in
a
time
when
they
who
know
not
how
to
Flatter
are
accounted
Clownish
;
and
those
who
will
not
be
flattered
are
esteem'd
Dull
.
At
this
day
they
who
have
not
the
Art
of
Flattery
know
not
how
to
Please
.
In
the
present
Age
as
well
as
in
that
of
Saint
Jerom
they
take
Flattery
for
an
effect
of
Humility
,
or
Good-Will
;
insomuch
that
they
who
abandon
this
shameful
Trade
,
are
held
for
Envious
Persons
or
Proud
.
BUT
certainly
if
we
examine
well
those
whom
Flattery
corrupts
,
we
shall
commonly
find
that
it
has
no
power
at
all
but
upon
the
smallest
Wits
.
The
Pyramids
of
Egypt
are
said
to
cast
no
shadow
,
notwithstanding
that
they
are
very
high
;
and
the
good
Wits
will
not
suffer
about
them
this
Complaisance
or
Flattery
.
They
are
no
more
dazled
with
the
Rays
of
Truth
than
the
Eagles
are
with
those
of
the
Sun
.
Antisthenes
his
Comparison
seems
to
me
most
admirable
,
when
he
said
that
the
Complaisant
Persons
resemble
Courtisans
in
that
they
desire
all
things
in
their
Servants
excepting
Reason
and
Prudence
.
These
are
things
greatly
wanting
in
those
who
love
to
Complement
,
those
that
have
good
Judgment
abhor
such
cringing
;
and
the
excellent
Wits
had
rather
be
troublesome
than
dissembled
;
and
much
rather
may
I
say
,
they
had
rather
be
troubled
than
flattered
.
Those
that
are
wise
are
neither
willing
to
be
deceiv'd
,
nor
desirous
to
deceive
;
they
are
not
willing
their
Judgment
should
commit
an
Error
any
more
than
their
Will.
If
we
do
not
see
the
Artifice
of
the
Complaisant
it
is
our
Ignorance
,
if
we
do
discover
this
and
yet
endure
it
,
't
is
an
intolerable
Ambition
.
This
compliance
is
proper
only
to
the
looser
Souls
,
and
freedom
is
natural
to
the
generous
.
If
the
Hypocrite
is
thought
the
most
guilty
of
all
Sinners
,
the
Flatterer
may
be
deem'd
the
most
pernicious
of
all
Enemies
;
for
as
the
former
would
impose
upon
the
Eyes
of
the
All-knowing
God
;
so
the
latter
would
also
abuse
the
Eyes
of
them
that
are
Wise
.
And
as
God
abhors
a
false
Devotion
,
so
a
wise
Man
ought
to
detest
a
false
Amity
.
BUT
IF
this
Complaisance
were
not
dangerous
,
yet
it
is
infamous
,
both
in
those
that
receive
,
and
in
those
that
practise
it
.
It
is
a
sign
of
weakness
of
Spirit
to
let
it
corrupt
us
;
and
the
Ladies
that
have
a
good
Judgment
cannot
be
pleased
with
this
fashionable
trick
,
of
finding
Vices
and
Vertues
where
ever
one
will
.
Aristippus
said
,
That
the
only
fruit
he
had
received
from
his
Philosophy
was
to
speak
plainly
to
all
the
World
,
and
to
tell
freely
his
Thoughts
of
things
.
The
good
Minds
should
have
no
other
aim
but
this
,
nor
any
other
sense
of
things
but
what
they
declare
;
though
the
Vulgar
may
perhaps
endeavour
only
to
conceal
what
they
think
.
I
esteem
very
much
that
other
Philosophy
which
taught
the
Disciples
of
it
this
one
thing
as
conducing
enough
to
a
good
Life
alone
,
which
was
,
That
they
should
always
observe
the
Sun
,
to
the
end
they
might
thereby
learn
,
that
,
as
that
Planet
scatters
even
the
smallest
Mists
,
so
a
good
Conscience
will
dissipate
all
manner
of
disguise
and
constraint
.
All
this
Artifice
is
a
sign
either
of
Wickedness
or
Cowardise
,
and
of
a
Spirit
very
feeble
or
very
ill
disposed
.
As
Prudence
and
Courage
are
inseparable
,
so
Policy
and
Weakness
are
always
together
.
Reeds
yield
more
to
the
Winds
than
Oaks
do
;
and
Foxes
are
more
crafty
than
Lions
,
the
fearful
than
the
generous
,
and
the
little
Spirits
than
great
ones
.
The
best
and
wisest
Minds
ordinarily
hate
tricks
and
cheating
,
and
if
at
any
time
they
make
use
of
Artifice
't
is
only
as
a
counter-poison
;
it
is
never
to
do
evil
but
only
to
avoid
it
,
't
is
not
to
assault
any
others
,
but
only
to
defend
themselves
.
It
is
one
of
the
most
noble
effects
of
Magnanimity
to
love
and
to
hate
only
openly
.
Besides
,
those
that
are
wise
must
be
always
equal
,
but
the
Complaisant
are
under
a
necessity
of
changing
every
moment
;
there
is
nothing
certain
or
steady
in
their
humour
,
any
more
than
in
their
looks
,
because
that
as
well
as
the
other
depends
upon
the
humour
of
the
Person
they
would
please
.
They
are
forced
sometimes
to
condemn
in
the
same
hour
that
which
they
have
before
commended
,
or
to
extol
to
the
Skies
the
same
thing
which
they
had
before
damned
to
the
bottomless
Pit
.
Complaisance
then
has
commonly
attending
upon
it
these
two
shameful
qualities
,
Cowardise
,
and
Inequality
or
Unconstancy
.
I
speak
nothing
in
all
this
but
what
the
Complaisant
themselves
will
own
;
and
so
those
that
are
most
expert
at
this
Trade
will
not
address
themselves
to
any
but
the
untaught
,
and
meaner
Wits
:
They
are
like
those
Mountebanks
that
produce
their
sorry
Medicines
only
before
the
Ignorant
Vulgar
.
They
that
have
but
a
small
measure
of
Knowledge
can
lift
up
the
Mask
and
deride
the
Cheat
;
they
will
more
regard
what
these
Persons
are
in
effect
,
than
what
they
are
in
the
Opinion
of
others
.
And
if
we
understand
this
matter
rightly
,
we
shall
know
it
is
from
hence
that
they
who
mightily
love
themselves
do
also
love
those
that
flatter
them
;
for
it
is
very
seldom
that
we
can
find
together
much
knowledge
and
a
great
admiration
of
our selves
.
They
that
well
know
themselves
and
what
they
are
,
will
give
no
heed
to
the
Complements
,
that
ascribe
to
them
what
they
are
not
.
They
therefore
that
Idolize
their
own
Opinions
have
an
Aversion
for
all
those
that
contradict
them
:
They
,
like
Ahab
,
love
none
but
the
fawning
Prophets
,
and
they
care
not
if
one
does
deceive
them
,
provided
he
flatter
too
.
Certainly
there
are
too
many
of
the
Ladies
like
Jezebel
in
her
Hatred
of
Elijah
,
I
mean
that
hate
those
who
reprehend
their
faults
;
like
the
Apes
that
endeavour
to
break
the
Looking-glasses
wherein
they
see
themselves
,
because
these
discover
their
Ugliness
.
Nevertheless
I
wish
they
could
understand
,
that
a
good
Admonition
,
or
a
Reproof
well
given
,
is
of
much
more
advantage
to
them
(
as
Solomon
says
)
than
the
most
costly
Pendants
at
the
Ears
.
I
confess
,
that
when
ever
a
Reproof
is
given
,
it
should
be
softened
as
much
as
is
possible
that
it
may
not
give
the
receiver
too
much
pain
:
But
yet
it
must
be
said
,
That
if
there
be
some
smart
in
it
,
the
Ladies
ought
to
resolve
that
they
will
endure
it
,
since
it
may
be
useful
to
them
,
and
serving
to
their
Honour
;
and
a
seasonable
Correction
may
contribute
more
to
the
ornament
of
the
Mind
than
Jewels
at
the
Ears
can
do
to
the
adorning
of
the
Face
.
But
on
the
other
side
,
if
any
do
so
love
and
admire
themselves
as
that
they
cannot
bear
the
truth
when
it
shows
them
their
defects
,
such
a
Humour
shall
easily
be
conquered
by
Complaisance
.
As
they
make
it
a
very
easie
and
short
Work
to
a
Besieger
who
give
up
the
place
they
ought
to
defend
,
so
it
is
not
difficult
to
conquer
that
Person
by
Flattery
whose
self-love
betrays
him
.
Complaisance
has
no
difficulty
to
surprize
our
Minds
when
it
has
an
intelligencer
within
us
of
this
follish
self-admiring
humour
.
It
is
like
those
Thieves
that
have
their
correspondents
in
the
House
they
design
to
Rob
that
shall
open
the
Doors
for
them
in
the
Night
when
People
have
no
thoughts
of
defending
themselves
.
As
when
Eve
was
gain'd
,
Adam
himself
follow'd
soon
after
;
so
when
the
Inclination
is
corrupted
by
Flattery
the
Mind
is
not
long
before
it
yields
.
This
Comparison
seems
not
to
be
much
amiss
,
since
the
Complaisant
have
the
shifting
Tricks
of
the
Serpent
as
well
as
his
Poison
,
and
easily
slide
themselves
quite
in
there
,
where
the
least
part
of
them
is
admitted
;
and
in
that
they
accost
our
humour
to
debauch
our
Reason
,
and
make
the
former
present
the
Apple
to
the
latter
.
They
therefore
that
perceive
that
their
good-nature
carries
them
to
the
Love
of
Complaisance
,
ought
to
be
always
upon
their
guard
:
They
must
never
be
drowsie
or
careless
least
the
Flatterer
like
the
Serpent
should
seduce
this
Eve
It
is
in
this
Case
that
the
Ladies
are
in
a
great
deal
of
danger
,
if
they
do
not
take
good
notice
,
that
Complaisance
will
show
them
such
Fruits
as
promise
Life
,
but
will
give
them
Death
.
Certainly
they
ought
to
consider
well
this
Example
,
wherein
they
may
see
how
much
mischief
this
thing
did
to
the
first
Woman
,
in
giving
her
Courage
to
Sin
,
in
permitting
her
that
which
God
had
forbidden
her
.
Those
of
her
Sex
ought
to
remember
that
they
have
Enemies
that
flatter
,
to
destroy
them
,
and
accommodate
themselves
to
their
humour
that
they
may
ensnare
their
Judgment
.
IN
MY
OPINION
it
were
an
excellent
remedy
against
the
mischief
of
this
,
for
the
Women
to
consider
seriously
what
they
are
when
any
praise
them
for
that
they
are
not
.
To
judge
whether
these
Painters
have
drawn
our
Picture
true
,
we
must
confront
the
Copy
and
Original
,
and
observe
whether
the
Pourtraicture
drawn
for
us
be
according
to
our
Nature
.
There
is
nothing
so
contrary
to
Complaisance
as
Conscience
:
this
does
very
often
condemn
us
even
while
that
is
commending
.
But
as
the
Slanders
of
the
Malicious
do
not
hinder
but
that
we
may
be
very
good
;
so
notwithstanding
the
Applauses
of
Flatterers
we
may
be
very
blame-worthy
.
Complaisance
then
is
the
Capital
Enemy
of
Conscience
,
it
would
extinguish
this
Divine
Light
,
it
would
lull
this
careful
Sentinel
asleep
,
it
would
silence
this
inward
Monitor
which
ought
to
have
a
constant
liberty
to
speak
to
us
,
and
who
lashes
us
with
remorse
if
we
deserve
it
,
while
the
Complaisant
are
flattering
us
with
Praises
.
What
is
there
then
in
Society
so
pernicious
as
this
?
when
it
hinders
us
from
acknowledging
our
faults
,
and
would
have
us
continue
in
them
and
make
our
errors
the
Discourse
of
the
World
.
It
is
for
this
reason
better
that
we
undergo
Censure
than
Complaisance
;
because
it
is
less
dangerous
to
be
accused
than
praised
falsly
:
The
Wounds
of
a
Friend
are
of
more
worth
than
the
Kisses
which
a
Flatterer
gives
us
.
If
we
must
needs
commit
an
Error
,
and
take
our selves
to
be
what
we
are
not
in
truth
,
it
is
better
far
to
have
too
bad
an
Opinion
of
our selves
to
the
end
we
may
be
humbled
thereby
,
than
to
flatter
our selves
into
an
Opinion
of
more
worth
than
we
have
.
It
is
less
dangerous
to
fly
from
a
Shadow
than
to
let
an
Enemy
come
within
reach
of
us
:
it
is
better
to
fear
an
apparent
evil
than
not
to
fear
a
true
one
;
our
fear
is
herein
much
less
dangerous
than
our
boldness
.
IT
IS
TRUE
that
Slander
and
Flattery
do
both
equally
make
War
against
Vertue
,
but
as
the
one
assaults
it
with
a
Sword
,
the
other
does
this
with
Poison
:
for
which
reason
they
ought
to
have
more
fear
of
Flatterers
than
of
the
Slanderers
;
as
they
would
more
industriously
shun
those
Enemies
who
hide
their
designs
than
those
that
openly
make
their
War
.
But
let
us
see
what
in
the
end
becomes
of
the
Complaisant
,
with
all
their
falshood
,
with
all
their
disguise
and
dawbing
.
As
soon
as
their
Artifice
is
discovered
,
they
are
held
in
abhorrence
,
they
remain
ever
after
suspected
by
all
the
World
;
they
are
never
lov'd
any
longer
than
till
they
are
known
.
And
,
to
say
the
truth
,
the
content
which
Complaisance
affords
,
and
the
distast
that
is
ever
caused
by
a
freedom
,
are
both
equal
,
but
of
short
continuance
.
At
first
the
Candid
and
Sincere
are
repulsed
,
and
the
Complaisant
are
approv'd
,
but
experience
changes
the
Sentiment
:
and
Complaisance
at
the
end
gains
the
same
Aversion
which
the
freedom
met
at
the
beginning
.
As
Solomon
says
,
He
that
rebuketh
a
man
,
afterwards
findeth
more
favour
than
he
that
flattereth
with
his
tongue
.
The
one
begins
with
a
short
sweetness
,
to
end
in
a
long
distaste
and
bitterness
;
and
the
other
begins
with
a
slight
disgust
,
but
't
is
to
continue
in
a
satisfaction
the
more
solid
and
durable
.
The
one
is
like
a
Medicine
which
does
not
distaste
us
but
to
give
us
Health
,
the
other
like
a
Poison
which
is
sweetned
that
it
may
kill
.
Hence
it
comes
to
pass
that
herein
Complaisance
has
effects
quite
contrary
to
those
of
the
truth
that
corrects
us
:
In
that
all
the
World
esteem
and
seek
this
truth
before
it
appears
,
and
when
they
see
it
,
it
makes
their
Eyes
smart
,
and
offends
.
On
the
contrary
,
all
the
World
blames
the
Compliance
of
Flatterers
,
but
when
it
comes
near
it
pleases
and
bewitches
us
.
We
cannot
hate
the
latter
nor
love
the
former
,
but
only
during
their
absence
from
us
.
NOW
THAT
WE
HAVE
THUS
SEEN
What
there
is
of
Evil
in
Complaisance
,
let
us
next
examine
what
it
has
of
Goodness
or
Usefulness
in
it
.
Whatever
some
may
say
of
this
,
it
may
be
as
far
distant
from
Flattery
,
as
Prudence
is
from
Craft
,
and
Courage
from
Rashness
.
And
if
it
should
be
said
that
at
least
it
is
very
difficult
not
to
run
out
of
one
into
the
other
,
this
were
to
deceive
ones
self
as
much
as
if
we
should
think
that
a
Person
cannot
be
Liberal
unless
he
be
Prodigal
,
or
that
we
cannot
possibly
separate
a
Mediocrity
from
an
Excess
.
I
readily
own
there
is
often
a
Compliance
that
is
base
;
as
when
Cynethus
commended
Demetrius
Phalereus
for
that
he
kept
time
in
spitting
when
he
was
troubled
with
a
Cough
.
I
own
that
the
Flatterers
may
abuse
this
excellent
Vertue
,
but
what
one
is
there
that
they
do
not
abuse
?
What
is
there
so
Beautiful
or
Divine
,
as
that
the
Ignorant
or
the
Wicked
cannot
prophane
it
?
May
they
not
even
do
ill
with
truth
?
Those
that
boast
themselves
of
a
good
Action
they
have
done
are
not
they
guilty
of
Vanity
though
they
tell
no
lye
in
the
case
?
We
ought
not
therefore
to
condemn
Complaisance
,
for
that
there
are
many
that
do
not
know
the
right
use
of
it
.
It
is
extreamly
good
in
its
nature
,
though
commonly
it
is
very
bad
in
mens
practice
and
use
of
it
.
And
that
this
may
the
better
appear
,
is
it
not
true
that
this
great
freedom
which
many
praise
does
very
often
proceed
not
from
an
Integrity
of
Manners
in
the
Man
's
own
self
,
but
from
Conceitedness
rather
,
and
from
Vanity
and
Imprudence
.
We
take
pleasure
to
contradict
,
sometimes
,
because
the
fear
of
being
overcome
makes
us
loth
to
confess
even
the
truth
it self
.
Nevertheless
though
I
should
grant
that
this
sharp
reprehending
humour
does
not
come
from
a
bad
Principle
,
yet
at
least
it
must
be
said
of
it
,
That
't
is
a
bad
effect
of
a
good
Cause
.
Those
that
are
so
rude
and
uncomplaisant
are
Objects
of
Compassion
,
though
they
be
Learned
and
Vertuous
.
One
may
say
of
them
what
Plato
said
of
Xenocrates
,
That
notwithstanding
his
Knowledge
and
his
Honesty
,
he
had
need
to
sacrifice
to
the
Graces
.
If
this
rudeness
be
unbecoming
a
Philosopher
,
how
shall
it
be
commendable
in
a
Lady
?
As
gentle
sweetness
is
natural
to
their
Sex
,
so
Complaisance
ought
to
be
inseparable
from
their
Actions
and
Discourse
.
'T
is
true
I
do
not
approve
of
that
which
appears
affected
and
constrained
when
it
endeavours
to
Please
:
but
also
I
cannot
excuse
those
Women
that
put
on
so
much
Gravity
as
to
become
Morose
.
Sweetness
and
Severity
are
not
contrary
,
but
only
different
things
;
and
Prudence
may
put
them
into
so
perfect
a
Temperament
,
that
the
one
may
give
Lustre
to
the
other
.
Also
I
do
not
mean
,
that
to
render
themselves
Complaisant
,
they
should
universally
approve
all
things
;
these
are
two
extreams
equally
blamable
;
to
take
upon
one
to
complement
or
contradict
indifferently
in
all
sorts
of
Rencounters
.
Those
Spirits
that
contradict
every
thing
,
are
sowre
or
presumptuous
;
those
that
approve
of
all
,
are
ignorant
or
cowardly
.
Those
Women
that
make
Profession
of
Contradicting
all
things
,
do
this
either
out
of
Inclination
,
or
with
Artifice
:
if
this
be
from
Inclination
,
it
shows
the
ruggedness
of
their
Humour
;
if
from
Artifice
,
they
are
vainly
proud
of
a
little
Wit.
Certainly
let
it
proceed
from
what
it
will
,
it
cannot
always
succeed
,
it
is
always
joyn'd
with
a
vicious
Temperament
,
or
an
imprudent
Design
;
and
is
in
Persons
ill
born
,
or
ill
instructed
.
How
troublesome
are
these
Women
in
Conversation
!
If
they
did
but
regard
the
publick
Good
so
much
as
they
do
their
own
private
Satisfaction
,
they
would
vow
an
eternal
Solitude
and
Retirement
;
and
would
never
show
themselves
but
when
People
wanted
Mortification
.
Let
us
do
what
we
will
,
or
forbear
to
do
,
't
is
impossible
to
content
them
.
If
the
Company
do
not
agree
to
their
Sentiment
,
they
are
vexed
;
if
they
follow
their
Opinion
,
then
they
themselves
begin
to
have
another
quite
contrary
,
on
purpose
that
they
may
contradict
without
end
.
If
any
others
commend
a
Vertue
,
they
will
detract
and
condemn
it
.
If
any
condemn
a
Vice
,
it
is
presently
their
Part
in
the
Scene
,
to
excuse
or
defend
it
.
They
value
and
mind
not
what
their
Opinion
is
of
any
thing
,
provided
it
be
contrary
to
that
of
others
.
If
you
praise
them
,
they
will
accuse
you
of
Flattery
;
if
you
do
not
commend
them
,
they
will
condemn
you
for
ungrateful
;
if
one
speaks
before
them
,
one
is
a
Babler
;
if
one
does
not
speak
,
he
is
disdainful
.
They
will
find
something
to
blame
,
both
in
our
Discourse
,
or
in
Silence
;
they
will
condemn
both
Conversation
and
Solitude
.
To
speak
rightly
of
this
Matter
;
we
must
say
that
the
Women
of
this
Humour
are
almost
always
proud
there
,
where
the
Complaisant
are
commonly
humble
:
For
,
to
describe
a
true
Complaisance
rightly
,
we
must
say
't
is
nothing
but
a
patient
Civility
,
or
a
civil
Charity
.
As
the
Love
which
Christianity
teaches
,
endures
all
things
;
so
the
Complaisance
of
Morality
,
after
a
sort
,
does
as
much
:
although
the
Motives
of
these
are
different
,
in
that
the
one
proceeds
from
a
Desire
to
please
God
,
the
other
from
a
Desire
to
please
Men.
After
all
,
we
should
find
it
no
difficult
thing
to
be
complaisant
,
and
to
bear
with
the
Infirmities
and
Imperfections
of
others
,
if
we
would
but
consider
,
that
we
do
no
more
herein
than
what
we
often
have
need
of
for
our selves
.
But
this
is
the
Unhappiness
of
some
,
that
they
can
neither
show
Mercy
to
others
,
nor
suffer
that
any
others
should
do
Justice
to
them
,
or
use
them
as
they
herein
do
deserve
.
Those
Women
that
have
not
so
much
Complaisance
as
to
bear
with
the
least
Faults
,
have
neither
the
Humility
to
endure
that
any
one
should
reprove
their
greatest
Crimes
.
They
believe
others
will
always
abuse
Reproof
as
themselves
do
;
and
that
it
will
not
be
used
to
instruct
,
but
to
injure
.
They
despise
the
Opinion
of
all
the
World
,
and
would
have
all
Men
adore
theirs
:
They
are
as
well
Impatient
as
Insolent
;
and
have
as
much
Vanity
as
Rudeness
.
And
if
at
last
either
their
Ignorance
or
the
Evidence
of
Truth
obliges
them
to
consent
,
or
hold
their
Peace
,
yet
their
Mien
and
Looks
contradict
still
:
and
after
that
their
Mouth
has
made
a
Peace
,
their
silence
still
continues
the
War
.
What
can
there
be
more
troublesome
in
Conversation
than
this
Humour
?
Certainly
this
Quarrelsome
Temper
were
much
better
in
the
Schools
than
in
Conversation
.
I
do
not
at
all
deny
but
we
may
some
times
reason
and
argue
together
,
the
better
to
find
out
truth
;
and
that
we
may
render
Discourse
the
more
agreeable
by
the
diversity
of
the
Subjects
that
are
spoken
upon
:
But
yet
there
should
be
some
fear
and
caution
lest
we
be
disordered
or
fall
out
:
At
least
it
should
be
always
remembred
that
Dispute
in
Conversation
is
a
War
where
we
ought
not
to
combate
with
Obstinacy
,
nor
to
overcome
with
Insolence
.
Provided
Complaisance
be
mingled
with
the
Debates
,
there
is
nothing
so
agreeable
,
and
there
will
no
more
injury
be
done
by
a
Disputation
of
that
sort
,
than
two
Persons
would
do
by
throwing
Flowers
at
each
other
.
The
same
that
have
the
Humour
of
Contradicting
,
have
also
a
perpetual
Inclination
to
Correct
,
and
reform
all
Matters
:
but
they
are
as
unprofitable
as
troublesome
;
they
know
not
how
to
testifie
a
Good-will
in
their
reproofs
,
no
more
than
a
good
Spirit
in
their
Disputes
.
All
that
which
comes
from
their
harsh
Humour
is
displeasing
;
though
they
speak
that
which
is
true
they
do
it
so
ungracefully
,
that
instead
of
making
People
good
,
they
make
them
their
Enemies
.
As
soon
as
such
Persons
are
seen
they
are
distasted
;
after
that
we
have
an
aversion
for
them
,
at
last
an
abhorrence
:
they
are
generally
the
Objects
either
of
Hatred
or
Laughter
.
Complaisance
succeeds
much
better
,
since
as
it
commends
without
Flattery
,
so
it
reproves
without
Injury
.
This
knows
the
Art
of
curing
pleasantly
,
it
takes
from
the
Medicine
its
bitterness
without
robbing
it
of
its
strength
:
It
is
a
Sun
that
does
not
diminish
his
Light
to
make
it
the
more
tolerable
to
sore
Eyes
;
it
refrains
from
dazling
with
its
Beams
,
but
not
from
enlightning
.
If
the
Load-stone
has
not
only
the
Vertue
to
attract
Iron
,
but
also
to
show
the
Pole
,
Complaisance
Charms
the
greatest
Spirits
,
as
well
as
the
small
ones
.
It
enlightens
those
that
have
Eyes
,
and
attracts
those
that
have
none
;
They
who
know
and
understand
it
see
its
force
,
they
that
do
not
,
yet
feel
it
.
In
truth
,
it
has
a
secret
Vertue
for
the
conquering
of
Hearts
,
it
is
a
Loadstone
that
draws
even
Iron
,
I
mean
the
most
Clownish
and
Barbarous
.
It
insensibly
wins
upon
us
even
when
it
reproves
:
it
does
not
fall
with
an
impetuous
violence
like
Hail
,
but
as
gently
as
Snow
.
Though
the
Snow
be
cold
,
yet
it
wraps
up
the
Earth
as
in
a
Mantle
of
Wool
(
to
which
the
Holy
Ghost
compares
it
)
to
the
end
it
may
cherish
and
keep
warm
the
Seed
that
is
in
it
.
In
like
manner
though
Reproof
be
in
it self
somewhat
disagreeing
,
yet
it
fails
not
to
make
good
Designs
and
vertuous
Undertakings
bud
and
sprout
in
our
Hearts
.
Complaisance
obliges
while
it
reprehends
.
And
if
this
strikes
it
is
but
with
a
Rod
of
Roses
;
where
it
strikes
it
leaves
a
Flower
instead
of
a
Wound
.
Without
this
the
best
Advice
seems
but
a
Reproach
;
without
it
,
Correction
is
Injurious
,
Praise
is
disagreeable
,
and
Conversation
troublesome
.
Complaisance
is
not
a
blind
Vertue
,
it
has
Eyes
as
well
as
Hands
,
it
does
not
strike
blindfold
:
There
are
some
faults
it
reproves
,
and
some
it
bears
with
:
it
endures
what
it
cannot
hinder
and
prevent
.
And
in
truth
,
excepting
the
brotherly
Correction
to
which
Christianity
obliges
us
,
what
matter
is
it
to
us
if
many
Erre
,
or
if
they
have
ill
Opinions
,
unless
it
be
in
matters
of
Conscience
or
that
concern
their
Salvation
?
As
we
do
not
undertake
to
heal
all
that
are
Sick
,
we
are
not
bound
to
endeavour
the
undeceiving
of
all
those
that
are
in
Error
.
We
should
have
no
less
trouble
and
difficulty
in
becoming
the
Correctors
of
all
the
ill
Opinions
in
the
World
,
than
if
we
should
go
about
to
heal
all
the
Distempers
that
are
in
it
.
We
have
not
this
in
charge
,
this
care
appertains
to
the
Providence
of
God
and
not
to
us
.
Besides
what
need
is
there
that
we
should
speak
all
our
Sentiments
,
or
make
known
every
where
all
that
which
displeases
or
contents
us
?
One
that
is
wise
ought
well
to
consider
always
that
which
he
says
,
but
he
is
never
bound
to
say
all
that
he
thinks
.
There
is
no
need
that
for
the
avoiding
of
a
lye
,
he
should
fall
into
Indiscretion
.
To
be
free
,
he
does
not
need
to
be
Uncivil
;
we
do
not
injure
Truth
every
time
that
we
do
not
speak
it
.
We
are
always
forbidden
to
say
that
which
is
false
,
but
we
are
not
commanded
to
say
always
all
that
is
true
.
There
is
no
Law
that
obliges
us
to
speak
all
our
Sentiments
,
or
to
discover
all
our
Thoughts
On
the
other
side
,
this
great
liberty
of
speaking
is
not
only-unjust
or
troublesome
,
but
also
dangerous
;
this
Imprudent
plainness
provokes
the
most
mild
Persons
,
when
the
true
Complaisance
would
soften
the
most
rugged
.
Clytus
lost
the
love
of
Alexander
by
speaking
too
freely
.
Scipio
won
the
Heart
of
Syphax
by
having
treated
him
with
gentleness
:
The
one
by
Complaisance
preserved
his
Life
in
company
of
a
Barbarian
;
the
other
by
using
an
indiscreet
freedom
lost
his
by
an
intimate
Friend
.
Daily
experience
affords
us
examples
enough
of
this
sort
,
so
that
we
need
not
seek
for
them
in
the
Histories
of
past
Ages
:
we
sufficiently
find
every
day
,
that
without
Complaisance
,
we
become
odious
,
and
intolerable
to
all
the
World
.
Where
there
is
no
Complaisance
there
can
be
no
Civility
,
and
without
these
two
lovely
Qualities
,
Society
cannot
be
but
very
troublesome
.
Especially
let
the
Ladies
observe
,
that
as
their
Faces
cannot
please
without
Beauty
,
so
neither
can
their
Conversation
without
Complaisance
.
BUT
THAT
WE
may
say
what
yet
further
concerns
them
:
After
we
have
seen
how
Complaisance
ought
to
be
practised
,
let
us
now
take
notice
how
they
should
receive
it
.
Let
us
learn
the
difference
there
is
between
a
Complaisant
Person
and
a
Flatterer
,
for
fear
the
Ladies
should
take
the
one
for
the
other
.
The
Example
of
Panthea
seems
to
me
sufficiently
famous
to
make
a
good
Discovery
of
this
.
This
Lady
was
no
less
Modest
than
Fair
;
she
despised
praises
as
much
she
deserv'd
them
.
Lucian
describing
the
Perfections
of
her
Wit
and
her
Face
,
compared
her
to
the
Minerva
of
Phidias
,
and
the
Venus
of
Praxiteles
.
Panthea
would
not
accept
of
the
praises
that
seem'd
to
her
excessive
,
nor
endure
that
they
should
compare
her
to
the
Goddesses
.
Lucian
to
give
an
answer
to
this
,
and
to
justifie
the
Comparison
he
had
made
,
shows
,
in
a
very
few
words
,
the
difference
that
there
is
between
the
praises
of
an
Orator
and
those
of
a
Flatterer
.
We
ought
not
(
says
he
)
when
we
would
praise
a
thing
,
to
compare
it
to
that
which
is
below
it
,
for
this
were
to
abate
the
merit
of
it
:
nor
to
that
which
is
its
equal
,
for
that
were
to
do
no
more
than
if
it
were
compared
with
its
self
:
But
the
Comparison
ought
to
be
made
with
something
that
is
more
excellent
,
to
the
end
that
what
we
praise
may
have
the
more
of
brightness
and
lustre
.
A
Hunter
(
says
he
)
will
not
compare
a
good
stout
Dog
to
a
Fox
,
when
he
would
commend
him
,
because
this
were
too
mean
a
Comparison
;
nor
to
a
Wolf
,
because
this
is
a
thing
too
like
him
:
but
rather
to
a
Lion
who
has
more
of
Force
and
Courage
.
If
Praises
are
without
Foundation
they
are
Flatteries
:
If
they
are
without
Ornament
,
they
are
injurious
.
Those
who
can
join
Ornament
with
merit
in
doing
this
are
just
and
allowable
in
what
they
do
.
It
were
Flattery
to
praise
one
that
is
crooked
for
her
fine
Shapes
,
or
one
that
is
bald
for
the
fine
Hair
she
has
.
It
may
be
seen
according
to
this
reasoning
of
Lucian
,
That
in
praising
what
is
little
may
be
elevated
to
indifferent
,
and
what
is
indifferent
to
excellent
.
A
commendation
ought
not
to
lye
,
but
it
may
amplifie
:
It
ought
not
to
be
prodigal
,
but
may
be
liberal
.
There
is
a
great
difference
between
a
meer
History
and
a
Panegyrick
;
it
is
not
enough
for
this
latter
that
it
do
barely
describe
,
but
it
ought
likewise
to
carry
in
it
some
Ornament
and
Pomp.
The
Ladies
may
judge
from
hence
that
there
is
more
difference
between
praising
and
flattering
,
than
there
is
between
dressing
and
painting
the
Face
.
We
may
plainly
see
in
the
example
of
this
Orator
,
how
praises
ought
to
be
given
;
and
in
the
example
of
that
Lady
we
may
see
how
they
should
be
received
.
Lucian
shows
that
he
understood
well
the
Laws
of
his
Rhetorick
,
and
Panthea
testified
,
That
she
was
not
ignorant
of
those
of
Decency
and
Modesty
.
I
grant
there
are
very
few
that
like
her
do
make
a
Conscience
of
receiving
the
praises
that
are
given
them
,
though
they
be
entirely
excessive
.
I
know
that
the
vanity
of
many
is
no
less
Sacrilegious
than
Sawcy
,
when
they
receive
from
their
Idolaters
the
names
of
Angels
and
Divinities
without
any
Scruple
:
I
know
too
,
and
grant
that
there
is
more
occasion
to
exhort
to
restraint
than
to
liberty
in
this
matter
.
Nevertheless
they
ought
to
consider
that
they
must
not
violate
the
Laws
of
Decency
in
observing
those
of
Modesty
.
It
is
necessary
that
Prudence
should
show
them
a
certain
way
between
Insolence
and
Incivility
.
If
Christianity
does
oblige
them
to
despise
all
sorts
of
praises
and
even
those
that
are
most
just
,
nevertheless
it
is
convenient
sometimes
that
Complaisance
do
approve
these
praises
in
the
Countenance
,
even
when
Humility
does
despise
them
in
the
Soul
.
Herein
they
owe
always
their
Conscience
to
God
,
and
sometimes
their
Mien
to
the
World
and
Custom
.
But
to
finish
this
Discourse
on
that
part
which
is
of
greatest
importance
:
If
they
perceive
themselves
moved
with
the
praises
that
are
given
them
,
they
have
no
more
to
do
but
to
look
into
themselves
,
that
so
they
may
find
a
remedy
for
this
in
their
own
Conscience
.
As
we
are
the
less
afflicted
when
we
know
the
ill
imputed
to
us
to
be
false
;
so
we
shall
be
the
less
proud
for
our
Commendations
,
when
we
find
that
the
good
ascribed
to
us
is
not
truly
in
us
.
We
must
therefore
defend
our selves
from
Flattery
as
from
Slander
,
by
the
knowledge
of
our selves
.
For
as
Conscience
may
comfort
us
against
false
accusations
by
showing
us
our
Innocence
:
so
it
may
humble
us
,
while
we
are
flattered
,
by
showing
us
our
Defects
.
And
if
it
be
not
enough
for
this
purpose
to
consider
our
own
Imperfections
,
let
us
consider
moreover
how
much
Treachery
and
Deceit
there
is
in
others
!
How
much
Falshood
there
is
mingled
with
the
Affairs
of
the
World
!
They
who
have
the
looks
of
admirers
,
have
sometimes
the
Hearts
of
Murderers
;
oftentimes
they
who
praise
us
in
their
Discourse
,
disparage
us
in
their
Thoughts
.
The
Ladies
,
like
the
Eurydice
of
the
Poets
,
are
liable
to
find
Serpents
under
the
Flowers
;
As
their
Sex
is
carried
naturally
to
Gentleness
,
their
Enemies
put
Poison
in
what
they
love
,
and
lay
Snares
where
they
are
sure
they
will
pass
.
The
Flatterers
would
do
them
less
harm
,
if
they
would
take
more
heed
to
the
Designs
of
such
Men
than
to
their
Discourses
:
They
would
the
better
know
those
who
disguise
the
truth
if
they
would
represent
to
themselves
that
there
are
three
Conditions
necessary
to
the
speaking
well
;
that
there
must
be
Resolution
,
Prudence
,
and
Friendship
.
When
Resolution
is
wanting
,
they
will
palliate
and
dawb
:
when
Prudence
and
Amity
are
absent
,
they
are
Injurious
.
The
Cowardly
Spirits
dare
not
speak
;
the
Imprudent
know
not
how
to
do
it
;
and
Enemies
will
not
.
Lastly
,
That
they
may
give
and
receive
Complaisance
the
more
Innocently
,
she
that
is
wise
must
consider
,
that
this
is
in
all
those
cases
forbidden
,
wherein
we
have
more
care
to
please
Men
than
God
.
It
ought
to
be
consider'd
,
that
oftentimes
the
Righteous
God
condemns
those
Actions
that
Men
praise
;
and
that
he
who
entertains
Flatterers
to
exalt
and
puff
him
up
,
while
God
threatens
him
in
this
World
,
shall
not
have
them
to
defend
him
when
God
shall
condemn
him
in
the
other
.
Of
Birth
or
Nature
,
and
Education
.
IOWN
that
Plato
had
good
Reason
to
say
that
three
of
the
happiest
and
most
necessary
Principles
in
the
World
,
are
Nature
,
Fortune
,
and
Art
:
Since
Nature
gives
Life
;
Fortune
,
Goods
;
and
Art
,
Knowledge
.
I
own
too
,
that
Nature
and
Art
have
sometimes
no
lustre
without
the
Goods
of
Fortune
;
and
this
serves
like
a
Theatre
or
Ornament
to
the
other
two
.
But
certainly
I
cannot
approve
that
Opinion
of
the
Philosopher
,
when
he
said
,
That
the
greater
things
are
done
by
Nature
,
and
by
Fortune
;
and
the
lesser
by
Art
.
Nature
makes
Men
;
Art
can
make
but
the
Pictures
of
them
;
Fortune
gives
Sceptres
;
and
Art
can
give
but
Talk
and
Science
.
Plato
seems
to
me
more
the
Humane
than
the
Divine
in
this
Opinion
:
The
Works
of
Art
are
so
pretious
,
that
Nature
and
Fortune
have
need
of
them
in
all
that
which
they
do
,
that
is
most
admirable
:
The
one
and
the
other
is
blind
,
if
Art
does
not
open
their
Eyes
:
Without
Art
,
no
one
can
well
live
or
reign
.
How
many
great
Fortunes
do
we
see
overthrown
for
want
of
Conduct
?
How
many
do
we
see
,
whose
good
Parts
lie
barren
for
want
of
Education
?
I
shall
not
speak
here
of
what
Fortune
can
do
;
but
only
of
Nature
and
Art
,
or
rather
of
Birth
and
Education
,
that
it
may
be
seen
,
which
of
these
two
ought
to
have
the
greater
part
in
the
Lives
and
Actions
of
the
Ladies
.
IT
SEEMS
in
the
first
place
,
that
a
good
Birth
is
more
requisite
to
them
than
any
other
thing
;
since
,
with
this
Advantage
,
they
do
that
which
is
good
,
as
it
were
naturally
,
and
without
Difficulty
.
An
happy
Nature
has
no
more
need
of
Rules
than
a
good
Constitution
of
Medicines
:
A
good
Birth
succeeds
better
without
Education
,
than
an
ill
one
can
with
the
best
Education
.
As
there
is
not
the
least
Star
in
the
Sky
,
but
is
of
far
greater
worth
,
and
has
more
of
Force
than
the
most
glorious
Sun
in
a
Picture
:
So
it
must
be
acknowledged
that
the
Advantages
which
Nature
gives
are
none
of
them
so
little
;
but
that
they
deserve
more
Esteem
than
all
that
can
be
acquir'd
by
Art
and
Study
.
An
endeavour'd
Gracefulness
must
yield
as
much
to
a
natural
one
,
as
a
painted
thing
to
a
living
one
.
And
if
the
Ladies
were
all
assembled
before
a
Judge
,
as
heretofore
the
three
Goddesses
were
before
Paris
,
I
believe
he
would
give
the
same
Judgment
that
Paris
did
,
and
that
he
would
declare
the
more
naked
,
I
mean
the
more
native
,
to
be
the
fairest
.
Tho'
a
Face
be
not
adorn'd
,
we
may
see
Beauty
in
it
,
if
it
be
there
;
so
tho'
good
natural
Parts
are
not
cultivated
,
yet
they
will
make
their
Strength
and
Excellency
to
be
observ'd
.
Suppose
Pearls
be
cast
into
the
Mud
,
we
may
yet
see
something
of
their
Lustre
,
even
in
the
middle
of
the
Filth
;
and
tho'
a
Person
that
has
good
natural
Parts
be
brought
up
in
Obscurity
;
yet
her
good
Birth
will
always
dart
out
some
Rays
,
and
make
some
Signs
of
Vertue
shine
in
her
Looks
.
Those
Women
that
have
this
Advantage
do
all
things
with
the
better
Grace
,
and
succeed
with
more
Equality
in
all
their
Enterprises
.
The
Vertues
to
which
we
have
an
Inclination
endure
much
better
than
those
to
which
we
have
none
.
We
entertain
more
easily
that
which
is
in
us
by
Birth
,
than
what
we
have
by
Art
and
Endeavour
.
Nature
herein
resembles
Step-Mothers
,
who
always
take
more
care
of
the
Children
which
themselves
have
brought
forth
,
than
of
those
of
another
Woman
:
She
does
as
the
Earth
,
which
better
cherishes
those
Plants
and
Flowers
that
its
self
produces
,
than
those
which
the
Husbandman
or
Gardener
sows
in
it
.
The
Effects
of
Nature
are
like
those
Streams
that
run
of
themselves
,
without
any
Labour
about
them
to
make
them
pass
along
:
But
the
Effects
of
Art
are
like
those
Pipes
that
belong
to
Fountains
which
are
always
wanting
something
or
other
to
be
done
to
them
.
That
which
comes
from
Nature
is
the
more
equal
and
the
more
assur'd
.
And
if
there
may
be
many
found
,
who
love
rather
to
follow
their
Nature
,
than
to
renounce
it
for
the
Affectation
of
somewhat
else
,
tho'
it
may
seem
better
:
I
think
their
Opinion
is
very
reasonable
;
for
in
truth
,
we
shall
succeed
better
in
cultivating
that
which
is
indifferent
in
our selves
,
than
in
imitating
that
which
is
excellent
in
others
.
If
David
fought
better
with
his
Sling
,
than
he
could
have
done
with
the
Weapons
of
Saul
,
and
struck
his
blow
surer
with
the
Equipage
of
a
Shepherd
than
with
that
of
a
Warriour
:
So
likewise
we
may
do
more
with
Nature
on
our
side
,
than
with
all
the
Endeavour
in
the
World
;
if
the
exactest
Method
,
and
the
most
pompous
Style
do
not
suit
with
our
Temper
.
How
superfluous
and
unprofitable
is
that
Labour
,
that
would
acquire
a
Perfection
which
is
contrary
to
our
Humour
,
when
that
which
is
but
indifferent
is
not
worth
our
Imitation
;
and
that
which
is
excellent
is
above
it
?
That
which
is
most
excellent
in
all
things
,
is
what
cannot
be
acquir'd
by
Art
.
As
for
Eloquence
,
who
can
acquire
the
Vigour
of
it
?
As
for
Disputing
,
who
can
acquire
the
Subtilty
,
and
readiness
necessary
to
it
?
As
for
a
good
Grace
,
who
could
ever
acquire
that
native
and
powerful
Charm
,
which
Painters
know
not
how
to
draw
,
nor
the
Poets
to
describe
;
and
which
is
felt
much
better
than
it
can
be
express'd
?
Besides
,
what
need
is
there
to
light
up
Torches
when
we
have
the
Sun
shining
upon
us
?
And
what
need
to
receive
the
Light
of
Art
,
when
we
have
that
of
Nature
?
This
is
not
only
superfluous
,
but
also
shameful
and
more
difficult
.
And
in
truth
,
whatever
good
Rules
,
or
whatever
fine
Examples
we
follow
;
there
is
sometimes
more
Difficulty
to
do
as
another
does
,
than
to
do
more
;
it
is
less
hard
to
surpass
than
just
to
equal
them
;
because
it
may
be
,
to
do
more
there
needs
nothing
but
Force
or
Courage
;
but
to
do
just
so
much
,
there
must
be
Measure
and
Proportion
.
It
may
be
much
easier
to
out-go
a
Man
by
running
,
than
if
we
are
confin'd
to
that
sort
of
Pace
which
he
uses
;
since
in
the
former
Case
we
depend
upon
our selves
;
but
in
the
latter
we
must
regulate
our
going
by
his
.
Would
there
not
in
this
be
a
great
deal
of
Constraint
and
Weariness
?
Would
it
not
then
be
better
to
follow
our
own
Humour
,
provided
it
be
not
contrary
to
Reason
?
Were
it
not
best
for
us
to
examine
our
Temperament
,
and
be
guided
by
that
to
chuse
the
Perfection
we
endeavour
;
as
men
regard
the
Nature
of
the
Mold
in
which
they
plant
their
Trees
or
sow
their
Seeds
?
Certainly
,
whatever
they
say
of
Art
it
is
nothing
but
a
Labyrinth
that
confounds
us
:
We
ought
to
take
wing
and
fly
up
above
it
rather
than
vex
our selves
with
searching
the
way
out
among
so
many
windings
,
where
vulgar
Souls
are
wont
to
lose
themselves
.
It
is
true
that
excellent
Wits
as
well
as
the
Birds
may
sometimes
walk
in
Paths
;
but
also
they
sometimes
fly
up
above
all
;
they
use
their
Wings
as
well
as
their
Feet
;
they
follow
the
force
of
their
Genius
as
well
as
the
Rules
that
Art
prescribes
.
If
we
did
but
well
know
how
to
discover
the
force
of
our
Temper
,
we
should
have
it
less
difficult
to
succeed
in
any
thing
we
had
a
mind
to
undertake
.
When
we
renounce
our
own
humour
to
imitate
that
of
another
,
we
resemble
them
who
forsake
a
good
Patrimony
to
go
and
seek
their
Fortune
:
We
do
like
Mark
Antony
,
who
might
have
lov'd
a
most
excellent
Beauty
in
Rome
,
and
yet
he
went
as
far
as
Egypt
to
seek
one
far
inferiour
.
Certainly
to
renounce
our
own
humour
that
we
may
take
up
another
,
is
like
the
leaving
an
Octavia
for
a
Cleopatra
;
it
is
to
despise
what
is
our
own
,
as
that
Roman
Prince
did
,
though
it
be
very
excellent
;
to
love
a
strange
thing
though
that
be
but
indifferent
.
Let
the
Ladies
take
notice
,
That
they
shall
much
better
succeed
in
all
that
they
do
or
forbear
,
if
they
know
how
to
discover
and
learn
the
excellency
or
worth
of
their
Temperament
.
Here
is
the
scource
of
the
greatest
disorders
.
While
we
are
ignorant
of
what
Nature
can
do
,
we
would
fain
be
acquiring
what
it
cannot
.
A
chearful
humour
would
fain
affect
the
Gravity
of
the
Melancholick
,
and
the
Melancholick
would
affect
the
Vigour
and
Fierceness
of
the
Cholerick
.
Instead
of
finding
out
what
there
is
of
good
in
our
Humour
,
we
quit
it
whole
,
and
go
out
of
our selves
to
follow
an
example
that
is
inconvenient
to
us
,
and
that
hinders
the
raising
our selves
to
any
higher
point
of
Perfection
.
If
we
could
but
observe
the
Seeds
of
Vertue
that
Nature
has
scattered
in
us
,
we
might
,
without
doubt
,
render
our selves
the
more
perfect
,
and
the
more
happy
.
We
should
become
the
more
perfect
,
because
we
should
have
less
labour
to
acquire
a
perfection
conform
to
our
Humour
:
and
we
should
be
the
happier
,
because
our
Actions
would
be
without
constraint
,
and
we
should
employ
none
but
suitable
and
agreeable
means
for
the
attaining
that
Felicity
.
But
it
is
an
Unhappiness
(
says
Cicero
)
that
we
suck
in
error
as
it
were
with
our
Milk
.
That
we
may
obey
Custom
,
Truth
must
give
place
to
Vanity
,
and
Nature
to
Opinion
.
We
are
so
confounded
in
the
Variety
of
Opinions
,
and
Impressions
that
they
give
us
from
the
Cradle
,
that
we
cannot
retrieve
our selves
even
when
we
are
at
an
Age
sufficient
for
the
making
this
Reflection
.
We
are
Ignorant
of
the
Capacity
of
our
own
Genius
,
and
take
more
notice
of
what
others
do
than
of
what
we
our selves
are
able
to
do
.
In
this
we
are
like
those
unnatural
Mothers
that
caress
and
show
kindness
more
to
the
Children
of
others
than
their
own
,
and
love
better
an
adopted
Child
than
one
born
by
themselves
.
This
is
from
want
of
considering
that
if
we
would
go
where
Nature
calls
us
,
we
should
more
often
come
near
to
perfection
and
happiness
;
and
from
the
want
of
considering
too
,
that
whatever
we
do
which
is
contrary
to
our
Humour
,
it
can
have
neither
Freedom
,
nor
a
good
Grace
.
I
DENY
NOT
for
all
this
but
there
are
bad
Inclinations
:
and
there
is
often
that
which
needs
reforming
in
our
Humour
;
but
we
have
herein
great
Evidence
of
the
Power
of
Nature
,
in
that
't
is
so
difficult
a
thing
to
correct
the
Defects
of
our
Temperament
,
or
to
overcome
the
Vices
we
are
naturally
addicted
to
.
And
this
is
not
only
true
of
particular
Persons
,
but
also
of
whole
Nations
.
There
are
Vices
naturaliz'd
to
Countries
,
so
as
that
they
cannot
be
rooted
out
but
with
a
great
deal
of
difficulty
and
labour
.
Let
us
do
what
we
can
we
shall
never
get
a
perfect
Victory
over
natural
Inclinations
.
If
this
Man
be
a
lover
of
Learning
he
reads
Books
to
the
point
of
Death
:
If
the
other
be
born
with
the
Gift
of
Rallery
,
he
jests
even
to
the
last
moment
of
his
Life
.
To
have
a
desire
to
conquer
entirely
ones
Nature
,
is
as
if
a
Man
would
sain
leap
away
from
his
Shadow
,
or
be
separated
from
himself
.
We
may
mortifie
our
natural
Passions
,
but
we
can
never
utterly
kill
them
;
we
may
hinder
them
from
domineering
,
but
we
cannot
hinder
them
from
rebelling
.
If
they
are
ruled
,
yet
they
will
be
troublesome
;
we
may
stop
and
restrain
their
●●urse
for
a
little
while
,
but
afterwards
t●●●
will
break
out
like
an
Impetuous
Torrent
,
and
carry
away
all
that
stands
in
their
way
.
At
the
beginning
Nero
could
be
wise
for
a
few
Years
,
but
at
last
,
the
Conduct
of
Seneca
must
give
place
to
his
Temper
,
and
the
Person
he
acted
be
changed
for
the
Person
he
was
.
We
return
to
our selves
:
There
will
always
something
of
our
Humour
escape
us
,
notwithstanding
the
Efforts
of
Reason
or
the
Precepts
of
Philosophy
.
If
our
ill-nature
does
continue
tamed
for
a
while
;
yet
it
will
do
at
length
like
the
Bear
in
Martial
that
fell
upon
his
Master
and
devoured
him
,
even
after
he
had
been
tamed
many
Years
.
How
strange
are
the
Effects
of
Nature
!
There
are
some
who
perhaps
show
not
the
Vices
of
their
Temper
but
towards
the
end
of
their
Days
.
Pliny
had
reason
to
say
,
That
as
among
the
Indians
there
are
some
Countries
where
the
Hair
of
the
People
is
white
while
they
are
young
,
and
grows
black
with
Age
:
so
we
see
some
Persons
that
are
much
restrained
and
well
governed
while
they
are
young
,
who
in
a
riper
Age
give
themselves
to
nothing
else
but
Sports
and
Liberty
and
Debauchery
.
There
were
in
them
the
Seeds
of
Evil
that
did
not
sprout
nor
put
forth
till
the
Autumn
of
their
Lives
.
Nature
will
have
always
its
Course
,
and
what
Education
soever
may
be
employ'd
to
correct
it
,
yet
in
the
end
it
will
make
appear
what
of
Good
or
Evil
it
has
in
it
.
There
is
an
instance
sufficiently
famous
among
the
Ladies
to
demonstrate
this
,
that
is
,
in
the
two
Daughters
of
Augustus
:
They
were
both
brought
up
in
the
same
Court
,
they
had
the
same
Instructions
,
and
the
same
Examples
,
and
nevertheless
Livia
never
cared
for
any
but
Licentious
Company
;
and
Julia
always
loved
the
Conversation
of
such
as
were
sober
and
wise
.
They
were
seen
at
the
publick
Shows
,
the
one
surrounded
with
Lewd
Courtiers
,
the
other
with
Philosophers
.
Tho
these
Princesses
had
the
same
Education
,
yet
they
were
very
different
in
their
Course
of
Life
;
and
while
they
both
follow'd
their
Inclination
,
the
one
was
Vertuous
,
the
other
Debauched
.
Thus
we
see
what
a
good
or
bad
Nature
can
do
:
Let
us
now
observe
how
absolutely
necessary
it
is
to
have
a
good
Education
.
WHATEVER
IS
said
in
favour
of
Nature
or
Birth
it
still
seems
to
me
that
Education
is
yet
more
requisite
.
The
former
depends
upon
Chance
,
and
the
other
upon
our
Endeavour
.
Education
is
necessary
to
all
sorts
of
Persons
.
It
makes
those
Women
that
have
a
good
Temperament
become
the
more
perfect
,
and
those
who
have
a
bad
one
,
it
renders
the
less
insupportable
.
It
gives
Lustre
to
the
one
sort
,
and
repairs
in
some
measure
the
Defects
of
the
other
.
As
Lead
was
more
valuable
when
form'd
by
the
Art
of
that
Excellent
Statuary
Phidias
,
than
an
unshapen
Lump
of
Gold
;
so
an
indifferent
Nature
will
succeed
better
with
an
excellent
Education
,
than
an
excellent
Nature
with
an
ill
Education
.
We
have
mentioned
in
the
beginning
of
this
Discourse
the
Three
Principles
of
Plato
,
but
here
we
must
place
the
Three
Principles
of
Plutarch
.
We
can
do
nothing
with
any
Perfection
(
said
he
)
in
Vertue
or
in
the
Sciences
without
Nature
,
Knowledge
and
Use
.
Nature
gives
the
Capacity
,
Reason
shows
the
Rules
,
and
Use
gives
us
Exercise
for
the
acquiring
a
readiness
and
habit
.
Knowledge
without
Nature
is
rude
,
and
Nature
without
Knowledge
is
blind
;
but
both
the
one
and
the
other
is
still
imperfect
without
Experience
.
We
may
see
then
how
necessary
Education
is
,
since
it
includes
Art
and
Experience
;
and
in
that
it
polishes
and
compleats
what
Nature
had
but
begun
.
If
Nature
gives
Matter
,
it
is
Education
that
gives
Form
and
Beauty
.
It
is
for
this
reason
that
our
Ancestors
were
of
Opinion
,
we
are
indebted
but
little
less
to
those
that
teach
than
to
those
that
have
begotten
us
;
since
if
the
latter
have
given
us
Life
,
the
other
give
us
Knowledge
,
without
which
Life
would
be
but
troublesome
and
unpleasant
.
It
was
for
this
reason
that
the
Lacedaemonians
chose
one
of
the
wisest
and
most
able
Persons
among
their
Magistrates
for
the
Instructing
,
and
bringing
up
of
their
Children
.
It
was
for
this
reason
that
E●eocles
would
needs
have
old
Men
given
in
Hostage
to
Antipater
rather
than
young
Persons
,
fearing
least
their
youth
might
be
corrupted
in
a
Foreign
Country
.
It
was
lastly
for
this
Reason
the
Pythagoreans
were
wont
to
say
,
That
the
Education
of
Children
is
the
Foundation
of
Common-wealths
.
And
in
truth
they
were
not
in
the
wrong
,
when
they
believed
that
the
Happiness
of
Estates
and
Provinces
depends
much
upon
the
good
Education
of
Children
;
for
't
is
no
easie
matter
to
retain
the
People
in
due
Subjection
when
they
are
brought
up
with
Principles
of
Rebellion
.
Moreover
,
Nature
only
gives
us
a
sense
of
private
good
and
advantage
,
but
Education
teaches
us
the
sense
we
ought
to
have
of
the
Publick
Interests
.
Nature
carries
us
to
Liberty
,
but
Education
keeps
us
within
our
Duty
.
Good
Education
then
is
altogether
necessary
to
both
Sexes
,
whatever
good
Fortune
they
have
in
their
Birth
:
How
good
soever
the
Mold
is
,
yet
there
must
be
an
Husbandman
and
there
must
be
Seed
to
make
it
bring
forth
a
Crop
of
Corn
;
so
though
our
Nature
be
excellent
in
its
self
,
there
must
be
added
moreover
good
Instructions
and
good
Examples
for
the
making
it
bring
forth
good
Fruits
:
I
may
well
say
further
,
That
as
the
best
Mold
bears
nothing
but
Briers
if
it
be
not
cultivated
,
so
the
best
Natural
Parts
produce
but
very
ill
things
if
they
are
left
without
Discipline
.
Nature
employs
all
her
force
towards
ill
things
,
it
is
necessary
then
that
we
retrench
our
Inclinations
,
as
the
superfluous
Branches
of
Trees
are
pruned
away
,
that
so
the
Sap
may
be
all
spent
upon
those
which
must
bear
Fruit.
I
confess
that
we
must
sometimes
have
regard
to
temper
,
for
that
as
every
sort
of
Land
will
not
bear
every
sort
of
Seed
,
so
every
Humour
is
not
capable
of
all
sorts
of
Impressions
.
If
Nature
without
Art
has
no
certainty
;
Art
without
Nature
has
no
strength
nor
sweetness
:
It
must
needs
be
then
that
in
this
case
the
Form
must
have
Matter
to
sustain
it
,
and
the
Accident
must
support
it self
by
some
Substance
.
I
CONFESS
that
Nature
is
somewhat
necessary
to
our
succeeding
well
,
but
it
must
also
be
owned
that
it
may
be
constrain'd
;
and
that
there
is
no
less
labour
necessary
to
the
excelling
in
a
Vertue
to
which
we
have
an
Inclination
,
than
for
that
to
which
we
have
none
at
all
.
In
truth
this
Point
of
Morality
is
not
less
agreeable
than
necessary
.
That
we
may
not
abuse
our selves
then
in
this
matter
,
it
is
convenient
to
observe
that
Nature
does
not
give
us
an
Inclination
to
Vertue
so
much
as
to
the
extreams
about
it
.
It
mounts
to
an
Excess
or
falls
even
to
Defect
,
if
it
be
not
fastened
in
the
point
of
Mediocrity
by
the
means
of
Education
and
Art
.
Nature
needs
either
a
Bridle
or
Spur
,
it
either
freezes
or
burns
,
it
passes
from
one
extream
to
another
,
if
Education
does
not
show
it
the
Middle
where
Vertue
dwells
.
Upon
the
whole
,
when
Nature
carries
us
to
any
excess
,
as
to
Rashness
or
Prodigality
,
we
are
thought
to
have
an
Inclination
to
some
Vertue
there
,
where
in
truth
we
do
only
encline
to
a
Vice
.
It
is
for
this
reason
that
Morality
has
much
more
difficulty
to
cure
the
Distempers
of
the
Soul
,
than
Medicine
has
to
heal
those
of
the
Body
.
Physick
hardly
heals
those
Distempers
that
proceed
from
Want
,
and
Morality
can
hardly
conquer
those
which
proceed
from
Abundance
.
Physick
more
easily
retrenches
what
is
superfluous
,
than
it
can
repair
what
is
wanting
;
Morality
does
more
easily
repair
than
retrench
.
So
much
truth
there
is
in
this
,
that
we
have
sometimes
most
difficulty
to
do
well
even
on
that
side
to
which
our
Inclination
most
carries
us
.
It
is
harder
for
a
Prodigal
Person
to
become
rightly
liberal
than
for
one
that
is
covetous
.
It
is
more
easie
to
raise
a
Defect
up
to
a
Mediocrity
than
to
bring
an
Excess
down
to
it
.
Behold
the
reason
of
this
:
It
is
because
the
Excess
allures
us
with
more
of
Pleasure
than
the
Defect
;
and
though
the
two
Extreams
are
equally
Vicious
,
nevertheless
we
carry
our selves
more
freely
to
that
which
is
excessive
than
to
that
which
is
defective
.
We
rather
chuse
what
is
too
much
than
what
is
too
little
:
We
love
to
be
swoln
and
puffed
up
with
Fat
,
even
till
we
grow
unwieldy
,
rather
than
to
be
meagre
and
lean
:
It
seems
to
us
as
if
there
were
more
Courage
and
Excuse
for
Transgressing
by
Prodigality
than
by
Avarice
,
and
by
Rashness
than
Fearfulness
.
It
is
certain
then
that
Nature
gives
us
nothing
of
Regular
;
it
only
makes
us
Prodigal
,
or
Rash
;
it
is
only
Art
or
Education
that
can
teach
us
how
we
must
govern
our selves
to
be
rightly
liberal
or
courageous
.
It
is
not
difficult
to
judge
from
hence
that
they
who
seem
to
have
the
best
Nature
,
have
need
of
the
best
Education
,
to
the
end
they
may
retrench
or
regulate
that
which
Nature
has
given
them
.
Let
us
declare
the
truth
:
A
Lady
born
with
the
faculty
of
Speaking
readily
,
will
,
without
Education
,
become
a
meer
Tatler
:
A
serious
Humour
will
become
Morose
;
A
Prudent
Wit
will
grow
crafty
and
deceitful
.
Nature
wanders
if
we
do
not
conduct
and
guide
it
;
even
the
force
and
vigour
of
it
becomes
prejudicial
,
if
we
have
not
Art
and
Light
for
it
to
make
use
of
.
BUT
IF
I
suppose
all
that
which
I
have
been
last
speaking
may
be
false
,
and
that
it
is
more
easie
to
become
exactly
Vertuous
in
that
to
which
we
incline
than
in
that
which
we
do
not
incline
to
,
what
praise
then
would
be
merited
hereby
?
What
great
matter
is
it
for
a
Man
to
be
good
,
when
he
cannot
be
bad
?
What
honour
can
we
pretend
to
deserve
in
being
Vertuous
there
where
we
cannot
offend
but
by
constraint
,
and
endeavour
?
If
there
be
good
fortune
in
this
,
yet
there
is
no
glory
due
to
it
.
It
is
no
more
a
matter
of
Praise
to
have
a
Vertue
so
natural
than
to
be
born
with
a
fair
Face
or
a
robust
Body
.
And
,
to
speak
rightly
concerning
this
matter
,
it
must
be
said
,
Those
Vertues
which
are
natural
to
us
proceed
very
often
from
an
ill
Principle
;
the
Patience
that
is
natural
comes
from
Flegm
and
Stupidity
;
the
Boldness
that
is
allied
to
the
Temperament
,
comes
from
Ignorance
or
want
of
Wit.
And
especially
since
there
is
no
liberty
nor
choice
in
the
matter
,
there
can
be
neither
any
glory
or
merit
.
But
if
I
grant
there
is
some
knowledge
and
choice
attending
the
practice
of
those
Vertues
;
yet
certainly
where
there
is
so
much
easiness
to
do
what
is
done
,
it
must
be
reckon'd
to
deserve
the
less
Praise
.
It
was
not
so
much
a
matter
of
wonder
to
see
Demades
become
a
good
Orator
as
it
was
for
Demosthenes
to
be
so
:
I
say
Demosthenes
,
because
Nature
had
seem'd
to
deny
him
both
Tongue
and
Lungs
;
and
yet
he
rendred
himself
so
admirable
in
Eloquence
,
that
his
Example
alone
is
sufficient
to
show
that
there
is
almost
nothing
impossible
to
Art
,
and
that
there
is
hardly
any
defect
which
we
may
not
correct
,
as
he
did
his
,
by
labour
and
study
.
It
is
in
this
that
we
merit
the
greatest
glory
;
when
notwithstanding
a
natural
repugnance
and
aversion
that
we
have
to
do
well
in
any
case
,
yet
we
do
not
fail
to
acquire
a
habit
of
doing
it
.
Certainly
to
raise
a
Vertue
in
a
Temper
that
is
contrary
to
it
,
is
to
do
as
those
Kings
,
who
,
to
show
their
Power
,
cause
Palaces
and
places
of
Pleasure
to
be
made
in
Desarts
and
upon
Rocks
.
What
a
glory
was
it
to
Heraclides
to
become
a
Philosopher
,
when
he
had
so
very
little
Inclination
to
Wisdom
?
and
for
Socrates
to
become
a
good
Man
,
who
had
so
little
Disposition
to
Vertue
?
What
a
glory
is
it
to
see
a
Person
Chast
while
Nature
makes
the
Blood
boil
high
in
the
Veins
?
How
glorious
was
it
to
see
a
Philosopher
drag
a
trembling
Body
to
the
Wars
,
and
to
see
a
Spirit
bold
while
the
sense
is
weak
and
fearful
?
In
truth
,
I
love
better
the
Courage
of
Cato
than
that
of
Ajax
.
I
like
the
Boldness
that
is
founded
in
Reason
,
rather
than
that
which
proceeds
from
the
Blood
.
I
do
not
wonder
at
all
that
the
Blind
make
nothing
of
Lightning
,
or
that
the
Deaf
are
not
terrified
at
Thunder
.
In
the
same
Proportion
that
there
is
a
want
of
the
knowledge
of
an
evil
,
there
must
be
,
without
doubt
,
a
want
of
the
fear
of
it
.
That
only
amazes
me
,
to
see
so
many
great
Persons
who
have
acquir'd
the
Habits
of
many
Vertues
,
when
they
had
not
the
least
Disposition
towards
them
.
There
is
then
a
much
greater
Glory
in
conquering
the
Repugnancy
that
we
have
to
Good
,
than
in
only
letting
our selves
be
carried
on
with
the
Inclination
that
we
have
naturally
to
it
.
And
upon
this
account
it
is
,
that
Education
is
altogether
requisite
;
since
this
polishes
yet
further
a
good
Nature
,
and
corrects
the
faults
of
a
bad
one
.
It
is
for
this
Reason
,
that
there
is
not
a
Person
so
unhappy
in
his
Birth
,
who
may
not
with
some
hopes
aspire
after
Perfection
;
since
we
have
the
Examples
of
so
many
great
Spirits
,
that
have
surmounted
the
Wickedness
of
their
Temper
,
and
conquer'd
the
natural
Aversion
that
was
in
them
to
Good
.
For
this
Reason
we
ought
to
have
a
great
Esteem
of
Education
,
since
it
will
serve
us
as
our
Occasion
requires
,
both
for
Food
and
Physick
:
It
heals
Distempers
,
and
it
maintains
Health
:
It
improves
what
is
Good
,
and
corrects
that
which
is
Evil.
LET
US
PROCEED
to
that
which
is
of
most
Importance
.
That
we
may
succeed
well
in
this
Matter
we
must
begin
betimes
to
render
our selves
capable
of
true
Goodness
,
by
the
Means
of
a
religious
Education
;
since
whatever
the
natural
Repugnance
may
be
,
that
we
have
to
any
Evil
,
there
is
still
enough
of
Vertue
to
be
acquired
,
and
of
Imperfection
to
be
overcome
,
to
give
us
a
great
deal
of
Labour
.
Observe
here
the
Advice
which
seems
to
me
of
more
than
ordinary
Usefulness
.
We
cannot
set
our selves
too
soon
to
learn
the
Hatred
of
Vice
,
and
the
Love
of
Vertue
.
I
cannot
approve
of
the
Opinion
of
Hesiod
,
who
forbids
to
teach
Children
any
thing
before
they
are
seven
years
of
Age.
And
I
like
that
of
Crysippus
much
better
,
who
maintained
,
That
in
the
short
Life
of
Man
,
there
could
be
no
Time
well
afforded
to
be
lost
.
Can
we
begin
too
soon
to
heap
up
those
good
things
in
which
we
can
never
become
rich
enough
?
Can
we
study
too
early
any
Science
,
in
which
we
can
never
be
sufficiently
perfect
.
Men
complain
of
the
Length
of
Art
,
and
the
Shortness
of
Life
.
But
if
we
would
acknowledge
our
Errour
herein
,
we
should
own
,
that
this
Unhappiness
comes
not
from
hence
,
that
our
Life
is
too
soon
at
an
end
;
but
from
our
Beginning
in
Vertue
or
Learning
too
late
.
We
might
render
it
much
the
longer
for
the
Knowledge
of
good
things
,
if
we
would
begin
to
live
and
to
study
together
.
They
that
do
not
awake
till
Noon
,
have
no
right
to
complain
that
the
Day
is
too
short
:
They
might
have
retarded
the
Evening
by
making
a
diligent
Use
of
the
Morning
.
Since
we
cannot
set
the
Period
further
off
,
at
least
let
us
begin
the
sooner
:
Let
us
advance
the
Beginning
,
since
we
cannot
keep
back
the
End
.
When
is
it
then
that
they
ought
to
take
care
about
the
Education
of
Children
?
Certainly
they
cannot
begin
too
early
to
teach
them
that
which
they
ought
to
practice
through
their
whole
Lives
.
As
Lalius
among
the
Heathens
taught
his
Daughter
from
the
Cradle
the
Laws
of
Eloquence
,
that
she
might
know
how
to
speak
well
:
So
S.
Jerom
taught
Pacatula
the
Laws
of
Christianity
from
the
very
Breasts
,
that
she
might
know
how
to
live
religiously
.
What
is
there
we
ought
rather
to
know
than
Religion
?
and
wherein
can
we
more
worthily
employ
the
first
Fruits
of
our
Reason
,
and
the
first
Essays
of
Speech
,
than
to
acknowledge
and
adore
him
who
has
given
us
one
and
the
other
of
these
?
Josephus
says
,
that
the
Israelites
,
by
the
Commandment
of
Moses
,
knew
the
Law
before
they
knew
their
own
Names
.
It
is
thereabouts
that
we
ought
to
begin
our
Christian
Education
.
It
ought
not
to
be
said
,
that
at
such
an
Age
we
are
capable
of
so
serious
a
Knowledge
.
Certainly
Childhood
is
capable
of
learning
the
Laws
of
Religion
,
if
it
be
not
of
putting
them
in
Practice
:
This
Age
is
capable
of
the
Functions
of
the
Memory
,
if
not
of
those
of
the
Judgment
.
Therefore
the
Poets
feign
,
that
the
most
ancient
of
the
Muses
is
Mnemosyne
,
that
is
to
say
,
the
Memory
;
to
shew
that
this
is
the
first
Thing
whereof
we
are
capable
.
For
,
as
there
can
be
nothing
expected
from
a
Field
that
is
never
sown
;
so
there
can
be
nothing
hoped
for
from
all
our
Endeavours
,
if
this
Mother
of
Arts
and
Sciences
lies
barren
.
It
ought
therefore
to
be
rendred
fruitful
betimes
by
an
holy
Education
,
to
the
end
it
may
produce
wholsome
Effects
,
when
we
shall
have
the
Use
of
Reason
and
Understanding
.
Children
are
capable
to
receive
,
if
they
are
not
to
produce
.
They
are
capable
of
Impression
,
if
not
of
Action
.
The
Knowledge
of
Good
,
forms
it self
in
the
Soul
,
just
as
the
Seed
shoots
in
the
Earth
:
There
is
a
time
when
they
are
hid
;
there
is
another
when
they
flourish
,
and
wherein
they
bear
Fruit.
Ah
,
how
happy
are
those
Women
,
that
know
Heaven
before
Earth
;
and
learn
Devotion
before
Vanity
!
This
divine
Foundation
can
never
be
ruin'd
:
What
is
imprinted
at
first
in
this
clean
Paper
,
can
never
be
got
out
again
.
The
holy
Scent
with
which
the
new
Vessel
is
perfum'd
,
will
abide
in
it
a
long
time
.
For
this
Reason
,
't
is
highly
important
that
they
should
have
Impressions
of
Good
made
in
them
,
before
they
be
exposed
to
those
of
Evil.
And
if
Quinctilian
wish'd
,
that
even
the
Nurse
should
be
Eloquent
for
the
making
an
Oratour
,
and
for
the
better
Forming
of
the
Speech
of
Children
;
there
would
be
reason
also
to
desire
that
she
were
devout
for
the
better
Forming
of
the
Conscience
,
and
to
lay
betimes
the
first
Foundations
of
Vertue
.
I
do
not
intend
herein
,
that
we
should
begin
all
at
once
to
make
Children
learn
the
highest
Mysteries
of
our
Religion
:
We
must
accommodate
Instruction
to
their
Minds
,
as
we
need
to
do
Food
to
their
Stomachs
;
and
give
them
first
Milk
before
we
give
them
any
solid
Nourishment
.
I
know
well
enough
we
cannot
reasonably
attempt
to
make
the
little
Creature
sensible
of
the
Grandeur
of
the
Eternal
.
Glory
,
which
would
desire
a
Sugar-Plum
more
;
or
to
teach
the
Worth
of
Obedience
to
her
that
lifts
a
little
Hand
to
strike
her
Mother
.
I
know
well
,
that
the
Knowledge
of
Christianity
has
,
as
Tertullian
speaks
,
certain
Degrees
,
and
even
several
Ages
,
wherein
to
grow
and
raise
it self
by
little
and
little
.
But
after
all
,
supposing
that
Children
cannot
comprehend
that
which
is
so
elevated
,
must
we
therefore
not
teach
them
any
thing
but
what
is
superfluous
and
idle
?
Why
is
it
,
do
we
think
,
that
they
are
always
in
Action
,
and
play
so
many
Tricks
?
Is
not
this
as
a
silent
Complaint
of
the
Time
which
they
are
suffered
to
lose
?
Is
not
this
a
sign
that
they
want
better
Employment
;
and
that
even
already
they
might
be
busied
about
something
else
than
in
Play
,
and
about
Babies
?
I
do
not
herein
desire
that
any
should
fasten
themselves
upon
my
Opinion
.
I
have
not
so
great
an
esteem
of
my
own
Thoughts
,
as
to
be
willing
to
impose
them
for
a
Rule
to
all
others
.
But
let
us
observe
what
S.
Jerom
says
concerning
the
Education
of
the
young
Pacatula
;
and
which
may
be
of
great
use
to
those
of
her
Sex
.
As
soon
(
says
he
)
as
She
shall
have
passed
the
Age
of
seven
Years
,
let
her
learn
the
Psalter
by
heart
,
and
let
the
holy
Scripture
be
all
the
Treasure
of
her
Soul
:
She
ought
to
begin
to
be
instructed
(
he
adds
)
as
soon
as
she
begins
to
blush
.
As
soon
as
they
are
capable
of
Shame
,
they
are
capable
of
Discipline
.
From
the
Time
that
they
show
the
Marks
of
their
Conscience
upon
the
Countenance
,
it
ought
to
be
believed
that
Remorse
has
taken
place
of
Innocence
;
since
they
already
know
to
put
a
Difference
between
Good
and
Evil.
See
here
the
Opinion
of
that
holy
Man
,
which
perhaps
,
may
seem
too
severe
to
a
great
many
.
But
let
the
World
think
of
it
what
they
will
;
the
Corruption
of
Education
which
we
commonly
see
is
an
unparallell'd
Disorder
:
When
we
may
see
Young
Persons
allow'd
all
manner
of
Liberty
;
and
that
they
are
praised
for
that
which
they
ought
to
be
corrected
for
;
and
as
if
there
were
a
Fear
that
they
should
not
learn
to
sin
soon
enough
;
they
are
accustomed
to
see
and
to
do
Evil
,
to
the
end
they
may
have
the
less
Fear
,
when
they
shall
be
arrived
to
a
riper
Age.
THAT
NONE
MAY
accuse
me
of
too
much
Severity
,
I
declare
,
that
too
great
a
Restraint
is
often
very
dangerous
;
and
the
Danae
,
whom
the
Poets
tell
of
,
was
corrupted
in
that
Tower
where
her
Parents
had
shut
her
up
,
to
keep
her
safe
.
This
Solitude
was
more
dangerous
to
her
,
than
Company
might
have
been
.
I
own
,
that
as
Waters
pent
in
,
rush
with
the
greater
Violence
when
they
get
loose
;
so
those
humours
that
have
been
too
hardly
used
,
fly
out
with
the
greater
License
,
when
they
can
meet
with
a
favourable
Occasion
.
Lastly
,
I
grant
that
there
ought
to
be
Moderation
used
in
this
Matter
:
That
they
ought
not
to
have
all
things
permitted
,
nor
all
forbidden
them
;
that
Prudence
should
shew
us
a
certain
Path
between
Licentiousness
and
Tyranny
;
and
that
we
should
mannage
wisely
our
Promises
,
and
Threatnings
;
our
Sweetness
and
Rigour
.
BUT
HOWEVER
,
in
my
Opinion
,
Restraint
is
more
safe
for
this
Age
than
Liberty
:
And
if
one
has
not
a
very
good
Understanding
,
the
Chains
of
Fear
hold
us
to
our
Duty
much
better
than
the
Cords
of
Love
.
Gentleness
is
good
for
those
who
have
some
Knowledge
and
a
good
Wit
;
but
to
those
that
want
these
,
it
is
very
dangerous
.
If
they
have
a
good
Nature
,
Liberty
may
corrupt
it
:
If
a
vicious
one
,
they
want
nothing
but
Occasions
or
Opportunities
to
do
ill
.
It
seems
to
me
convenient
to
treat
young
Persons
as
they
do
those
that
are
sick
:
We
must
have
regard
to
what
is
profitable
to
them
,
not
to
what
would
be
most
pleasing
.
There
is
too
great
Hazard
in
committing
them
to
their
own
Conduct
:
Distrust
in
this
Case
is
one
of
the
fittest
Parts
of
Prudence
;
which
ought
not
only
to
regard
the
Evils
impending
,
but
also
those
that
are
possible
,
so
as
to
make
Provision
against
them
.
By
keeping
them
at
a
Distance
from
Temptation
and
Opportunity
;
at
least
,
we
take
from
them
the
Effects
,
if
we
take
not
the
Desires
:
If
the
Venom
stays
with
them
of
a
vicious
Inclination
,
it
is
hinder'd
from
hurting
.
And
that
we
may
the
better
make
it
appear
how
far
the
Fear
of
Danger
ought
to
extend
,
let
us
observe
,
that
S.
Jerom
did
forbid
to
the
young
Pacatula
,
not
only
the
Company
at
Balls
and
Comedies
,
but
also
even
the
Assemblies
of
the
Church
,
when
there
was
Danger
.
These
,
in
truth
,
are
Holy
Places
;
but
there
are
in
them
sometimes
Spectators
and
Occasions
that
are
Profane
.
BUT
IF
WE
enquire
further
into
the
Original
of
Evil
,
we
shall
find
that
the
greatest
Danger
of
Corruption
for
young
Children
,
is
very
often
Domestick
.
And
if
many
Daughters
have
the
Vices
of
their
Mothers
;
this
is
by
Imitation
as
well
as
by
Resemblance
in
Disposition
.
A
bad
Example
has
no
less
Power
and
Influence
in
the
Matter
of
Education
,
than
the
Blood
has
upon
the
Birth
.
I
blush
when
I
consider
the
Disorder
of
the
Age.
How
is
it
possible
,
that
this
Child
should
not
be
addicted
to
Gaming
,
who
has
,
perhaps
,
hardly
ever
seen
his
Father
without
the
Dice
or
Cards
in
his
Hand
?
And
how
can
this
Daughter
be
Chast
,
who
knows
her
Mother
daily
sighing
after
her
Gallants
;
who
sees
her
,
every
Moment
receiving
Love-Letters
;
and
never
hears
her
speak
but
of
Walks
,
and
Assignations
that
are
suspected
?
Besides
this
;
How
can
we
reprove
them
for
a
Vice
,
who
have
seen
us
committing
the
same
?
To
speak
the
Truth
;
Whatever
Menaces
,
whatever
Lectures
we
give
them
,
still
the
Example
shall
have
more
Power
to
carry
them
to
Ill
,
than
Corrections
or
Forbiddings
can
have
to
withhold
them
from
it
.
As
the
Vine
lifts
it self
upon
the
first
support
it
can
find
;
so
Childhood
conforms
its
self
to
the
first
Model
that
it
sees
:
Not
being
yet
able
to
act
by
reason
it
moves
by
Example
.
Childhood
receives
the
bad
Impressions
easily
,
but
they
cannot
be
defaced
again
,
but
with
a
great
deal
of
Difficulty
.
And
if
the
Apostles
seem'd
to
find
it
difficult
to
drive
out
a
Devil
from
one
that
had
been
possess'd
from
his
Youth
;
we
ought
to
believe
this
a
Miracle
very
rare
,
The
Conversion
of
a
Person
debauched
from
his
Childhood
.
Whenever
the
Education
is
bad
,
Vice
gets
so
deep
rooting
in
our
Souls
,
that
it
is
in
a
manner
impossible
to
get
rid
of
it
.
And
let
it
be
judged
what
Hope
there
is
of
saving
a
Person
,
when
a
vicious
Habit
is
added
to
a
vicious
Nature
.
To
oblige
Mothers
to
think
the
more
seriously
of
this
Matter
,
we
have
many
Examples
,
as
well
sacred
as
profane
,
which
might
be
produced
;
but
I
shall
content
my self
,
to
shew
them
that
of
the
Eurydice
in
Plutarch
.
This
illustrious
Lady
being
now
well
advanced
in
Years
,
made
her self
be
taught
the
Arts
and
Languages
,
to
the
end
that
she
might
be
able
to
teach
them
her self
to
her
Children
.
She
did
not
at
all
think
it
sufficient
to
give
them
Life
by
bringing
them
forth
,
if
she
did
not
also
render
them
vertuous
by
their
Education
.
How
lovely
is
this
Example
!
From
hence
we
may
learn
that
the
Mothers
who
have
no
Merit
nor
Goodness
,
ought
to
acquire
it
,
at
least
,
on
purpose
for
the
Instruction
of
their
Children
.
And
if
a
Heathen
had
so
much
Care
for
the
teaching
of
her
Children
to
speak
well
,
how
much
more
should
the
Christian
Ladies
have
for
the
Instructing
of
theirs
to
live
well
?
Of
an
Equal
Mind
under
Good
and
Bad
Fortune
.
IT
IS
NOT
a
small
difficulty
to
determine
whether
the
Women
are
more
capable
of
Moderation
in
a
good
Fortune
,
or
of
Patience
in
a
bad
one
.
Whether
they
are
more
subject
to
Despair
under
Affliction
,
or
to
Insolence
when
they
are
Prosperous
;
since
,
to
speak
the
truth
,
both
Grief
and
Pleasure
sometimes
do
no
less
harm
to
our
Spirits
than
Frosts
or
great
Hearts
of
the
Sun
do
to
Flowers
;
and
as
a
Flame
goes
out
by
either
too
little
or
too
much
of
the
Matter
that
feeds
them
,
so
the
Spirit
is
lost
by
too
little
or
too
much
of
Contentment
.
If
our
Fickleness
be
well
examin'd
,
it
will
be
found
to
proceed
from
these
two
sources
.
Fortune
assaults
us
with
Sword
or
Poison
:
It
destroys
us
either
with
the
Face
of
a
Syren
,
or
with
that
of
a
Fury
:
and
for
fear
least
we
should
avoid
the
mischiefs
she
intends
,
she
will
employ
even
that
which
is
good
to
the
doing
of
us
harm
.
Let
us
not
dissemble
our
weakness
;
we
waver
both
in
one
and
the
other
Fortune
.
And
as
the
Painters
observe
,
the
same
wrinckles
of
the
Face
serve
both
for
laughing
and
crying
;
so
certainly
experience
shows
that
we
laugh
and
weep
very
often
like
Children
for
the
same
cause
.
I
will
say
somewhat
more
;
The
same
Persons
who
rejoice
too
much
in
what
favours
them
,
are
also
too
sad
under
evil
.
The
defect
as
well
as
excess
causes
inequality
in
them
;
and
as
those
Bodies
which
are
very
sensible
of
heat
,
are
alike
sensible
of
cold
,
so
those
Spirits
that
suffer
themselves
to
be
too
much
overtaken
with
Grief
,
do
also
suffer
themselves
to
be
too
much
transported
with
Pleasure
;
they
are
commonly
the
same
Persons
who
are
subject
to
Insolence
and
Impatience
.
There
are
few
Persons
who
know
how
to
regulate
their
Resentments
,
and
who
can
show
a
strength
of
Spirit
on
great
occasions
of
Joy
or
Grief
.
There
are
few
that
are
like
Socrates
in
this
,
who
always
show'd
a
Countenance
and
Mind
equal
in
all
sorts
of
Occurrences
.
We
suffer
our selves
to
be
carried
away
with
the
Stream
;
Occasions
command
us
;
We
are
like
those
Birds
that
are
swimming
upon
the
Water
during
a
Tempest
,
that
are
exalted
or
abased
by
the
Wave
that
carries
them
.
LET
NOT
ANY
imagine
now
that
to
describe
an
equal
Mind
I
will
make
a
stupid
one
.
I
desire
the
Lady
to
be
Prudent
not
Unsensible
.
I
do
not
mean
that
she
should
quite
rid
her self
of
Passions
,
but
that
she
should
tame
them
.
This
would
be
no
less
unjust
than
impossible
.
But
if
this
were
a
thing
that
could
be
done
,
were
it
not
a
very
inhumane
Philosophy
that
should
renounce
Compassion
and
Mercy
,
or
Love
and
Hope
?
A
great
Person
of
the
present
time
had
reason
to
say
,
That
to
think
of
taking
away
the
Passions
entirely
,
were
to
propose
the
turning
of
a
Man
into
a
Rock
,
or
a
God
,
by
putting
him
either
too
much
above
,
or
too
much
beneath
resentment
.
The
Opinion
of
Epictetus
in
this
matter
seems
to
me
admirable
.
We
ought
not
to
be
without
Affection
(
says
he
)
as
the
Brutes
,
nor
without
reason
as
Fools
,
but
we
ought
to
be
so
sensible
as
still
to
know
how
to
oppose
Reason
to
Grief
;
because
when
we
live
after
that
manner
,
we
show
that
we
can
be
Sick
,
and
can
cure
our selves
;
that
we
have
both
a
sence
and
wisdom
.
Or
otherwise
we
should
not
have
an
equality
of
Mind
,
but
a
stupidity
:
and
it
were
to
show
that
we
have
either
no
resentment
,
or
no
reason
to
govern
it
.
And
in
truth
,
I
cannot
approve
of
a
Mind
constant
after
the
Stoical
manner
.
The
Wise
Person
they
would
frame
,
resembles
the
Caeneus
in
Pindar
,
who
had
a
Skin
so
hard
that
it
could
resist
Arrows
and
Darts
,
though
he
were
perfectly
naked
.
Their
Insensible
Philosopher
seems
to
be
composed
of
Adamant
;
he
is
shut
up
close
,
but
will
not
acknowledge
himself
a
Prisoner
;
though
he
grows
old
,
yet
he
does
not
think
himself
wearing
out
;
he
is
Ugly
,
but
very
agreeable
however
;
he
is
a
King
,
but
enjoys
nothing
but
his
Arguments
;
he
possesses
all
things
,
but
begs
his
Bread
;
his
Fancy
serves
him
for
a
Horn
of
Plenty
,
even
in
Poverty
it self
;
and
,
to
say
truth
,
he
is
not
happy
,
but
only
because
he
is
unwise
.
This
Stoical
Spirit
will
not
suffer
itself
to
be
touched
with
Joy
any
more
than
with
Sorrow
.
To
be
of
an
equal
Mind
according
to
the
Mode
of
this
Sect
,
one
must
not
put
ones
self
to
any
trouble
if
a
Friend
be
Sick
,
or
Unfortunate
.
We
ought
not
any
more
to
rejoice
at
a
Good
Fortune
,
than
to
make
our selves
sad
at
an
Evil
one
:
A
state
of
good
Health
should
no
more
render
us
content
,
than
that
of
Sickness
.
We
must
even
pass
from
one
to
the
other
of
these
without
any
resentment
of
the
change
.
See
here
the
equal
Mind
of
the
Stoicks
!
But
is
not
this
a
very
extravagant
Morality
?
Must
it
not
be
said
,
That
those
who
maintain
this
Doctrine
might
more
fitly
call
themselves
Poets
than
Philosophers
?
And
are
not
their
Wise
Men
like
the
Mighty
Knights
in
Romances
,
that
stop
Rivers
,
and
encounter
the
Stars
themselves
,
and
carry
away
every
where
Prodigious
Victories
?
It
is
not
at
all
of
this
sort
that
I
desire
a
well
composed
Mind
to
be
;
I
do
not
seek
for
an
imaginary
force
of
Mind
,
and
such
as
would
destroy
Humanity
instead
of
regulating
it
.
I
desire
only
a
Wisdom
that
is
possible
and
reasonable
.
I
declare
,
That
there
are
times
and
occasions
wherein
one
may
very
justly
weep
or
laugh
,
and
may
be
joyful
or
sad
.
Also
I
judge
,
that
when
Euphrante
had
lost
an
Excellent
Wife
,
he
had
reason
to
complain
of
his
Philosophy
;
for
that
it
commands
us
(
as
he
said
)
to
love
that
which
is
good
,
and
yet
forbids
us
to
be
grieved
when
we
have
lost
it
.
Since
we
ought
to
express
a
joy
when
we
have
with
us
an
Object
that
pleases
us
,
may
we
not
also
testifie
some
regret
when
we
have
it
no
longer
?
That
which
any
possess
with
love
,
they
cannot
lose
but
with
grief
.
It
is
no
less
natural
to
be
sad
for
the
presence
of
Evil
,
than
to
be
joyful
for
the
presence
of
good
.
Provided
there
be
no
excess
in
these
things
,
it
is
but
a
mad
Philosophy
that
would
forbid
us
the
having
resentments
so
natural
and
reasonable
.
To
be
joyful
in
the
Morning
upon
good
Tidings
,
and
sad
in
the
Evening
for
bad
News
,
this
is
not
a
Vicious
inequality
,
this
change
is
just
:
and
as
our
Taste
is
diversly
affected
with
that
which
is
bitter
or
with
that
which
is
sweet
,
our
Mind
also
must
be
moved
with
that
which
is
good
or
evil
.
What
danger
is
there
in
owning
that
our
Soul
is
capable
of
joy
and
sadness
,
as
well
as
our
Senses
are
of
Pain
or
Pleasure
?
In
truth
it
may
be
said
,
That
Reason
is
not
contrary
to
Nature
,
and
it
is
possible
to
show
our selves
wise
and
sensible
both
at
once
.
Let
us
make
this
Error
yet
a
little
more
manifest
.
There
are
some
that
think
it
a
great
effect
of
Constancy
to
make
no
Complaints
of
any
evil
that
they
endure
:
but
certainly
there
is
sometimes
no
less
danger
than
blindness
in
so
doing
:
It
is
a
Vanity
that
has
cost
many
Ladies
very
dear
,
while
they
have
encreased
their
ill
by
being
desirous
to
conceal
it
,
and
because
they
would
not
shed
a
few
Tears
,
they
have
been
seen
to
Die
suddenly
upon
the
place
.
Since
our
Lord
Jesus
himself
willingly
testified
his
Grief
by
weeping
,
and
surely
none
can
accuse
him
of
having
an
uneven
or
unconstant
Mind
;
we
may
declare
That
Weeping
and
Complaint
do
not
always
testifie
Impatience
,
but
only
they
show
that
we
are
not
utterly
insensible
.
Let
us
declare
,
That
if
God
himself
was
pleased
to
show
that
he
was
indeed
Man
too
by
sadness
,
and
tears
;
we
ought
not
to
be
ashamed
to
confess
our selves
such
likewise
by
the
same
signs
and
appearances
.
However
it
be
a
sign
of
weakness
to
do
thus
,
yet
is
this
so
universal
in
this
World
that
there
is
no
more
blame
due
to
a
Man
for
being
liable
to
Grief
,
than
for
being
subject
to
Die
?
We
are
no
more
unsensible
in
this
Life
than
we
are
Immortal
.
After
all
,
what
advantage
is
it
to
be
sullen
in
our
Griefs
?
Were
it
not
better
to
diminish
our
displeasure
by
weeping
,
than
to
be
hardened
into
a
Pillar
of
Salt
,
instead
of
letting
this
bitterness
drop
out
by
the
Eyes
,
or
of
breathing
it
off
with
a
few
Complaints
?
A
great
Poet
had
reason
to
say
,
That
the
Tears
as
well
as
Waters
have
a
right
to
a
passage
,
and
we
ought
to
moderate
only
,
not
forbid
the
use
of
them
.
Grief
is
sometimes
like
a
Stream
,
it
swells
if
it
be
resisted
;
it
slides
away
and
is
spent
in
the
less
time
if
we
give
it
way
.
Provided
we
can
overcome
this
Enemy
,
what
matter
is
it
whether
we
do
this
by
flying
or
fighting
him
?
But
certainly
I
fear
I
may
be
accused
for
want
of
Judgment
,
for
my
insisting
upon
this
matter
,
in
as
much
as
it
seems
no
way
necessary
to
allow
Women
the
liberty
to
complain
of
their
Grievances
,
and
the
most
part
of
them
seem
to
understand
the
trade
of
that
but
too
well
.
They
mightily
extol
the
Constancy
and
Strength
of
Mind
that
was
in
Isabella
,
Queen
of
Spain
,
because
she
did
not
so
much
as
complain
under
Sickness
,
and
the
extreamest
Pains
.
And
nevertheless
they
find
at
times
enough
of
their
Sex
who
have
a
Vice
quite
contrary
to
her
Vertue
;
such
who
do
not
only
complain
with
Reason
,
but
with
Artifice
too
;
and
who
would
seldom
be
long
ill
,
if
Complaining
were
enough
to
cure
them
.
However
that
be
,
we
may
learn
from
what
has
been
said
,
that
to
have
an
equal
Mind
it
is
not
necessary
that
we
always
abstain
both
from
laughing
or
weeping
.
It
were
a
Philosophy
too
Stoical
,
that
would
not
permit
any
but
the
same
resentment
to
events
,
that
are
favourable
or
deadly
.
I
judge
that
according
to
the
occasions
that
present
whether
they
be
Good
or
Evil
,
a
Wise
Man
may
be
joyful
or
griev'd
;
yea
,
I
believe
that
he
may
complain
when
he
has
cause
without
being
guilty
of
Cowardliness
in
so
doing
:
and
that
he
need
not
be
too
much
a
Philosopher
as
Possidonius
,
who
would
needs
appear
well
when
he
was
really
Sick
.
Let
us
proceed
further
,
and
having
seen
wherein
the
equality
of
Mind
does
not
consist
,
let
us
observe
wherein
it
does
;
and
having
overthrown
the
Opinion
of
the
Vulgar
,
let
us
examine
that
of
the
Wise
in
this
Matter
.
I
grant
then
,
that
as
there
are
many
sorts
of
Winds
upon
the
Sea
that
can
toss
the
Ships
,
so
there
are
also
many
sorts
of
Passions
within
us
to
trouble
and
shake
our
Minds
:
But
it
must
be
own'd
that
among
all
these
Movements
there
are
but
two
principally
which
cause
the
most
remarkable
changes
in
us
;
I
mean
,
when
the
presence
of
Good
gives
us
too
much
joy
,
or
that
of
Evil
too
much
Grief
.
There
are
some
Passions
that
make
the
Blood
fly
out
too
much
to
the
extreams
of
the
Body
,
there
are
others
that
cause
it
to
retire
and
throng
too
much
about
the
Heart
;
and
then
that
dilates
or
contracts
it self
too
much
.
As
it
may
be
seen
that
fair
Weather
envites
us
to
walk
,
and
a
Storm
drives
us
into
the
House
:
In
like
manner
,
the
Occasions
of
joy
make
us
go
too
much
out
of
our selves
,
those
of
sadness
make
us
retire
too
much
within
our selves
.
The
Excess
of
the
one
and
the
other
hinders
the
due
equality
of
the
Mind
.
It
remains
then
only
at
present
that
we
show
which
of
these
two
Passions
gives
us
the
greater
trouble
and
disorder
;
and
to
see
whether
there
be
more
danger
of
being
too
joyful
in
a
Good
Fortune
,
or
of
being
too
sad
in
a
Bad
one
.
CERTAINLY
there
are
more
die
of
Grief
than
of
Joy
,
and
there
are
more
Shipwracks
in
Tempests
than
in
Calms
.
Prosperity
destroys
less
than
Adversity
.
And
it
is
not
to
be
imagin'd
that
Good
should
do
as
much
Evil
as
Evil
it self
.
Though
all
the
Passions
are
able
to
cause
some
inequality
in
us
,
yet
there
is
none
more
capable
to
destroy
us
than
Grief
:
This
appears
sufficiently
even
in
the
Colour
of
the
Face
in
those
that
are
afflicted
,
and
in
the
disorder
that
it
brings
into
the
Thoughts
of
the
Wisest
Persons
.
I
do
not
wonder
at
all
that
those
Women
who
are
possest
with
Grief
are
also
pale
and
dejected
,
as
if
they
had
no
Life
remaining
in
them
:
since
,
to
speak
the
truth
,
Grief
is
no
other
than
a
long
Death
,
and
Death
is
no
more
than
a
short
sadness
.
And
indeed
Grief
keeps
us
too
long
under
Punishment
.
It
would
seem
a
very
favourable
blow
that
should
put
an
end
to
our
sufferings
though
together
with
our
Lives
.
We
never
see
any
that
kill
themselves
because
they
are
too
joyful
,
but
there
are
many
do
that
fatal
Office
for
themselves
because
they
think
themselves
too
much
afflicted
;
and
who
take
Death
for
a
Remedy
to
their
Grief
.
How
much
mischief
does
this
Passion
do
both
to
Body
and
Soul
?
It
dispirits
the
Blood
,
it
infects
the
whole
Constitution
,
it
gives
Diseases
to
the
Body
and
Inequality
to
the
Mind
:
It
weakens
the
Instruments
first
and
then
the
Reason
:
It
has
sometimes
need
of
Physick
as
well
as
Philosophy
to
heal
it
.
I
own
that
there
are
seasons
sometimes
wherein
Afflictions
quicken
us
,
and
open
our
Eyes
;
but
if
we
examine
them
throughly
,
we
shall
find
that
they
dull
the
Spirit
more
frequently
than
they
awaken
and
excite
it
.
And
,
that
we
may
not
dissemble
the
truth
,
how
many
women
may
we
see
who
in
their
Adversities
become
like
the
Niobe
of
the
Poets
:
who
lost
all
sense
in
her
misery
and
was
turn'd
into
a
Marble
Statue
?
How
many
are
there
that
grow
stupid
,
and
Immovable
as
she
was
,
who
testifie
neither
Wit
nor
Courage
,
who
abandon
themselves
to
their
Grief
,
and
are
to
such
a
degree
disabled
,
that
they
cannot
make
one
Effort
either
towards
the
comforting
or
defending
of
themselves
?
It
ought
not
therefore
to
be
thought
strange
if
sadness
does
so
much
destroy
the
Wit
,
since
as
this
is
ordinarily
accompanied
with
dispair
,
it
makes
no
resistance
,
it
stands
with
the
Arms
across
,
it
gives
up
its
self
a
prey
to
the
Enemy
.
One
may
judge
from
hence
how
much
more
dangerous
this
is
than
Joy
,
for
that
Moderation
depends
more
upon
us
than
Patience
.
It
is
much
more
difficult
(
says
Aristotle
)
to
support
ones
self
under
Grief
,
than
to
abstain
from
pleasure
.
Temperance
has
its
dependance
on
our
Liberty
,
but
Toleration
depends
upon
the
Malice
of
our
Enemy
.
If
Joy
perswades
,
sadness
constrains
us
:
While
the
one
solicits
,
the
other
carries
us
along
.
It
is
much
more
in
our
power
to
defend
our selves
from
the
Songs
of
a
Syren
,
than
from
the
Impetuous
Violence
of
a
Tempest
.
It
is
for
this
reason
that
there
were
some
Philosophers
who
were
of
Opinion
,
That
Patience
was
the
least
Voluntary
of
all
the
other
Vertues
;
since
to
bring
that
into
the
World
,
it
must
be
that
some
commit
Injuries
and
others
endure
them
,
and
there
must
be
Tyrants
that
there
may
be
Martyrs
.
But
whatever
they
think
there
must
be
much
liberty
and
freedom
of
our
own
Wills
in
our
Patience
,
since
't
is
capable
of
a
Reward
;
and
if
there
be
some
Pains
necessary
for
the
putting
on
this
Vertue
,
this
is
that
which
augments
the
worth
of
it
:
For
all
the
World
know
well
enough
that
't
is
more
easie
to
resolve
the
taking
our
Pleasure
,
than
the
enduring
of
Evil.
After
this
,
ought
it
not
to
be
own'd
,
that
Sadness
has
more
power
to
destroy
us
than
Joy
;
and
that
we
have
more
of
difficulty
to
preserve
our
Minds
,
even
while
we
are
in
Adversity
,
than
during
our
Prosperity
?
Is
it
not
true
that
we
are
less
in
danger
under
an
evil
when
the
remedy
depends
upon
our selves
,
than
when
it
depends
upon
others
?
And
must
it
not
be
confess'd
,
That
we
are
much
more
excusable
when
our
Enemy
kills
us
,
than
when
we
kill
our selves
?
And
that
we
may
show
yet
further
that
Sorrow
is
much
less
subject
to
our
will
than
Joy
;
it
must
be
said
,
That
we
have
much
less
Inclination
to
this
than
to
the
other
.
The
Tears
which
we
shed
when
we
are
coming
into
the
World
,
testifie
that
we
are
rather
born
to
weep
than
to
laugh
.
We
are
born
in
Tears
,
we
live
in
trouble
,
and
die
in
grief
.
Therefore
Themistius
spoke
to
the
purpose
,
when
he
said
,
That
if
we
naturally
weep
it
ought
not
to
be
a
wonder
,
forasmuch
as
that
when
Prometheus
was
holding
the
Clay
in
his
Hands
,
of
which
he
was
to
Form
Man
,
he
would
not
temper
it
with
any
other
Water
than
that
which
came
from
his
Tears
.
The
Fable
herein
conceals
a
Truth
which
Experience
discovers
to
us
every
moment
.
But
if
this
be
true
of
both
the
Sexes
,
it
is
yet
more
particularly
so
concerning
the
Women
;
to
whom
Sadness
seems
to
be
rather
more
natural
than
to
the
Men
:
For
as
their
Temper
has
much
less
Heat
,
so
it
is
also
much
more
capable
of
this
Passion
,
in
Proportion
as
it
is
more
moist
;
Melancholy
lodges
there
as
in
its
proper
Element
;
and
upon
every
the
least
cause
for
weeping
,
they
are
able
to
shed
Tears
in
abundance
.
As
the
Worms
breed
rather
in
that
Matter
which
is
tender
,
than
in
that
which
is
more
hard
;
so
Sadness
forms
it self
more
easily
in
an
Effeminate
Complexion
,
than
in
one
that
is
more
Masculine
and
Strong
;
This
natural
softness
or
delicacy
is
the
most
sensible
of
Grief
.
In
so
much
that
if
that
Sex
would
defend
themselves
from
sorrow
,
they
have
not
only
Fortune
to
Combate
in
the
case
,
but
even
Nature
it self
.
This
is
an
Enemy
that
they
have
so
much
the
more
reason
to
fear
for
that
it
is
Interiour
and
Domestick
.
All
this
is
but
little
yet
towards
the
discovery
of
that
Mischief
which
Sadness
may
do
them
.
the
Ladies
ought
to
consider
that
this
Passion
is
not
only
capable
to
craze
the
Constitution
,
to
disfigure
the
Countenance
,
to
trouble
the
Reason
,
but
moreover
also
to
debauch
the
Conscience
.
It
is
for
this
Reason
that
the
Casuists
forbid
it
as
well
as
the
Philosophers
.
And
that
they
cannot
say
Adversity
shows
us
Heaven
,
when
Prosperity
would
hide
it
from
us
.
Certainly
if
there
are
Rich
Men
that
are
Impious
,
there
be
also
Poor
that
are
Blasphemers
:
If
there
are
those
that
are
Ungrateful
for
good
,
there
are
others
impatient
under
evil
:
If
there
are
some
Insolent
in
their
Prosperity
,
there
are
others
desperate
in
their
Misery
.
Let
not
any
object
to
me
that
God
makes
himself
be
acknowledged
better
by
an
evil
Fortune
sent
to
us
than
by
a
good
one
:
If
any
see
this
sometimes
come
to
pass
,
they
must
ascribe
it
to
our
error
and
weakness
.
For
what
reason
is
there
to
think
that
God
should
be
more
visible
to
us
in
a
Privation
,
than
in
that
which
is
true
and
solid
?
And
how
can
this
be
that
he
should
engrave
the
Image
of
his
Divinity
in
the
Evil
that
he
has
not
made
,
rather
than
in
the
Good
which
is
his
Work
and
Creature
.
Besides
why
cannot
we
as
well
bless
the
Hand
that
bestows
Favours
,
as
that
which
smites
us
?
I
grant
that
after
it
has
pleased
God
to
attempt
the
making
us
love
him
and
it
has
prov'd
in
vain
,
He
is
as
it
were
constrain'd
to
make
us
fear
him
.
But
must
not
the
Cause
of
this
be
reckon'd
only
our
own
Ingratitude
and
Ignorance
?
Would
he
ever
make
use
of
Severity
,
if
we
would
suffer
our selves
to
be
attracted
with
the
Charms
of
his
Love
?
Let
us
declare
the
Truth
:
We
are
no
less
liable
to
offend
God
under
an
excess
of
Evil
,
than
in
a
great
Prosperity
;
the
Conscience
is
no
less
in
danger
in
Affliction
than
in
Felicity
;
the
Miserable
may
conceive
designs
as
dangerous
as
the
Happy
;
and
if
some
are
refin'd
like
Gold
in
this
Furnace
of
Affliction
,
there
are
many
more
that
are
like
Chaff
consum'd
in
it
.
Lastly
,
that
we
may
speak
with
a
great
King
to
this
case
;
We
do
not
see
that
they
who
fall
into
the
Bottomless
Pit
do
praise
God
any
more
;
they
murmur
even
in
Hell
,
but
they
adore
and
worship
in
Paradise
.
It
is
not
the
Mouth
of
the
Dead
,
but
that
of
the
Living
that
praises
and
publishes
his
Grandeur
and
Power
;
see
then
the
mischief
that
Sorrow
does
when
't
is
excessive
;
see
how
it
takes
away
Fervour
from
Piety
,
Vigour
from
Action
,
Health
from
the
Body
,
Light
from
the
Reason
,
and
Repose
from
the
Conscience
.
NOW
AFTER
THAT
we
have
seen
how
much
the
Spirit
is
in
danger
under
an
Evil
Fortune
,
let
us
see
how
much
more
it
is
so
under
a
good
one
.
I
desire
to
begin
to
do
this
on
that
side
which
is
most
important
.
A
good
Fortune
makes
us
Proud
,
Misery
renders
us
Humble
.
The
one
makes
us
go
out
of
our selves
,
the
other
makes
us
retire
and
dwell
at
home
.
This
conceals
our
weakness
,
the
other
makes
us
know
it
.
Alexander
learnt
much
better
that
he
was
Mortal
when
he
saw
his
own
Blood
flowing
from
him
,
than
his
Father
Philip
did
from
the
Message
of
his
Page
,
who
had
it
in
charge
to
tell
him
every
Morning
,
That
he
was
but
a
Man
.
The
Son
understood
better
our
Humane
Misery
by
his
Wound
,
than
the
Father
could
do
it
by
a
Complement
and
Message
.
It
is
sometimes
very
hard
for
one
to
know
her self
rightly
in
a
great
Prosperity
.
Vanity
and
Flattery
hinder
us
from
seeing
rightly
what
we
are
.
It
is
for
this
reason
we
have
elsewhere
said
,
That
a
Good
Fortune
has
no
more
true
Friends
than
an
Evil
one
;
because
if
all
the
World
shuns
this
for
fear
of
the
Charge
of
Succour
,
no
one
will
approach
the
other
,
but
only
to
destroy
it
.
Prosperity
is
not
only
Blind
,
but
also
Insolent
;
as
it
hinders
us
from
seeing
our
Defects
,
it
does
not
permit
us
to
acknowledge
with
Equity
the
Merits
of
others
.
Whatever
respects
are
paid
to
it
,
still
it
believes
that
it
merits
more
than
it
receives
.
One
would
never
be
much
concerned
to
oblige
such
Persons
by
any
Service
,
since
they
will
hardly
believe
that
we
have
well
discharg'd
our selves
.
Without
doubt
there
are
many
could
not
forbear
to
blush
if
they
would
represent
to
themselves
,
as
they
ought
,
how
often
it
comes
to
pass
that
the
one
possesses
what
the
other
deserves
;
and
that
Fortune
is
sometimes
liberal
there
,
where
Nature
is
more
sparing
of
her
Gifts
.
What
a
deal
of
Blindness
is
there
in
the
World
!
How
much
do
we
see
it
in
the
Ugly
and
Stupid
,
who
nevertheless
let
themselves
be
perswaded
that
they
are
Beautiful
and
very
Knowing
;
and
they
can
never
be
undeceiv'd
,
neither
by
the
Glass
nor
any
knowledge
of
themselves
?
See
here
the
mischief
that
Prosperity
breeds
in
the
Mind
:
But
this
is
not
all
,
it
not
only
obscures
the
Reason
,
but
it
also
corrupts
the
Conscience
,
and
effeminates
the
Courage
.
The
Soldier
of
Antigonus
,
and
he
that
serv'd
Lucullus
,
were
bold
only
while
they
were
hurt
;
no
sooner
were
they
cured
,
but
they
would
no
more
expose
themselves
so
freely
to
Danger
.
The
Voluptuous
are
without
Courage
as
well
as
without
Steadiness
;
Venus
is
as
unconstant
as
the
Element
she
came
out
of
:
She
,
to
be
sure
,
will
not
stay
long
there
,
where
any
thing
is
to
be
endur'd
;
no
sooner
had
Diomedes
wounded
her
,
but
she
fled
from
the
defence
of
the
besieged
Troy
.
I
declare
then
,
That
if
there
are
some
who
destroy
themselves
when
Fortune
is
contrary
to
them
;
there
are
yet
a
great
many
more
that
debauch
themselves
when
she
is
favourable
.
They
say
Fortune
has
two
Hands
with
which
she
fights
us
;
but
it
must
be
confess'd
,
That
if
there
falls
one
thousand
by
the
left
Hand
of
Affliction
,
there
falls
ten
for
it
by
the
right
Hand
of
Prosperity
.
Also
experience
daily
shows
us
,
That
Prosperity
needs
much
less
time
to
conquer
us
than
Adversity
:
This
latter
laid
siege
a
long
time
to
Troy
without
being
able
to
take
it
;
but
the
other
in
one
Night
made
a
Prey
of
it
.
This
City
preserv'd
its
self
under
all
the
Calamities
of
a
ten
Years
siege
,
and
at
last
lost
her self
in
one
Night
of
Mirth
and
Debauch
.
Pleasure
corrupts
all
.
Whatever
there
is
of
greatest
strength
in
the
World
,
it
grows
effeminate
in
the
Bosom
of
this
Wanton
:
She
weakens
the
strongest
,
and
blinds
the
wisest
Persons
.
Even
they
sometimes
who
have
for
a
long
while
resisted
Grief
,
have
let
themselves
be
vanquisht
in
a
moment
by
Pleasure
.
She
does
not
caress
but
to
deceive
us
;
she
does
not
lift
us
up
but
to
precipitate
us
with
the
greater
fall
.
And
to
say
she
does
us
no
harm
when
she
is
kind
and
soothing
,
is
as
if
one
should
say
,
That
a
Flatterer
is
not
an
Enemy
,
and
that
he
who
kills
one
with
a
perfumed
Poison
is
no
Murderer
.
However
it
be
,
there
are
very
few
that
can
defend
themselves
from
it
;
and
for
my
part
,
I
esteem
much
more
those
that
use
Moderation
in
their
Pleasures
,
than
those
that
practise
Patience
under
Sufferings
:
It
seems
to
me
that
there
is
more
ease
in
rendring
ones
self
Victorious
over
Grief
than
over
Pleasure
.
They
who
have
read
in
S.
Jerom
the
Constancy
of
a
young
Man
,
who
was
laid
bound
upon
a
Bed
of
Roses
,
and
exposed
to
the
unchast
Allurements
of
a
Beautiful
Curtezan
,
who
endeavour'd
to
corrupt
him
:
Would
they
not
own
to
me
that
he
endur'd
more
evil
upon
this
Bed
of
Flowers
,
than
if
he
had
been
thrown
upon
a
heap
of
Thorns
?
and
that
he
had
suffer'd
less
under
the
Hands
of
an
Executioner
,
than
he
did
from
the
Filthy
Embraces
and
profane
Assaults
of
this
Lewd
Woman
?
This
was
new
kind
of
Martyrdom
;
others
suffer'd
under
Torments
,
he
suffer'd
under
Pleasures
.
He
was
more
impatient
at
the
suffering
of
Pleasure
,
than
others
in
the
enduring
of
Pain
.
How
powerful
is
this
Example
!
This
Christian
Soldier
was
in
part
a
Conquerour
,
and
partly
conquer'd
.
His
Reason
carried
away
the
Victory
which
his
Sense
lost
.
But
that
we
may
well
comprehend
this
matter
,
we
need
but
to
represent
to
our selves
,
how
difficult
it
is
to
defend
our selves
from
an
Enemy
that
pleases
.
In
the
combating
Pain
or
Adversity
our
Sense
joins
with
the
Spirit
;
but
when
we
must
make
War
with
Pleasure
,
the
Sense
takes
part
against
the
Reason
.
The
Man
whole
and
entire
resists
Pain
;
there
is
but
half
of
him
that
makes
any
resistance
to
Pleasure
.
See
how
difficult
it
is
to
all
to
maintain
an
Equal
Mind
in
all
opportunities
of
Pleasure
;
and
especially
is
it
so
to
the
Ladies
:
For
it
seems
that
Moderation
in
what
pleases
them
is
much
harder
to
them
,
than
Patience
under
Evil
;
the
delicacy
of
their
Constitution
seems
to
render
them
an
easie
prize
to
Voluptuousness
,
and
Joy
seems
to
put
them
in
more
danger
than
Sorrow
:
They
say
that
Sex
have
Moisture
to
maintain
this
withal
,
but
not
Heat
enough
for
the
other
;
that
their
Heart
becomes
depriv'd
of
Blood
,
upon
every
little
Joy
that
makes
it
dilate
its
self
.
And
in
truth
it
has
been
seen
that
many
Women
have
died
with
the
excess
of
this
Passion
.
Polycrita
returning
from
the
City
of
the
Naxians
was
so
overcome
with
Joy
after
having
raised
the
Enemies
siege
from
it
,
that
she
suddenly
died
amidst
the
publick
Acclamations
.
This
has
sometimes
happened
to
Men
,
but
more
frequently
to
Women
;
because
they
are
more
capable
of
resisting
Affliction
than
Prosperity
,
they
are
more
liable
to
Insolence
than
Despair
,
and
their
Spirit
becomes
more
unequal
in
Joy
than
Sadness
.
And
how
can
it
be
said
that
an
excessive
Joy
does
not
diminish
the
equality
of
the
Mind
when
it
is
able
even
to
take
away
the
Life
?
How
can
it
be
said
to
make
no
change
,
when
we
see
it
can
kill
?
HERE
I
MUST
REPROVE
the
Levity
of
too
many
:
If
we
consider
their
Inconstancy
well
,
and
the
unevenness
of
their
Humour
,
we
may
compare
them
to
the
Beast
called
the
Hyaena
,
of
which
it
is
said
,
That
it
is
not
of
a
certain
Sex
,
but
is
sometimes
Male
and
sometimes
Female
:
These
Persons
are
like
the
Lake
of
the
Troglodites
where
the
Water
is
said
to
change
its
taste
every
moment
,
being
one
while
sweet
and
after
bitter
.
There
is
nothing
certain
neither
in
their
Actions
nor
in
their
Thoughts
.
They
have
their
Feet
always
upon
the
Boul
of
Inconstancy
as
well
as
Fortune
,
who
is
of
the
same
Sex
with
them
,
and
are
always
ready
to
alter
as
she
is
,
and
to
overturn
that
which
they
have
set
up
.
Of
all
the
Vertues
it
seems
as
if
there
were
none
to
which
they
have
less
Inclination
than
to
Perseverance
.
One
may
see
them
changing
every
moment
,
either
their
Affection
or
Opinion
,
there
is
no
certainty
in
their
Esteem
or
Love
.
They
cannot
deny
this
:
And
if
they
would
give
themselves
leisure
sometimes
to
make
Reflections
upon
their
Unsteadiness
,
they
would
confess
that
when
the
Poets
invented
their
Chimera
,
they
had
a
design
to
draw
their
Picture
;
since
,
to
speak
the
truth
,
there
is
as
prodigious
a
variety
in
their
Sentiments
as
in
the
feigned
Body
of
this
Monster
.
In
truth
it
is
just
matter
of
wonder
,
that
the
same
Mind
should
be
capable
in
so
little
time
of
so
different
Thoughts
,
even
to
contrariety
sometimes
.
If
many
of
these
Women
had
a
Painter
hired
to
take
every
day
a
Draught
of
them
according
to
their
different
Resolutions
;
I
assure
my self
,
that
there
would
appear
every
night
under
their
Hands
a
meer
Landskip
of
a
Wilderness
.
We
may
see
some
of
them
that
will
on
this
day
appear
mighty
Chast
,
and
on
the
next
they
are
Lewd
;
now
they
show
themselves
Covetous
,
and
anon
Liberal
.
It
would
be
well
for
them
that
they
could
forget
this
shameful
variety
,
and
that
they
were
without
Memory
as
well
as
without
Steadiness
:
For
the
little
Memory
they
have
,
however
little
it
is
,
will
make
them
ashamed
of
their
Judgment
.
I
could
wish
to
them
,
that
which
Epictetus
requires
in
a
Wise
Man
;
that
is
,
That
they
knew
the
Art
of
Regulating
their
Opinions
,
and
of
Subjecting
them
to
Reason
.
They
would
herein
have
conquer'd
many
of
their
Enemies
,
and
appeased
those
Winds
which
ordinarily
cause
all
the
Tempests
of
their
Life
.
But
when
is
it
that
these
Women
are
more
subject
to
this
Ridiculous
inequality
,
than
when
they
are
elevated
with
a
High
Fortune
;
since
from
that
time
every
one
worships
their
Opinions
,
even
the
most
Extravagant
of
them
,
and
their
Imperfections
are
praised
,
and
their
very
Vices
term'd
Vertues
;
since
also
they
have
then
all
things
,
so
much
at
their
Wish
,
and
are
sometimes
so
weary
even
of
Delight
,
that
their
own
Disgust
,
which
arises
from
their
being
cloy'd
,
causes
their
Inconstancy
?
Having
tired
themselves
with
true
Pastimes
,
their
sickle
Minds
busie
them
with
Imaginary
ones
.
It
is
for
this
Reason
that
Prosperity
and
Levity
are
very
often
lodged
together
.
Let
none
deceive
themselves
in
this
Matter
,
nor
think
that
to
render
any
Steady
in
their
Minds
I
have
a
Mind
to
make
them
Obstinate
:
It
is
not
always
blameable
to
change
,
there
are
Seasons
wherein
this
is
not
contrary
to
Prudence
.
It
is
as
great
a
fault
altogether
,
to
adhere
to
an
Opinion
,
when
it
is
an
ill
one
,
as
to
change
from
that
which
is
good
.
Obstinacy
and
Inconstancy
both
are
equally
contrary
to
Election
;
because
the
one
is
Immoveable
when
it
ought
to
change
,
and
the
other
changeable
when
it
ought
to
be
fixed
.
That
we
may
be
Steady
or
Constant
,
there
is
nothing
more
required
than
that
we
persevere
in
Truth
and
Equity
.
Besides
,
I
know
very
well
that
the
Minds
of
the
wisest
Persons
may
be
moved
at
the
first
in
some
Re-encounters
:
Aulus
Gellius
says
,
That
the
Stoicks
themselves
do
not
deny
but
their
Wise
Man
is
capable
of
some
change
;
because
,
say
they
,
the
Emotion
is
not
in
our
Power
,
but
the
Consent
to
it
is
.
And
,
to
speak
in
the
Terms
of
their
Sect
,
the
Visions
do
not
depend
upon
us
,
but
only
the
Approbations
.
I
blame
then
the
Unsteadiness
which
proceeds
from
our selves
,
and
not
at
all
that
which
is
join'd
to
the
weakness
of
our
Sence
,
and
is
not
in
our
own
Power
.
I
HAVE
a
Mind
to
discover
yet
other
Causes
of
the
Unevenness
of
the
Mind
.
I
suppose
then
,
that
even
knowing
Persons
may
have
sometimes
their
Mind
uneven
,
and
,
as
it
were
,
irresolute
;
because
the
greatness
of
their
Light
does
,
as
it
were
,
dazle
them
,
and
make
their
Election
waver
;
and
while
they
look
upon
the
same
Object
under
various
Appearances
,
they
cannot
easily
determine
themselves
;
but
do
find
some
probability
,
as
it
seems
to
them
,
even
on
all
sides
.
Nevertheless
it
must
be
own'd
that
this
Uncertainty
is
yet
more
common
to
the
Ignorant
,
for
that
while
they
know
not
the
true
Nature
of
Good
or
Evil
,
there
is
more
of
Hazard
than
Assurance
in
their
Choice
;
and
by
so
much
the
more
as
their
Spirit
is
weak
,
they
are
unconstant
.
SEE
AGAIN
a
Cause
of
this
of
another
Kind
:
There
are
some
who
have
truly
some
Wit
and
Knowledge
;
but
they
have
nevertheless
also
,
I
know
not
what
natural
Easiness
of
Temper
,
that
renders
them
susceptible
of
all
sorts
of
Opinions
.
Their
Spirit
has
some
Light
,
but
it
has
nothing
of
Force
;
it
knows
how
to
propose
,
but
has
need
of
Assistance
towards
the
making
a
good
Conclusion
.
There
are
but
too
many
of
this
Sort
,
who
see
the
Truth
,
but
are
not
able
to
follow
it
:
Who
set
sail
towards
the
right
Port
;
but
,
every
the
least
Tempest
casts
them
upon
another
Coast
;
and
who
suffer
themselves
to
be
carried
away
with
a
Perswasion
,
as
Ships
are
by
the
Winds
,
and
Stream
of
the
Tides
.
As
they
are
Credulous
,
they
are
Unsteady
.
AND
IN
TRUTH
,
may
we
not
see
some
that
have
a
certain
Distrust
of
their
own
Sentiments
,
though
they
are
not
bad
;
and
that
cannot
go
without
a
Guide
,
though
they
are
not
blind
?
Paschalius
says
,
that
Women
ordinarily
believe
very
lightly
when
they
are
in
great
prosperity
;
and
that
it
is
from
hence
that
they
appear
so
uneven
.
He
brings
the
Example
of
Procris
,
in
Ovid
,
to
show
,
that
they
very
easily
believe
what
they
fear
,
or
what
they
desire
;
since
she
her self
was
so
credulous
to
the
Reports
of
Slanderers
,
and
yielded
so
readily
to
the
Offers
of
Cephalus
her
Husband
,
when
he
was
disguised
,
that
she
became
as
lightly
Jealous
as
she
was
Amorous
.
And
in
truth
,
those
that
are
in
a
great
Fortune
let
themselves
easily
be
catch'd
with
Flattery
,
or
moved
to
Revenge
.
And
as
there
is
no
injury
so
small
,
for
which
they
will
not
insist
upon
a
Satisfaction
;
so
there
is
no
praise
or
Commendation
of
them
so
excessive
as
that
they
will
not
receive
it
.
It
is
their
constant
Misfortune
to
give
Credit
to
Flatterers
and
Slanderers
.
LASTLY
,
to
find
out
the
more
ordinary
,
and
dangerous
Source
of
Unevenness
,
we
may
observe
,
that
we
shall
find
none
more
capable
of
this
,
than
those
Women
who
have
no
Design
,
or
those
that
have
bad
ones
.
There
are
some
careless
Wretches
,
that
do
not
propose
to
themselves
any
end
at
all
;
who
live
in
I
know
not
what
sort
of
Indifference
;
like
those
Archers
that
let
fly
their
Arrows
into
the
Air
without
aiming
at
any
Mark
;
or
as
Mariners
that
should
let
themselves
wander
upon
the
Ocean
,
without
steering
towards
any
Port.
It
cannot
be
,
but
such
must
be
very
unconstant
.
But
those
that
have
any
ill
Design
,
must
needs
be
yet
more
so
,
because
the
frequent
Remorses
that
gripe
them
,
cause
their
minds
almost
every
moment
,
to
change
their
Opinion
,
as
they
do
their
Faces
to
change
Colour
.
So
that
,
to
have
a
steddy
constant
mind
,
there
is
nothing
more
requisite
than
to
keep
it
Innocent
.
And
to
this
purpose
,
I
have
a
most
admirable
Rule
,
which
I
took
from
a
Person
very
knowing
and
religious
.
To
preserve
(
said
he
)
an
Equality
of
Mind
in
all
our
Designs
,
and
in
all
our
Sentiments
,
without
giving
our
Consciences
any
Reason
ever
to
reproach
us
;
we
ought
to
take
care
in
all
our
Pretensions
,
that
Justice
do
seek
,
Prudence
find
,
Strength
revenge
,
and
Temperance
do
possess
.
There
ought
to
be
Justice
in
the
Affection
,
Prudence
in
the
Understanding
,
Courage
in
the
Effects
,
and
Temperance
in
the
Use
.
The
Practice
of
this
excellent
Advice
would
confirm
the
most
unconstant
Thoughts
,
and
happily
determine
those
that
are
most
true
:
For
,
that
none
may
flatter
themselves
,
it
must
be
said
,
that
the
true
Evenness
of
Mind
is
inseparably
join'd
to
Purity
of
Conscience
.
LET
US
FINISH
this
Discourse
too
with
that
which
is
of
Importance
,
Whatever
it
is
that
happens
to
us
,
that
is
strange
or
deadly
,
what
need
is
there
that
it
should
mightily
trouble
us
?
Certainly
there
would
be
many
more
that
would
endure
well
,
and
constantly
,
the
Evils
that
befall
them
,
if
they
could
represent
to
themselves
,
that
't
is
God
who
tries
us
;
and
that
Patience
is
a
Vertue
so
lovely
,
that
,
in
the
Exercise
of
this
,
Men
are
apt
to
think
well
of
ones
Actions
,
though
they
are
none
of
the
best
.
There
are
many
more
would
defend
themselves
from
Sadness
,
if
they
would
but
consider
,
that
this
Passion
is
no
less
unprofitable
than
dangerous
.
If
,
I
say
,
they
would
consider
,
that
in
the
greatest
Extremities
,
either
there
is
a
Remedy
,
or
there
is
none
:
If
there
be
one
,
why
should
we
not
employ
all
possible
means
,
without
admitting
so
great
a
Trouble
of
Mind
,
till
we
see
how
they
shall
succeed
:
If
there
be
no
Remedy
,
we
must
resolve
to
suffer
,
as
we
must
to
die
;
since
as
the
one
is
inevitable
according
to
the
Laws
of
Nature
;
so
we
see
the
other
to
be
so
according
to
the
Laws
of
Necessity
.
After
all
,
How
superfluous
is
Sorrow
and
Grief
!
It
cannot
find
again
,
that
which
is
lost
;
nor
call
to
life
,
what
is
dead
;
it
cannot
hinder
,
but
that
Evils
will
come
,
nor
can
it
cause
the
good
things
that
are
gone
away
,
to
return
.
And
nevertheless
,
as
if
this
fatal
Passion
could
not
do
us
harm
enough
alone
,
we
help
it
to
persecute
us
:
There
are
some
that
do
not
put
forth
the
least
Endeavour
towards
the
helping
of
themselves
,
who
seek
Solitude
,
for
fear
they
should
be
diverted
from
their
Grief
;
and
who
fly
from
Comforters
as
if
they
were
Murtherers
.
What
a
Blindness
is
it
to
do
ones
self
so
much
Mischief
without
any
appearances
of
Advantage
!
If
we
examine
this
Case
well
,
we
shall
find
that
we
are
not
so
unhappy
in
any
thing
else
,
for
the
most
part
,
as
we
are
in
our
Grief
and
Trouble
of
Mind
:
Or
that
we
are
not
so
truly
sad
,
because
we
are
unhappy
,
as
we
are
unhappy
in
that
we
are
sorrowful
and
sad
.
FINIS
.
ADVERTISEMENT
.
The
ARTS
of
EMPIRE
,
and
Mysteries
of
State
Dis-cabineted
,
in
Political
and
Polemical
Aphorisms
,
grounded
on
Authority
and
Experience
;
and
Illustrated
with
the
Choicest
E●●mples
,
and
Historical
Observations
:
By
the
Ever
Renowned
Knight
Sir
Walter
Raleigh
.
Published
by
John
Milton
,
Esq
;
Printed
for
Joseph
Wats
,
at
the
Angel
in
S.
Paul's
Church-Yard
.