ESSAYS
OF
Michael
Seigneur
de
Montaigne
.
The
Second
Book
.
CHAP.
I.
Of
the
Inconstancy
of
our
Actions
.
SUch
,
as
make
it
their
business
to
controul
humane
Actions
,
do
not
find
themselves
in
any
thing
so
much
perplext
,
as
to
reconcile
them
,
and
bring
them
into
the
Worlds
eye
with
the
same
Lustre
and
Reputation
;
for
they
do
commonly
so
strangely
contradict
one
another
,
that
it
seems
impossible
they
should
proceed
from
one
and
the
same
Person
.
We
find
the
younger
Marius
one
while
a
Son
of
Mars
,
and
another
the
Son
of
Venus
.
Pope
Boniface
the
Eighth
entred
(
says
one
)
into
his
Papacy
like
a
Fox
,
behaved
himself
in
it
like
a
Lyon
,
and
died
like
a
Dog
.
And
who
could
believe
it
to
be
the
same
Nero
,
the
perfect
Image
of
all
Cruelty
,
who
,
having
the
Sentence
of
a
condemned
man
brought
to
him
to
Sign
,
cried
out
,
O
,
that
I
had
never
been
taught
to
Write
.
So
much
it
went
to
his
heart
to
condemn
a
man
to
Death
.
All
Story
is
full
of
such
Examples
,
and
every
man
is
able
to
produce
so
many
to
himself
,
or
out
of
his
own
practice
,
or
observation
,
Irresolution
the
most
common
Vice
of
our
Nature
.
that
I
sometimes
wonder
to
see
men
of
understanding
give
themselves
the
trouble
of
sorting
these
pieces
,
considering
that
irresolution
appears
to
me
to
be
the
most
common
and
manifest
Vice
of
our
Nature
;
Witness
the
famous
Verse
of
the
Player
Publius
,
There
is
some
possibility
of
forming
a
judgment
of
a
man
from
the
most
usual
methods
of
his
life
;
Instability
of
our
manners
and
opinions
.
but
,
considering
the
natural
Instability
of
our
manners
and
opinions
,
I
have
often
thought
even
the
best
Authors
a
little
out
,
in
so
obstinately
endeavouring
to
make
of
us
any
constant
and
solid
Contexture
.
They
chuse
a
general
Air
of
a
man
,
and
according
to
that
interpret
all
his
Actions
,
of
which
,
if
some
be
so
stiff
and
stubborn
,
that
they
cannot
bend
or
writh
them
to
any
uniformity
with
the
rest
,
they
are
presently
imputed
to
dissimulation
.
Augustus
has
escapt
them
,
1.
G.
1.
Quod
petiit
,
spernit
,
repetit
quod
nuper
omisit
,
Aestuat
,
&
vitae
disconvenit
ordine
toto
.
He
now
despises
,
what
he
late
did
crave
,
And
what
he
last
neglected
,
now
would
have
:
He
fluctuates
,
and
flies
from
that
to
this
,
And
his
whole
life
a
Contradiction
is
.
Our
ordinary
practice
is
,
to
follow
the
inclinations
of
our
appetite
,
be
it
to
the
left
or
right
,
upwards
or
downwards
,
according
as
we
are
wafted
by
the
breath
of
occasion
.
We
never
meditate
what
we
would
have
,
till
the
instant
we
have
a
mind
to
have
it
;
and
change
like
that
little
Creature
,
that
receives
its
colour
from
what
it
is
laid
upon
.
What
we
but
just
now
propose
to
our selves
,
we
immediately
alter
,
and
presently
return
again
to
the
first
;
't
is
nothing
but
shifting
,
and
inconstancy
:
We
do
not
go
,
we
are
driven
;
like
things
that
float
,
now
leisurely
,
then
with
violence
,
according
to
the
gentleness
,
or
rapidity
of
the
Current
.
—
nonne
videmus
,
Every
day
a
new
whimsie
,
and
our
humours
keep
motion
with
the
time
.
Tales
sunt
hominum
mentes
,
We
fluctuate
betwixt
various
inclinations
;
we
Will
nothing
freely
,
nothing
absolutely
,
nothing
constantly
.
In
any
one
,
that
had
prescrib'd
and
establisht
determinate
Laws
and
Rules
in
his
head
for
his
own
conduct
,
we
should
perceive
an
equality
of
manners
,
an
order
,
and
an
infallible
relation
of
one
thing
,
or
action
,
to
another
,
shine
through
his
whole
life
,
(
Empedocles
observ'd
this
discrepancy
in
the
Agregentines
,
that
they
gave
themselves
up
to
delights
,
as
if
every
day
was
their
last
,
and
built
,
as
if
they
had
been
to
live
for
ever
)
and
the
judgment
would
not
be
hard
to
make
.
As
is
very
evident
in
the
person
of
the
younger
Cato
,
who
has
found
one
step
,
it
will
lead
him
to
all
the
rest
:
't
is
a
harmony
of
very
according
sounds
,
that
cannot
jar
,
nor
deceive
the
ear
.
But
with
us
't
is
quite
contrary
,
every
particular
Action
requires
a
particular
Judgment
,
wherein
the
surest
way
to
steer
,
in
my
opinion
,
would
be
to
take
our
measures
from
the
nearest
ally'd
Circumstances
,
without
engaging
in
a
longer
inquisition
,
or
without
concluding
any
other
consequence
.
I
was
told
,
during
the
civil
disorders
of
our
poor
Kingdom
,
that
a
Maid
,
hard
by
the
place
where
I
then
was
,
had
thrown
her self
out
of
a
window
,
to
avoid
being
forc't
by
a
common
Soldier
,
that
was
quartered
in
the
house
:
She
was
not
kill'd
by
the
fall
,
and
therefore
redoubling
her
attempt
,
would
have
cut
her
own
Throat
,
had
she
not
been
prevented
;
but
having
nevertheless
wounded
her self
to
some
shew
of
danger
,
she
voluntarily
confest
,
that
the
Soldier
had
not
as
yet
importun'd
her
otherwise
than
by
Courtship
,
A
Maid
threw
her self
out
of
a
window
for
fear
of
a
Rape
.
earnest
Solicitation
,
and
such
little
Presents
as
he
was
able
to
procure
;
but
that
she
was
afraid
,
that
in
the
end
he
would
have
proceeded
to
violence
,
all
which
she
delivered
with
such
a
countenance
and
accent
,
and
withal
embrew'd
in
her
own
blood
,
the
highest
Testimony
of
her
virtue
,
that
she
appear'd
another
Lucretia
;
and
yet
I
have
since
been
very
well
assur'd
,
that
,
both
before
and
after
,
she
was
not
so
difficult
a
piece
.
And
,
according
to
my
Hosts
tale
in
Ariosto
,
be
as
handsom
a
man
,
and
as
fine
a
Gentleman
as
you
will
,
do
not
conclude
too
much
upon
your
Mistresses
inviolable
Chastity
,
for
having
been
repulst
;
you
do
not
know
but
she
may
have
a
better
stomack
to
your
Muletteer
.
Antigonus
,
having
taken
one
of
his
Soldiers
into
a
great
degree
of
favour
and
esteem
,
for
his
Virtue
and
Valour
,
gave
his
Physicians
strict
charge
to
cure
him
of
a
long
and
inward
disease
under
which
he
had
a
great
while
languisht
;
and
observing
that
after
his
Cure
,
he
went
much
more
coldly
to
work
than
before
,
he
askt
the
Fellow
,
Who
had
so
alter'd
,
and
cow'd
him
.
Your self
(
Sir
)
reply'd
the
other
,
by
having
eas'd
me
of
the
pains
that
made
me
weary
of
my
life
.
Lucullus
his
Soldier
,
having
been
rifled
by
the
Enemy
,
perform'd
upon
them
in
revenge
a
brave
Exploit
,
by
which
having
made
himself
at
least
a
Saver
,
Lucullus
,
who
had
conceived
a
good
opinion
of
him
,
from
that
action
,
went
about
to
engage
him
in
some
enterprize
of
very
great
danger
,
with
all
the
plausible
persuasions
and
promises
he
could
think
of
,
Verbis
quae
timido
quoque
possent
addere
mentem
:
Pray
employ
,
answered
he
,
some
miserable
plundered
Souldier
in
that
affair
,
—
quantum
vis
rusticus
ibit
,
and
flatly
refused
to
go
.
When
we
read
,
that
Mahomet
having
furiously
rated
Chasan
,
Bassa
of
the
Janizaries
,
who
seeing
the
Hungarians
break
into
his
Squadrons
,
had
behav'd
himself
very
ill
in
the
business
,
and
that
Chasan
in
stead
of
any
other
answer
,
rush'd
furiously
alone
with
his
Cimitar
in
his
hand
into
the
first
Body
of
the
Enemy
,
where
he
was
presently
cut
to
pieces
:
We
are
not
to
look
upon
that
action
peradventure
,
so
much
designed
to
vindicate
himself
from
the
reproach
of
Cowardize
as
an
effect
of
recollection
,
nor
so
much
proceeding
from
natural
Valour
as
a
sudden
Despite
.
The
Man
you
saw
yesterday
so
adventurous
and
brave
,
you
must
not
think
it
strange
to
see
him
as
great
a
Poltron
the
next
:
Anger
,
Necessity
,
Company
,
Wine
or
the
sound
of
the
Trumpet
,
had
rous'd
his
Spirits
;
this
is
no
Valour
form'd
,
and
Established
by
Meditation
;
but
accidentally
created
by
those
circumstances
,
and
therefore
it
is
no
wonder
,
if
by
contrary
circumstances
it
apquipear
te
another
thing
.
These
supple
variations
,
and
contradictions
so
manifest
in
us
,
have
given
Some
occasion
to
believe
,
that
Man
has
two
Souls
;
Others
,
two
distinct
Powers
,
that
always
accompany
and
encline
us
,
the
one
towards
Good
,
and
the
other
towards
Ill
according
to
their
own
Natures
,
and
Propensions
▪
so
sudden
a
variety
of
inclination
not
being
to
be
imagined
to
to
flow
from
one
and
the
same
Fountain
.
For
my
part
I
must
ingeniously
declare
,
that
the
puff
of
every
accident
not
only
carries
me
a
long
with
it
,
according
to
its
own
proclivity
,
but
that
moreover
I
discompose
,
and
trouble
my self
,
by
the
instability
of
my
own
posture
;
and
whoever
will
look
narrowly
into
his
own
Bosom
,
will
hardly
find
himself
twice
in
the
same
Condition
.
I
give
my
Soul
sometimes
one
face
,
and
sometimes
another
,
according
to
the
side
I
turn
her
to
.
If
I
speak
variously
of
my self
,
it
is
,
because
I
consider
my self
variously
.
All
contrarieties
are
there
to
be
found
,
in
one
corner
or
another
,
or
after
one
manner
or
another
.
Bashful
,
Insolent
,
Chast
,
Lustful
,
Prating
,
Silent
,
Laborious
,
Delicate
,
Ingenious
,
Heavy
,
Melancholick
,
Pleasant
,
Lying
,
True
,
Knowing
,
Ignorant
,
Liberal
,
Covetous
,
and
Prodigal
,
I
find
all
this
in
my self
,
more
or
less
,
according
as
I
turn
my self
about
;
and
whoever
will
sift
himself
,
to
the
bottom
,
will
find
in
himself
,
even
by
his
own
Judgment
this
volubility
and
discordance
.
In
a
word
,
I
have
nothing
to
say
of
my self
entirely
,
simply
,
and
solidly
without
mixture
,
and
confusion
.
Distinguo
is
the
most
universal
Member
of
my
Logick
.
Though
I
always
intend
to
speak
well
of
good
things
,
and
rather
to
interpret
such
things
,
as
may
fall
out
,
in
the
best
sence
,
than
otherwise
:
Yet
such
is
the
strangeness
of
our
condition
,
that
we
are
sometimes
push't
on
to
do
well
even
by
Vice
it self
,
if
well
doing
were
not
judged
by
the
intention
only
.
One
gallant
Action
therefore
ought
not
to
conclude
a
man
Valiant
;
if
a
man
was
brave
indeed
,
he
would
be
always
so
,
and
upon
all
occasions
.
If
it
were
a
Habit
of
Vertue
,
and
not
a
Sally
,
it
would
render
a
man
equally
resolute
in
all
Accidents
;
the
same
Alone
,
as
in
Company
;
the
same
in
Lists
,
as
in
a
Battel
;
for
,
let
them
say
what
they
will
,
there
is
not
one
Valour
for
the
Pavement
,
and
another
for
the
Feild
.
He
would
bear
a
Sickness
in
his
Bed
,
as
bravely
as
a
Wound
in
the
Field
,
and
no
more
fear
Death
in
his
own
house
,
than
at
an
assault
.
We
should
not
then
see
the
same
man
charge
into
a
Breach
with
a
brave
assurance
,
and
afterwards
torment
himself
,
and
pule
like
a
Woman
for
the
loss
of
a
tryal
at
Law
,
or
the
death
of
a
Child
.
When
being
a
detected
Coward
to
infamy
,
he
is
constant
in
the
necessities
of
Poverty
and
Want
;
when
he
starts
at
the
sight
of
a
Barbers
Razor
,
and
rushes
fearless
into
the
Swords
of
the
Enemy
,
the
Action
is
commendable
,
not
the
Man
.
Many
of
the
Greeks
,
says
Cicero
,
cannot
endure
the
sight
of
an
Enemy
,
Cicero
.
Tusc.
2.
and
yet
are
courageous
in
Sickness
;
the
Cimbrians
,
and
Celtiberians
quite
contrary
.
Nihil
enim
potest
esse
aequabile
,
quod
non
à
certâ
ratione
proficiscatur
.
Nothing
can
be
equal
,
that
does
not
proceed
from
a
certain
ground
of
reason
.
The
Valour
of
Alexander
extream
in
its
kind
.
No
Valour
can
be
more
extream
in
its
kind
,
than
that
of
Alexander
:
But
it
is
but
one
kind
;
nor
full
enough
throughout
.
As
peerless
as
it
is
,
it
has
yet
some
blemishes
.
Of
which
,
his
being
so
often
at
his
wits
end
,
upon
every
light
suspition
of
his
Captains
conspiring
against
his
life
,
and
the
carrying
himself
in
that
Inquisition
with
so
much
vehemency
and
injustice
,
and
a
fear
that
subverted
his
natural
reason
,
is
one
pregnant
instance
;
the
Superstition
also
,
with
which
he
was
so
much
tainted
,
carries
along
with
it
some
Image
of
Pusillanimity
.
And
the
excess
of
his
Penitency
,
for
the
Murther
of
Clytus
,
is
also
a
Testimony
of
the
unevenness
of
his
Courage
.
All
we
perform
is
no
other
than
a
Cento
,
as
a
man
may
say
,
of
several
peices
,
and
yet
we
would
acquire
Honor
by
a
false
title
.
Vertue
cannot
be
followed
,
but
for
her self
,
and
if
one
sometimes
borrow
her
Mask
for
some
other
occasion
,
she
presently
pulls
it
away
again
.
'T
is
a
stamp
and
lively
tincture
,
which
when
the
soul
has
once
thorowly
imbibed
,
it
will
not
out
,
but
with
the
piece
.
And
therefore
to
make
a
right
judgment
of
a
man
,
we
are
long
,
and
very
observingly
,
to
follow
his
trace
:
If
constancy
does
not
there
stand
firm
upon
her
own
proper
Base
,
Cui
vivendi
via
considerata
,
atque
provisa
est
,
Neither
doe
I
allow
of
the
conjecture
of
the
Parians
,
sent
to
regulate
the
Milesians
,
sufficient
for
such
a
consequence
,
as
they
from
thence
derived
.
Coming
to
visit
the
Island
,
they
took
notice
of
such
grounds
as
were
best
husbanded
,
and
such
Country-houses
as
were
best
governed
;
and
having
taken
the
names
of
the
owners
,
when
they
had
assembled
the
Citizens
,
they
appointed
those
Farmers
for
new
Governors
,
and
Magistrates
;
concluding
,
that
they
,
who
had
been
so
provident
in
their
own
private
concerns
,
would
be
so
of
the
publick
too
.
We
are
all
inform
lumps
,
and
of
so
various
a
contexture
,
that
every
piece
plays
every
moment
it
s
own
game
,
and
there
is
as
much
difference
betwixt
us
and
our selves
,
as
betwixt
us
and
others
.
Magnam
rem
puta
,
Sen.
Epist.
120.
unum
hominem
agere
.
Since
ambition
can
teach
men
Valour
,
Temperance
,
and
Liberality
,
and
even
Justice
too
;
seeing
that
Avarice
can
inspire
the
courage
of
a
Shop-boy
,
bred
and
nurst
up
in
obcurity
and
ease
,
with
the
assurance
to
expose
himself
so
far
from
the
Fire-side
,
to
the
mercy
of
the
Waves
in
a
frail
Boat
,
that
she
does
farther
teach
Discretion
and
Prudence
:
And
that
even
Venus
can
inflate
Boys
under
the
discipline
of
the
Rod
with
boldness
,
and
resolution
,
and
infuse
masculine
courage
into
the
Heart
of
tender
Virgins
in
their
Mothers
arms
:
Hac
duce
custodes
furtim
transgressa
jacentes
'T
is
not
all
the
understanding
has
to
doe
,
simply
to
judge
us
by
our
outward
Actions
,
it
must
penetrate
the
very
Soul
,
and
there
discover
by
what
springs
the
motion
is
guided
:
But
that
being
a
high
and
hazardous
undertaking
,
I
could
wish
that
fewer
would
attempt
it
.
CHAP.
II.
Of
Drunkenness
.
THe
World
is
nothing
but
Variety
,
and
Disproportion
,
Vices
are
all
alike
,
as
they
are
Vices
,
and
peradventure
the
Stoicks
understand
them
so
,
but
although
they
are
equally
Vices
,
yet
they
are
not
equal
Vices
:
And
that
he
who
has
transgrest
the
ordinary
bounds
a
hundred
paces
,
should
not
be
in
a
worse
condition
,
than
he
that
has
advanced
but
ten
,
is
not
to
be
beleived
;
or
that
Sacrilege
is
not
worse
than
stealing
a
Cabbadge
,
There
is
in
this
as
great
diversity
,
as
in
any
thing
whatever
:
The
confounding
of
the
order
and
measure
of
Sins
is
dangerous
:
Murtherers
,
Traytors
,
and
Tyrants
are
therein
so
very
deep
concerned
,
that
it
is
not
reasonable
they
should
flatter
their
Consciences
,
because
such
another
is
Idle
,
Lascivious
,
or
less
assiduous
at
his
Devotion
:
Every
one
lays
weight
upon
the
Sin
of
his
Companions
,
but
lightens
his
own
.
Our
very
Instructors
themselves
ranck
them
sometimes
,
in
my
opinion
,
very
ill
.
As
Socrates
,
who
said
,
that
the
principal
office
of
Wisdom
was
,
to
distinguish
Goods
and
Evils
.
We
,
whose
best
faculties
are
always
vitious
,
ought
also
to
say
of
Knowledge
,
that
it
is
to
distinguish
betwixt
Vice
and
Vice
,
without
which
,
and
that
very
exactly
performed
,
Vertuous
and
Wicked
will
remain
confounded
and
unknown
.
Now
,
amongst
the
rest
,
Drunkenness
seemes
,
to
me
,
to
be
a
gross
and
brutish
Vice
.
The
Soul
has
the
greatest
interest
in
all
the
rest
,
and
there
are
some
Vices
,
that
have
something
,
if
a
man
may
so
say
,
of
generous
in
them
.
There
are
Vices
,
wherein
there
is
a
mixture
of
Knowledge
,
Diligence
,
Valour
,
Prudence
,
Dexterity
,
and
Cunning
:
The
Germans
great
Drinkers
.
This
is
totally
Corporeal
and
Earthly
,
and
the
thickest
sculled
Nation
this
day
in
Europe
,
is
that
,
where
it
is
the
most
in
fashion
.
Other
Vices
discompose
the
understanding
,
this
totally
overthrows
it
,
and
renders
the
body
stupid
.
—
cùm
vini
vis
penetravit
,
The
worst
estate
of
man
is
that
,
wherein
he
loses
the
knowledge
and
government
of
himself
.
And
't
is
said
,
amongst
other
things
,
upon
that
subject
,
that
,
as
the
Must
,
fermenting
in
a
Vessel
,
works
up
to
the
top
whatever
it
has
in
the
bottom
:
So
the
old
Wine
,
in
those
who
have
drank
beyond
their
measure
,
vents
the
most
inward
Secrets
,
—
tu
sapientium
Curas
,
&
arcanum
jocoso
Consilium
retegis
Lyaeo
.
Thou
in
thy
Cups
,
and
wild
debaucheries
,
Blabb'st
out
the
secret
Counsel
of
the
Wise.
Josephus
tells
us
,
that
,
by
giving
an
Ambassador
,
the
Enemy
had
sent
to
him
,
his
full
dose
of
Liquor
,
he
worm'd
out
his
secrets
.
And
yet
Augustus
,
commiting
the
most
inward
secrets
of
his
affairs
to
Lucius
Piso
,
who
conquered
Thrace
,
never
found
him
faulty
in
the
least
,
no
more
than
Tiberius
did
Cossus
,
with
whom
he
intrusted
his
whole
Counsels
,
though
we
know
they
were
both
so
given
to
Drink
,
that
they
have
often
been
fain
to
carry
both
the
one
and
the
other
Drunk
out
of
the
Senate
.
Hesterno
inflatum
venas
de
more
Lyaeo
.
And
the
design
of
Killing
Caesar
was
as
safely
communicated
to
Cimber
,
though
he
would
sometimes
be
Drunk
,
as
to
Cassius
who
Drunk
nothing
but
Water
.
We
see
our
Germans
,
when
Drunk
as
the
Devil
,
can
know
their
Poste
,
remember
the
Word
,
and
perform
their
Duty
.
—
nec
facilis
victoria
de
madidis
,
I
could
not
have
beleiv'd
there
had
been
so
profound
,
senceless
,
and
dead
a
degree
of
Drunkenness
,
had
I
not
read
in
History
,
that
Altalus
,
having
,
to
put
a
notable
affront
upon
him
,
invited
to
Supper
the
same
Pausanias
,
who
upon
the
very
same
occasion
afterwards
killed
Philip
of
Macedon
,
(
a
King
who
by
these
excellent
Qualities
gave
sufficient
Testimony
of
his
Education
in
the
house
,
and
company
of
Epaminondas
)
he
made
him
Drink
to
such
a
pitch
,
that
he
could
after
dispose
of
his
Beauty
,
as
of
a
Hedg-whore
,
to
the
Muletteers
and
Servants
of
the
basest
Office
in
the
house
.
And
I
been
further
told
,
by
a
Lady
whom
I
highly
Honor
and
Esteem
,
that
near
Bourdeaux
,
and
about
Castres
where
she
lives
,
a
Country-woman
,
a
Widow
of
chast
repute
,
perceiving
in
her self
the
first
symptoms
of
Breeding
,
innocently
told
her
Neighbours
,
that
if
she
had
a
Husband
she
should
think
her self
with
child
:
But
the
causes
of
suspition
every
day
more
and
more
encreasing
,
and
at
last
growing
up
to
a
manifest
proof
;
the
poor
Woman
was
reduc'd
to
the
necessity
of
causing
it
to
be
Proclaimed
at
the
Prosne
of
her
Parish-Church
;
that
whoever
had
done
that
deed
,
and
would
frankly
confess
it
,
she
did
not
only
promise
to
Forgive
,
but
moreover
to
Marry
him
,
if
he
lik'd
of
the
motion
.
Whereupon
a
young
fellow
that
served
in
the
quality
of
a
Labourer
,
encouraged
by
this
Proclamation
,
declared
;
that
he
had
one
Holy-day
found
her
,
having
taken
too
much
of
the
Bottle
,
so
fast
a
sleep
in
the
Chimney
,
and
in
so
undecent
a
posture
,
that
he
might
conveniently
come
to
doe
his
business
without
waking
her
;
and
they
yet
live
together
Man
and
Wife
.
It
is
true
,
that
Antiquity
has
not
much
decry'd
this
Vice
:
The
Writings
of
several
Philosophers
speak
very
tenderly
of
it
,
and
even
amongst
the
Stoicks
there
are
some
,
who
advise
to
give
themselves
sometimes
the
liberty
to
Drink
to
a
debauch
,
to
recreate
and
refresh
the
Soul
.
Hoc
quoque
virtutum
quondam
certamine
magnum
That
Censor
,
and
Reprover
of
others
,
Cato
was
reproach'd
that
he
was
a
Good-fellow
.
Narratur
&
prisci
Catonis
Cyrus
that
worthy
renowned
King
,
amongst
his
other
qualities
,
by
which
he
pretended
to
be
preferred
before
his
Brother
Artaxerxes
,
urged
this
excellency
,
that
he
could
Drink
a
great
deal
more
than
he
.
And
in
the
best
governed
Nations
,
this
trial
of
skill
in
Drinking
is
very
much
in
use
.
I
have
heard
Silvius
,
an
excellent
Physitian
of
Paris
,
say
,
that
lest
the
digestive
faculties
of
the
Stomach
should
grow
idle
,
Drinking
to
a
debauch
in
Vse
amongst
the
best
governed
Nations
.
it
were
not
amiss
once
a
month
to
rouse
them
by
this
excess
,
and
to
spur
them
,
lest
they
should
grow
dull
and
resty
;
and
one
Author
tells
us
,
that
the
Persians
used
to
consult
about
their
most
important
Affairs
,
after
being
well
warmed
with
Wine
.
My
taste
and
constitution
are
greater
Enemies
to
this
Vice
than
I
am
,
for
besides
that
I
easily
submit
my
belief
to
the
Authority
of
antient
opinions
:
I
look
upon
it
indeed
as
a
stupid
and
ungraceful
Vice
,
but
less
malicious
and
hurtful
than
the
others
,
which
almost
all
more
directly
justle
publick
Society
.
And
if
we
cannot
please
our selves
,
but
it
must
cost
us
something
,
as
they
hold
;
I
find
this
Vice
costs
a
mans
conscience
less
than
the
others
,
besides
that
it
is
of
no
difficult
preparation
;
nor
what
we
look
for
hard
to
be
found
,
a
consideration
not
altogether
to
be
despised
.
A
man
well
advanc'd
both
in
Dignity
and
Age
,
amongst
three
principal
Commodities
,
that
he
said
remained
to
him
of
life
,
reckoned
to
me
this
for
one
,
and
where
would
a
man
more
justly
find
it
,
Delicacy
to
be
avoided
in
Wine
.
than
amongst
the
natural
conveniences
?
But
he
did
not
take
it
right
,
for
delicacy
and
the
curious
choice
of
Wines
,
is
therein
to
be
avoyded
.
If
you
found
your
pleasure
upon
Drinking
of
the
best
,
you
condemn
your self
to
the
penance
of
Drinking
of
the
worst
.
Your
taste
must
be
more
indifferent
and
free
.
So
delicate
a
Palate
is
not
required
to
make
a
good
Toper
.
The
Germans
Drink
almost
indifferently
of
all
Wines
and
Liquors
with
delight
,
their
business
is
to
power
down
,
and
not
to
taste
;
and
it
's
so
much
the
better
for
them
,
their
pleasure
is
so
much
the
more
constant
,
and
nearer
at
hand
.
Now
on
the
other
side
,
not
to
Drink
(
after
the
French
fashion
)
but
at
meals
,
and
then
very
moderately
too
,
is
to
be
ingrate
to
this
bountiful
God
of
Wine
.
There
is
more
time
and
constancy
required
than
so
.
The
Antients
spent
whole
nights
in
this
exercise
,
and
oft-times
added
the
day
following
to
eke
it
out
,
and
therefore
we
are
to
take
greater
liberty
than
so
,
and
stick
closer
to
our
work
.
I
have
seen
a
great
Lord
of
my
time
,
a
man
of
high
enterprise
and
famous
success
,
that
without
setting
himself
to
't
,
and
after
his
ordinary
rate
of
Drinking
at
meals
,
Drank
not
much
less
than
five
quarts
of
Wine
,
and
at
his
going
away
appeared
but
too
wise
and
discreet
,
to
the
detriment
of
our
affairs
.
The
pleasure
we
design
the
greatest
esteem
for
the
whole
course
of
our
lives
,
ought
to
have
a
greater
share
of
our
time
dedicated
to
it
.
We
should
like
Shop-boys
and
Labourers
,
refuse
no
occasion
nor
omit
no
opportunity
of
Drinking
,
and
always
have
it
in
our
minds
.
But
methinks
we
every
day
abridg
and
curtail
the
use
of
Wine
;
and
the
Break-fast
Drinking
and
Collations
,
I
used
to
see
in
my
Fathers
house
,
when
I
was
a
Boy
,
were
more
usual
and
frequent
then
,
than
now
.
Is
it
that
we
pretended
to
a
Reformation
?
Truly
no.
But
it
may
be
we
are
more
addicted
to
Venus
,
than
our
Fathers
were
.
They
are
two
exercises
that
thwart
and
hinder
one
another
in
their
vigour
.
Letchery
has
weakned
our
Stomach
on
the
one
side
,
and
on
the
other
Sobriety
renders
us
more
spruce
and
amorous
for
the
exercise
of
Love
.
'T
is
not
to
be
imagined
what
strange
Stories
I
have
heard
my
Father
tell
,
of
the
Chastity
of
that
Age
wherein
he
lived
.
It
was
for
him
to
say
it
,
being
both
by
Art
and
Nature
cut
out
,
A
Character
of
the
Authors
Father
.
and
finish'd
for
the
service
of
Ladies
.
He
spoke
well
,
and
little
;
ever
mixing
his
Language
with
some
Illustration
out
of
vulgar
Authors
,
especially
Spanish
,
and
,
amongst
them
,
Ma●cus
Aurelius
was
very
frequent
in
his
mouth
.
His
behaviour
was
grave
,
humble
,
and
modest
;
He
was
very
solicitous
of
neatness
and
decency
both
in
his
Person
and
Cloaths
,
whether
on
Horseback
,
or
a
Foot
:
He
was
exceeding
punctual
of
his
Word
;
and
of
a
Conscience
,
and
Religion
generally
tending
rather
towards
Superstition
than
otherwise
.
For
a
Man
of
little
Stature
,
very
Strong
,
well
Proportion'd
,
and
well
Knit
,
of
a
pleasing
Countenance
enclining
to
Brown
,
and
very
Adroit
in
all
noble
Exercises
.
I
have
yet
in
the
House
to
be
seen
Canes
powr'd
full
of
Lead
,
with
which
,
they
say
,
he
exercis'd
his
Arms
,
for
throwing
the
Bar
,
or
the
Stone
;
and
Shoes
with
Leaden
Soals
,
to
make
him
after
lighter
for
Running
,
or
Leaping
.
Of
his
Vaulting
he
has
left
little
Miracles
behind
him
:
I
have
seen
him
,
when
past
three-score
,
laugh
at
our
Exercises
,
and
throw
himself
in
his
Furr'd
Gown
into
the
Saddle
,
make
the
Tour
of
a
Table
upon
his
Thumbs
,
and
scarce
ever
mount
the
Stairs
into
his
Chamber
without
taking
three
or
four
steps
at
a
time
.
But
upon
what
I
was
speaking
before
,
he
said
,
there
was
scarce
one
Woman
of
Quality
of
ill
Fame
in
a
whole
Province
.
Would
tell
of
strange
Privacies
,
and
some
of
them
his
own
,
with
Vertuous
Women
,
without
any
manner
of
suspition
:
Marvellous
Chastity
of
the
Age
wherein
the
Authors
Father
lived
.
And
for
his
own
part
,
solemnly
swore
he
was
a
Virgin
at
his
Marriage
;
and
yet
it
was
after
a
long
practice
of
Arms
beyond
the
Mountains
;
of
which
War
he
has
left
us
a
Paper-Journal
under
his
own
hand
,
wherein
he
has
given
a
precise
account
from
point
to
point
of
all
passages
both
relating
to
the
Publick
,
and
to
Himself
.
And
was
also
Married
at
a
well
advanc't
Maturity
in
the
year
1528
,
the
three
and
thirtieth
year
of
his
Age
,
upon
his
way
home
from
Italy
.
But
let
us
turn
to
our
Battel
.
The
incommodities
of
old
Age
,
that
stand
in
need
of
some
refreshment
and
support
,
might
with
reason
beget
in
me
a
desire
of
this
faculty
,
it
being
as
were
the
last
pleasure
the
course
of
years
deprives
us
of
.
The
natural
heat
,
(
say
the
Good-fellows
,
)
first
seats
itself
in
the
Feet
,
that
concerns
Infancy
,
thence
it
mounts
into
the
middle
Region
,
where
it
makes
a
long
aboad
,
and
produces
in
my
opinion
the
sole
true
pleasure
of
humane
life
;
all
other
pleasures
,
in
comparison
,
sleep
.
Toward
the
end
,
like
a
vapour
that
still
mounts
upward
,
it
arrives
at
the
Throat
,
where
it
makes
its
final
residence
,
and
concludes
the
progress
.
I
cannot
nevertheless
understand
,
how
a
man
can
extend
the
pleasure
of
drinking
beyond
Thirst
,
and
to
forge
in
his
imagination
an
Appetite
artificial
,
and
against
Nature
.
My
Stomach
would
not
proceed
so
far
,
it
has
enough
to
do
to
deal
with
what
it
takes
in
for
necessity
.
My
constitution
,
is
,
not
to
care
to
Drink
,
but
as
it
follows
Eating
,
and
to
wash
down
my
Meat
,
and
for
that
reason
my
last
Draught
is
always
the
greatest
:
And
seeing
that
in
old
Age
we
have
our
Palats
furr'd
with
Phlegmes
,
or
deprav'd
by
some
other
ill
constitution
,
the
Wine
tasts
better
to
us
,
as
the
Pores
are
cleaner
wash't
,
and
laid
more
open
.
At
least
I
seldome
tast
the
first
Glass
well
.
Anacharsis
wonder'd
,
that
the
Greeks
drunk
in
greater
Glasses
towards
the
end
of
a
meale
,
than
at
the
beginning
;
which
was
I
suppose
for
the
same
reason
,
the
Dutch
do
the
same
,
who
then
begin
the
Battel
.
Plato
forbids
Children
Wine
,
till
eighteen
years
of
Age
,
and
being
drunk
,
till
forty
;
but
after
forty
gives
them
leave
to
please
themselves
,
and
to
mix
a
little
liberally
,
in
their
Feasts
,
the
influence
of
Dionysius
,
One
of
the
names
of
Bacchus
.
that
good
Deity
who
restores
young
men
their
good
humour
,
and
old
men
their
youth
,
who
mollifies
the
passions
of
the
Soul
,
as
Iron
is
softned
by
Fire
;
and
in
his
Laws
allows
such
merry
meetings
,
(
provided
they
have
a
discreet
Cheif
to
govern
,
and
keep
them
in
order
)
for
good
and
of
great
utility
:
Drunkenness
being
a
true
and
certain
tryal
of
every
ones
Nature
,
and
withal
fit
to
inspire
old
Men
with
Mettle
to
divert
themselves
in
Dancing
,
and
Musick
;
things
of
great
use
,
and
that
they
dare
not
attempt
when
sober
.
He
moreover
says
,
that
Wine
is
able
to
supply
the
Soul
with
Temperance
,
and
the
Body
with
Health
;
nevertheless
these
Restrictions
,
in
part
borrowed
from
the
Carthaginians
,
please
him
:
That
they
forbear
excesses
in
the
Expeditions
of
War
;
that
every
Judge
and
Magistrate
abstain
from
it
,
when
about
the
Administrations
of
his
place
,
or
the
Consultations
of
the
Publick
affairs
:
That
the
day
is
not
to
be
embeazled
with
it
,
that
being
a
time
due
to
other
employments
,
nor
that
night
he
intends
to
get
Children
.
'T
is
said
,
that
the
Philosopher
Stilpo
,
when
opprest
with
Age
,
purposely
hastned
his
End
by
drinking
pure
Wine
.
The
same
thing
,
but
not
design'd
by
him
,
dispatcht
also
the
Philosopher
Arcesilaus
.
But
't
is
an
old
,
and
pleasant
Question
,
Whether
the
Soul
of
a
wise
Man
can
be
overcome
by
the
strength
of
Wine
,
Si
munitae
adhibet
vim
sapientiae
.
To
what
vanity
does
the
good
opinion
we
have
of
our selves
push
us
?
The
most
regular
and
most
perfect
Soul
in
the
World
has
but
too
much
to
doe
to
keep
it self
upright
,
from
being
overthrown
by
its
own
weakness
.
There
is
not
one
of
a
thousand
that
is
right
,
and
setled
so
much
as
one
Minute
in
a
whole
Life
,
and
that
may
not
very
well
doubt
,
whether
according
to
her
Natural
condition
she
can
ever
be
.
But
to
join
Constancy
to
it
,
is
her
utmost
Perfection
;
I
mean
though
nothing
should
justle
and
discompose
her
,
which
a
thousand
Accidents
may
do
.
'T
is
to
much
purpose
,
that
the
great
Poet
Lucretius
,
keeps
such
a
clutter
with
his
Philosophy
,
when
behold
he
is
ruin'd
with
a
Philtre
,
one
poor
draught
of
Love
.
Is
it
to
be
imagin'd
,
that
an
Apoplexy
will
not
make
an
Ass
of
Socrates
,
as
well
as
of
a
Porter
.
Some
have
forgot
their
own
names
by
the
violence
of
a
Disease
,
and
a
slight
Wound
has
turn'd
the
Judgment
of
others
topsey-turvey
.
Let
him
be
as
wise
as
he
will
,
but
in
fine
he
is
a
Man
;
and
than
that
,
what
is
there
more
miserable
,
or
more
nothing
?
Wisdom
does
not
force
our
natural
dispositions
.
Sudores
itaque
&
pallorem
existere
toto
He
must
shut
his
Eyes
against
the
blow
that
threatens
him
;
he
must
tremble
upon
the
Margent
of
a
precipice
like
a
Child
:
Nature
having
reserv'd
these
light
works
of
her
Authority
,
not
to
be
forc't
by
our
Reason
and
Stoical
vertue
,
to
teach
Man
his
Mortality
,
and
little
power
.
He
turns
pale
with
fear
,
red
with
shame
,
and
groans
with
the
Cholick
,
if
not
very
loud
,
at
least
so
as
to
confess
his
frailty
.
Humani
à
se
nihil
alienum
putet
.
The
Poets
,
that
feign
all
things
at
pleasure
,
dare
not
acquit
their
greatest
Hero's
of
Tears
.
Sic
fatur
lacrimans
,
classique
immittit
habenas
.
'T
is
sufficient
for
a
man
to
curb
and
moderate
his
inclinations
,
for
totally
to
suppress
them
is
not
in
him
to
do
.
Even
our
great
Plutarch
,
that
excellent
and
perfect
Judge
of
Humane
Actions
,
when
he
sees
Brutus
and
Torquatus
Murther
their
own
Children
,
begins
to
doubt
,
whether
Vertue
could
proceed
so
far
;
and
to
question
,
whether
these
persons
had
not
rather
been
stimulated
by
some
other
Passion
.
All
Actions
exceeding
the
ordinary
bounds
are
liable
to
Sinister
interpretation
:
For
as
much
as
our
liking
does
no
more
proceed
from
what
is
above
,
than
from
what
is
below
it
.
Let
us
leave
this
other
Sect
and
make
a
downright
profession
of
fierceness
.
But
when
even
in
that
Sect
,
reputed
the
most
quiet
and
gentle
we
hear
these
Rhodomontades
of
Metrodorus
:
Occupavi
te
,
Fortuna
,
atque
cepi
:
Omnesque
aditus
tuos
interclusi
,
ut
ad
me
aspirare
non
posses
.
Fortune
,
Cicero
.
Tusc.
l.
5.
thou
art
mine
,
I
have
thee
fast
,
and
have
made
all
the
Avenues
so
sure
thou
canst
not
come
at
me
.
When
Anaxarchus
,
by
the
command
of
Nicocreon
the
Tyrant
of
Cyprus
,
was
put
into
a
Stone-Morter
,
and
laid
upon
with
Mauls
of
Iron
,
ceases
not
to
say
,
Strike
,
Batter
,
Break
,
't
is
not
Anaxarchus
,
't
is
but
his
Sheath
that
you
pound
and
bray
so
.
When
we
hear
our
Martyrs
cry
out
to
the
Tyrant
in
the
middle
of
the
Flame
,
this
side
is
Roasted
enough
,
fall
to
,
and
eate
,
it
is
enough
,
fall
to
work
with
the
other
.
When
we
hear
the
Child
in
Josephus
,
torn
piece-meal
with
biting
Pincers
,
defying
Antiochus
,
and
crying
out
with
a
constant
and
assured
Voice
,
Tyrant
,
thou
losest
thy
labour
,
I
am
still
at
ease
,
where
is
the
the
Pain
,
where
are
the
Torments
with
which
thou
didst
so
threaten
me
?
Is
this
all
thou
canst
doe
?
My
Constancy
torments
thee
more
,
than
thy
Cruelty
does
me
:
O
Pitiful
Coward
,
thou
Faintest
,
and
I
grow
Stronger
,
make
my
Complain
,
make
me
Bend
,
make
me
Yield
if
thou
canst
;
Encourage
they
Guards
,
Chear
up
thy
Executioners
,
see
,
see
they
Faint
,
and
can
do
no
more
;
Arm
them
,
Flesh
them
anew
,
Spur
them
up
.
Really
a
man
must
confess
,
that
there
is
some
alteration
and
fury
,
how
Holy
soever
,
that
does
at
that
time
possess
those
Souls
.
When
we
come
to
these
Stoical
Sallies
:
I
had
rather
be
Furious
than
Voluptuous
,
a
saying
of
Antisthenes
;
When
Sextius
tells
us
,
he
had
rather
be
Fetter'd
with
Affliction
,
than
Pleasure
:
When
Epicurus
takes
upon
him
to
play
with
his
Gout
,
and
that
refusing
Health
and
Ease
,
he
defies
all
Torments
,
and
despising
the
Lesser
Pains
,
as
disdaining
to
contend
with
them
,
he
covets
and
calls
out
for
Sharper
,
more
violent
,
and
more
worthy
of
him
:
Spumantemque
dari
pecora
inter
inertia
votis
Optat
aprum
,
Who
but
must
conclude
,
that
they
are
pusht
on
by
a
Courage
,
that
has
broke
loose
from
its
place
?
Our
Soul
cannot
from
her
own
Seat
reach
so
high
,
't
is
necessary
she
must
leave
it
,
raise
her self
up
,
and
taking
the
Bridle
in
her
Teeth
,
transport
her
man
so
far
,
that
he
shall
after
himself
be
astonisht
at
what
he
has
done
.
As
in
occasion
of
War
,
the
Heat
of
Battle
sometimes
pushes
the
generous
Souldiers
to
perform
things
of
so
infinite
Danger
,
as
after
having
recollected
themselves
,
they
themselves
are
the
first
to
wonder
at
.
As
also
fares
with
the
Poets
,
who
are
often
rapt
with
admiration
of
their
own
Writings
,
and
know
not
where
again
to
find
the
track
,
through
which
they
performed
so
happy
a
Carreer
;
which
also
is
in
them
call'd
Rage
,
and
Rapture
:
And
as
Plato
says
,
t
is
to
purpose
for
a
Sober
man
to
knock
at
the
door
of
Poesy
:
And
Aristotle
says
to
the
same
effect
,
that
no
excellent
Soul
is
exempt
from
the
mixture
of
Folly
;
and
he
has
reason
to
call
all
Transports
,
how
commendable
soever
,
that
surpass
our
own
Judgment
and
understanding
,
Folly
,
:
For
as
much
as
Wisdom
is
a
regular
Government
of
the
Soul
,
which
is
carryed
on
with
Measure
and
Proportion
,
and
which
she
is
to
her self
responsible
for
.
Plato
argues
thus
,
that
the
Faculty
of
Prophecying
is
so
far
above
us
,
that
we
must
be
out
of
our selves
,
when
we
meddle
with
it
,
and
our
Prudence
must
either
be
obstructed
by
Sleep
or
Sickness
,
or
lifted
from
her
place
by
some
Celestial
Rapture
.
CHAP.
III.
The
Custom
of
the
Isle
of
Cea
.
To
Philosophize
,
what
?
IF
to
Philosophize
,
be
,
as
't
is
defin'd
,
to
doubt
,
much
more
to
write
at
randome
,
and
play
the
Fool
,
as
I
do
,
ought
to
be
reputed
doubting
,
for
it
is
for
Novices
and
Fresh-men
to
inquire
and
to
dispute
,
and
for
the
Chair-man
to
moderate
and
determine
.
My
Moderator
is
the
Authority
of
the
Divine
Will
,
that
Governs
us
without
contradiction
,
and
that
is
Seated
above
these
vain
,
and
humane
contests
.
Philip
being
forceably
intred
into
Peloponnesus
,
and
some
one
saying
to
Damidas
,
that
the
Lacedaemonians
were
likely
very
much
to
suffer
,
if
they
did
not
in
time
reconcile
themselves
to
his
favour
:
Why
you
pitiful
Fellow
,
replied
he
,
what
can
they
suffer
,
that
do
not
fear
to
dye
?
It
being
also
demanded
of
Agis
,
which
way
a
man
might
live
free
?
Why
,
said
he
,
by
despising
Death
.
These
,
and
a
thousand
other
sayings
to
the
same
purpose
,
do
distinctly
sound
something
more
than
the
Patient
attending
the
stroke
of
Death
,
when
it
shall
come
;
for
there
are
several
Accidents
in
Life
,
far
worse
to
suffer
than
Death
it self
:
Witness
the
Lacedaemonian
Boy
,
taken
by
Antigonus
,
and
sold
for
a
Slave
,
who
being
by
his
new
Master
commanded
to
some
base
Imployment
,
Thou
shalt
see
,
says
the
Boy
,
whom
thou
hast
bought
,
Several
Accidents
worse
to
suffer
than
Death
.
it
would
be
a
shame
for
me
to
serve
,
being
so
near
the
reach
of
Liberty
,
and
having
so
said
,
threw
himself
from
the
top
of
the
house
.
Antipater
severely
threatning
the
Lacedaemonians
,
that
he
might
the
better
encline
them
to
acquiesce
in
a
certain
demand
of
his
;
If
thou
threatnest
us
with
more
than
Death
,
replied
they
,
we
shall
the
more
willingly
Dye
:
And
to
Philip
having
writ
them
word
,
that
he
would
frustrate
all
their
Enterprizes
,
What
,
wilt
thou
also
hinder
us
from
dying
?
This
is
the
meaning
of
the
Sentence
,
That
the
Wise
man
lives
as
long
as
he
ought
,
not
so
long
as
he
can
;
and
that
the
most
obliging
Present
Nature
has
made
us
,
and
which
takes
from
us
all
colour
of
complaint
of
our
condition
,
is
,
to
have
delivered
into
our
own
custody
the
Keys
of
Life
.
She
has
only
Ordered
one
door
into
life
,
but
a
hundred
thousand
ways
out
.
We
may
be
straightned
for
Earth
to
Live
upon
,
but
Earth
sufficient
to
Dye
upon
can
never
be
wanting
,
as
Boiocatus
answered
the
Romans
:
why
doest
thou
complain
of
this
World
?
It
deteins
the
not
;
thy
own
cowardize
is
the
cause
if
thou
livest
in
Pain
:
There
remains
no
more
to
Dye
but
to
be
willing
to
do
it
.
Death
depends
upon
the
Will
.
Neither
is
it
a
Recipe
for
one
Disease
,
Death
is
the
Infallible
Cure
of
all
,
't
is
a
most
assured
Port
,
that
is
never
to
be
fear'd
,
and
very
often
to
be
sought
:
It
comes
all
to
one
,
whether
a
man
gives
himself
his
end
,
or
stays
to
receive
it
by
some
other
means
;
whether
he
pays
before
his
day
,
or
stay
till
his
day
of
payment
come
:
From
whencesoever
it
comes
,
it
is
still
his
:
In
what
part
soever
the
thread
breaks
,
there
's
the
end
of
the
Clue
,
the
most
voluntary
Death
,
is
the
most
brave
.
Life
depends
upon
the
Pleasure
and
Discretion
of
others
,
Death
upon
our
own
.
We
ought
not
to
accommodate
our selves
to
our
own
Humour
in
any
thing
so
much
as
in
that
.
Reputation
is
not
concern'd
in
such
an
enterprize
;
and
it
's
a
folly
to
be
diverted
by
any
such
apprehension
,
living
is
Slavery
,
if
the
liberty
of
dying
be
away
.
The
ordinary
method
of
Cures
is
carried
on
at
the
expence
of
Life
,
they
torment
us
with
Causticks
,
Incisions
,
and
Amputations
of
limbs
,
at
the
same
time
interdicting
Aliments
,
and
exhausting
our
Blood
;
one
step
father
,
and
we
are
cur'd
indeed
.
Why
are
not
the
Jugular
Veines
as
much
at
our
dispose
,
as
the
Cephalick
,
Basilick
,
or
Median
Veine
?
For
a
desperate
disease
,
a
desperate
cure
.
Servius
the
Grammarian
,
being
tormented
with
the
Gout
,
could
advise
of
no
better
remedy
,
than
to
apply
Poison
to
his
Legs
,
to
deprive
them
of
their
sence
,
then
let
them
be
Gouty
on
Gods
name
,
so
they
were
insensible
of
pain
.
God
gives
us
leave
enough
,
when
he
is
pleased
to
reduce
us
to
such
a
condition
,
that
to
live
is
far
worse
than
to
die
.
'T
is
weakness
to
truckle
under
infirmities
,
but
it
's
madnes
to
nourish
them
.
The
Stoicks
say
,
that
it
is
living
according
to
Nature
in
a
Wise
man
to
take
his
leave
of
Life
,
even
in
the
height
of
prosperity
,
if
he
do
it
opportunely
,
and
in
a
Fool
to
prolong
it
,
though
he
be
miserable
,
provided
he
be
indigent
of
those
things
,
which
are
reputed
the
necessaries
of
human
life
.
As
I
do
not
offend
the
Law
,
provided
against
Thieves
,
when
I
embezel
my
own
Money
,
and
cut
my
own
Purse
;
nor
that
against
Incendiaries
,
when
I
burn
my
own
Wood
;
so
am
I
not
under
the
lash
of
those
made
against
Murtherers
,
for
having
depriv'd
my self
of
my
own
life
.
Hegesius
said
,
that
as
the
condition
of
life
did
,
so
the
condition
of
death
ought
to
depend
upon
our
own
choice
:
And
Diogenes
meeting
the
Philosopher
Speucippus
,
so
blown
up
with
an
inveterate
Dropsie
,
that
he
was
fain
to
be
carried
in
a
Litter
,
and
by
him
saluted
with
the
complement
,
of
,
I
wish
you
good
health
;
no
health
to
thee
,
reply'd
the
other
,
who
art
content
to
live
in
such
a
condition
.
And
in
truth
,
not
long
after
Speucippus
,
weary
of
so
languishing
an
estate
of
Life
,
found
a
means
to
dye
.
But
this
does
not
pass
without
admitting
a
dispute
:
For
many
are
of
Opinion
,
that
we
cannot
quit
this
Garrison
of
the
World
,
without
the
express
command
of
him
,
who
has
plac'd
us
in
it
;
and
that
it
appertains
to
God
,
who
has
plac'd
us
here
,
not
for
ourselves
only
,
but
for
his
Glory
,
and
the
service
of
others
,
to
dismiss
us
when
it
shall
best
please
him
,
and
not
for
us
to
depart
without
his
Licence
:
That
we
are
not
born
for
ourselves
only
,
but
for
our
Country
also
,
the
Laws
of
which
require
an
account
from
us
,
upon
the
score
of
their
own
interest
,
and
have
an
action
of
Man-slaughter
good
against
us
.
Or
if
these
fail
to
take
cognizance
of
the
Fact
,
we
are
punish'd
in
the
other
World
,
as
deserters
of
our
Duty
.
Proxima
deinde
tenent
maesti
Loca
,
There
is
more
Constancy
in
suffering
the
Chain
we
are
tied
in
,
than
in
breaking
it
,
and
more
pregnant
evidence
of
fortitude
in
Regulus
,
than
in
Cato
.
'T
is
Indiscretion
and
Impatience
that
pushes
us
on
to
these
precipices
.
No
accidents
can
make
true
Vertue
turn
her
back
,
she
seeks
and
requires
Evils
,
Pains
and
Grief
,
as
the
things
by
which
she
is
nourish'd
and
supported
.
The
menaces
of
Tyrants
,
Wracks
,
and
Tortures
serve
only
to
animate
and
rouse
her
.
Duris
ut
ilex
tonsa
bipennibus
And
as
another
says
.
Or
as
this
.
'T
is
Cowardize
not
Vertue
,
to
lye
squat
in
furrow
under
a
Tomb
to
evade
the
blows
of
Fortune
.
Vertue
never
stops
,
nor
goes
out
of
her
path
for
the
greatest
storm
that
blows
:
And
for
the
most
part
,
the
flying
of
other
inconveniences
brings
us
to
this
,
that
,
endeavouring
to
evade
death
,
we
run
into
the
mouth
of
it
.
Hic
,
rogo
,
non
furor
est
,
ne
moriare
,
mori
?
Like
those
who
for
fear
of
a
precipice
,
throw
themselves
headlong
into
it
.
—
Multos
in
summa
pericula
misit
Ignominious
sepulture
of
self
homicides
.
Plato
in
his
laws
assigns
an
ignominious
sepulture
to
him
who
has
depriv'd
his
nearest
and
best
freind
(
namely
himself
)
of
life
,
and
his
destin'd
course
of
years
,
being
neither
compell'd
so
to
do
by
publick
judgment
,
by
any
sad
and
inevitable
accident
of
fortune
,
nor
by
any
insupportable
disgrace
,
but
merely
pusht
on
by
cowardize
,
and
the
imbecillity
of
a
timorous
soul.
And
the
opinion
,
that
makes
so
little
of
life
,
is
ridiculous
;
for
it
is
our
being
;
't
is
all
we
have
.
Things
of
a
nobler
,
and
more
elevated
being
,
may
indeed
accuse
this
of
ours
;
but
it
is
against
nature
,
for
us
to
contemn
,
and
make
little
account
of
our selves
;
't
is
a
disease
particular
to
man
,
and
not
discern'd
in
any
other
creatures
,
to
hate
and
despise
itself
.
And
it
is
a
vanity
of
the
same
stamp
,
to
desire
be
something
else
,
than
what
we
are
.
The
effects
o●
such
a
desire
do
not
at
all
concern
us
,
for
as
much
as
it
is
contradicted
,
and
hindred
in
it self
and
he
that
desires
of
a
man
to
be
made
an
An●gel
,
wishes
nothing
for
himself
;
he
would
b●
never
the
better
for
it
;
for
being
no
more
,
wh●●
should
rejoice
,
or
be
sensible
of
this
benefit
fo●
him
?
Debet
enim
miserè
cui
fortè
aegréque
futurum
est
,
Security
,
indolency
,
impassibility
,
and
the
privation
of
the
evils
of
life
,
which
we
pretend
to
purchase
at
the
price
of
dying
,
are
of
no
manner
of
advantage
to
us
.
That
man
evades
war
to
very
little
purpose
,
that
can
have
no
fruition
of
peace
;
and
as
impertinently
does
he
avoid
labour
and
toile
,
who
cannot
enjoy
repose
.
Amongst
those
of
the
first
of
these
two
opinions
,
there
has
been
great
debate
,
what
occasions
are
sufficient
to
justifie
the
meditation
of
self-murther
,
which
they
call
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
handsome
Exit
.
For
though
they
say
,
that
men
are
often
to
dye
for
trivial
causes
,
seeing
those
that
deteine
us
in
life
are
of
no
very
great
weight
,
yet
there
is
to
be
some
measure
.
There
are
fantastick
and
sencelesse
humors
,
that
have
prompted
not
only
particular
men
,
but
whole
Nations
to
destroy
themselves
,
of
which
I
have
elsewhere
given
some
examples
;
and
we
further
read
of
the
Milesian
virgins
,
that
,
by
a
furious
compact
,
they
hang'd
themselves
,
one
after
another
,
till
the
Magistrate
took
order
in
it
,
enacting
,
that
the
bodies
of
such
as
should
be
found
so
hang'd
,
should
be
drawn
by
the
same
halter
starke
naked
through
the
City
.
When
Threicion
persuaded
Cleomenes
to
dispatch
himself
by
reason
of
the
ill
posture
of
his
affairs
,
and
having
evaded
a
death
of
the
most
honor
in
the
battail
he
had
lost
,
to
accept
of
this
the
second
in
honor
to
it
,
and
not
to
give
the
Conquerors
leisure
to
make
him
undergo
either
an
ignominious
death
,
or
an
infamous
life
:
Cleomenes
with
a
courage
truly
Stoick
,
and
Lacedaemonian
rejected
his
Counsel
as
unmanly
and
poor
;
that
,
said
he
,
is
a
remedy
that
can
never
be
wanting
,
and
which
a
man
is
never
to
make
use
of
,
whilst
there
is
an
inch
of
hope
remaining
:
telling
him
,
that
it
was
sometimes
constancy
and
valour
to
live
,
that
he
would
that
even
his
death
should
be
of
use
to
his
Country
,
and
would
make
of
it
an
act
of
honor
and
vertue
.
Threicion
notwithstanding
thought
himself
in
the
right
,
and
did
his
own
business
;
and
Cleomenes
after
did
the
same
;
but
not
till
he
had
first
tried
the
utmost
malevolence
of
fortune
.
All
the
inconvenences
in
the
world
are
not
considerable
enough
that
a
man
should
die
to
evade
them
,
and
besides
,
there
being
so
many
,
so
suddain
,
and
unexpected
changes
in
humane
things
,
it
is
hard
,
rightly
to
judg
when
we
are
at
the
end
of
our
hope
.
Sperat
&
in
saeva
victus
gladiator
arena
,
All
things
(
says
the
old
Adage
)
are
to
be
hop'd
for
by
a
man
whilst
he
lives
:
ay
but
replies
Seneca
,
why
should
this
rather
be
always
running
in
a
mans
head
,
that
Fortune
can
do
all
things
for
the
living
man
,
than
this
,
that
Fortune
has
no
power
over
him
that
knows
how
to
dye
?
Josep
.
Antiq.
Jews
.
p.
537.
Josephus
when
engag'd
in
so
near
and
apparent
danger
,
a
whole
People
being
violently
bent
against
him
,
that
there
was
no
visible
means
of
escape
,
neverthelesse
,
being
,
as
himself
says
,
in
this
extreamity
counsell'd
by
Simon
one
of
his
faithful
Guards
to
dispatch
himself
,
it
was
well
for
him
,
that
he
yet
maintain'd
himself
in
some
hope
,
for
fortune
diverted
the
accident
beyond
all
humane
expectation
;
so
that
he
saw
himself
deliver'd
without
any
manner
of
inconvenience
.
Whereas
Brutus
and
Cassius
,
on
the
contrary
,
threw
away
the
remains
of
the
Roman
liberty
,
of
which
they
were
the
sole
Protectors
,
by
the
precipitation
and
temerity
wherewith
they
kill'd
themselves
before
the
due
time
,
and
a
just
occasion
.
Monsieur
d'
Anguien
,
Montluc
Comment
.
at
the
Battel
of
Cerisolles
,
twice
attempted
to
run
himself
through
,
despairing
of
the
fortune
of
the
day
,
which
went
indeed
very
untowardly
on
that
side
of
the
Feild
where
he
was
engag'd
,
and
by
that
precipitation
was
very
near
depriving
himself
of
the
joy
and
honor
of
so
brave
a
Victory
.
I
have
seen
a
hundred
Hares
escape
out
of
the
very
teeth
of
the
Grey-hounds
▪
Aliquis
carnifici
suo
superstes
fuit
.
Sen.
Ep.
13.
Some
have
surviv'd
their
Executioners
.
Multa
dies
,
variúsque
labor
mutabilis
aevi
Rettulit
in
melius
,
multos
alterna
revisens
Pliny
says
,
there
are
three
sorts
of
diseases
,
to
escape
any
of
which
a
man
has
good
title
to
destroy
himself
;
the
worst
of
which
is
the
stone
in
the
bladder
,
when
the
urine
is
supprest
.
Seneca
says
,
those
only
,
which
for
a
long
time
discompose
the
functions
of
the
Soul
;
And
some
there
have
been
,
who
to
avoid
a
worse
,
have
chosen
one
to
their
own
liking
.
Democritus
,
General
of
the
Aetolians
,
being
brought
prisoner
to
Rome
,
found
means
to
make
his
escape
by
night
▪
but
close
pursu'd
by
his
keepers
,
rather
than
suffer
himself
to
be
retaken
,
he
fell
upon
his
own
sword
,
and
died
.
Antinous
and
Theodotus
their
City
of
Epirus
being
reduct
by
the
Romans
to
the
last
extremity
,
gave
the
People
counsel
generally
to
kill
themselves
;
but
the
advice
of
giving
themselves
up
to
the
armes
of
the
Enemy
prevayling
,
they
went
to
seek
the
death
they
desir'd
,
rushing
furiously
upon
the
Enemy
,
with
an
intention
to
strike
home
,
but
not
to
defend
a
blow
.
The
Isle
Gosa
forc't
some
years
ago
by
the
Turks
,
a
Sicilian
,
who
had
two
beautiful
daughters
marriagable
,
kill'd
them
both
with
his
own
hand
,
and
their
mother
running
in
to
save
them
,
to
boot
.
Which
having
done
,
sallying
out
of
the
House
with
a
cros-bow
,
and
a
harquebuze
,
with
those
two
shoots
he
kill'd
two
of
the
first
Turks
nearest
to
his
door
,
and
drawing
his
sword
charg'd
furiously
in
amongst
the
rest
,
where
he
was
suddainly
enclos'd
,
and
cut
to
peices
.
By
that
means
delivering
his
family
,
and
himself
from
slavery
,
and
dishonor
.
The
Jewish
women
after
having
circumciz'd
their
Children
,
threw
themselves
down
a
Precipice
to
avoid
the
cruelty
of
Antigonus
.
I
have
been
told
of
a
prisoner
of
condition
in
one
of
our
prisons
,
that
his
friends
being
inform'd
he
would
certainly
be
condemn'd
,
to
avoid
the
ignominy
of
such
a
death
,
suborn'd
a
Preist
to
tell
him
,
that
the
only
means
of
his
deliverance
was
,
to
recommend
himself
to
such
a
Saint
,
under
such
and
such
vowes
,
and
fast
eight
days
togeather
,
without
taking
any
manner
of
nourishment
what
ever
,
what
weakeness
or
faintness
so
ever
he
might
find
in
himself
during
the
time
,
he
follow'd
their
advice
,
and
by
that
means
destroid
himself
before
he
was
aware
,
not
dreaming
of
death
,
or
any
danger
in
the
Experiment
.
Scribonia
advising
her
Nephew
Libo
to
kill
himself
,
rather
than
to
attend
the
stroke
of
Justice
,
told
him
,
that
it
was
properly
to
do
others
Peoples
business
to
preserve
his
life
,
to
put
it
after
into
the
hands
of
those
who
within
three
or
four
days
would
come
fetch
him
to
execution
;
and
that
it
was
to
serve
his
Enemies
to
keep
hi●
blood
to
gratifie
their
malice
.
We
read
in
the
Bible
that
Nicanor
the
persecutor
of
the
Law
of
God
,
Macchab.
l.
2.
Cap.
14.
having
sent
his
Souldiers
to
seize
upon
the
good
old
man
Razis
,
sirnam'd
in
honor
of
his
vertue
the
Father
of
the
Jews
:
the
good
man
seeing
no
other
remedy
,
his
Gates
burnt
down
,
and
the
Enemies
ready
to
seize
him
,
choosing
rather
to
dye
generously
,
than
to
fall
into
the
hands
of
his
wicked
adversaries
,
and
suffer
himself
to
be
cruelly
butcher'd
by
them
,
contrary
to
the
honor
of
his
ranck
and
quality
,
he
stabb'd
himself
with
his
own
sword
,
but
the
blow
for
hast
not
having
been
given
home
,
he
ran
and
threw
himself
from
the
top
of
a
wall
headlong
among
them
,
who
separating
themselves
,
and
making
room
,
he
pitcht
directly
upon
his
head
.
Notwithstanding
which
,
feeling
yet
in
himself
some
remains
of
life
,
he
renu'd
his
courage
,
and
starting
up
upon
his
feet
all
bloody
,
and
wounded
as
he
was
,
and
making
his
way
through
the
Crowd
,
through
one
of
his
wounds
drew
out
his
bowells
,
which
tearing
and
pulling
to
pieces
with
both
his
hands
,
he
threw
amongst
his
pursuers
,
all
the
while
attesting
,
and
invoking
the
Divine
vengeance
upon
them
,
for
their
cruelty
and
injustice
.
Of
violences
offer'd
to
the
conscience
,
that
against
the
chastity
of
woman
,
is
,
in
my
opinion
,
most
to
be
evaded
,
for
as
much
as
there
is
a
certain
pleasure
naturally
mixt
with
it
,
and
for
that
reason
the
dissent
cannot
therein
be
sufficiently
perfect
and
entire
,
so
that
the
violence
seems
to
bee
mix't
with
a
little
consent
of
the
forc't
party
.
The
Ecclesiastical
History
has
several
examples
of
devout
persons
,
who
have
embrac't
death
to
secure
them
from
the
outrages
prepar'd
by
Tyrants
against
their
Religion
and
honor
.
Pelagia
and
Sophronia
both
Canoniz'd
,
the
first
of
these
precipitated
herself
with
her
mother
and
sisters
into
the
river
to
avoid
being
forc't
by
some
Souldiers
,
and
the
last
also
kill'd
herself
to
evade
being
ravish't
by
the
Emperor
Maxentius
.
It
may
peradventure
be
an
honor
to
us
in
future
Ages
,
that
a
learned
Author
of
this
present
time
,
and
a
Parisian
,
takes
a
great
deal
of
pains
to
persuade
the
Ladies
of
our
age
,
rather
to
take
any
other
course
,
than
to
enter
into
the
horrid
meditation
of
such
a
despaire
.
I
am
sorry
he
had
never
heard
(
that
he
might
have
inserted
it
amongst
his
others
stories
)
the
saying
of
a
woman
,
which
was
told
me
at
Tholouze
,
who
had
past
thorough
the
handling
of
some
Souldiers
.
God
be
prais'd
,
said
she
,
that
once
at
least
in
my
life
I
have
had
my
fill
,
without
sin
.
I
must
confess
these
cruelties
are
very
unworthy
the
French
sweetness
,
and
good
nature
,
and
also
God
be
thanked
,
the
air
is
very
well
purg'd
of
it
,
since
this
good
advice
:
't
is
enough
that
they
say
no
in
doing
it
,
according
to
the
Rule
of
the
good
Marot
.
History
is
every
where
full
of
such
,
as
after
a
thousand
ways
have
for
death
exchanged
a
painful
and
irksome
Life
.
Lucius
Arruntius
kill'd
himself
,
to
fly
,
he
said
,
both
the
future
and
the
past
.
Granius
Silvanus
and
Statius
Proximus
,
after
having
been
pardoned
by
Nero
,
kill'●
themselves
;
either
disdaining
to
live
by
the
favour
of
so
Wicked
a
man
;
or
that
they
might
not
be
troubled
at
some
other
time
to
obtain
〈◊〉
second
Pardon
,
considering
the
proclivity
and
faculties
of
his
Nature
,
to
suspect
and
credit
accusations
against
worthy
men
.
Spargapize's
the
〈◊〉
of
Queen
Tomyris
,
being
a
Prisoner
of
War
〈◊〉
Cyrus
,
made
use
of
the
first
favour
Cyrus
shew'●
him
in
commanding
him
to
be
unbound
,
to
kill
himself
,
having
pretended
to
no
other
be●nefit
of
liberty
,
but
only
to
be
reveng'd
of
himsel●
for
the
disgrace
of
being
taken
.
Bogez
Governor
in
Eion
for
King
Xerxes
,
being
beseige●●
by
the
Athenian
Arms
under
the
conduct
〈◊〉
Cimon
,
refused
the
conditions
offered
,
that
〈◊〉
might
safe
return
into
Asia
with
all
his
wealth●
impatient
to
survive
the
loss
of
a
place
his
Maste●
had
given
him
to
keep
;
wherefore
having
defended
the
City
to
the
last
extremity
,
nothin●
being
left
to
eat
,
he
first
threw
all
the
Gold
and
what
ever
else
the
Enemy
could
make
boot●
of
,
into
the
River
Strymon
,
and
after
causing
〈◊〉
great
pile
to
be
set
on
fire
,
and
the
throats
〈◊〉
all
the
Women
,
Children
,
Concubines
and
Ser●vants
to
be
cut
,
he
threw
their
Bodies
into
th●
fire
,
and
at
last
leapt
into
it
himself
.
Ninache●tuen
an
Indian
Lord
,
so
soon
as
he
heard
th●
first
whisper
of
the
Portugal
Vice-Roy's
determi●nation
,
to
dispossess
him
,
without
any
apparent
cause
,
of
the
Command
in
Malaca
,
to
trans●fer
it
to
the
King
of
Campar
,
he
took
this
reso●lution
with
himself
.
He
caus'd
a
scaffold
more
long
than
broad
to
be
erected
,
supported
by
Columns
,
royally
adorn'd
with
tapestry
,
and
strewd
with
flowers
,
and
abundance
of
perfumes
.
All
which
being
thus
prepar'd
,
in
a
Robe
of
cloth
of
Gold
,
set
full
of
Jewels
of
great
value
,
he
came
out
into
the
street
,
and
mounted
the
Steps
to
the
Scaffold
,
at
one
corner
of
which
he
had
a
pile
lighted
of
Aromatick
wood
.
Every
body
ran
to
the
novelty
,
to
see
to
what
end
these
unusual
preparations
were
made
.
When
Ninachetuen
with
a
manly
,
but
discontented
,
countenance
,
began
to
remonstrate
how
much
he
had
oblig'd
the
Portuguese
Nation
,
and
with
how
unspotted
fidelity
he
had
carried
himself
in
his
Charge
;
that
having
so
often
with
his
sword
in
his
hand
manifested
in
the
behalf
of
others
,
that
honor
was
much
more
dear
to
him
than
life
,
he
was
not
to
abandon
the
concern
of
it
for
himself
:
that
Fortune
denying
him
all
means
of
opposing
the
affront
was
design'd
to
be
put
upon
him
,
his
courage
at
least
enjoyn'd
him
to
free
himself
from
the
sence
of
it
,
and
not
to
serve
for
a
fable
to
the
People
,
nor
for
a
tryumph
to
Men
less
deserving
than
himself
;
which
having
said
,
he
leapt
into
the
Fire
.
Sextilia
the
wife
of
Scaurus
,
and
Praxea
the
wife
of
Labeo
,
to
encourage
their
husbands
to
evade
the
dangers
that
prest
upon
them
,
wherein
they
had
no
other
share
,
than
meer
conjugal
affection
,
voluntarily
expos'd
their
own
lives
to
serve
them
in
this
extream
necessity
for
company
and
example
.
What
they
did
for
their
husbands
,
Cocceius
Nerva
did
for
his
Country
,
with
less
utility
,
though
with
equal
affection
.
This
great
Lawyer
,
flourishing
in
health
,
riches
,
reputation
and
favour
with
the
Emperor
,
had
no
other
cause
to
kill
himself
,
but
the
sole
compassion
of
the
miserable
Estate
of
the
Roman
Republick
.
Nothing
can
be
added
to
the
nicety
of
the
death
of
the
wife
of
Fulvius
,
a
familiar
favourite
of
Augustus
.
Augustus
having
discover'd
,
that
he
had
vented
an
important
secret
he
had
intrusted
him
withal
;
one
morning
that
he
came
to
make
his
Court
,
receiv'd
him
very
coldly
,
and
lookt
frowningly
upon
him
.
He
returns
home
full
of
despaire
,
where
he
sorrowfully
told
his
wife
,
that
being
fall'n
into
this
misfortune
,
he
was
resolv'd
to
kill
himself
:
To
which
she
roundly
replied
,
't
is
but
reason
you
should
,
seeing
that
having
so
often
experimented
the
incontinency
of
my
tongue
,
you
could
not
learn
,
nor
take
warning
:
but
let
me
kill
my self
first
,
and
without
any
more
dispute
ran
herself
through
the
Body
with
a
Sword
.
Vibius
Virius
despayring
of
the
safty
of
his
City
,
beseig'd
by
the
Romans
,
and
of
their
mercy
:
in
the
last
deliberation
of
his
Cities
Senat
,
after
many
Remonstrances
conducing
to
that
end
,
concluded
,
that
the
most
Noble
means
to
escape
Fortune
,
was
by
their
own
hands
:
telling
them
that
the
Enemy
would
have
them
in
honor
,
and
Hannibal
would
be
sensible
how
many
faithful
friends
he
had
abandoned
;
inviting
those
who
approv'd
of
his
advice
,
to
go
take
a
good
supper
he
had
ready
at
home
,
where
after
they
had
eaten
well
,
they
would
drink
togeather
of
what
he
had
prepar'd
,
a
beverage
,
said
he
,
that
will
deliver
our
Bodies
from
torments
,
our
Souls
from
injury
,
and
our
Eyes
and
Ears
from
the
sence
of
so
many
hateful
mischiefs
,
as
the
Conquer'd
are
to
suffer
from
cruel
and
implacable
Conquerours
.
I
have
,
said
he
,
taken
order
for
fit
persons
to
throw
our
Bodies
into
a
funeral
pile
before
my
door
,
so
soon
as
we
are
dead
.
Enow
approv'd
this
high
resolution
,
few
imitated
it
,
seaven
and
twenty
Senators
follow'd
him
,
who
after
having
tri'd
to
drown
the
thought
of
this
fatal
determination
in
Wine
,
ended
the
feast
with
the
mortal
Mess
;
and
embracing
one
another
,
after
they
had
jointly
deplor'd
the
misfortune
of
their
Country
,
some
retir'd
home
to
their
own
houses
,
others
staid
to
be
burnt
with
Vibius
in
his
funeral
Pyre
;
and
were
all
of
them
so
long
a
dying
,
the
vapour
of
the
Wine
having
prepossest
the
Veines
,
and
by
that
means
deferring
the
effect
of
the
Poison
,
that
some
of
them
were
within
an
hour
of
seeing
the
Enemy
within
the
walls
of
Capua
,
which
was
taken
the
next
morning
,
and
of
undergoing
the
miseries
,
they
had
at
so
dear
a
rate
endeavour'd
to
evade
.
Taurea
Jubellius
another
Citizen
of
the
same
Country
,
the
Consul
Fulvius
returning
from
the
shameful
butcherie
he
had
made
of
two
hundred
twenty
five
Senators
,
call'd
him
back
feircely
by
his
name
,
and
having
made
him
stop
,
give
the
word
,
said
he
,
that
some
body
may
dispatch
me
after
the
Massacre
of
so
many
others
,
that
thou
maist
boast
,
to
have
kill'd
a
much
more
valiant
Man
than
thyself
Fulvius
disdaining
him
,
as
a
man
out
of
hi●
wits
:
as
also
having
received
Letters
from
Rome
contrary
to
the
inhumanity
of
this
Execution
,
which
tied
his
hands
;
Jubellius
proceeded
,
since
that
my
Country
being
taken
,
my
freinds
dead
,
and
having
with
my
own
hands
slaine
my
wife
and
children
to
rescue
them
from
desolation
of
this
ruine
,
I
am
deni'd
to
die
the
death
of
my
fellow-Citizens
,
let
us
borrow
from
vertue
the
vengeance
of
this
hated
life
,
and
therewithal
drawing
a
short
sword
,
he
carried
conceal'd
about
him
,
he
ran
it
thorough
his
own
Bosome
,
falling
down
backward
,
and
expiring
at
the
Consuls
feet
.
Alexander
laying
Seige
to
a
City
of
the
Indies
,
those
within
finding
themselves
very
hardly
set
,
put
on
a
vigorou●
resolution
to
deprive
him
of
the
pleasure
〈◊〉
his
Victory
,
and
accordingly
burnt
themselve●
in
general
togeather
with
their
City
,
in
despite
of
his
humanity
.
A
new
kind
of
Warre
,
where
the
Enemies
sought
to
save
them
,
and
they
〈◊〉
lose
themselves
,
doing
,
to
make
themselves
sure
of
death
,
all
that
men
do
to
secure
their
lives
.
Astapa
a
City
of
Spain
finding
it
se●●
weak
in
walls
and
defence
to
withstand
the
Romans
,
the
Inhabitants
made
a
heap
of
al●
their
riches
,
and
furniture
in
the
publick
place
and
having
rang'd
upon
this
heap
all
the
wo●men
and
children
,
and
pil'd
them
round
wit●
wood
,
and
other
combustible
matter
to
take
suddain
Fire
,
and
left
fifty
of
their
young
me●
for
the
Execution
of
that
whereon
they
ha●●
resolv'd
:
They
made
a
deperate
sally
,
where
for
want
of
power
to
overcome
,
they
caus'd
themselves
to
be
every
man
slain
.
The
fifty
after
having
Massacred
every
living
Soul
throughout
the
whole
City
,
and
put
Fire
to
this
Pile
,
threw
themselves
lastly
into
it
,
finishing
their
generous
liberty
,
rather
after
an
insensible
,
than
after
a
sorrowful
and
disgraceful
manner
,
giving
the
Enemy
to
understand
,
that
if
fortune
had
been
so
pleas'd
,
they
had
as
well
the
courage
to
snatch
from
them
Victory
,
as
they
had
to
frustrate
and
render
it
dreadful
,
and
even
mortal
to
those
who
allured
by
the
splendor
of
the
Gold
melting
in
this
flame
having
approcht
it
,
a
great
number
were
there
suffocated
and
burnt
,
being
kept
up
from
retiring
by
the
crow'd
that
follow'd
after
.
The
Abideans
,
being
prest
by
King
Philip
,
put
on
the
same
resolution
,
but
being
curbed
so
short
,
they
could
not
put
it
in
effect
,
the
King
who
abhor'd
to
see
the
temerarious
precipitation
of
this
Execution
(
the
treasure
and
movables
that
they
had
variously
condemn'd
to
Fire
and
water
being
first
seized
)
drawing
off
his
Souldiers
graunted
them
three
days
time
to
kill
themselves
in
,
that
they
might
do
it
with
more
order
,
and
at
greater
ease
:
which
space
they
fill'd
with
Blood
and
slaughter
,
beyond
the
utmost
excess
of
all
hostil
cruelty
:
So
that
not
so
much
as
any
one
Soul
was
left
alive
,
that
had
power
to
destroy
it self
.
There
are
infinite
examples
of
like
Popular
conclusions
which
seem
the
more
feirce
,
and
cruel
,
by
how
much
the
effect
is
more
universal
,
and
yet
are
really
less
,
than
when
singly
executed
▪
What
arguments
and
persuasion
cannot
make
upon
every
individual
man
,
they
can
do
upon
all
,
the
ardour
of
Society
ravishing
particular
judgments
.
The
condemn'd
,
who
would
live
to
be
executed
,
in
the
Reign
of
Tiberius
,
forfeited
their
goods
,
and
were
denied
the
rite●
of
Sepulture
,
those
who
by
killing
themselves
did
anticipate
it
,
were
enterred
,
and
had
liberty
to
dispose
of
their
Estates
by
Will
.
But
men
sometimes
covet
death
out
of
hope
of
a
greater
good
.
I
desire
(
says
St.
Paul
)
to
be
with
Christ
,
and
who
shall
rid
me
of
these
bands
?
Cleombrotus
Ambraciota
,
having
read
Plato's
Phaedo
,
entred
into
so
great
a
desire
〈◊〉
the
life
to
come
,
that
without
any
other
occasion
,
he
threw
himself
into
the
Sea
.
By
which
it
appears
,
how
improperly
we
call
this
voluntary
dissolution
,
despair
,
to
which
the
eagerness
of
hope
does
often
encline
us
,
and
ofte●
a
calme
and
temperate
desire
proceeding
from
a
mature
and
considerate
judgment
.
Jacqu●
du
Castel
Bishop
of
Soissons
,
in
St.
Lewis
his
foreign
expedition
,
seing
the
King
and
whole
Army
upon
the
point
of
returning
into
France
leaving
the
affairs
of
Religion
imperfect
,
tool
a
resolution
rather
to
go
into
Paradise
,
wherefore
having
taken
solemn
leave
of
his
freinds
he
charg'd
alone
in
the
sight
of
every
on●
into
the
Enemies
Army
,
where
he
was
presently
cut
to
peices
.
In
a
certain
Kingdom
〈◊〉
the
new
discover'd
World
,
upon
a
day
of
so●lemn
Procession
,
when
the
Idol
they
adore
is
drawn
about
in
publick
upon
a
Chariot
of
wonderful
greatness
;
besides
that
several
are
then
seen
,
cutting
of
cantells
of
their
quick
flesh
to
offer
to
him
,
there
are
a
number
of
others
who
prostrate
themselves
upon
the
place
,
causing
themselves
to
be
crusht
and
broke
to
peices
with
the
weighty
wheels
to
obtain
the
veneration
of
Sanctity
after
their
death
,
which
is
accordingly
pay'd
them
.
The
death
of
the
forenamed
Bishop
with
his
sword
in
his
hand
has
more
of
generosity
in
it
,
and
less
of
feeling
,
the
ardour
of
Combat
taking
away
part
of
the
later
.
There
are
some
Governments
,
who
have
taken
upon
them
to
regulate
the
Justice
and
opportunity
of
voluntary
death
so
much
,
as
in
former
times
,
there
was
kept
in
our
City
of
Marseilles
a
Poyson
prepared
out
of
Hemlock
at
the
publick
charge
,
for
those
who
had
a
mind
to
hasten
their
end
,
having
first
before
the
six
hundred
,
which
were
their
Senat
,
given
account
of
the
reasons
and
motives
of
their
design
,
and
it
was
not
otherwise
Lawful
,
than
by
leave
from
the
Magistrate
,
and
upon
just
occasion
to
do
violence
to
themselves
.
The
same
Law
was
also
in
use
in
other
places
.
Sextus
Pompeius
in
his
Expedition
into
Asia
toucht
at
the
Isle
of
Cea
in
Negropont
:
it
accidentally
hapned
whilst
he
was
there
,
(
as
we
have
it
from
one
that
was
with
him
)
that
a
woman
of
great
quality
,
having
given
an
account
to
her
Citizens
why
she
was
resolv'd
to
put
an
end
to
her
life
,
invited
Pompeius
to
her
death
,
to
render
it
the
more
honorable
:
an
invitation
that
he
vnwillingly
accepted
:
but
having
long
tried
in
vai●
by
the
power
of
his
eloquence
(
which
wa●
very
great
)
and
disswasion
to
divert
her
fro●
that
design
,
he
acquiese't
in
the
end
in
her
ow●
will
.
She
had
past
the
age
of
fourscore
an●
ten
in
a
very
happy
Estate
both
of
Body
an●
mind
,
but
being
then
laid
upon
her
bed
,
bette●
drest
than
ordinary
,
and
leaning
upon
he●
Elbow
,
the
Gods
,
said
she
,
O
Sextus
Pompeiu●
and
rather
those
I
leave
,
than
those
I
go
to
see●
reward
thee
,
for
that
thou
hast
not
disdain'd
〈◊〉
be
both
the
Counsellor
of
my
life
,
and
th●
Witness
of
my
death
.
For
my
part
,
havin●
always
try'd
the
smiles
of
fortune
,
for
〈◊〉
lest
the
desire
of
living
too
long
may
ma●●
me
see
a
contrary
face
,
I
am
going
by
a
ha●●py
end
to
dismiss
the
remains
of
my
So●●
leaving
behind
two
daughters
of
my
Bo●●
and
a
Legion
of
Nephewes
:
which
having
〈◊〉
with
some
exhortations
to
her
family
to
〈◊〉
in
peace
,
she
divided
amongst
them
her
Good
and
recommending
her
domestick
Gods
〈◊〉
her
eldest
daughter
,
she
boldly
took
the
Bo●●
that
contain'd
the
Poison
,
and
having
ma●●
her
vowes
and
prayers
to
Mercury
,
to
co●●duct
her
to
some
happy
abode
in
the
oth●●
World
,
she
roundly
swallow'd
the
mortal
P●●tion
,
which
having
don
,
she
entertained
〈◊〉
company
with
the
progress
of
its
operati●●
and
how
the
cold
by
degrees
seized
the
se●●●ral
parts
of
her
body
one
after
another
,
〈◊〉
having
in
the
end
told
them
it
began
to
seize
upon
her
heart
and
bowels
,
she
call'd
her
daughters
to
do
their
last
Office
and
close
her
Eyes
.
Pliny
tells
us
of
a
certain
Hyperborean
Nation
,
where
by
reason
of
the
sweet
temperature
of
the
Aire
,
Lives
did
rarely
end
but
by
the
voluntary
surrender
of
the
Inhabitants
,
but
that
being
weary
of
,
and
sotted
with
living
,
they
had
a
custom
at
a
very
old
age
,
after
having
made
good
cheer
,
to
precipitate
themselves
into
the
Sea
from
the
top
of
a
certain
rock
,
destin'd
for
that
service
.
Paine
and
the
fear
of
a
worse
death
seem
to
me
the
most
excusable
incitements
.
CHAP.
IV.
To
morrow's
a
new
Day
.
I
Give
,
and
I
think
with
good
reason
,
the
Palm
to
Jacques
Amiot
of
all
our
French
Writers
,
not
only
for
the
propriety
and
purity
of
his
language
,
wherein
he
excells
all
others
,
nor
for
his
constancy
in
going
thorough
so
long
a
work
,
nor
for
the
depth
of
his
knowledge
,
having
been
able
so
successfully
to
smooth
and
unravel
so
knotty
and
intricate
an
Author
(
for
let
People
tell
me
what
they
will
,
I
understand
nothing
of
Greek
,
but
I
meet
with
sence
so
well
united
and
maintained
throughout
his
whole
Translation
,
that
certainly
he
either
knew
the
true
fancy
of
the
Author
,
or
having
,
by
being
long
conversant
with
him
,
imprinted
a
lively
and
general
●dea
of
that
of
Plutarch
in
his
Soul
,
The
utility
of
the
French
Plutarch
.
he
has
delivered
us
nothing
,
that
either
derogates
from
,
or
contradicts
him
)
but
above
all
,
I
am
the
most
taken
with
him
,
for
having
made
so
discreet
a
choise
of
a
Book
so
worthy
,
and
of
so
great
utility
wherewith
to
present
his
Country
.
We
dunces
had
been
lost
,
had
not
this
Book
raised
us
out
of
the
dirt
,
by
this
favour
of
his
we
dare
now
speak
and
write
,
the
Ladies
are
able
to
read
to
Schoolmasters
,
't
is
our
Breviary
.
If
this
good
Man
be
yet
living
,
I
would
recommend
to
him
Xenophon
,
to
do
as
much
by
that
.
'T
is
a
much
more
easy
task
than
the
other
,
and
consequently
more
proper
for
his
age
.
And
besides
,
I
know
not
how
,
methinks
,
though
he
does
briskly
,
and
clearly
enough
trip
over
steps
another
would
have
stumbled
at
,
that
nevertheless
his
style
seemes
to
be
more
his
own
,
where
he
does
not
encounter
those
difficulties
and
rowles
away
at
his
own
ease
.
I
was
just
now
reading
this
passage
,
where
Plutarch
says
of
himself
,
that
Rusticus
being
present
at
a
Declamation
of
his
at
Rome
,
he
there
receiv'd
a
Packet
from
the
Emperor
,
and
deferr'd
to
open
it
till
all
was
don
:
for
which
,
says
he
,
all
the
company
highly
applauded
the
gravity
of
this
person
.
'T
is
true
,
that
being
upon
the
discourse
of
that
curiosity
,
and
that
eager
passion
for
news
,
which
makes
us
with
so
much
indiscretion
and
impatience
,
leave
all
to
entertain
a
new
commer
and
without
any
manner
of
respect
,
or
civility
teare
open
on
a
suddain
,
in
what
company
soever
,
the
Letters
are
delivered
to
us
,
he
had
reason
to
applaud
the
gravity
of
Rusticus
upon
this
occasion
,
and
might
moreover
have
added
to
it
the
commendation
of
his
civility
and
courtesy
,
that
would
not
interrupt
the
current
of
his
Declamation
.
But
I
doubt
,
whether
any
one
can
commend
his
prudence
;
for
receiving
unexpected
Letters
,
and
especially
from
an
Emperor
,
it
might
have
fal'n
out
,
that
the
deferring
to
read
them
might
have
been
of
great
prejudice
.
Negligence
the
opposite
vice
to
Curiosity
.
The
vice
opposite
to
curiosity
is
negligence
,
to
which
I
naturally
incline
,
and
wherein
I
have
seen
some
Men
so
extream
,
that
one
might
have
found
the
Letters
had
been
sent
them
three
or
four
days
before
,
still
seal'd
up
in
their
pockets
.
I
never
open
any
Letters
directed
to
another
,
not
only
those
entrusted
with
me
,
but
even
such
as
fortune
has
guided
to
my
hand
;
and
am
very
angry
with
my self
,
if
my
Eyes
unawares
steal
any
contents
of
Letters
of
importance
he
is
reading
,
when
I
stand
near
a
great
Man
.
Never
was
Man
less
inquisitive
,
or
less
prying
into
other
mens
affairs
,
than
I.
In
our
Fathers
days
,
Monsieur
de
Boutieres
had
like
to
have
lost
Turin
,
for
having
,
being
engag'd
in
good
company
at
supper
,
deferred
to
read
an
Advertisement
was
sent
him
of
the
Treason
was
plotted
against
that
City
,
where
he
commanded
.
And
this
very
Plutarch
has
given
me
to
understand
,
that
Julius
Caesar
had
preserved
himself
,
if
going
to
the
Senate
the
day
he
was
assassinated
by
the
Conspirators
,
he
had
read
a
Ticket
was
presented
to
him
by
the
way
.
He
tells
also
the
Story
of
Archias
the
Tyrant
of
Thebes
,
that
the
night
before
the
execution
of
the
design
Pelopidas
had
plotted
to
kill
him
,
to
restore
his
Country
to
liberty
,
he
had
an
account
sent
him
in
writing
by
another
Archias
an
Athenian
of
the
whole
conspiracy
,
and
that
this
packet
having
been
deliver'd
to
him
while
he
sate
at
supper
,
he
deferr'd
the
opening
of
it
,
saying
,
which
afterward
turn'd
to
a
Proverb
in
Greece
,
To
morrow
is
a
new
day
.
A
wise
man
may
,
I
confess
,
out
of
respect
to
another
,
as
not
to
disturb
the
Company
,
as
Rusticus
did
,
or
not
to
break
off
another
affair
of
importance
in
hand
,
defer
to
read
,
or
hear
any
new
thing
that
is
brought
him
;
but
for
his
own
interest
,
or
particular
pleasure
,
especially
if
he
be
a
publick
Minister
,
that
he
will
not
interrupt
his
dinner
,
or
break
his
sleep
,
he
is
inexcusable
.
And
there
was
anciently
at
Rome
,
the
Consular
place
,
as
they
called
it
,
which
was
the
most
honorable
at
the
Table
,
for
being
a
place
of
most
liberty
,
and
of
more
convenient
access
to
those
who
came
in
to
take
with
the
person
seated
there
.
By
which
it
appears
,
that
for
being
at
meat
,
they
did
not
totally
abandon
the
concern
of
other
affairs
and
accidents
.
But
when
all
is
said
,
it
is
very
hard
in
human
actions
,
to
give
so
exact
a
Rule
upon
the
best
grounds
,
that
fortune
will
not
have
a
hand
in
them
,
and
maintain
her
own
right
.
CHAP.
V.
Of
Conscience
.
THE
Sieur
de
la
Brousse
my
Brother
,
and
I
,
travelling
one
day
togeather
during
the
time
of
our
Civil
Wars
,
met
a
Gentleman
of
good
fashion
,
he
was
of
the
contrary
party
,
though
I
did
not
know
so
much
,
for
he
pretended
otherwise
:
and
the
mischief
on
't
is
,
that
in
this
sort
of
War
,
the
Cards
are
so
shuffled
,
an
Enemy
not
being
distinguisht
from
a
friend
,
by
any
apparent
marke
either
of
language
or
habit
,
nourisht
under
the
same
Laws
,
air
and
manners
,
that
it
is
very
hard
to
avoid
disorder
and
confusion
.
This
made
me
afraid
my self
of
meeting
any
of
our
Troops
in
a
Place
where
I
was
not
known
,
that
I
might
not
be
in
fear
to
tell
my
name
,
and
peradventure
of
somthing
worse
.
As
it
had
befall'n
me
before
,
where
,
by
such
a
mistake
,
I
lost
both
men
and
horses
,
and
amongst
others
an
Italian
Gentleman
my
Page
,
that
I
bred
with
the
greatest
care
and
affection
,
miserably
slain
,
in
whom
a
promising
youth
and
of
great
expectation
was
unfortunately
extinguisht
.
But
the
Gentleman
,
my
Brother
and
I
met
,
had
so
strange
a
fear
upon
him
,
at
the
meeting
with
any
horse
,
or
passing
by
any
of
the
Towns
that
held
for
the
King
,
that
I
at
last
discover'd
them
to
be
alarms
of
Conscience
,
and
the
poor
man
seem'd
to
be
in
such
a
condition
,
as
if
thorough
his
visor
,
and
the
crosses
upon
his
Cassock
,
one
might
have
penetrated
into
his
bosome
,
and
read
the
most
secret
intentions
of
his
heart
.
So
wonderful
is
the
power
of
Conscience
,
that
makes
us
betray
,
accuse
and
fight
against
our selves
;
and
for
want
of
other
witnesses
,
to
give
evidence
against
our selves
.
This
Story
is
in
every
childs
mouth
,
Bessus
the
Poeonian
,
being
reproch't
with
ill
nature
for
pulling
down
a
nest
of
young
sparrowes
,
and
killing
them
,
replied
,
that
he
had
reason
so
to
do
,
seeing
that
those
little
birds
never
ceast
falsly
to
accuse
him
of
the
murther
of
his
Father
.
Strange
discovery
of
a
Parricide
.
This
Parricide
had
till
then
been
conceal'd
and
unknown
,
but
the
revenging
furie
of
Conscience
caused
it
to
be
discover'd
by
him
himself
,
who
was
justly
to
suffer
for
it
.
Hesiod
corrects
the
saying
of
Plato
,
That
punishment
closely
follows
sin
,
it
being
,
as
he
says
,
born
at
the
same
time
with
it
.
Whoever
expects
punishment
,
already
suffers
it
,
and
whoever
has
deserv'd
it
,
expects
it
.
Wickedness
contrives
torments
against
it self
.
Malum
consilium
consultori
pessimum
.
Ill
designs
are
worst
to
the
contriver
.
Erasm.
Adag
.
As
the
wasp
stings
and
offends
another
,
but
most
of
all
it self
;
for
it
there
loses
the
sting
,
and
the
use
of
it
for
ever
.
—
Vitásque
in
vulnere
ponunt
.
And
do
their
own
lives
stake
,
Virg.
Ge●
.
lib.
4.
In
the
small
wound
they
make
.
Cantharides
have
somewhere
about
them
,
by
a
contrariety
of
nature
,
a
counterpoison
against
their
poison
.
In
like
manner
at
the
same
time
that
men
take
delight
in
vice
,
there
springs
in
the
Conscience
a
displeasure
,
that
afflicts
us
sleeping
and
waking
with
several
tormenting
imaginations
.
Quippe
ubi
se
multi
per
somnia
soepe
loquentes
Apollodorus
dream't
,
that
he
saw
himself
flea'd
by
the
Scythians
,
and
after
boil'd
in
a
Cauldron
,
and
that
his
heart
mutter'd
these
words
,
I
am
the
cause
of
all
these
mischeifs
have
befal'n
thee
.
Epicurus
said
,
that
no
hiding
hole
could
conceal
the
wicked
,
since
they
could
never
assure
themselves
of
being
hid
,
whilst
their
conscience
discover'd
them
to
themselves
.
—
Prima
est
hoec
ultio
,
quòd
se
As
Conscience
fills
us
with
fear
when
ill
,
so
a
good
one
gives
us
greater
confidence
and
assurance
;
and
I
can
truly
say
,
that
I
have
gone
thorough
several
hazards
with
a
more
steady
pace
,
in
consideration
of
the
secret
knowledg
I
had
of
my
own
will
,
and
the
innocency
of
my
intentions
.
Of
this
are
a
thousand
examples
;
but
it
will
be
enough
to
instance
three
of
one
,
and
the
same
person
Scipio
,
being
one
day
accused
before
the
People
of
Rome
of
some
Crimes
of
a
very
high
nature
,
in
stead
of
excusing
himself
,
or
insinuating
into
the
favour
of
his
Judges
,
The
confident
innocency
of
Scipio
.
It
will
become
you
very
well
(
said
he
)
to
sit
in
Judgment
upon
a
head
,
by
whom
you
have
the
power
to
judge
all
the
World
.
And
another
time
,
all
the
answer
he
gave
to
several
Impeachments
brought
against
him
by
a
Tribune
of
the
People
,
in
stead
of
making
his
defence
;
let
us
go
,
Citizens
,
said
he
,
let
us
go
render
thanks
to
the
Gods
for
the
Victory
they
gave
over
the
Carthaginians
as
this
day
,
and
advancing
himself
before
towards
the
Temple
,
he
had
presently
all
the
Assembly
and
his
very
Accuser
himself
following
at
his
heeles
.
And
Petilius
having
been
set
on
by
Cato
to
demand
an
account
of
the
money
had
past
thro'
his
hands
in
the
Province
of
Antioch
,
Scipio
being
come
into
the
Senate
to
that
purpose
,
produc't
a
Book
from
under
his
Robe
,
wherein
he
told
them
was
an
exact
account
of
his
receipts
and
disbursments
;
but
being
required
to
deliver
it
to
the
Pronotary
to
be
examined
and
enrolled
,
he
refused
,
saying
,
he
would
not
do
himself
so
great
a
disgrace
;
and
in
the
presence
of
the
whole
Senate
tore
the
Book
with
his
own
hands
to
peices
.
I
do
not
believe
that
the
most
fear'd
Conscience
could
have
counterfeited
so
great
an
assurance
.
He
had
naturally
too
high
a
spirit
,
and
was
accustomed
to
too
high
a
fortune
,
says
Titus
Livius
,
to
know
how
to
be
criminal
,
and
to
dispose
himself
to
the
meanness
of
defending
his
innocency
.
This
putting
men
to
the
Rack
is
a
dangerous
invention
,
and
seemes
to
be
rather
a
tryal
of
patience
than
truth
.
Both
he
who
has
the
fortitude
to
endure
it
,
conceals
the
truth
,
and
he
who
has
not
:
for
why
should
paine
sooner
make
me
to
confesse
what
really
is
,
than
force
me
to
say
what
is
not
?
And
on
the
contrary
,
if
he
who
is
not
guilty
of
that
whereof
he
is
accused
,
has
the
courage
to
undergo
those
torments
,
why
should
not
he
who
is
guilty
have
the
same
,
so
fair
a
reward
as
life
being
in
his
prospect
?
I
think
the
ground
of
this
invention
proceeds
from
the
consideration
of
the
force
of
Conscience
.
For
to
the
guilty
it
seemes
to
assist
the
Rack
to
make
him
confess
his
fault
,
and
to
shake
his
resolution
,
and
on
the
other
side
,
that
it
fortifies
the
innocent
against
the
torture
.
But
when
's
all
's
don
,
't
is
in
plain
truth
a
tryal
full
of
incertainty
and
danger
.
What
would
not
a
man
say
,
what
would
not
a
man
do
to
avoid
so
intolerable
torments
?
Etiam
innocentes
cogit
mentiri
dolor
.
Pub.
Sy.
min.
de
dolore
.
Pain
the
most
innocent
will
make
to
lye
.
Whence
it
comes
to
pass
,
that
he
whom
the
Judg
has
rackt
,
that
he
may
not
dye
innocent
,
he
makes
him
die
both
innocent
and
rackt
.
A
thousand
and
a
thousand
have
charged
their
own
heads
by
false
confessions
.
Amongst
which
I
place
Philotas
,
considering
the
circumstances
of
the
Tryal
Alexander
put
him
upon
,
and
the
progress
of
his
torture
.
But
so
it
is
(
says
one
)
that
it
is
the
least
evill
humane
weakness
could
invent
;
very
inhumanely
notwithstanding
,
and
to
very
little
purpose
in
my
opinion
.
Many
Nations
less
Barbarous
in
this
,
than
the
Greeks
and
Romans
who
call
them
so
,
repute
it
horrible
and
cruel
,
to
torment
and
pull
a
man
to
peices
for
a
fault
of
which
they
are
yet
in
doubt
.
How
can
he
help
your
ignorance
?
Are
not
you
unjust
,
that
,
not
to
kill
him
without
cause
,
do
worse
than
kill
him
?
And
that
this
is
so
,
do
but
observe
how
many
ways
he
had
rather
die
without
Reason
,
than
undergo
this
Examination
,
more
painful
than
Execution
it self
;
and
that
oft-times
,
by
its
extremity
,
prevents
Execution
,
and
dispatches
him
.
I
know
not
where
I
had
this
Story
:
but
it
exactly
matches
the
Conscience
of
our
Justice
in
this
particular
.
A
Country
woman
,
to
a
General
of
very
severe
Discipline
,
accused
one
of
his
Souldiers
,
that
he
had
taken
from
her
Children
the
little
milke
she
had
lest
to
nourish
them
withal
,
the
Army
having
consum'd
all
the
rest
:
but
of
this
,
Proof
there
was
none
.
The
General
,
after
having
caution'd
the
woman
to
take
good
heed
to
what
she
said
,
for
that
she
would
make
herself
guilty
of
a
false
Accusation
,
if
she
told
a
lie
;
and
she
persisting
,
he
presently
caused
the
Souldiers
belly
to
be
ript
up
,
to
clear
the
truth
of
the
fact
,
and
the
Woman
was
found
to
be
in
the
right
.
An
instructive
Sentence
.
CHAP.
VI.
Vse
makes
Perfectness
.
'T
IS
not
to
be
expected
,
that
Argument
and
Instruction
,
though
we
never
so
voluntarily
surrender
our
belief
to
what
is
read
to
us
,
should
be
of
force
to
lead
us
on
so
far
as
to
Action
,
if
we
do
not
over
and
above
exercise
and
form
the
Soul
by
Experience
to
the
course
for
which
we
design
it
:
it
will
otherwise
doubtless
find
it self
at
a
loss
,
when
it
comes
to
the
pinch
of
the
business
.
This
is
the
reason
,
why
those
amongst
the
Philosophers
,
who
were
ambitious
to
attain
to
a
greater
excellence
,
were
not
contented
to
expect
the
severities
of
fortune
in
their
retirement
,
and
repose
of
their
own
habitations
,
lest
she
should
have
surpriz'd
them
raw
and
unexpert
in
the
Combat
;
but
sallied
out
to
meet
her
,
and
purposely
threw
themselves
into
the
proof
of
difficulties
.
Some
of
which
abandon'd
Riches
to
exercise
themselves
in
a
voluntary
proverty
:
others
have
sought
out
labour
,
and
an
●usterity
of
life
,
to
inure
them
to
hard-ships
and
inconveniencies
;
others
have
deprived
themselves
of
their
dearest
members
,
as
of
their
sight
and
instruments
of
Generation
,
left
their
too
delightful
and
effeminate
service
should
soften
and
debauch
the
stability
of
their
Souls
.
But
in
dying
,
which
is
the
greatest
work
we
have
to
do
,
Practice
is
out
of
doors
,
and
can
give
us
no
assistance
at
all
.
A
man
may
by
custom
fortisie
himself
against
paines
,
shame
,
necessity
and
such
like
accidents
;
but
,
as
to
death
,
we
can
experiment
it
but
once
,
and
are
all
Apprentices
when
we
come
to
it
.
There
have
antiently
been
men
so
excellent
managers
of
their
time
,
that
they
have
tried
,
even
in
death
it self
,
to
relish
and
tast
it
,
and
who
have
bent
their
utmost
faculties
of
mind
to
discover
,
what
this
passage
is
:
but
they
are
none
of
them
come
back
to
tell
us
the
news
.
—
Nemo
expergitus
extat
,
Canius
Julius
,
a
noble
Roman
,
of
singular
constancy
and
vertue
,
having
been
condemn'd
to
die
by
that
Beast
Caligula
,
besides
many
admirable
testimonies
that
he
gave
of
his
resolution
,
as
he
was
just
going
to
receive
the
stroke
of
the
Executioner
,
was
askt
by
a
Philosoper
,
a
freind
of
his
;
well
Canius
,
said
he
,
wherabout
is
your
Soul
now
?
What
is
she
doing
?
What
are
you
thinking
of
?
I
was
thinking
,
reply'd
the
other
,
to
keep
my self
ready
and
the
faculties
of
my
mind
settled
and
fixt
,
to
try
if
in
this
short
and
quick
instant
of
death
,
I
could
perceive
the
motion
of
the
Soul
when
she
parts
from
the
body
,
and
whether
she
has
any
resentment
at
the
separation
,
that
I
may
after
come
again
if
I
can
,
to
acquaint
my
freinds
with
it
.
This
man
Philosophizes
not
unto
death
onely
,
but
in
death
self
.
What
a
strange
assurance
was
this
,
and
what
bravery
of
courage
,
to
desire
his
death
should
be
a
lesson
to
him
,
and
to
have
leisure
to
think
of
other
things
in
so
great
an
affair
?
—
Jus
hoc
animi
morientis
habebat
.
This
mighty
pow'r
of
mind
he
dying
had
.
Luc.
lib.
●
.
And
yet
I
fancy
,
there
is
a
certain
way
of
making
it
familiar
to
us
,
and
in
some
sort
of
making
tryal
,
what
it
is
.
We
may
gain
experience
,
if
not
entire
and
perfect
,
yet
such
at
least
,
as
shall
not
be
totally
useless
to
us
;
and
that
may
render
us
more
assur'd
.
If
we
cannot
overtake
it
,
we
may
approach
it
and
view
it
,
and
if
we
do
not
advance
so
far
as
to
the
Fort
,
we
may
at
least
discover
it
,
and
make
our selves
perfect
in
the
Avenues
.
It
is
not
without
reason
that
we
are
taught
to
consider
sleep
,
as
a
resemblance
of
death
.
With
how
great
facility
do
we
pass
from
waking
to
sleeping
,
and
with
how
little
concern
do
we
lose
the
knowledg
of
light
,
Sleep
the
Image
of
Death
.
and
of
ourselves
!
Perad●●nture
the
faculty
of
sleeping
would
seem
useless
and
contrary
to
nature
,
being
it
deprives
us
of
all
action
and
sense
,
were
it
not
that
by
it
Nature
instructs
us
,
that
she
has
equally
made
us
to
die
,
as
to
live
,
and
from
life
presents
us
the
Eternal
Estate
,
she
reserves
for
us
after
it
,
to
accustom
us
to
it
,
and
to
take
from
us
the
fear
of
it
.
But
such
,
as
have
by
some
violent
accident
fallen
into
a
swoon
,
and
in
it
have
lost
all
sense
,
these
,
methinks
,
have
been
very
near
seeing
the
true
and
natural
face
of
death
;
for
as
to
the
moment
of
the
passage
,
it
is
not
to
be
fear'd
that
it
brings
with
it
any
pain
,
or
displeasure
,
for
as
much
as
we
can
have
no
feeling
without
leisure
;
Our
sufferings
require
time
,
which
in
death
is
so
short
and
so
precipitous
,
that
it
must
necessarily
be
insensible
.
They
are
the
approaches
that
we
are
to
fear
,
and
those
may
fall
within
the
limits
of
experience
.
Many
things
seem
greater
by
imagination
,
than
they
are
in
effect
.
I
have
past
a
good
part
of
my
age
in
a
perfect
and
entire
health
;
I
say
,
not
only
entire
;
but
moreover
spritely
and
wanton
.
This
estate
,
so
full
of
verdure
,
jollity
and
vigour
,
made
the
consideration
of
sickness
so
formidable
to
me
,
that
when
I
came
to
experiment
it
,
I
found
the
attacques
faint
,
and
easy
in
comparison
of
what
I
had
apprehended
.
Of
this
I
have
daily
experience
;
If
I
am
under
the
shelter
of
a
warm
room
,
in
a
stormy
and
tempestuous
night
,
I
wonder
how
People
can
live
abroad
,
and
am
afflicted
for
those
who
are
out
in
the
〈◊〉
:
If
I
am
there
my self
,
I
do
not
wish
to
be
any
where
else
.
This
one
thing
of
being
always
shut
up
in
a
chamber
I
fanc●ed
insupportable
:
but
I
was
presently
inur'd
to
be
so
imprison'd
a
week
,
nay
a
month
togeather
.
And
have
found
that
in
the
time
of
my
health
,
I
did
much
more
lament
the
sick
,
than
I
think
my self
to
be
lamented
when
I
am
so
,
and
that
the
force
of
my
imagination
enhances
near
one
half
of
the
essence
and
reality
of
the
thing
.
I
hope
that
when
I
come
to
die
I
shall
find
the
same
,
and
that
I
shall
not
find
it
worth
the
pains
I
take
,
so
much
preparation
and
so
much
assistance
as
I
call
in
,
to
undergo
the
stroak
.
But
we
cannot
give
our selves
too
much
advantage
at
all
adventures
.
In
the
time
of
our
third
,
or
second
troubles
,
(
I
do
not
well
remember
which
)
going
one
day
abroad
to
take
the
aire
,
about
a
league
from
my
own
house
,
which
is
seated
in
the
very
Center
of
all
the
bustle
and
mischeif
of
the
late
Civil
wars
of
France
,
thinking
my self
in
all
security
,
and
so
near
to
my
retreat
that
I
stood
in
need
of
no
better
Equipage
,
I
had
taken
a
horse
that
went
very
easy
upon
his
pace
,
but
was
not
very
strong
.
Being
upon
my
return
home
,
a
suddain
occasion
falling
out
to
make
use
of
this
horse
,
in
a
kind
of
service
that
he
was
not
acquainted
with
;
one
of
my
train
,
a
lusty
proper
fellow
,
mounted
upon
a
strong
German
horse
,
that
had
a
very
ill
mouth
,
but
was
otherwise
vigorous
and
unfoild
;
to
play
the
Bravo
and
appear
a
better
man
than
his
fellowes
,
comes
thundring
full
speed
in
the
very
track
where
I
was
,
rushing
like
a
Colossus
upon
the
little
man
,
and
the
little
horse
,
with
such
a
carreer
of
strength
and
weight
,
that
he
turn'd
us
both
over
and
over
,
topsy turvy
with
our
heeles
in
the
aire
:
so
that
there
lay
the
horse
over
thrown
and
stun'd
with
the
fall
,
and
I
ten
or
twelve
paces
from
him
stretcht
out
at
length
,
with
my
face
all
batter'd
and
broken
,
my
sword
which
I
had
in
my
hand
,
above
ten
paces
beyond
that
,
and
my
belt
broke
all
to
pieces
,
without
motion
or
sence
any
more
than
a
stock
.
'T
was
the
only
swoon
I
was
ever
in
till
this
hour
in
my
life
.
Those
who
were
with
me
,
after
having
used
all
the
means
they
could
to
bring
me
to
my self
,
concluding
me
dead
,
took
me
up
in
their
arms
,
and
carried
me
with
very
much
difficulty
home
to
my
house
;
which
was
about
half
a
French
league
from
thence
▪
Having
been
by
the
way
and
two
long
hours
after
,
given
over
for
a
dead
man
,
I
began
to
move
and
to
fetch
my
breath
;
for
so
great
abundance
of
blood
was
fall'n
into
my
stomack
,
that
Nature
had
need
to
rouse
her
forces
to
discharge
it
.
They
then
raised
me
upon
my
feet
,
where
I
threw
off
a
great
quantity
of
pure
Florid
blood
,
as
I
had
also
don
several
times
by
the
way
,
which
gave
me
so
much
ease
,
that
I
began
to
recover
a
little
life
,
but
so
leisurely
and
by
so
small
advances
,
that
my
first
sentiments
were
much
neare
the
approaches
of
death
than
life
.
Perche
dubbiosa
anchor
del
suo
ritorna
Non
s'assecura
attonita
la
mente
.
T●sso
.
Cant.
●●
Because
the
Soul
her
mansion
half
had
quit
,
And
was
not
sure
she
was
return'd
to
it
.
The
remembrance
of
this
accident
,
which
is
very
well
imprinted
in
my
memory
,
so
naturally
representing
to
me
the
Image
and
Idea
of
death
,
has
in
some
sort
reconcil'd
me
to
that
untoward
accident
.
When
I
first
began
to
●pen
my
eyes
after
my
trance
,
it
was
with
so
perplex't
,
so
weak
and
dead
a
sight
,
that
I
could
yet
distinguish
nothing
and
could
only
discern
the
light
.
—
Come
quel
ch'or
apre
,
or
chiude
Tasso
.
Cant.
8.
Gli
occhi
,
mezzo
tra'l
sonno
è
l'esser
desto
.
As
people
in
the
morning
when
they
rise
,
'Twixt
sleep
,
and
wake
open
and
shut
their
eyes
.
As
to
the
functions
of
the
Soul
,
they
advanced
with
the
same
pace
and
measure
with
those
of
the
Body
.
I
saw
my self
all
bloody
,
my
doublet
being
stain'd
and
spotted
all
over
with
the
blood
I
had
vomited
;
and
the
first
thought
that
came
into
my
mind
,
was
,
that
I
had
a
Harquebuze
shot
in
my
head
:
and
indeed
at
the
same
time
,
there
were
a
great
many
fir'd
round
about
us
.
Methought
,
my
life
but
just
hung
upon
my
lips
;
and
I
shut
my
eyes
,
to
help
,
methought
,
to
thrust
it
out
;
and
took
a
pleasure
in
languishing
and
letting
my self
go
.
It
was
an
imagination
that
only
superficially
slo●ed
upon
my
Soul
,
as
tender
and
weak
as
all
the
rest
,
but
really
,
not
only
exempt
from
pain
,
but
mixt
with
that
sweetness
and
pleasure
that
People
are
sensible
of
,
when
they
indulge
themselves
to
drop
into
a
slumber
.
I
beleive
it
is
the
very
same
condition
those
People
are
in
,
whom
we
see
to
swoon
with
weakness
,
in
she
agonie
of
death
,
and
am
of
opinion
that
we
lament
them
without
cause
,
supposing
them
agitated
with
greivous
dolours
,
or
that
their
Souls
suffer
under
painful
thoughts
.
It
has
ever
been
my
beleif
,
contrary
to
the
opinion
of
many
and
particularly
of
Stephen
Boetius
,
that
those
whom
we
see
so
subdued
and
stupified
at
the
approaches
of
their
end
,
or
deprest
with
the
length
of
the
disease
,
or
by
accident
of
an
Apoplexie
,
or
falling
Sickness
.
(
Vi
morbi
saepe
coactus
Or
hurt
in
the
head
,
whom
we
hear
to
mutter
and
by
fits
to
utter
greivous
groanes
,
though
we
gather
from
thence
some
sign
by
which
it
seems
as
if
they
had
some
remains
of
sense
and
knowledge
,
I
have
always
believ'd
,
I
say
,
both
the
Body
and
the
Soul
benumn'd
,
and
asleep
.
Vivit
&
est
vitae
nescius
ipse
suae
.
And
could
not
beleive
that
in
so
great
a
stupefaction
of
the
members
and
so
great
a
defection
of
the
senses
,
the
●oul
could
maintain
any
force
within
,
to
take
cognizance
of
herself
or
look
into
her
own
condition
,
and
that
therefore
they
had
no
tormenting
reflexions
,
to
make
them
consider
and
be
sensible
of
the
misery
of
their
condition
,
and
consequently
were
not
much
to
be
lamented
.
I
can
for
my
part
think
of
no
estate
so
insupportable
and
dreadful
,
as
to
have
the
Soul
spritely
and
afflicted
without
means
to
declare
it self
:
as
one
should
say
of
such
who
are
sent
to
Execution
,
with
their
tongues
first
cut
out
;
were
it
not
that
in
this
kind
of
dying
,
the
most
silent
seems
to
me
the
most
graceful
,
if
accompanied
with
a
grave
and
constant
countenance
;
or
of
those
miserable
Prisoners
,
who
fall
into
the
hands
of
the
base
bloody
Souldiers
of
this
Age
,
by
whom
they
are
tormented
with
all
sorts
of
inhumane
usage
,
to
compel
them
to
some
excessive
and
impossible
ransom
;
kept
in
the
mean
time
in
such
condition
and
place
,
where
they
have
no
means
of
expressing
,
or
signifying
their
mind
and
misery
,
to
such
as
they
may
expect
should
releive
them
.
The
Poets
have
feign'd
some
Gods
,
who
favour
the
deliverance
of
such
as
suffer
under
a
languishing
death
.
—
Hunc
ego
Diti
Sacrum
jussa
fero
,
téque
isto
corpore
solvo
.
Both
the
interrupted
words
,
and
the
short
and
irregular
answers
one
gets
from
them
somtimes
,
by
bawling
and
keeping
a
clutter
about
them
;
or
the
motions
which
seem
to
yeild
some
consent
to
what
we
would
have
them
do
,
are
no
testimony
nevertheless
that
they
live
an
entire
life
at
least
.
So
it
happens
that
in
the
yawning
of
sleep
,
before
it
has
fully
possest
us
to
perceive
,
as
in
a
dream
,
what
is
don
about
us
,
and
to
follow
the
last
things
are
said
with
a
perplex't
and
uncertain
hearing
,
which
seem
but
to
touch
upon
the
borders
of
the
Soul
;
and
make
answers
to
the
last
words
have
been
spoken
to
us
,
which
have
more
in
them
of
fortune
than
sense
.
Now
seing
I
have
effectually
tried
it
,
I
make
no
doubt
but
I
have
hitherto
made
a
right
judgment
.
For
first
,
being
in
a
swoon
,
I
labour'd
with
both
hands
to
rip
open
the
buttons
of
my
doublet
,
(
for
I
was
without
arms
)
and
yet
I
felt
nothing
in
my
imagination
that
hurt
me
;
for
we
have
many
motions
in
us
,
that
do
not
proceed
from
our
direction
.
Semianimésque
micant
digiti
,
ferrúmque
retractant
.
So
falling
People
extend
their
arms
before
them
by
a
natural
impulse
,
which
prompts
them
to
offices
and
motions
,
without
any
Commission
from
us
.
My
stomack
was
so
opprest
with
the
coagulated
blood
,
that
my
hands
mov'd
to
that
part
,
of
their
own
voluntary
motion
,
as
they
frequently
do
to
the
part
that
itches
,
without
being
directed
by
our
Will.
There
are
several
Animals
and
even
Men
,
in
whom
one
may
perceive
the
muscles
to
stir
and
tremble
after
they
are
dead
.
Every
one
experimentally
knows
,
that
there
are
some
members
,
which
grow
stiff
and
slag
without
his
leave
.
Now
those
passions
which
only
touch
the
outward
Bark
of
us
,
as
a
man
may
say
,
cannot
be
said
to
be
ours
:
to
make
them
so
,
there
must
be
a
concurrence
of
the
whole
man
and
the
pains
,
which
are
felt
by
the
hand
or
the
foot
while
we
are
sleeping
,
are
none
of
ours
.
As
I
drew
near
my
own
house
,
where
the
Alarm
of
my
fall
was
already
got
before
me
,
and
that
my
family
were
come
out
to
meet
me
,
with
the
hubbub
usual
in
such
cases
;
I
did
not
only
make
some
little
answer
to
some
questions
were
askt
me
,
but
they
moreover
tell
me
,
that
I
had
so
much
sense
,
as
to
order
that
a
horse
I
saw
trip
and
faulter
in
the
way
,
which
is
mountainous
and
uneasy
,
should
be
given
to
my
wife
.
This
consideration
should
seem
to
proceed
from
a
Soul
,
that
retained
its
functions
;
but
it
was
nothing
so
with
me
.
I
knew
not
what
I
said
or
did
,
and
they
were
nothing
but
idle
thoughts
in
the
clouds
,
that
were
stir'd
up
by
the
senses
of
the
eyes
and
eares
,
and
proceeded
not
from
me
.
I
knew
not
for
all
that
,
or
whence
I
came
,
or
whither
I
went
,
neither
was
I
capable
to
weigh
and
consider
what
was
said
to
me
:
these
were
light
effects
,
that
the
senses
produc't
of
themselves
,
as
of
custom
,
what
the
Soul
contributed
was
in
a
dream
,
as
being
lightly
toucht
,
lick't
and
bedew'd
by
the
soft
impression
of
the
senses
.
Notwithstanding
,
my
condition
was
in
truth
very
easy
and
quiet
,
I
had
no
afflictions
upon
me
,
either
for
others
or
my self
.
It
was
an
extream
drooping
and
weekness
without
any
manner
of
pain
.
I
saw
my
own
house
,
but
knew
it
not
.
When
they
had
put
me
to
bed
,
I
found
an
inexpressible
sweetness
in
that
repose
;
for
I
had
been
damnably
tugg'd
and
lugg'd
by
those
poor
People
,
who
had
taken
the
pains
to
carry
me
upon
their
Arms
a
very
great
and
a
very
ill
way
,
and
had
in
so
doing
all
quite
tir'd
out
themselves
twice
or
thrice
one
after
another
.
They
offer'd
me
several
remedies
,
but
I
would
take
none
,
certainly
beleiving
that
I
was
mortally
wounded
in
the
head
.
And
in
earnest
,
it
had
been
a
very
happy
death
,
for
the
weakness
of
my
understanding
depriv'd
me
of
the
faculty
of
discerning
,
and
that
of
my
body
from
the
sense
of
feeling
.
I
suffered
my self
to
glide
away
so
sweetly
and
after
so
soft
and
easy
a
manner
,
that
I
scarce
find
any
other
action
less
troublesom
than
that
was
.
But
when
I
came
again
to
my self
and
to
reassume
my
faculties
.
Vt
tandem
sensus
convaluere
mei
,
Ovid.
Trist.
lib.
1.
Eleg.
3.
As
my
lost
senses
did
again
return
,
Which
was
two
or
three
hours
after
,
I
felt
my self
on
a
suddain
involv'd
in
terrible
pain
,
having
my
limbs
shatter'd
and
groun'd
to
pieces
with
my
fall
,
and
was
so
exceeding
ill
two
or
three
nights
after
,
that
I
thought
once
more
to
die
again
,
but
a
more
painful
death
,
having
concluded
my self
as
good
as
dead
before
,
and
to
this
hour
am
sensible
of
the
bruises
of
that
terrible
shock
.
I
will
not
here
omit
,
that
the
last
thing
I
could
make
them
beat
into
my
head
,
was
the
memory
of
this
accident
,
and
made
it
be
over
and
over
again
repeated
to
me
,
whither
I
was
going
,
from
whence
I
came
,
and
at
what
time
of
the
day
this
mischance
besel
me
,
before
I
could
comprehend
it
.
As
to
the
manner
of
my
fall
,
that
was
conceal'd
from
me
in
favour
to
him
,
who
had
been
the
occasion
,
and
other
slimflams
were
invented
to
palliate
the
truth
.
But
a
long
●●me
a●●er
and
the
very
next
day
that
my
memory
began
to
return
and
to
represent
to
me
the
e●●ate
wherein
I
was
,
at
the
Instant
that
I
perceived
this
horse
comming
full
drive
upon
me
(
for
I
had
seen
him
come
thundring
at
my
heeles
,
and
gave
my self
for
gone
:
But
this
thought
had
been
so
suddain
,
that
fear
had
had
no
leisure
to
introduce
it self
)
it
seem'd
to
me
like
a
flash
of
lightning
that
had
peirc'd
thorough
my
Soul
,
and
that
I
came
from
the
other
World
.
This
long
Story
,
of
so
light
an
accident
,
would
appear
vain
enough
,
were
it
not
for
the
knowledge
I
have
gain'd
by
it
for
my
own
use
;
for
I
do
really
find
,
that
to
be
acquainted
with
death
,
is
no
more
but
nearly
to
approach
it
.
Every
one
,
as
Pliny
says
,
is
a
good
Doctrine
to
himself
,
provided
he
be
capable
of
discovering
himself
near
at
hand
.
This
is
not
my
Doctrine
,
't
is
my
study
;
and
is
not
the
lesson
of
another
,
but
my
own
,
and
yet
if
I
communicate
it
,
it
ought
not
to
be
ill
taken
.
That
which
is
of
use
to
me
,
may
also
peradventure
be
useful
to
another
.
As
to
the
rest
,
I
spoile
nothing
,
I
make
use
of
nothing
but
my
own
;
and
if
I
play
the
fool
,
't
is
at
my
own
expence
and
no
body
else
is
concern'd
in
't
:
for
't
is
a
folly
,
that
will
die
with
me
and
that
no
one
is
to
inherit
.
We
hear
but
of
two
or
three
of
the
Ancients
,
who
have
beaten
this
Road
,
and
yet
I
cannot
say
,
if
it
be
after
this
manner
,
knowing
no
more
of
them
but
their
names
.
Not
one
since
has
followed
the
track
:
't
is
a
tickle
subject
and
more
nice
than
it
seems
,
to
follow
a
pace
so
extravagant
and
uncertain
,
as
that
of
the
Soul
;
to
penetrate
the
dark
Profundities
of
their
intricate
internal
windings
;
to
choose
and
lay
hold
of
so
many
little
graces
and
nimble
motions
,
and
a
new
and
extraordinary
undertaking
,
and
that
withdraws
us
from
the
common
and
most
recommended
emploiments
of
the
World
.
'T
is
now
many
years
since
,
that
my
thoughts
have
had
no
other
aime
and
level
,
than
my self
,
and
that
I
have
only
pried
into
and
studied
my self
:
Or
if
I
study
any
other
thing
,
't
is
to
lay
it
up
for
and
to
apply
it
to
my self
.
And
yet
I
do
not
think
it
a
fault
,
if
,
as
others
do
by
other
much
less
profitable
Sciences
,
I
communicate
what
I
have
learn't
in
this
affair
:
though
I
am
not
very
well
pleased
with
what
I
have
writ
upon
this
Subject
.
There
is
no
description
so
difficult
,
nor
doubtless
of
so
great
utility
,
as
that
of
a
Mans
self
.
And
withall
a
Man
must
curle
,
set
out
and
adjust
himself
to
appear
in
publick
.
Now
I
am
perpetually
tricking
my self
;
for
I
am
eternally
upon
my
own
description
.
Custome
has
made
all
speaking
of
a
Man's
self
vicious
and
do's
positively
interdict
it
,
in
hatred
to
the
vanity
,
that
seems
inseparably
joyn'd
with
the
testimony
men
give
of
themselves
.
I
do
not
know
that
necessarily
follows
;
but
allowing
it
to
be
true
,
and
that
it
must
of
necessity
be
presumption
to
entertain
the
people
with
Discourses
of
ones
self
:
I
ought
not
,
pursuing
my
general
Design
,
to
forbear
an
action
that
publishes
this
Infirmity
of
mine
;
nor
conceal
the
Fault
which
I
not
only
practise
,
but
profess
.
Notwithstanding
,
to
speak
my
thought
freely
,
I
do
think
that
the
custom
of
condemning
Wine
,
because
some
people
will
be
drunk
,
is
it self
to
be
condemned
.
A
man
cannot
abuse
any
thing
but
what
is
good
in
it self
;
and
I
believe
that
this
Rule
has
only
regard
to
the
popular
Vice
:
they
are
Bits
,
with
which
neither
the
Saints
whom
we
hear
speak
so
highly
of
themselves
,
nor
the
Philosophers
,
nor
the
Divines
will
be
curb'd
;
neither
will
I
,
who
am
as
little
the
one
as
the
other
:
Of
what
does
Socrates
treat
more
largely
,
than
of
himself
?
To
what
does
he
more
direct
,
and
address
the
Discourses
of
his
Disciples
,
than
to
speak
of
themselves
,
not
of
the
Lesson
in
the
Book
,
but
of
the
Essence
and
Motion
of
their
Souls
?
We
confess
our selves
Religiously
to
God
,
and
our
Confessor
;
and
,
as
they
are
our
Neighbours
to
all
the
people
.
But
some
will
answer
,
and
say
,
that
we
there
speak
nothing
but
Accusation
against
our selves
:
Why
then
we
say
all
,
for
our
very
Vertue
it self
is
faulty
and
penitable
;
my
Trade
and
Art
is
to
live
.
He
that
forbids
me
to
speak
according
to
my
own
Sense
,
Experience
and
Practice
,
may
as
well
enjoyn
an
Architect
not
to
speak
of
Building
according
to
his
own
knowledge
,
but
according
to
that
of
his
Neighbour
;
according
to
the
knowledge
of
another
,
and
not
according
to
his
own
.
If
it
be
Vain-glory
for
a
man
to
publish
his
own
Vertues
,
why
does
not
Cicero
prefer
the
Eloquence
of
Hortensius
,
and
Hortensius
that
of
Cicero
?
Peradventure
they
mean
,
that
I
should
give
testimony
of
my self
by
Works
and
Effects
,
not
barely
by
Words
:
I
chiefly
paint
my
Thoughts
,
an
Inform
Subject
,
and
incapable
of
Operative
Production
.
'T
is
all
that
I
can
do
to
couch
it
in
this
airery
body
of
the
Voice
.
The
Wisest
and
Devoutest
Men
have
liv'd
in
the
greatest
Care
to
avoid
all
discovery
of
Works
:
Effects
would
more
speak
of
Fortune
,
than
of
me
.
They
manifest
their
own
Office
,
and
not
mine
;
but
uncertainly
,
and
by
conjecture
:
They
are
but
Patterns
of
some
one
particular
Vertue
I
expose
my self
entire
:
't
is
a
Skeleton
where
at
one
view
the
Veins
,
Muscles
,
and
Tendons
are
apparent
every
of
them
in
its
proper
place
.
I
do
not
write
my
own
Acts
,
but
my Self
and
my
Essence
:
I
am
of
opinion
,
that
a
man
must
be
very
wise
to
value
himself
,
and
equally
consciencious
,
to
give
a
true
Report
;
be
it
better
or
worse
,
indifferently
:
If
I
thought
my self
perfectly
good
and
wise
,
I
would
speak
with
open
mouth
,
and
rattle
it
out
to
some
purpose
.
To
speak
less
of
a
man's
self
,
than
what
one
really
is
,
is
folly
,
not
modesty
;
and
to
take
that
for
currant
pay
,
which
is
under
a
man's
value
,
is
Pusillanimity
and
Cowardize
,
according
to
Aristotle
.
No
Vertue
assists
it self
with
Falshood
;
Truth
is
never
the
Master
of
Errour
:
To
speak
more
of
ones
self
,
than
is
really
true
,
is
not
always
Presumption
,
't
is
moreover
very
often
Folly
:
●o
be
immeasurably
pleas'd
with
what
one
is
,
and
to
fall
into
an
indiscreet
self-love
,
is
in
my
opinion
the
Substance
of
this
Vice
.
The
most
Sovereign
Remedy
to
cure
it
,
is
to
do
quite
contrary
to
what
these
people
direct
,
who
in
forbidding
men
to
speak
of
themselves
,
do
consequently
at
the
same
time
interdict
thinking
of
themselves
too
.
Pride
dwells
in
the
Thought
,
the
Tongue
can
have
but
a
very
little
share
in
it
:
They
fancy
,
that
to
think
of
ones
self
is
to
be
delighted
with
himself
;
to
frequent
,
and
to
converse
with
a
man's
self
,
to
be
over-indulgent
.
But
this
Excess
springs
only
in
those
,
who
only
take
of
themselves
a
Superficial
View
,
and
dedicate
their
main
Inspection
to
their
Affairs
;
that
call
Meditation
,
raving
and
idleness
,
looking
upon
themselves
as
a
third
person
only
,
and
a
stranger
.
If
any
one
be
ravisht
with
his
own
Knowledge
,
whilst
he
looks
only
on
those
below
him
;
let
him
but
turn
his
Eye
upward
towards
past
Ages
,
and
his
Pride
will
be
abated
,
when
he
shall
there
find
so
many
thousand
Wits
that
trample
him
under
foot
.
If
he
enter
into
a
flattering
vanity
of
his
personal
Valour
,
let
him
but
recollect
the
Lives
of
Scipio
,
Epaminondas
,
so
many
Armies
and
Nations
that
leave
him
so
far
behind
them
,
and
he
will
be
cur'd
of
his
Self-opinion
.
No
particular
Quality
can
make
any
man
proud
,
that
will
at
the
same
time
put
so
many
other
meek
and
imperfect
ones
as
he
has
in
him
in
the
other
Scale
,
and
the
Nothingness
of
Humane
Condition
to
ballance
the
weight
:
Because
Socrates
had
alone
swallow'd
to
purpose
the
Precept
of
his
God
,
To
know
himself
,
and
by
that
study
was
arriv'd
to
the
perfection
of
setting
himself
at
naught
;
he
was
only
reputed
worthy
the
Title
of
a
Sage
.
Whosoever
shall
so
know
himself
,
let
him
boldly
speak
it
out
.
CHAP.
VII
.
Of
Recompences
of
Honour
.
THey
who
write
the
Life
of
Augustus
Caesar
,
observe
this
in
his
Military
Discipline
,
That
he
was
wonderfully
liberal
of
Gifts
to
Men
of
Merit
;
but
that
as
to
the
true
Recompences
of
Honour
,
he
was
as
sparing
.
So
it
is
,
that
he
had
himself
been
gratified
by
his
Uncle
with
all
the
Military
Recompences
,
before
he
had
ever
been
in
the
Field
.
It
was
a
pretty
Invention
,
and
receiv'd
into
most
Governments
of
the
World
,
to
Institute
certain
vain
and
insignificant
Distinctions
to
Honour
and
recompence
Vertue
;
such
as
the
Crowns
of
Lawrel
,
Oak
,
and
Myrrh
,
the
particular
Fashion
of
some
Garment
,
the
priviledge
to
ride
in
a
Coach
in
the
City
,
or
to
have
a
Torch
by
Night
;
some
peculiar
place
assign'd
in
publick
Assemblies
;
the
Prerogative
of
certain
additional
Names
and
Titles
;
certain
Distinctions
in
their
bearing
of
Coats
of
Arms
,
and
the
like
:
The
use
of
which
,
according
to
the
several
Humours
of
Nations
,
has
been
variously
receiv'd
,
and
do
yet
continue
.
We
in
France
,
Orders
of
Knighthood
instituted
to
reward
Military
Vertue
.
as
also
several
of
our
Neighbous
,
have
the
Orders
of
Knighthood
,
that
are
instituted
only
for
this
end
.
And
't
is
in
earnest
a
very
good
and
profitable
Custom
,
to
find
out
an
Acknowledgment
for
the
Worth
of
Rare
and
Excellent
Men
;
and
to
satisfie
their
Ambition
with
Rewards
,
that
are
not
at
all
Chargeable
either
to
Prince
or
People
:
And
that
which
has
been
always
found
both
by
ancient
Experience
;
and
that
we
our selves
may
also
have
observ'd
in
our
own
times
;
that
men
of
Quality
have
ever
been
more
jealous
of
such
Recompences
,
than
of
those
wherein
there
was
Gain
and
Profit
,
is
not
without
very
good
ground
and
reason
.
If
with
Reward
,
which
ought
to
be
simply
a
Recompence
of
Honour
,
they
should
mix
other
Emoluments
,
and
add
Riches
;
this
mixture
in
stead
of
procuring
an
encrease
of
Estimation
,
would
vilifie
and
abate
it
.
The
Order
of
St.
Michael
,
which
has
been
so
long
in
repute
amongst
us
,
had
no
other
,
The
Order
of
Saint
Michel
.
nor
greater
Commodity
,
than
that
it
had
no
communication
with
any
other
;
which
produc'd
this
Effect
,
that
formerly
there
was
no
Office
,
nor
Title
whatever
,
to
which
the
Gentry
pretended
with
so
great
Desire
and
Affection
,
as
they
did
to
that
;
nor
Quality
that
carried
with
it
more
Respect
and
Grandure
:
Vertue
more
willingly
embracing
,
and
,
with
greater
Ambition
,
aspiring
to
a
Recompence
truly
her
own
,
and
rather
Honourable
than
Beneficial
:
For
intruth
,
the
other
Rewards
have
not
so
great
a
Dignity
of
Usage
,
by
reason
they
are
laid
out
upon
all
sorts
of
Occasions
.
With
Money
a
man
pays
the
Wages
of
a
Servant
,
the
Diligence
of
a
Courrier
,
Dancing
,
Vaulting
,
Speaking
,
and
the
vilest
Offices
we
receive
;
nay
,
and
reward
Vice
with
it
too
;
as
Flattery
,
Treachery
,
and
Pimping
:
and
therefore
't
is
no
wonder
if
Vertue
does
less
desire
,
and
less
willingly
receive
this
common
sort
of
Payment
,
than
that
which
is
proper
and
peculiar
to
her
,
throughout
Generous
and
Noble
.
Augustus
had
reason
to
be
a
better
Husband
,
and
more
sparing
of
this
,
than
the
other
;
by
how
much
Honour
is
a
Priviledge
that
extracts
its
principal
Esteem
from
Rarity
,
and
Vertue
its
self
.
We
do
not
intend
it
for
a
Commendation
,
when
we
say
,
that
such
a
one
is
careful
in
the
Education
of
his
Children
:
by
reason
it
is
a
common
Act
,
how
just
and
well
done
soever
;
no
more
than
we
commend
a
great
Tree
,
where
the
whole
Forrest
is
the
same
.
I
do
not
think
that
any
Citizen
of
Sparta
valued
himself
much
upon
his
Valour
,
Valour
of
the
Citizens
of
Sparta
.
it
being
the
universal
Vertue
of
the
whole
Nation
,
and
as
little
glorified
himself
upon
his
Fidelity
,
and
contempt
of
Riches
.
There
is
no
Recompence
due
to
Vertue
,
how
great
soever
,
that
is
once
past
into
a
Custom
;
and
I
know
not
withal
,
whether
we
can
ever
call
it
Great
,
being
Common
.
Seeing
that
these
Remunerations
of
Honour
have
no
other
Value
and
Estimation
,
but
only
this
,
That
few
people
enjoy
them
;
't
is
but
to
be
liberal
of
them
,
to
bring
them
down
to
nothing
.
And
though
there
should
be
now
more
men
found
than
in
former
times
worthy
of
our
Order
,
the
estimation
of
it
nevertheless
should
not
be
abated
,
nor
the
honour
made
cheap
.
And
it
may
easily
fall
out
,
that
more
may
merit
it
;
for
there
is
no
Vertue
that
so
easily
dilates
it self
,
as
that
of
Military
Valour
:
There
is
another
true
,
perfect
,
and
Philosophical
,
of
which
I
do
not
speak
,
(
and
only
make
use
of
the
word
in
the
common
acceptation
)
much
greater
than
this
,
and
more
full
,
which
is
a
force
and
assurance
of
Souls
,
equally
disposing
all
sorts
of
adverse
Accidents
,
equal
,
uniform
,
and
constant
;
of
which
ours
is
no
more
,
than
one
little
Ray.
Usance
,
Precept
,
Example
and
Custom
,
can
do
all
in
all
to
the
establishment
of
that
whereof
I
am
speaking
,
and
with
great
facility
render
it
vulgar
,
as
by
the
experience
of
our
Civil
War
is
manifest
enough
;
and
whoever
could
at
this
instant
unite
us
Catholick
and
Hugonot
into
one
Body
,
and
set
us
upon
some
brave
Enterprize
,
we
should
again
make
our
ancient
Military
Reputation
to
flourish
.
It
is
most
certain
,
that
in
times
past
,
the
Recompence
of
this
Order
,
had
not
only
a
regard
to
Valour
,
but
had
a
further
Prospect
.
It
never
was
the
Reward
of
a
Valiant
Souldier
,
but
of
a
Great
Captain
.
The
Science
of
obeying
was
not
reputed
worthy
of
so
honourable
a
Guerdon
,
there
was
therein
a
more
Universal
Military
Expertness
requir'd
,
and
that
comprehended
the
most
and
the
greatest
Qualities
of
a
Military
man
;
Neque
enim
eaedem
Militares
&
Imperatoriae
artes
sunt
.
For
the
Military
knowledge
requir'd
in
a
common
Souldier
and
a
General
,
are
not
the
same
;
as
also
besides
a
Condition
suitable
to
such
a
Dignit●
.
But
I
say
,
that
though
more
men
were
worthy
than
formerly
;
yet
ought
it
not
to
be
more
liberally
distributed
,
and
that
it
were
better
to
fall
short
in
not
giving
it
to
all
to
whom
it
should
be
acknowledged
due
,
than
for
ever
to
lo●e
,
as
we
have
lately
done
,
the
Fruit
of
so
profitable
an
Invention
.
No
man
of
Spirit
will
d●ign
to
advantage
himself
with
what
is
in
common
wi●h
many
:
And
such
of
the
present
time
,
as
have
least
merited
this
Recompence
,
make
the
greater
shew
of
didaining
it
,
being
thereby
to
be
rankt
with
those
,
to
whom
so
much
wrong
has
been
done
,
by
the
unworthy
conferring
and
debasing
the
Character
,
which
was
〈◊〉
particular
right
.
Now
to
expect
that
in
obliterating
and
abolishing
this
suddenly
,
The
Order
of
the
Holy
Ghost
.
to
create
and
bring
into
credit
a
like
new
Institution
,
is
not
a
proper
Attempt
for
so
licentious
and
so
sick
a
Time
as
this
,
wherein
we
now
are
▪
and
it
will
fall
out
,
that
the
last
will
from
its
birth
incur
the
same
Inconveniences
,
that
have
ruin'd
the
oth●●
.
The
Rules
for
the
dispensing
of
this
New
Order
,
had
need
to
be
extreamly
clipt
,
and
bound
under
great
Restrictions
to
give
it
Authority
;
and
this
tumultuous
Season
is
incapable
of
such
a
Curb
:
Besides
,
that
before
this
can
be
brought
into
Repute
,
't
is
necessary
that
the
Memory
of
the
first
,
and
the
Contempt
into
which
it
is
faln
,
be
totally
buried
in
Oblivion
.
This
place
might
naturally
enough
admit
of
some
Discourse
upon
the
Consideration
of
Valour
,
and
the
Difference
of
this
Vertue
from
others
:
But
Plutarch
having
so
often
handled
this
Subject
,
I
should
give
my self
an
unnecessary
Trouble
to
repeat
what
he
has
said
;
but
this
is
worth
considering
,
That
our
Nation
place
Valour
in
the
Highest
Degree
of
Vertue
;
as
the
very
Word
does
evidence
,
being
deriv'd
from
Value
,
and
that
according
to
our
Usance
when
we
decipher
a
Worthy
Man
,
or
a
Man
of
Value
;
only
in
our
Court
style
,
to
say
a
Valiant
Man
,
after
the
Roman
way
:
For
the
general
Appellation
of
Vertue
with
them
,
takes
Etymology
from
Force
.
The
proper
,
sole
,
and
essential
Method
of
the
French
Nobleness
,
is
the
Practice
of
Arms
:
And
't
is
likely
that
the
first
Vertue
which
discovered
its
self
amongst
Men
,
and
that
has
given
some
Advantage
over
others
,
was
this
;
by
which
the
Strongest
and
most
Valiant
have
Lorded
it
over
the
Weaker
,
and
Entail'd
upon
themselves
a
particular
Authority
and
Reputation
:
Or
else
that
these
Nations
being
very
Warlike
,
has
given
the
Preheminence
to
that
of
the
Vertues
which
was
most
familiar
to
them
,
and
that
they
thought
of
the
most
worthy
Character
.
Just
as
our
Passion
and
the
Feaverish
Solicitude
we
have
of
the
Chastity
of
Woman
,
makes
that
to
say
,
A
good
Woman
,
a
Woman
of
Worth
;
and
a
Woman
of
Honour
and
Vertue
,
signifie
no
more
but
a
Chast
Woman
:
as
if
to
Oblige
her
to
that
one
Duty
,
we
were
indifferent
as
to
all
the
rest
,
and
gave
them
the
Reins
to
all
other
Faults
whatever
,
to
compound
for
that
one
of
Incontinence
.
CHAP.
VIII
.
Of
the
Affection
of
Fathers
to
their
Children
.
To
Madam
D'ESTISSAC
.
MAdam
,
If
the
Strangeness
and
Novelty
of
my
Subject
which
are
wont
to
give
Value
to
things
,
do
not
save
me
,
I
shall
never
come
off
with
Honour
from
this
foolish
Attempt
:
But
't
is
so
Fantastick
,
and
carries
a
Face
so
unlike
the
common
Usance
,
that
that
peradventure
may
make
it
pass
.
'T
is
a
Melancholick
Humour
,
and
consequently
an
Humour
very
much
an
Enemy
to
my
Natural
Complexion
,
engendred
by
the
Pensiveness
of
the
Solitude
,
into
which
for
some
years
past
I
have
retir'd
my self
,
that
first
put
into
my
head
this
idle
Fancy
of
Writing
:
Wherein
finding
my self
totally
Unprovided
and
Empty
of
other
Matter
,
I
presented
my Self
to
my Self
for
Argument
and
Subject
.
'T
is
the
only
Book
in
the
World
of
its
kind
,
and
of
a
wild
and
extravagant
Design
;
there
is
nothing
worth
Remark
but
the
Extravagancy
in
this
Affair
:
for
in
a
Subject
so
vain
and
frivolous
,
the
best
Workman
in
the
World
could
not
have
given
it
a
Form
fit
to
recommend
it
to
any
manner
of
Esteem
.
Now
,
Madam
,
being
to
draw
mine
own
Picture
to
the
Life
,
I
had
omitted
the
onely
graceful
Feature
,
had
I
not
therein
represented
the
Honour
I
have
ever
had
for
you
,
and
your
Merits
;
which
I
have
purposely
chosen
to
say
in
the
beginning
of
this
Chapter
,
by
reason
that
amongst
many
other
Excellent
Qualities
you
are
Mistress
of
,
that
of
the
tender
Love
you
have
manifested
to
your
Children
,
is
worthily
seated
in
one
of
the
highest
places
.
Whoever
shall
know
at
what
age
Monsieur
d'Estissac
your
Husband
left
you
a
Widow
,
the
great
and
honourable
Matches
have
since
been
offer'd
to
you
,
as
many
as
to
any
Lady
of
your
Condition
in
France
;
the
Constancy
and
steadiness
wherein
you
have
liv'd
so
many
years
,
and
wherewith
you
have
gone
through
so
many
sharp
Difficulties
,
the
Charge
and
Conduct
of
their
Affairs
who
have
prosecuted
you
in
every
Corner
of
the
Kingdom
,
and
who
yet
are
not
weary
of
tormenting
you
;
and
the
happy
Direction
you
have
given
in
all
this
,
either
by
your
single
Prudence
,
or
good
Fortune
,
will
easily
conclude
with
me
,
that
we
have
not
so
lively
an
Example
as
yours
of
maternal
Affection
in
our
times
.
I
praise
God
,
Madam
,
that
it
has
been
so
well
employ'd
;
for
the
great
hopes
that
Monsieur
d'Estissac
the
Son
gives
of
him●elf
,
do
advance
sufficient
assurance
,
that
when
he
comes
to
age
,
you
will
reap
from
him
all
the
Obedience
and
Gratitude
of
a
very
good
man
.
But
forasmuch
as
by
reason
of
his
tender
years
he
has
not
been
capable
of
taking
notice
of
those
Offices
of
extreamest
kindness
he
has
in
so
great
number
receiv'd
from
you
;
The
affection
of
Parents
towards
their
Children
,
greater
than
that
of
Children
towards
them
;
and
why
?
I
will
,
if
these
Papers
shall
one
day
happen
to
fall
into
his
hands
,
when
I
shall
neither
have
Mouth
nor
Speech
left
to
deliver
it
to
him
,
that
he
shall
receive
a
true
account
of
those
things
from
me
,
which
shall
be
more
effectually
manifested
to
him
by
their
own
Effects
,
by
which
he
will
understand
,
that
there
is
not
a
Gentleman
in
France
,
who
stands
more
indebted
to
a
Mothers
Care
;
and
that
he
cannot
for
the
future
give
a
better
,
nor
more
certain
Testimony
of
himself
,
of
his
own
Worth
and
Vertue
,
than
by
acknowledging
you
for
that
Excellent
Mother
you
are
.
If
there
be
any
Law
truly
Natural
;
that
is
to
say
,
any
Instinct
that
is
seen
universally
and
perpetually
imprinted
in
both
Beasts
and
Men
,
(
which
is
not
without
Controversie
)
I
can
then
say
,
that
in
my
opinion
,
next
to
the
Care
every
Animal
has
of
his
own
Preservation
,
and
to
avoid
that
which
may
hurt
him
,
the
Affection
that
the
Begetter
bears
to
his
Off-spring
,
holds
the
second
place
in
this
File
.
And
seeing
that
Nature
seems
to
have
recommended
it
to
us
,
having
regard
to
the
Extension
and
Propagation
of
the
successive
Piece
of
this
Machine
:
't
is
no
wonder
if
on
the
contrary
,
that
of
Children
towards
their
Parents
is
not
so
great
.
To
which
we
may
add
this
other
Aristotelian
Consideration
,
that
he
who
confers
a
Benefit
on
any
one
,
loves
him
better
,
than
he
is
belov'd
by
him
again
:
and
that
every
Artificer
is
fonder
of
his
Work
,
than
if
that
Work
had
Sense
,
it
would
be
of
him
;
by
reason
that
it
is
dear
to
us
to
be
,
and
to
be
consists
in
moving
and
action
:
Therefore
every
one
has
in
some
sort
a
being
in
his
Work
.
Who
confers
a
Benefit
,
exercises
a
fair
and
honest
Action
;
who
receives
it
,
exercises
the
Vtile
only
.
Now
the
Vtile
is
much
less
amiable
than
the
Honest
:
the
Honest
is
stable
and
permanent
,
supplying
him
who
has
done
it
with
a
continual
Gratification
.
The
Vtile
loses
it self
,
easily
slides
away
,
and
the
Memory
of
it
is
neither
so
fresh
,
nor
so
pleasing
.
Those
things
are
dearest
to
us
that
have
cost
us
most
,
and
giving
is
more
chargeable
than
receiving
.
Since
it
has
pleas'd
God
to
endue
us
with
some
Capacity
of
weighing
and
considering
things
,
to
the
end
we
may
not
like
Brutes
be
servilely
subjected
and
enslav'd
to
the
Laws
common
to
both
;
but
that
we
should
by
judgment
and
a
voluntary
liberty
apply
our selves
to
them
:
We
ought
indeed
something
to
yield
to
the
simple
Authority
of
Nature
,
but
not
suffer
our selves
to
be
tyrannically
hurried
away
and
transported
by
her
;
being
that
Reason
alone
should
have
the
Conduct
of
our
Inclinations
.
I
for
my
part
have
a
strange
Disgust
to
those
Propensions
that
are
started
in
us
,
without
the
Mediation
and
Direction
of
the
Judgment
.
As
upon
the
Subject
I
am
speaking
of
,
I
cannot
entertain
that
Passion
of
Dandling
and
Caressing
an
Infant
scarcely
born
,
having
as
yet
neither
motion
of
Soul
,
nor
shape
of
Body
distinguishable
,
by
which
they
can
render
themselves
amiable
;
and
have
not
willingly
suffered
them
to
be
nurs'd
near
me
:
A
true
and
regular
Affection
ought
to
spring
and
encrease
with
the
knowledge
they
give
us
of
themselves
,
and
then
if
they
are
worthy
of
it
,
the
natural
Propension
walking
hand
in
hand
with
Reason
,
to
cherish
them
with
a
truly
Paternal
Love
;
and
to
judge
and
discern
also
if
they
be
otherwise
,
still
rendring
our selves
to
Reason
,
notwithstanding
the
Inclination
of
Nature
.
It
goes
through
sometimes
quite
otherwise
,
and
most
commonly
we
find
our selves
more
taken
with
the
running
up
and
down
the
Play
,
and
Puerile
Simplicity
of
our
Children
,
than
we
do
afterwards
with
their
most
compleated
Actions
;
as
if
we
had
lov'd
them
for
our
sport
,
like
Monkies
,
and
not
as
Men.
And
some
there
are
,
who
are
very
liberal
in
buying
them
Balls
to
play
withal
,
who
are
very
close-handed
for
the
least
necessary
Expence
when
they
come
to
age
.
Nay
,
to
that
degree
,
that
it
looks
as
if
the
jealousie
of
seeing
them
appear
in
,
and
enjoy
the
World
,
when
we
are
about
to
leave
it
,
render'd
us
more
niggardly
and
stingy
towards
them
.
It
vexes
us
that
they
tread
upon
our
Heels
,
as
if
to
solicite
us
to
go
out
;
and
if
this
be
to
be
fear'd
,
since
the
order
of
things
will
have
it
so
that
they
cannot
,
to
speak
the
truth
,
be
,
nor
live
,
but
at
the
expence
of
our
Being
and
Life
,
we
should
never
meddle
with
getting
Children
.
For
my
part
I
think
it
Cruelty
and
Injustice
not
to
receive
them
into
the
share
and
society
of
our
Goods
,
and
not
to
make
them
Partakers
in
the
Intelligence
of
our
Domestick
Affairs
,
when
they
are
capable
,
and
not
to
lessen
and
contract
our
own
Expences
to
make
the
more
room
for
theirs
,
seeing
we
beget
them
to
that
effect
.
'T
is
unjust
that
an
old
Fellow
,
deaf
,
lame
,
and
half-dead
,
should
alone
in
a
Corner
of
the
Chimney
,
enjoy
the
Goods
that
were
sufficient
for
the
Maintenance
and
Advancement
of
many
Children
,
and
to
suffer
them
in
the
mean
time
to
lose
their
best
Years
,
for
want
of
means
to
put
themselves
into
publick
service
,
and
the
knowledge
of
men
.
A
man
by
this
means
drives
them
to
desperate
Courses
,
and
to
seek
out
by
any
means
,
how
unjust
or
dishonourable
soever
,
to
provide
for
their
own
support
.
As
I
have
in
my
time
seen
several
young
men
of
good
Extraction
,
so
addicted
to
stealing
,
that
no
Correction
could
cure
them
of
it
.
I
know
one
of
a
very
good
Family
,
to
whom
,
at
the
request
of
a
Brother
of
his
,
a
very
honest
and
brave
Gentleman
,
I
once
spoke
upon
this
account
;
who
made
answer
,
and
confest
to
me
roundly
,
that
he
had
been
put
upon
this
dirty
Practice
by
the
Severity
and
Avarice
of
his
Father
:
but
that
he
was
now
so
accustom'd
to
't
,
he
could
not
leave
it
.
At
which
time
he
was
trapt
stealing
a
Ladies
Rings
,
Young
men
given
to
filching
.
being
come
into
her
Chamber
,
as
she
was
dressing
with
several
others
.
He
put
me
in
mind
of
a
story
I
had
heard
of
another
Gentleman
,
so
perfect
and
accomplisht
in
this
gentile
Trade
in
his
Youth
,
that
after
he
came
to
his
Estate
,
and
resolv'd
to
give
it
over
,
could
not
hold
his
hands
nevertheless
,
if
he
past
by
a
Shop
where
he
saw
any
thing
he
lik'd
,
from
catching
it
up
,
though
it
put
him
to
the
shame
of
sending
afterwards
to
pay
for
't
.
And
I
have
my self
seen
several
so
habituated
to
this
laudable
quality
,
that
even
amongst
their
Comrades
they
could
not
forbear
filching
,
though
with
intent
to
restore
what
they
had
taken
.
I
am
a
Gascon
,
and
yet
there
is
no
Vice
I
so
little
understand
as
that
;
I
hate
it
something
more
by
Disposition
,
than
I
condemn
it
in
my
Discourse
:
I
do
not
so
much
as
desire
any
thing
of
another
man's
.
's
generally
addicted
to
stealing
.
This
Province
of
ours
is
,
in
plain
truth
,
a
little
more
suspected
,
than
the
other
parts
of
the
Kingdom
;
and
yet
we
have
often
seen
in
our
times
men
of
good
●amilies
of
other
Provinces
in
the
hands
of
Justice
,
Convicted
of
several
abominable
The●ts
:
I
fear
this
Debauch
is
in
some
sort
to
be
attributed
to
the
forementioned
Vice
of
the
Fathers
;
and
if
a
man
should
tell
me
,
as
a
Lord
of
very
good
Understanding
once
did
,
that
he
hoarded
up
Wealth
,
not
to
extract
any
other
fruit
and
use
from
his
Parsimony
,
but
to
make
himself
honour'd
,
and
sought
to
by
his
own
Relations
:
and
that
Age
having
depriv'd
him
of
all
other
Forces
,
it
was
the
only
remaining
Remedy
to
maintain
his
Authority
in
his
Family
,
and
to
keep
him
from
being
neglected
and
despis'd
by
all
the
World
,
(
and
in
truth
,
not
only
old
age
,
but
all
other
imbecillity
,
according
to
Aristotle
,
is
the
Promoter
of
Avarice
.
)
This
is
something
,
but
it
is
Physick
for
a
Disease
,
that
a
man
should
prevent
.
A
Father
is
very
miserable
,
that
has
no
other
hold
of
his
Childrens
Affection
,
than
the
need
they
have
of
his
Amstance
,
if
that
can
be
call'd
Affection
;
he
must
render
himself
worthy
to
be
respected
by
his
Vertue
and
Wisdom
,
and
belov'd
by
his
Bounty
,
and
the
sweetness
of
his
Manners
.
Even
the
very
Ashes
of
a
rich
Matter
have
their
Value
;
and
we
are
wont
to
have
the
Bones
and
Relicks
of
worthy
Men
in
regard
and
reverence
.
No
old
Age
can
be
so
ruinous
and
offensive
in
a
man
who
has
past
his
Life
in
Honour
,
but
it
must
be
Venerable
,
especially
to
his
Children
;
the
Soul
of
which
he
must
have
train'd
up
to
their
Duty
by
Reason
,
not
by
Necessity
,
and
the
Need
they
have
of
him
;
nor
by
roughness
and
force
.
—
&
errat
longè
,
mea
quidem
sententia
,
I
condemn
all
Violence
in
the
Education
of
a
tender
Soul
,
that
is
design'd
for
Honour
and
Liberty
.
There
is
,
I
know
not
what
,
of
Servile
in
Rigour
and
Restraint
;
and
I
am
of
opinion
,
that
what
is
not
to
be
done
by
Reason
,
Prudence
and
Address
,
is
never
to
be
effected
by
Force
.
I
my self
was
brought
up
after
that
manner
;
and
they
tell
me
,
that
,
in
all
my
first
Age
,
I
never
felt
the
Rod
but
twice
,
and
then
very
easily
.
I
have
practis'd
the
same
Method
with
my
Children
,
who
all
of
them
died
at
Nurse
;
but
Leonor
my
onely
Daughter
is
arriv'd
to
the
age
of
six
years
,
and
upward
,
without
other
Correction
for
her
Childish
Faults
,
(
her
Mothers
Indulgence
easily
concurring
)
than
Words
only
,
and
those
very
gentle
.
In
which
kind
of
proceeding
,
though
my
end
and
expectation
should
be
both
frustrated
,
there
are
other
Causes
enough
to
lay
the
Fault
on
,
without
blaming
my
Discipline
,
which
I
know
to
be
natural
and
just
,
and
I
should
in
this
have
yet
been
more
Religious
towards
the
Males
,
as
born
to
less
Subjection
,
and
more
free
;
and
I
should
have
made
it
my
business
to
swell
their
Hearts
with
Ingenuity
and
Freedom
.
I
have
never
observ'd
other
effects
of
Whipping
,
unless
to
render
them
more
cowardly
,
or
more
wilful
and
obstinate
.
Do
we
desire
to
be
belov'd
of
our
Children
?
Will
we
remove
from
them
all
occasion
of
wishing
our
Death
?
(
though
no
occasion
of
so
horrid
a
Wish
can
either
be
just
,
or
excusable
;
Nullum
scelus
rationem
habet
)
let
us
reasonably
accommodate
their
Lives
with
that
is
in
our
power
.
In
order
to
this
,
we
should
not
marry
so
young
,
that
our
Age
shall
in
a
manner
be
confounded
with
theirs
;
for
this
inconvenience
plunges
us
into
many
very
great
Difficulties
:
I
say
,
the
Gentry
of
the
Nation
,
who
are
of
a
condition
wherein
they
have
little
to
do
,
and
live
upon
their
Revenues
only
:
For
elsewhere
where
the
Life
is
dedicated
to
profit
,
the
plurality
and
numbers
of
Children
is
an
encrease
to
the
good
husbandry
,
and
they
are
as
so
many
new
Tools
and
Instruments
wherewith
to
grow
rich
.
I
married
at
three
and
thirty
years
of
Age
,
and
concur
in
the
opinion
of
thirty
five
,
which
is
said
to
be
that
of
Aristotle
.
The
Age
of
Marriage
.
Plato
will
have
no
body
marry
before
thirty
;
but
he
has
reason
to
laugh
at
those
,
who
undertake
the
work
of
Marriage
after
five
and
fifty
,
and
condem
their
Off-spring
as
unworthy
of
Aliment
and
Life
.
Thales
gave
to
this
the
truest
Limits
,
who
young
,
and
being
importun'd
by
his
Mother
to
Marry
,
answered
,
That
it
was
too
soon
,
and
being
grown
into
years
,
and
urg'd
again
,
That
it
was
too
late
.
A
man
must
deny
opportunity
to
every
importunate
Action
.
The
Vse
of
Women
enervates
young
Men
▪
The
ancient
Gauls
look'd
upon
it
as
a
very
horrid
thing
,
for
a
man
to
have
had
Society
with
a
woman
before
twenty
years
of
age
;
and
strictly
recommended
to
the
men
,
who
design'd
themselves
for
War
,
the
keeping
their
Virginity
till
well
grown
in
years
,
forasmuch
as
Courage
is
abated
and
diverted
by
the
use
of
Women
.
Ma
hor
congiunto
à
giovinetta
sposa
,
Muleasses
King
of
Tunis
,
he
whom
the
Emperour
Charles
the
Fifth
restor'd
to
his
Kingdom
,
reproacht
the
Memory
of
his
Father
Mahomet
with
the
Frequentation
of
Women
,
styling
him
Loose
,
Effeminate
,
and
a
Getter
of
Children
.
The
Greek
History
observes
of
Jecus
the
Tarentine
,
of
Chryso
,
Astiplus
,
Diopompus
,
and
others
,
that
to
keep
thir
Bodies
in
order
for
the
Olympick
Games
,
and
such
like
Exercises
,
they
deny'd
themselves
,
during
that
preparation
,
all
Commerce
with
Venus
.
In
a
certain
Country
of
the
Spanish
Indies
,
men
were
not
admitted
to
marry
till
after
Fourty
years
of
Age
,
and
yet
the
Girls
were
allowed
to
go
to
't
at
Ten.
'T
is
not
time
for
a
Gentleman
of
Five
and
thirty
years
old
to
give
place
to
his
Son
who
is
Twenty
;
he
,
being
himself
in
a
condition
to
serve
both
in
the
Expeditions
of
War
,
and
in
the
Court
of
his
Prince
,
has
himself
need
of
all
his
Equipage
;
and
yet
doubtless
ought
to
allow
his
Son
a
share
,
but
not
so
great
a
one
,
as
wholly
to
disfurnish
himself
;
and
for
such
a
one
,
the
saying
that
Fathers
have
ordinarily
in
their
mouths
,
That
they
will
not
put
off
their
Cloaths
,
before
they
go
to
bed
,
is
proper
enough
:
But
a
Father
over-worn
with
Age
and
Infirmities
,
and
depriv'd
by
his
weakness
and
want
of
health
of
the
common
Society
of
men
,
wrongs
himself
and
his
,
to
rake
together
a
great
Mass
of
useless
Treasure
.
He
has
liv'd
long
enough
,
if
he
be
wise
,
to
have
a
mind
to
strip
himself
to
go
to
bed
,
not
to
his
very
Shirt
,
I
confess
,
but
to
that
,
and
a
good
warm
Night-Gown
;
the
remaining
Pomps
of
which
he
has
no
further
use
,
he
ought
voluntarily
to
surrender
to
those
to
whom
by
the
order
of
Nature
they
belong
.
'T
is
reason
he
should
refer
the
use
of
those
things
to
them
,
seeing
that
Nature
has
reduc'd
him
to
such
an
Estate
,
that
he
cannot
enjoy
them
himself
:
otherwise
there
is
doubtless
ill
nature
,
and
envy
in
the
case
.
The
greatest
Act
of
the
Emperour
Charles
the
Fifth
was
,
that
,
when
in
imitation
of
some
of
the
Ancients
of
his
own
Quality
,
confessing
it
but
reason
to
strip
our selves
when
our
Cloaths
encumber
and
grow
too
heavy
for
us
,
and
to
lie
down
when
our
Legs
begin
to
fail
us
;
he
resign'd
his
Dignity
,
Grandeur
,
and
Power
to
his
Son
,
when
he
found
the
vigour
and
steadiness
in
the
Conduct
of
his
Affairs
to
fail
in
himself
,
with
the
Glory
he
had
therein
acquir'd
.
Solve
senescentem
maturè
sanus
equum
,
This
fault
of
not
perceiving
betimes
,
and
not
being
sensible
of
the
feebleness
and
extream
alteration
that
Age
naturally
brings
both
upon
the
Body
and
Mind
(
which
in
my
opinion
is
equal
,
if
the
Soul
is
no
more
than
the
half
)
has
lost
the
Reputation
of
most
of
the
Great
men
in
the
World
.
I
have
known
in
my
time
,
and
been
intimately
acquainted
with
some
Persons
of
very
great
Quality
,
whom
a
man
might
easily
discern
so
manifestly
laps'd
from
their
former
sufficiency
,
I
was
sure
they
were
once
endu'd
with
,
by
the
Reputation
they
had
acquired
in
their
former
years
;
that
I
could
heartily
,
for
their
own
sakes
,
have
wisht
them
at
home
at
their
ease
,
discharg'd
of
their
Publick
Military
Employments
,
which
were
now
grown
too
heavy
for
their
Shoulders
.
I
have
formerly
been
very
familiar
in
a
Gentleman's
House
,
a
Widower
,
and
very
old
,
though
healthy
and
chearful
enough
:
This
Gentleman
had
several
Daughters
to
marry
,
and
a
Son
already
of
a
ripe
age
,
which
brought
upon
him
many
Visits
,
and
a
great
Expence
;
neither
of
which
did
very
well
please
him
,
not
only
out
of
consideration
of
Frugality
;
but
yet
more
,
for
having
,
by
reason
of
his
Age
,
enter'd
into
a
course
of
Life
far
differing
from
ours
.
I
told
him
one
day
a
little
boldly
,
as
I
use
to
do
,
that
he
would
do
better
to
give
us
room
,
and
to
leave
his
principal
House
,
(
for
he
had
but
that
well
scituated
and
furnisht
)
to
his
Son
,
and
retire
himself
to
an
Estate
he
had
hard
by
,
where
no
body
would
trouble
his
Repose
,
seing
he
could
not
otherwise
avoid
being
importun'd
by
us
,
the
Condition
of
his
Children
considered
.
He
took
my
advice
afterwards
,
and
found
an
advantage
by
so
doing
:
I
do
not
mean
,
that
a
man
should
so
instate
them
,
as
not
to
reserve
to
himself
a
liberty
to
recant
;
I
,
who
am
now
arriv'd
to
the
age
,
wherein
such
things
are
fit
to
be
done
,
would
resign
to
them
the
enjoyment
of
my
House
and
Goods
,
but
with
a
power
of
Revocation
,
if
they
should
give
me
cause
to
alter
my
mind
:
I
would
leave
to
them
the
Use
,
they
being
no
longer
proper
for
me
,
and
,
of
the
general
Authority
and
Power
over
all
,
would
reserve
as
much
as
I
thought
good
to
my self
:
Having
always
thought
,
that
it
must
needs
be
a
great
satisfaction
to
an
aged
Father
,
himself
to
put
his
Children
into
the
way
of
governing
his
Affairs
,
and
to
have
power
during
his
own
life
to
controul
their
Deportments
,
supplying
them
with
Instruction
and
Advice
from
his
own
Experience
,
and
himself
to
transfer
the
ancient
Honour
and
Order
of
his
House
into
that
of
those
who
are
to
succeed
him
,
and
by
that
means
to
be
responsible
to
himself
(
by
the
hopes
he
may
conceive
)
for
their
future
conduct
.
And
in
order
to
this
,
I
would
not
avoid
their
company
,
I
would
observe
them
near
at
hand
,
and
partake
,
according
to
the
condition
of
my
age
,
of
their
Feasts
and
Jollities
.
If
I
did
not
live
amongst
them
,
(
which
I
could
not
do
,
without
being
a
disturbance
to
them
,
by
reason
of
the
morosity
of
my
age
,
and
the
restlesness
of
my
Infirmities
,
and
without
violating
also
the
Rules
and
Order
of
living
,
I
should
then
have
set
down
to
my self
)
I
would
at
least
live
near
them
in
some
remote
part
of
my
House
,
not
the
best
in
shew
,
but
the
most
commodious
.
Nor
as
I
saw
some
years
ago
a
Dean
of
St.
Hila●re
of
Pei●iers
,
by
his
Melancholy
given
up
to
such
a
solitude
,
that
at
the
time
I
came
into
his
Chamber
,
it
had
been
Two
and
twenty
years
that
he
had
not
stept
one
foot
out
of
it
,
and
yet
had
all
his
Motions
free
,
and
eat
,
and
was
in
perfect
health
,
saving
a
little
Rheume
that
fell
upon
his
Lungs
:
He
would
hardly
once
in
a
week
suffer
any
one
to
come
in
to
see
him
;
he
always
kept
himself
shut
up
in
his
Chamber
alone
,
except
that
a
Servant
brought
him
once
a
day
something
to
eat
,
and
did
then
but
just
come
in
,
and
go
out
again
.
His
Employment
was
to
walk
up
and
down
,
and
read
some
Book
,
for
he
was
a
piece
of
a
Scholar
:
but
as
to
the
rest
,
obstinately
bent
to
die
in
this
Retirement
,
as
he
presently
after
did
.
I
would
endeavour
by
a
sweet
and
obliging
Conversation
,
to
create
in
my
Children
a
lively
and
unfeigned
friendship
and
good
will
,
which
in
well-descended
Natures
is
not
hard
to
do
;
for
if
they
be
Brutes
,
of
which
this
Age
of
ours
produces
thousands
,
we
are
then
to
hate
and
avoid
them
.
I
am
angry
at
the
Custom
,
very
much
in
use
,
of
forbidding
Children
to
call
their
Father
by
the
name
of
Father
,
and
to
enjoyn
them
another
,
as
more
full
of
respect
and
reverence
,
as
if
Nature
had
not
sufficiently
provided
for
our
Authority
:
We
call
Almighty
God
Father
,
and
disdain
to
have
our
Children
call
us
so
;
I
have
reform'd
this
Errour
in
my
Family
.
And
't
is
also
folly
and
injustice
to
deprive
Children
,
when
grown
up
,
of
a
familiarity
with
their
Father
,
and
to
carry
a
scornful
and
austere
Countenance
toward
them
,
thinking
by
that
to
keep
them
in
awe
and
obedience
;
for
it
is
a
very
idle
force
,
that
,
in
stead
of
producing
the
Effect
design'd
,
renders
Fathers
distastful
;
and
,
which
is
worse
,
ridiculous
to
their
own
Children
.
They
have
Youth
and
Vigour
in
possession
,
and
consequently
the
breath
and
favour
of
the
World
,
and
therefore
receive
these
fierce
and
tyrannical
looks
(
mere
Scar-Crows
)
of
a
man
without
blood
,
either
in
his
Heart
or
Veins
,
with
mockery
and
contempt
.
Though
I
could
make
my self
fear'd
,
I
had
yet
much
rather
make
my self
belov'd
.
There
are
so
many
sorts
of
defects
in
old
Age
,
so
much
impuissancy
,
and
it
is
so
liable
to
contempt
,
that
the
best
purchase
a
man
can
make
,
is
the
kindness
and
affection
of
his
own
Family
;
Command
and
Fear
are
no
more
his
Weapons
:
Such
a
one
I
have
known
,
who
having
been
very
insolent
in
his
Youth
,
when
he
came
to
be
old
,
though
he
might
have
liv'd
at
his
full
ease
,
and
had
his
judgment
as
entire
as
ever
,
would
yet
torment
himself
,
and
others
;
strike
,
rant
,
swear
,
and
curse
;
the
most
tempestuous
Master
in
France
:
fretting
himself
with
unnecessary
suspicion
and
vigilancy
;
and
all
this
rumble
and
clutter
,
but
to
make
his
Family
cheat
him
the
sooner
,
and
the
more
;
of
his
Barn
,
his
Kitchin
,
Cellar
,
nay
,
and
his
very
Purse
too
,
others
had
the
greatest
use
and
share
,
whilst
he
keeps
his
Keys
in
his
Bosom
,
much
more
carefully
than
his
Eyes
:
Whilst
he
hugs
himself
with
the
Frugality
of
the
pitiful
pittance
of
a
wretched
and
niggardly
Table
;
every
thing
goes
to
wrack
and
ruin
in
every
Corner
of
his
House
,
in
play
,
drink
,
all
sorts
of
profusion
;
making
sports
in
their
Junkets
with
his
vain
Anger
and
fruitless
Parsimony
.
Every
one
is
a
Centinel
against
him
,
and
if
by
accident
any
wretched
Fellow
that
serves
him
is
of
another
humour
,
and
will
not
joyn
with
the
rest
,
he
is
presently
rendred
suspected
to
him
,
a
Bait
that
old
Age
very
easily
bites
at
of
its
self
.
How
oft
has
this
Gentleman
boasted
to
me
,
in
how
great
awe
he
kept
his
Family
,
and
how
exact
an
Obedience
and
Reverence
they
paid
him
?
How
clearly
did
this
man
see
into
his
own
Affairs
!
Ter.
Adel.
ac
.
4.
Scen.
2.
Ille
solus
nescit
omnia
.
I
do
not
know
any
one
that
can
muster
more
Parts
both
natural
and
acquir'd
,
proper
to
maintain
such
a
dominion
,
than
he
;
yet
he
is
faln
from
it
like
a
Child
.
For
this
reason
it
is
,
that
I
have
pickt
out
Him
amongst
several
others
that
I
know
of
the
same
humour
,
for
the
greatest
Example
.
It
were
matter
sufficient
for
a
Question
in
the
Schools
,
Whether
he
is
better
thus
,
or
otherwise
.
In
his
Presence
all
submit
to
,
and
bow
before
him
,
and
give
so
much
way
to
his
vanity
,
that
no
body
ever
resists
him
;
he
has
his
belly
full
of
Cringe
,
and
all
postures
of
Fear
,
Submission
and
Respect
.
Does
he
turn
away
a
Servant
?
he
packs
up
his
bundle
,
and
is
gone
;
but
't
is
no
further
,
than
just
out
of
his
sight
:
the
Pace
of
old
Age
is
so
slow
,
and
the
Sence
is
so
weak
and
troubled
,
that
he
will
live
and
do
his
old
Office
in
the
same
House
a
year
together
,
without
being
perceiv'd
.
And
after
a
fit
interval
of
time
,
Letters
are
pretended
to
come
a
great
way
off
,
from
I
know
not
where
,
very
humble
,
suppliant
,
and
full
of
promises
of
amendment
;
by
vertue
of
which
he
is
again
receiv'd
into
favour
.
Does
Monsieur
make
any
Bargain
,
or
send
away
any
Dispatch
that
does
not
please
?
't
is
supprest
,
and
Causes
now
afterward
forg'd
to
excuse
the
want
of
Execution
in
the
one
,
or
Answer
in
the
other
.
No
strange
Letters
being
first
brought
to
him
,
he
never
sees
any
but
those
that
shall
seem
fit
for
his
knowledge
:
If
by
accident
they
fall
first
into
his
own
hand
,
being
us'd
to
trust
some
body
to
read
them
to
him
,
he
reads
extempore
what
he
thinks
fit
,
and
very
often
makes
such
a
one
ask
him
pardon
,
who
abuses
and
rails
at
him
in
his
Letter
.
Finally
he
sees
nothing
,
but
by
an
Image
prepar'd
and
design'd
before-hand
,
and
the
most
satisfactory
they
can
invent
,
not
to
rouze
and
awake
his
ill
Humour
and
Choler
.
I
have
seen
enow
differing
Forms
of
Oeconomy
,
long
,
constant
,
and
of
like
effect
.
Women
,
especially
the
perverse
and
elder
sort
,
are
evermore
addicted
to
cross
their
Husbands
:
They
lay
hold
with
both
hands
on
all
occasions
to
contradict
and
oppose
them
,
and
the
first
excuse
serves
for
a
plenary
Justification
.
I
have
seen
who
has
grosly
purloynd
from
her
Husband
,
that
,
as
she
told
her
Confessor
,
she
might
distribute
the
more
liberal
Alms
:
Let
who
will
trust
to
that
Religious
Dispensation
.
No
management
of
Affairs
seems
to
them
of
sufficient
Dignity
,
if
proceeding
from
the
Husband's
assent
;
they
must
usurp
either
by
Insolence
,
or
Cunning
,
and
always
injuriously
,
or
else
it
has
not
the
Grace
of
Authority
they
desire
.
When
,
as
in
the
case
I
am
speaking
of
,
't
is
against
a
poor
Old
man
,
and
for
the
Children
,
than
they
make
use
of
this
Title
to
serve
their
Passion
with
Glory
;
and
as
in
a
common
Servitude
,
easily
monopolize
against
his
Government
and
Dominion
.
If
they
be
Males
grown
up
,
and
flourishing
,
they
presently
corrupt
either
by
force
,
or
favour
,
both
Steward
,
Receivers
,
and
all
the
Rout.
Such
as
have
neither
Wife
,
nor
Son
,
do
not
so
easily
fall
into
this
misfortune
;
but
withal
more
cruelly
,
and
undeservingly
.
Cato
the
elder
in
his
time
,
said
,
So
many
Servants
,
so
many
Enemies
.
Consider
then
,
whether
according
to
the
vast
difference
betwixt
the
purity
of
the
Age
he
liv'd
in
,
and
the
corruption
of
this
of
ours
,
he
does
not
seem
to
advertise
us
,
that
Wife
,
Son
,
and
Servant
,
so
many
Enemies
to
us
?
'T
is
well
for
old
Age
,
that
it
is
always
accompanied
with
Stupidity
,
Ignorance
,
and
a
facility
of
being
deceiv'd
;
for
should
we
see
how
we
are
us'd
,
and
would
not
acquiesce
,
what
would
become
of
us
?
especially
in
such
an
Age
as
this
,
where
the
very
Judges
who
are
to
determine
,
are
usually
partial
to
the
young
,
in
any
Cause
that
comes
before
them
.
The
Author
seems
to
hint
,
that
the
Judges
were
young
Men
themselves
.
In
case
that
the
discovery
of
this
Cheat
escape
me
,
I
cannot
at
least
fail
to
discern
that
I
am
very
fit
to
be
cheated
;
and
can
a
man
ever
enough
speak
the
value
of
a
Friend
,
in
comparison
with
these
civil
tyes
?
The
very
Image
of
it
,
which
I
see
so
pure
and
uncorrupted
in
Beasts
,
how
religiously
do
I
respect
it
?
If
others
deceive
me
,
yet
do
I
not
at
least
deceive
my self
,
in
thinking
I
am
able
to
defend
me
from
them
,
or
in
cudgeling
my
Brains
to
make
my self
so
?
I
protect
my self
from
such
Treasons
in
my
own
Bosom
,
not
by
an
unquiet
and
tumultuary
Curiosity
,
but
rather
by
Mirth
and
Resolution
.
When
I
hear
talk
of
any
ones
Condition
,
I
never
trouble
my self
to
think
of
him
,
I
presently
turn
my
Eyes
upon
my self
,
to
see
in
what
condition
I
am
;
what
ever
concerns
another
,
relates
to
me
,
The
Accident
that
has
befaln
him
,
gives
me
Caution
,
rouzes
me
to
turn
my
Defence
that
way
.
We
every
day
and
every
hour
say
things
of
another
,
that
we
might
more
properly
say
of
our selves
,
could
we
but
revert
our
Observation
to
our
own
Concerns
,
as
well
as
extend
it
to
others
.
And
several
Authors
have
in
this
manner
prejudic'd
their
own
Cause
,
by
running
headlong
upon
those
they
attack
,
and
darting
those
Shafts
against
their
Enemies
,
that
are
more
properly
,
and
with
greater
advantage
to
be
return'd
upon
them
.
The
last
Mareschal
de
Monlue
,
having
lost
his
Son
,
who
was
slain
at
the
Isle
of
Madera
;
in
truth
a
very
brave
Gentleman
,
and
of
great
expectation
,
did
to
me
,
amongst
his
other
Regrets
,
very
much
insist
upon
what
a
Sorrow
and
Heart-breaking
it
was
,
that
he
had
never
made
himself
familiar
and
acquainted
with
him
;
and
by
that
humour
of
Fatherly
Gravity
and
Sowrness
,
to
have
lost
the
opportunity
of
having
an
insight
into
,
and
of
well
knowing
his
Son
;
as
also
of
letting
him
know
the
extream
affection
he
had
for
him
,
and
the
worthy
opinion
he
had
of
his
Vertue
.
That
poor
Boy
,
said
he
,
never
saw
in
me
other
,
than
a
stern
and
disdainful
Countenance
,
and
is
gone
in
a
belief
,
that
I
neither
knew
how
to
love
nor
esteem
him
according
to
his
desert
.
For
whom
did
I
reserve
the
discovery
of
that
singular
Affection
I
had
for
him
in
my
Soul
?
Was
it
not
he
himself
,
who
ought
to
have
had
all
the
pleasure
of
it
,
and
all
the
Obligation
?
I
forc'd
and
rack'd
my self
to
put
on
and
maintain
this
vain
Disguise
,
and
have
by
that
means
depriv'd
my self
of
the
pleasure
of
his
Conversation
,
and
,
I
doubt
in
some
measure
,
his
Affection
,
which
could
not
but
be
very
cold
towards
me
,
having
never
other
from
me
than
Austerity
;
nor
felt
other
than
a
tyrannical
manner
of
proceeding
.
I
find
this
Complaint
to
be
rational
and
rightly
apprehended
;
for
,
as
I
my self
know
by
too
cortain
Experience
,
there
is
no
so
sweet
Consolation
in
the
loss
of
Friends
,
as
the
conscience
of
having
had
no
reserve
of
secret
for
them
;
and
to
have
had
with
them
a
perfect
and
entire
Communication
.
Oh
my
Friend
,
am
I
the
better
for
being
sensible
of
this
;
or
am
I
the
worse
?
I
am
doubtless
much
the
better
.
I
am
consolated
and
honoured
in
the
sorrow
for
his
death
.
Is
it
not
a
pious
and
a
pleasing
Office
of
my
Life
to
be
always
upon
my
Friends
Obsequies
?
Can
there
be
any
joy
equal
to
this
Privation
?
I
open
my self
to
my
Family
,
as
much
as
I
can
,
and
very
willingly
let
them
know
,
in
what
estate
they
are
in
my
opinion
and
good
will
,
as
I
do
every
body
else
.
I
make
haste
to
bring
out
,
and
expose
my self
to
them
;
for
I
will
not
have
them
mistaken
in
me
in
any
thing
.
Amongst
other
particular
Customs
of
our
ancient
Gauls
,
this
,
as
Caesar
reports
,
was
one
,
The
ancient
Gauls
n●ver
permitted
their
Sons
to
present
themselves
before
them
,
till
they
came
to
bear
Arms.
That
the
Sons
never
presented
themselves
before
their
Fathers
,
nor
durst
never
appear
in
their
company
in
publick
,
till
they
began
to
bear
Arms
;
as
if
they
would
intimate
by
that
,
that
it
was
also
time
for
their
Fathers
to
receive
them
into
their
familiarity
and
acquaintance
.
I
have
observ'd
yet
another
sort
of
Indiscretion
in
Fathers
of
my
time
,
That
,
not
contented
with
having
depriv'd
their
Children
,
during
their
own
long
lives
,
of
the
share
they
naturally
ought
to
have
had
in
their
Fortunes
,
they
afterwards
leave
to
their
Wives
the
same
Authority
over
their
Estates
,
and
Liberty
to
dispose
of
them
according
to
their
own
fancy
:
And
have
known
a
certain
Lord
one
of
the
principal
Officers
of
the
Crown
,
who
having
in
his
prospect
,
by
right
of
succession
,
above
Fifty
thousand
Crowns
yearly
Revenue
,
died
necessitous
,
and
overwhelm'd
with
debt
,
at
above
fifty
years
of
age
;
his
Mother
in
his
extreamest
decrepitude
,
and
necessity
,
being
yet
in
possession
of
all
his
Goods
,
by
the
Will
of
his
Father
,
who
had
,
for
his
part
,
liv'd
till
near
Fourscore
years
Old
.
This
appears
by
no
means
reasonable
to
me
:
And
therefore
I
think
it
of
very
little
advantage
to
a
man
,
whose
Affairs
are
well
enough
,
to
seek
a
Wife
that
will
charge
his
Estate
with
too
great
a
Joynture
:
There
being
no
sort
of
foreign
Debt
or
Encumbrance
,
that
brings
greater
and
more
frequent
ruin
to
Estates
and
Families
,
than
that
.
My
Predecessors
have
ever
been
aware
of
that
danger
,
and
provided
against
it
,
and
so
have
I
:
But
these
who
dissuade
us
from
rich
Wives
,
for
fear
they
should
be
less
tractable
and
kind
,
are
out
in
their
Advice
,
to
make
a
man
lose
a
real
Convenience
for
so
frivolous
a
Conjecture
.
It
costs
an
unreasonable
Woman
no
more
to
pass
over
one
Reason
,
than
another
.
They
love
but
where
they
have
the
most
wrong
.
Injustice
allures
them
,
as
the
Honour
of
their
vertuous
Actions
does
the
good
;
and
the
more
Riches
they
bring
with
them
,
they
are
by
so
much
the
more
gentle
,
and
sweet
Natur'd
;
as
women
who
are
fair
,
are
more
inclin'd
,
and
proud
to
be
chast
.
'T
is
reasonable
to
leave
the
administration
of
Affairs
to
the
Mothers
,
during
the
minority
of
the
Children
;
but
the
Father
has
brought
them
up
very
ill
,
if
he
cannot
hope
,
that
when
they
come
to
Maturity
,
they
will
have
more
Wisdom
and
Dexterity
in
the
management
of
Affairs
,
than
his
Wife
,
considering
the
ordinary
Weakness
of
the
Sex
.
It
were
notwithstanding
,
to
say
the
truth
,
more
against
Nature
,
to
make
the
Mothers
depend
upon
the
Discretion
of
their
Children
:
They
ought
to
be
plentifully
provided
for
,
to
maintain
themselves
according
to
their
Quality
and
Age
,
by
reason
that
Necessity
is
much
more
indecent
and
insupportable
to
them
,
than
to
men
;
and
therefore
the
Son
is
rather
to
be
cut
short
,
than
the
Mother
.
In
general
,
the
most
judicious
Distribution
of
our
Goods
,
when
we
come
to
dye
,
is
,
in
my
Opinion
,
to
let
them
be
distributed
according
to
the
Custom
of
the
Country
.
The
Laws
have
considered
it
better
than
we
know
how
to
do
,
and
't
is
better
to
let
them
fail
in
their
Election
,
than
rashly
to
run
the
hazard
of
miscarrying
in
ours
.
Neither
are
they
properly
ours
,
since
,
by
a
Civil
Prescription
,
and
without
us
,
they
are
all
judg'd
to
certain
Successors
.
And
although
we
have
some
liberty
beyond
that
,
yet
I
think
we
ought
not
,
without
great
and
manifest
cause
,
to
take
away
that
from
one
which
his
Fortune
has
allotted
him
,
and
to
which
the
publick
Equity
gives
him
Title
;
and
that
it
is
against
reason
to
abuse
this
liberty
,
in
making
it
to
serve
our
own
frivilous
and
private
Fancies
.
My
Destiny
has
been
kind
to
me
,
in
not
preventing
me
with
Occasions
to
tempt
and
divert
my
Affection
from
the
common
and
legitimate
Institution
.
I
see
well
enough
,
with
whom
't
is
time
lost
,
to
employ
a
long
Diligence
of
Good
Offices
:
A
word
ill
taken
obliterates
ten
years
merit
;
and
he
is
happy
,
who
is
in
place
to
oyle
their
Good
Will
at
this
last
Passage
.
The
last
Action
carries
it
:
Not
the
best
,
and
most
frequent
Offices
,
but
the
most
recent
and
present
do
the
Work
.
These
are
people
that
play
with
their
Wills
,
as
with
Apples
and
Rods
,
to
gratifie
or
chastise
every
Action
of
these
,
that
pretend
to
an
Interest
in
their
Care
.
'T
is
a
thing
of
too
great
weight
and
consequence
,
to
be
so
tumbled
and
tost
,
and
alter'd
every
moment
:
And
wherein
the
Wise
men
of
the
World
determin
once
for
all
,
having
therein
above
all
things
,
a
regard
to
reason
,
and
the
publick
observance
.
We
also
lay
these
Masculine
Substitutions
too
much
to
heart
,
proposing
a
ridiculous
Eternity
to
our
Names
.
And
are
moreover
too
superstitious
in
the
vain
Conjectures
of
the
future
,
which
we
derive
from
the
little
Observations
we
make
of
the
Words
and
Actions
of
Children
.
Peradventure
they
might
have
done
me
an
injustice
,
in
dispossessing
me
of
my
Right
,
for
having
been
the
most
dull
and
heavy
,
the
most
slow
and
unwilling
at
my
Book
,
not
of
all
my
Brothers
only
,
but
of
all
the
Boys
in
the
whole
Province
:
Whether
about
learning
my
Lesson
,
or
any
other
bodily
Exercise
.
'T
is
a
folly
to
make
an
extraordinary
Election
upon
the
Credit
of
these
Divinations
,
wherein
we
are
so
often
deceived
.
If
the
Rule
of
Primogeniture
were
to
be
violated
,
and
the
Destinies
corrected
in
the
Choice
they
have
made
of
our
Heirs
,
one
might
more
plausibly
do
it
upon
the
account
of
some
enormous
personal
Deformity
;
a
constant
and
incorrigible
Vice
,
and
in
the
opinion
of
us
French
,
who
are
great
admirers
of
Beauty
of
important
prejudice
.
The
pleasant
Dialogue
betwixt
Plato's
Legislator
,
and
his
Citizens
,
will
be
an
Ornament
to
this
place
.
What
,
said
they
,
feeling
themselves
about
to
dye
,
may
we
not
dispose
of
our
own
to
whom
we
please
?
Good
God
,
what
cruelty
!
That
it
shall
not
be
lawful
for
us
,
according
as
we
have
been
serv'd
and
attended
in
our
Sickness
,
in
our
Old
Age
,
and
other
Affairs
,
to
give
more
or
less
to
those
whom
we
have
found
most
diligent
about
us
,
at
our
own
Fancy
and
Discretion
!
To
which
the
Legislator
answers
thus
;
My
Friends
,
who
are
now
without
question
,
very
soon
to
dye
,
it
is
hard
for
you
in
the
Condition
you
are
,
either
to
know
your selves
;
or
what
is
yours
,
according
to
the
Delphick
Inscription
.
I
,
who
make
the
Laws
,
am
of
opinion
,
that
you
neither
are
your selves
your
own
,
neither
is
that
yours
of
which
you
are
possest
.
Both
your
Goods
,
and
you
belong
to
your
Families
,
as
well
those
past
,
as
those
to
come
;
but
yet
both
your
Family
and
Goods
do
much
more
appertain
to
the
publick
.
Wherefore
lest
any
Flatterer
in
your
Age
,
or
in
your
Sickness
,
or
any
Passion
of
your
own
,
should
unseasonably
prevail
with
you
to
make
an
unjust
Will
,
I
shall
take
care
to
prevent
that
inconvenience
.
But
having
respect
both
to
the
universal
Interest
of
the
City
,
and
that
of
your
particular
Family
,
I
shall
establish
Laws
,
and
make
it
by
lively
Reasons
appear
,
that
a
particular
Convenience
ought
to
give
place
to
the
common
Benefit
.
Go
then
chearfully
where
Humane
Necessity
calls
you
.
It
belongs
to
me
,
who
have
no
more
respect
to
one
thing
than
another
;
and
who
,
as
much
as
in
me
lies
,
am
careful
of
the
publick
Concern
,
to
take
care
of
what
you
leave
behind
you
.
To
return
to
my
Subject
;
It
appears
to
me
that
such
women
are
very
rarely
born
,
to
whom
the
Prerogative
over
men
,
in
others
excepted
,
is
in
any
sort
due
;
unless
it
be
for
the
Punishment
of
such
,
as
in
some
lustful
Humour
,
have
voluntarily
submitted
themselves
to
them
:
but
that
does
nothing
concern
the
Old
ones
,
of
which
we
are
now
speaking
.
This
Consideration
it
is
,
which
has
made
us
so
willingly
to
forge
,
and
give
force
to
a
Law
,
which
was
never
yet
see●
by
any
one
;
The
Sa●ick
Law
never
seen
by
any
.
and
by
which
,
women
are
excluded
the
Succession
to
this
Crown
:
and
there
is
hardly
a
Government
in
the
World
where
it
is
not
pleaded
,
as
't
is
here
,
by
meer
reason
of
the
thing
that
gives
it
Authority
,
though
Fortune
has
given
it
more
Credit
in
some
places
,
than
in
others
.
'T
is
dangerous
to
leave
the
disposal
of
our
Succession
to
their
Judgment
,
according
to
the
Choice
they
shall
make
of
Children
,
which
is
often
fantastick
and
unjust
;
for
the
irregular
Appetite
and
depreav'd
Tast
they
have
,
during
the
time
of
their
being
with
Child
,
they
have
at
all
other
times
in
the
mind
.
We
commonly
see
them
fond
of
the
most
weak
,
ricketty
,
and
deform'd
Children
;
or
of
those
,
if
they
have
such
,
as
are
hanging
at
their
Breasts
.
For
not
having
sufficient
force
of
reason
to
choose
and
embrace
that
which
is
most
worthy
,
they
the
more
willingly
suffer
themselves
to
be
carried
away
,
where
the
impressions
of
Nature
are
most
alone
:
Like
Animals
that
know
their
Young
no
longer
than
they
give
them
suck
.
As
to
what
remains
,
it
is
easie
by
experience
to
be
discern'd
,
that
this
Natural
Affection
to
which
we
give
so
great
Authority
,
has
but
a
very
weak
and
shallow
Root
.
For
a
very
little
profit
we
every
day
ravish
their
own
Children
out
of
the
Mothers
Arms
,
and
make
them
take
ours
in
their
room
:
We
make
them
abandon
their
own
to
some
pitiful
Nurse
,
to
which
we
disdain
to
commit
ours
,
or
to
some
Shee
Goat
;
forbidding
them
,
not
only
to
give
them
suck
,
what
danger
soever
they
run
thereby
,
but
moreover
,
to
take
any
manner
of
care
of
them
,
that
they
may
wholly
be
taken
up
with
the
care
of
,
and
attendance
upon
ours
.
And
we
see
in
most
of
them
an
adulterate
Affection
,
begot
by
Custom
,
toward
the
faster
Children
,
more
vehement
than
the
Natural
;
and
a
greater
Solicitude
for
the
Preservation
of
those
they
have
taken
charge
of
,
than
their
own
.
And
that
which
I
was
saying
of
Goats
,
was
upon
this
account
;
that
it
is
ordinary
,
all
about
where
I
live
,
to
see
the
Country-women
,
when
they
want
▪
Suck
of
their
own
,
to
call
Goats
to
their
assistance
.
And
I
have
,
at
this
hour
,
two
Foot-men
that
never
suck't
womans
Milk
more
than
eight
days
after
they
were
born
.
Goats
trained
to
give
suck
to
Children
.
These
Goats
are
immediately
taught
to
come
to
suckle
the
little
Children
,
will
know
their
Voices
when
they
cry
,
and
come
running
to
them
;
when
if
any
other
than
that
they
are
acquanted
with
be
presented
to
them
,
they
refuse
to
let
it
suck
,
and
the
Child
,
to
another
Goat
,
will
do
the
same
.
I
saw
one
the
other
day
,
from
whom
they
had
taken
away
the
Goat
that
us'd
to
nourish
it
,
by
reason
the
Father
had
only
borrow'd
it
of
a
Neighbour
;
that
would
not
touch
any
other
they
could
bring
,
and
doubtless
dyed
of
hunger
.
Beasts
do
as
easily
alter
and
corrupt
their
Natural
Affection
as
we
:
I
believe
that
in
what
Herodotus
relates
of
a
certain
place
of
Lybia
;
there
are
very
many
mistake
;
he
says
,
that
the
women
are
there
in
common
;
but
that
the
Child
so
soon
as
it
can
go
,
finds
him
out
in
the
Crowd
for
his
Father
,
to
whom
he
is
first
led
by
his
Natural
Inclination
.
Now
,
to
consider
this
simple
reason
for
loving
our
Children
,
for
having
begot
them
,
therefore
calling
them
our
Second
selves
:
It
appears
,
methinks
,
that
there
is
another
kind
of
Production
proceeding
from
us
,
that
should
no
less
recommend
them
to
our
Love
:
For
that
which
we
engender
by
the
Soul
,
the
issue
of
our
Understandings
,
Courage
and
Abilities
,
spring
from
nobler
Parts
than
those
of
the
Body
,
and
that
are
much
more
our
own
.
We
are
both
Father
and
Mother
in
this
Generation
;
these
cost
us
a
great
deal
more
,
and
brings
us
more
Honour
,
if
they
have
any
thing
of
good
in
them
.
For
the
Value
of
our
other
Children
is
much
more
theirs
,
than
ours
;
the
share
we
have
in
them
is
very
little
;
but
of
these
,
all
the
Beauty
,
all
the
Grace
and
Value
is
ours
;
as
also
they
more
lively
represent
and
resemble
us
,
than
the
rest
.
Plato
adds
,
that
these
are
immortal
Children
,
Books
immortal
Children
.
that
immortalize
and
deify
their
Fathers
,
as
Lycurgus
,
Solon
and
Minos
.
Now
Histories
being
full
of
Examples
of
the
common
Affection
of
Fathers
to
their
Children
,
it
seems
not
altogether
improper
,
to
introduce
some
few
,
also
of
this
other
kind
.
Heliodorus
that
good
Bishop
of
Tricea
,
His
Romance
of
Theagines
and
Cariclea
.
rather
chose
to
lose
the
Dignity
,
Profit
and
Devotion
of
so
Venerable
a
Prelacy
,
than
to
lose
his
Daughter
;
a
Daughter
that
continues
to
this
day
very
Graceful
and
Comely
;
but
notwithstanding
,
peradventure
a
little
too
curiously
and
wantonly
trick't
,
and
too
amorous
for
an
Ecclesiastical
and
Sacerdotal
Daughter
.
There
has
been
one
Labienus
at
Rome
,
a
Man
of
great
Valour
and
Authority
;
and
,
amongst
other
good
Qualities
,
excellent
in
all
sorts
of
Literature
;
who
was
,
as
I
take
it
,
the
Son
of
that
great
Labienus
,
the
chiefest
of
Caesar's
Captains
in
the
Wars
of
Gaule
;
and
who
,
afterwards
siding
with
Pompey
the
Great
,
so
valiantly
maintained
his
Cause
,
till
he
was
by
Caesar
defeated
in
Spain
.
This
Labienus
of
whom
I
am
now
speaking
,
had
several
Enemies
,
who
were
emulous
of
his
Vertue
;
and
't
is
likely
the
Courtiers
and
Minions
of
the
Emperour
of
his
time
,
who
were
very
angry
at
,
and
displeas'd
with
his
Freedom
,
and
Paternal
Humours
,
which
he
yet
retain'd
against
Tyranny
,
with
which
it
is
to
be
suppos'd
,
he
had
tincted
his
Books
and
Writings
.
His
Adversaries
before
the
Magistracy
of
Rome
,
prosecuted
several
Pieces
he
had
publish't
,
and
prevail'd
so
far
against
him
,
as
to
have
them
condemn'd
to
the
Fire
.
It
was
in
him
that
this
new
Example
of
Punishment
was
begun
,
which
was
afterwards
continued
against
several
others
at
Rome
,
to
punish
even
Writing
,
and
Studies
with
Death
.
There
would
not
be
means
and
matter
enough
of
Cruelty
,
did
we
not
mix
with
them
things
,
that
Nature
has
exempted
from
all
Sense
and
Suffering
;
as
Reputation
,
and
the
Products
of
Wit
;
and
communicate
Corporal
Punishments
to
the
Learning
and
Monuments
of
the
Muses
.
Now
Labienus
could
not
suffer
this
loss
,
nor
survive
these
his
so
dear
Issue
;
and
therefore
caus'd
himself
to
be
convey'd
and
shut
up
alive
in
the
Monument
of
his
Ancestors
,
where
he
made
shift
to
kill
,
and
bury
himself
at
once
.
'T
is
hard
to
shew
a
more
violent
Paternal
Affection
,
than
this
.
Cassius
Severus
a
Man
of
great
Eloquence
,
and
his
very
intimate
Friend
,
seeing
his
Books
burnt
,
cry'd
out
,
That
by
the
same
Sentence
they
should
as
well
condemn
him
to
the
Fire
too
,
being
that
he
carried
in
his
Memory
all
that
they
contain'd
.
The
like
Accident
befel
Geruntius
Cordus
,
's
Writings
condemn'd
to
the
Fire
.
who
being
accus'd
for
having
in
his
Books
commended
Brutus
and
Cassius
;
that
dirty
,
servile
,
and
degenerated
Senate
,
and
worthy
a
worse
Master
than
Tiberius
,
condemned
his
Writings
to
the
Flame
.
He
was
willing
to
bear
them
Company
,
and
kil'd
himself
with
Fasting
.
The
good
Lucan
being
condemn'd
by
that
Beast
Nero
,
at
the
last
gasp
of
his
Life
,
when
the
greater
part
of
his
Blood
was
already
gone
by
the
Veins
of
his
Arms
,
which
he
had
caus'd
his
Physitian
to
open
to
make
him
dye
,
and
that
the
cold
had
seiz'd
of
all
his
Extremities
,
and
began
to
approach
his
Vital
Parts
;
the
last
thing
he
had
in
his
Memory
,
was
some
of
the
Verses
of
his
Battle
of
Pharsalia
,
which
he
repeated
,
and
and
dyed
with
them
in
his
Mouth
.
What
was
this
but
taking
a
Tender
and
Paternal
Leave
of
his
Children
,
in
imitation
of
the
Valedictions
and
Embraces
wherewith
we
part
with
ours
,
when
we
come
to
dye
;
and
an
effect
of
that
Natural
Inclination
,
that
suggests
to
our
remembrance
in
this
Extremity
,
those
things
which
were
dearest
to
us
during
the
time
of
our
Life
?
Can
we
believe
that
Epicurus
,
who
,
as
he
says
himself
,
dying
of
intolerable
Pains
of
the
Chollick
,
had
all
his
Consolation
in
the
Beauty
of
the
Doctrine
he
left
behind
him
,
could
have
received
the
same
satisfaction
from
many
Children
,
though
never
so
well
educated
,
had
he
had
them
,
as
he
did
from
the
issue
of
so
many
rich
and
admirable
Writings
?
Or
that
,
had
it
been
in
his
choice
to
have
left
behind
him
a
deform'd
and
untoward
Child
,
or
a
foolish
and
ridiculous
Book
,
he
,
or
any
other
Man
of
his
Understanding
would
not
rather
have
chose
to
have
run
the
first
Misfortune
than
the
other
?
It
had
been
(
for
example
)
peradventure
,
an
Impiety
in
St.
Austin
,
if
on
the
one
hand
,
it
had
been
propos'd
to
him
to
bury
his
Writings
,
from
which
Religion
has
receiv'd
so
great
Advantage
;
or
on
the
other
,
to
bury
his
Children
,
had
he
had
them
,
had
he
not
rather
chose
to
bury
his
Children
had
he
had
them
,
had
he
not
rather
chose
to
bury
his
Children
.
And
I
know
not
whether
I
had
not
much
rather
have
begot
a
very
Beautiful
one
,
thorough
my
Society
with
the
Muses
,
than
by
lying
with
my
Wife
.
To
this
,
such
as
it
is
,
what
I
give
it
,
I
give
absolutely
and
irrevocably
,
as
Men
do
to
their
bodily
Children
.
That
little
I
have
done
for
it
,
is
no
more
at
my
own
dispose
.
It
may
know
many
things
that
are
gone
from
me
,
and
from
me
keep
that
which
I
have
not
retain'd
:
And
that
,
as
a
Stranger
,
I
might
borrow
thence
,
should
I
stand
in
need
.
If
I
am
wiser
than
my
Book
,
it
is
richer
than
I.
There
are
few
Men
addicted
to
Poetry
,
who
would
not
be
much
Prouder
to
be
Father
to
the
Aeneid
,
than
to
the
hansomest
and
best
fashion'd
Youth
of
Rome
,
and
that
would
not
much
better
bear
the
loss
of
the
one
than
the
other
.
For
according
to
Aristotle
,
the
Poet
,
of
all
sorts
of
Artificers
,
is
the
fondest
of
his
Work
.
'T
is
hard
to
believe
that
Epaminondas
,
who
boasted
,
that
in
lieu
of
all
Posterity
,
he
left
two
Daughters
behind
him
,
which
would
one
day
do
their
Father
Honour
(
meaning
the
two
Victories
he
obtain'd
over
the
Lacedemonians
)
would
willingly
have
consented
to
exchange
those
,
for
the
most
Beautiful
Creature
of
all
Greece
:
Or
that
Alexander
,
or
Caesar
ever
wish't
to
be
depriv'd
of
the
Grandeur
of
their
Glorious
Exploits
in
War
,
for
the
conveniency
of
Children
and
Heirs
,
how
perfect
and
accomplish't
soever
.
Nay
,
I
make
a
great
Question
,
whether
Phidias
,
or
any
other
excellent
Statuary
,
would
be
so
solicitous
of
the
Preservation
and
Continuance
of
his
Natural
Children
,
as
he
would
be
of
a
rare
Statue
,
which
with
long
labour
and
study
,
he
had
perfected
according
to
Art
.
And
to
those
furious
and
irregular
Passions
that
have
sometimes
flam'd
in
Fathers
towards
their
own
Daughters
,
and
in
Mothers
towards
their
own
Sons
;
the
like
is
also
found
in
this
other
sort
of
Parentry
:
Witness
what
is
related
of
Pygmalion
,
who
having
made
the
Statue
of
a
Woman
of
singular
Beauty
,
fell
so
passionately
in
love
with
this
Work
of
his
,
that
the
Gods
,
in
favour
of
his
Passion
,
must
inspire
it
with
Life
.
Tentatum
mollescit
ebur
,
positóque
rigore
,
CHAP.
IX
.
Of
the
Arms
of
the
Parthians
.
'T
Is
an
ill
custom
,
and
a
little
unmanly
,
the
Gentlemen
of
our
time
have
got
,
not
to
put
on
their
Arms
,
but
just
upon
the
point
of
the
most
extream
necessity
;
and
to
lay
them
by
again
,
so
soon
as
ever
there
is
any
shew
of
the
Danger
being
a
little
over
;
from
whence
many
Disorders
arise
:
For
every
one
bustling
and
running
to
his
Arms
just
when
he
should
go
to
Charge
,
has
his
Cuirass
to
buckle
on
,
when
his
Companions
are
already
put
to
rout
.
Our
Ancestors
were
wont
to
give
their
Head-piece
,
Lance
and
Gantlets
to
carry
,
but
never
put
off
the
other
Pieces
so
long
as
there
was
any
work
to
be
done
.
Our
Troops
are
now
comber'd
and
render'd
unsightly
,
with
the
clutter
of
Baggage
and
Servants
,
that
cannot
be
from
their
Masters
,
Li.
lib.
5.
by
reason
they
carry
their
Arms.
Titus
Livius
speaking
of
our
Nation
,
Intolerantissima
Laboris
Corpora
vix
Arma
Humeris
gerebant
.
Their
Bodies
were
so
impatient
of
Labour
,
that
they
could
scarce
endure
to
wear
their
Arms.
Many
Nations
do
yet
,
and
did
antiently
,
go
to
War
without
Defensive
Arms
;
or
such
,
at
least
,
as
were
of
very
little
proof
.
Alexander
,
the
most
adventurous
Captain
that
ever
was
,
very
seldom
wore
Arms
,
and
such
amongst
us
as
slight
them
,
do
not
by
that
much
harm
to
the
main
Concern
;
for
if
we
see
some
kil'd
for
want
of
them
,
there
are
few
less
whom
the
lumber
of
Arms
helps
to
destroy
,
either
by
being
over-burthen'd
,
crush't
and
cramp't
with
their
weight
by
a
rude
Shock
,
or
otherwise
.
For
,
in
plain
truth
,
to
observe
the
weight
and
thickness
of
those
we
have
now
in
use
,
it
seems
,
as
if
we
only
pretend
to
defend
our selves
,
and
that
we
are
rather
loaded
,
than
secured
by
them
.
We
have
enough
to
do
to
support
their
weight
,
being
so
manacled
,
and
immur'd
,
as
if
we
were
only
to
contend
with
our
own
Arms
;
and
as
if
we
had
not
the
same
Obligation
to
defend
them
,
that
they
have
to
defend
us
.
Tacitus
gives
a
pleasant
Description
of
the
Men
at
Arms
of
our
ancient
Gauls
;
so
armed
,
as
only
to
be
able
to
move
,
without
power
to
offend
,
or
possibility
to
be
offended
,
or
to
rise
again
when
once
beaten
down
.
Lucullus
seeing
certain
Soldiers
of
the
Medes
,
that
made
the
Front
of
Tigranes
his
Army
,
heavily
arm'd
,
and
very
uneasie
,
as
if
in
Prisons
of
Iron
,
from
thence
conceiv'd
hopes
,
with
great
ease
to
defeat
them
;
and
by
them
began
his
Charge
,
and
Victory
.
And
now
that
our
Musqueteers
are
come
into
Credit
,
I
believe
some
Invention
will
be
found
out
to
immure
us
for
our
Safety
,
and
to
draw
us
to
the
War
in
Sconces
,
such
as
those
the
Ancients
loaded
their
Elephants
withall
.
This
Humour
is
far
differing
from
that
of
the
younger
Scipio
,
who
sharply
reprehended
his
Soldiers
,
for
having
planted
Caltrops
under
Water
,
in
a
Graff
,
by
which
those
of
the
Town
he
held
besieged
might
sally
out
upon
him
;
saying
,
That
those
who
assaulted
should
think
of
attacking
,
and
not
to
fear
;
suspecting
,
with
good
reason
,
that
this
stop
they
had
put
to
the
Enemies
,
would
make
them
less
vigilant
upon
their
Duty
.
He
said
also
to
a
young
Man
,
shewing
him
a
fine
Buckler
he
had
,
that
he
was
very
proud
of
,
It
is
a
very
fine
Buckler
indeed
,
but
a
Roman
Soldier
ought
to
repose
greater
Confidence
in
his
Right
Hand
,
than
his
Left
.
Now
't
is
nothing
but
the
not
being
us'd
to
wear
them
,
that
makes
the
weight
of
our
Arms
so
intolerable
.
L'husbergo
in
dolle
haveano
,
&
belmo
in
testa
,
Arms
of
the
Roman
Infantry
,
and
their
Militiary
Discipline
.
The
Emperor
Caracalla
was
wont
continually
to
march
on
foot
,
compleatly
arm'd
,
at
the
Head
of
his
Army
.
The
Roman
Infantry
always
carried
not
only
a
Morion
,
a
Sword
,
and
a
Shield
;
for
as
to
Arms
,
says
Cicero
,
they
were
so
accustomed
to
have
them
always
on
,
that
they
were
no
more
trouble
to
them
,
than
their
own
Limbs
:
Arma
enim
,
membra
militis
esse
dicunt
;
Thus
:
lib.
2.
but
moreover
,
fifteen
days
Provision
,
together
with
a
certain
number
of
Piles
,
or
Stakes
,
wherewith
to
fortifie
their
Camp
,
to
sixty
pounds
weight
.
And
Marius
his
Soldiers
,
loaden
at
the
same
rate
,
were
inur'd
to
march
in
Battalia
five
Leagues
in
five
hours
;
and
sometimes
,
upon
any
urgent
occasion
,
six
.
Their
Military
Discipline
was
much
ruder
than
ours
,
and
accordingly
produced
much
greater
effects
.
The
younger
Scipio
,
reforming
his
Army
in
Spain
,
ordered
his
Soldiers
to
eat
standing
,
and
nothing
that
was
drest
.
The
Jeer
that
was
given
a
Lacedemonian
Soldier
,
is
marvellously
pat
upon
this
account
,
who
,
in
an
Expedition
of
War
,
was
reproached
to
have
been
seen
under
the
Roof
of
a
House
:
They
were
so
inur'd
to
Hardship
,
that
,
let
the
Weather
be
what
it
would
,
it
was
a
shame
to
be
seen
under
any
other
Cover
than
the
Roof
of
Heaven
.
We
should
not
march
our
People
very
far
at
that
rate
.
As
to
what
remains
,
Marcellinus
,
a
Man
bred
up
in
the
Roman
Wars
,
does
curiously
observe
the
manner
of
the
Parthians
arming
themselves
;
and
the
rather
,
for
being
so
different
from
that
of
the
Romans
.
They
had
,
says
he
,
Arms
so
artificially
woven
,
Arms
of
the
Parthians
.
as
to
have
the
Scollops
fall
over
one
another
like
so
many
little
Feathers
;
which
did
nothing
hinder
the
Motion
of
the
Body
,
and
yet
were
of
such
Resistance
,
that
our
Darts
hitting
upon
them
,
would
rebound
:
(
Which
were
the
Coates
of
Male
our
Fore-Fathers
were
so
constantly
wont
to
use
.
)
And
in
another
place
;
They
had
(
says
he
)
strong
and
able
Horses
,
covered
with
thick
tann'd
Hides
of
Leather
,
and
were
themselves
armed
Cap
a
Pie
with
great
Plates
of
Iron
,
so
artificially
ordered
,
that
in
all
parts
of
the
Limbs
,
which
required
bending
,
they
assisted
Motion
.
One
would
have
said
,
that
they
had
been
Men
of
Iron
;
having
Arms
for
the
Head
so
neatly
fitted
,
and
so
naturally
representing
the
form
of
a
Face
,
that
they
were
no
where
vulnerable
,
save
at
two
little
round
Holes
,
that
gave
them
a
little
Light
;
and
certain
small
Chinks
about
their
Mouth
,
and
Nostrils
,
through
which
they
did
,
with
great
difficulty
,
breath
.
Flexilis
inductis
animatur
lamina
membris
,
A
Description
very
near
resembling
the
Equipage
of
the
Men
at
Arms
in
France
,
with
their
Barded
Horses
.
Plutarch
says
,
that
Demetrius
caused
two
compleat
Suits
of
Arms
to
be
made
for
himself
,
and
for
Alcinus
,
a
Captain
of
the
greatest
Note
and
Authority
about
him
,
of
six
score
Pounds
weight
each
,
whereas
the
ordinary
Suits
weighed
but
half
so
much
.
CHAP.
X.
Of
Books
.
I
Make
no
doubt
,
but
that
I
oft
happen
to
speak
of
things
that
are
much
better
,
and
more
truly
handled
by
those
who
are
Masters
of
the
Trade
.
This
here
is
purely
an
Essay
of
my
Natural
Parts
,
and
not
of
those
acquired
:
and
whoever
shall
take
me
tripping
in
my
Ignorance
,
will
not
in
any
sort
displease
me
;
for
I
should
be
very
unwilling
to
become
responsible
to
another
for
my
Writings
,
who
am
not
so
to
my self
,
nor
satisfied
with
them
.
Whoever
goes
in
quest
of
Knowledge
,
let
him
fish
for
it
where
it
is
to
be
found
;
there
is
nothing
I
so
little
profess
.
These
are
Fancies
of
my
own
,
by
which
I
do
not
pretend
to
discover
things
,
but
to
lay
open
my self
:
They
may
,
peradventure
,
one
day
be
known
to
me
,
or
have
formerly
been
,
according
as
my
Fortune
has
been
able
to
bring
me
in
place
where
they
have
been
explained
;
but
I
have
utterly
forgot
them
:
and
if
I
am
a
Man
of
some
Reading
,
I
am
a
Man
of
no
Retension
:
So
that
I
can
promise
no
Certainty
,
if
not
to
make
known
to
what
certain
Mark
the
Knowledge
I
now
have
does
rise
.
Therefore
let
no
Body
insist
upon
the
Matter
I
write
,
but
my
Method
in
writing
.
Let
them
observe
in
what
I
borrow
,
if
I
have
known
how
to
chuse
what
is
proper
to
raise
,
or
releive
the
Invention
,
which
is
always
my
own
.
For
I
make
others
say
for
me
,
what
,
either
for
want
of
Language
,
or
want
of
Sense
,
I
cannot
my self
well
express
.
I
do
not
number
my
Borrowings
,
I
weigh
them
.
And
had
I
designed
to
raise
their
Estimate
by
their
Number
,
I
had
made
them
twice
as
many
.
They
are
all
,
or
within
a
very
few
,
so
fam'd
and
ancient
Authors
,
that
they
seem
,
methinks
,
themselves
sufficiently
to
tell
who
they
are
,
without
giving
me
the
trouble
.
In
Reasons
,
Comparisons
and
Arguments
,
if
I
transplant
any
into
my
own
Soil
,
and
confound
them
amongst
my
own
,
I
purposely
conceal
the
Author
,
to
awe
the
Temerity
of
those
precipitous
Censures
,
that
fall
upon
all
sorts
of
Writings
;
particularly
,
the
late
ones
,
of
Men
yet
living
,
and
in
the
Vulgar
Tongue
,
which
put
every
one
into
a
Capacity
of
Censuring
,
and
which
seem
to
convince
the
Authors
themselves
of
Vulgar
Conception
and
Design
.
I
will
have
them
wound
Plutarch
through
my
Sides
,
and
rail
against
Seneca
when
they
think
they
rail
at
me
.
I
must
shelter
my
own
Weakness
under
these
great
Reputations
;
I
shall
love
any
one
that
can
plume
me
,
that
is
,
by
Clearness
of
Understanding
and
Judgment
,
and
by
the
sole
Distinction
of
the
Force
and
Beauty
of
Discourse
.
For
I
,
who
,
for
want
of
Memory
,
am
at
every
turn
at
a
loss
to
pick
them
out
of
their
National
Livery
,
am
yet
wise
enough
to
know
,
by
the
Measure
of
my
own
Abilities
,
that
my
Soil
is
incapable
of
producing
any
of
those
rich
Flowers
,
that
I
there
find
set
,
and
growing
;
and
that
all
the
Fruits
of
my
own
Growth
are
not
worth
any
one
of
them
.
For
this
,
indeed
,
I
hold
my self
very
responsible
,
though
the
Confession
makes
against
me
;
if
there
be
any
Vanity
and
Vice
in
my
Writings
,
which
I
do
not
of
my self
perceive
,
nor
can
discern
,
when
pointed
out
to
me
by
another
;
for
many
Faults
escape
the
Eye
,
but
the
Infirmity
of
Judgment
consists
in
not
being
able
to
discern
them
,
when
,
by
another
,
laid
open
to
us
.
Knowledge
and
Truth
may
be
in
us
without
Judgment
,
and
Judgment
also
without
them
;
but
the
Confession
of
Ignorance
is
one
of
the
fairest
and
surest
Testimonies
of
Judgment
that
I
know
:
I
have
no
other
Officer
to
put
my
Writings
in
Rank
and
File
,
but
only
Fortune
.
As
things
come
into
my
head
,
I
heap
them
one
upon
another
,
which
sometimes
advance
in
whole
Bodies
,
sometimes
in
single
Files
:
I
am
content
that
every
one
should
see
my
natural
and
ordinary
Pace
,
as
ill
as
it
is
.
I
suffer
my self
to
jog
on
,
at
my
own
rate
and
ease
.
Neither
are
these
Subjects
,
which
a
Man
is
not
permitted
to
be
ignorant
in
,
or
casually
,
and
at
a
venture
,
to
discourse
of
.
I
could
wish
to
have
a
more
perfect
Knowledge
of
things
,
but
I
will
not
buy
it
so
dear
as
it
will
cost
.
My
design
is
to
pass
over
easily
,
and
not
laboriously
,
the
Remainder
of
my
Life
.
There
is
nothing
that
I
will
cudgel
my
Brains
about
;
no
,
not
Knowledge
,
of
what
price
soever
.
I
seek
,
in
the
reading
of
Books
,
only
to
please
my self
,
by
an
irreproachable
Divertion
:
Or
if
I
study
,
't
is
for
no
other
Science
,
than
what
treats
of
the
Knowledge
of
my self
,
and
instructs
me
how
to
dye
,
and
live
well
.
Prob.
lib.
4.
Eleg.
1.
Has
meus
ad
metas
sudet
oportet
equus
.
—
I
to
this
only
Course
Train
up
,
and
in
it
only
breath
my
Horse
.
I
do
not
bite
my
Nails
about
the
Difficulties
I
meet
with
in
my
Reading
;
after
a
Charge
,
or
two
,
I
give
them
over
.
Should
I
insist
upon
them
,
I
should
both
lose
my self
,
and
time
;
for
I
have
an
impatient
Understanding
,
that
must
be
satisfied
at
first
:
What
I
do
not
discern
at
first
,
is
,
by
Persistency
,
rendred
more
obscure
.
I
do
nothing
without
Gayety
;
Continuation
,
and
a
too
obstinate
Endeavour
,
darkens
,
stupifies
and
tires
my
Judgment
.
My
Sight
is
confounded
and
dissipated
with
poring
;
I
must
withdraw
it
,
and
refer
my
Discovery
to
new
Attempts
:
Just
,
as
to
judge
rightly
of
the
Lustre
Scarlet
,
we
are
taught
to
pass
it
lightly
with
the
Eye
,
in
running
it
over
at
several
suddain
and
reiterated
Views
and
Glances
.
If
one
Book
do
not
please
me
,
I
take
another
,
and
never
meddle
with
any
,
but
at
such
times
as
I
am
weary
of
doing
nothing
.
I
care
not
much
for
new
ones
,
because
the
old
seem
fuller
,
and
of
stronger
Reason
;
neither
do
I
much
tamper
with
Greek
Authors
,
my
Knowledge
in
that
Language
being
too
little
to
read
them
with
any
delight
.
Amongst
those
that
are
simply
pleasant
,
of
the
Moderns
,
Boccace
his
Decameron
,
Rabelais
,
and
the
Bassa
of
Johannes
Secundus
(
if
those
may
be
ranged
under
that
Title
)
are
worth
Reading
.
As
to
Amadis
de
Gaule
,
and
such
kind
of
stuff
,
they
had
not
the
Credit
to
take
me
,
so
much
as
in
my
Childish
Years
.
And
I
will
moreover
say
(
whether
boldly
,
or
rashly
)
that
this
old
,
heavy
Soul
of
mine
is
now
no
longer
delighted
with
Ariosto
;
no
,
nor
with
Ovid
;
and
that
his
Facility
and
Invention
,
with
which
I
was
formerly
so
ravished
,
are
now
of
no
more
Relish
,
and
I
can
hardly
have
the
patience
to
read
him
.
I
speak
my
Opinion
freely
of
all
things
,
even
of
those
that
,
perhaps
,
exceed
my
Capacity
,
and
that
I
do
not
conceive
to
be
,
in
any
wise
,
under
my
Jurisdiction
.
And
accordingly
,
the
Judgment
I
deliver
,
is
to
shew
the
Measure
of
my
own
Sight
,
and
not
of
the
things
I
make
so
bold
to
censure
:
When
I
find
my self
disgusted
with
Plato's
Axiochus
,
as
with
a
Work
(
with
due
Respect
to
such
an
Author
be
it
spoken
)
without
force
,
my
Judgment
does
not
believe
it self
:
It
is
not
so
arrogant
as
to
oppose
the
Authority
of
so
many
other
famous
Judgments
of
Antiquity
,
which
it
considers
as
its
Regents
and
Masters
,
and
with
whom
it
is
rather
content
to
err
.
In
such
a
Case
,
it
condemns
it self
,
either
for
stopping
at
the
outward
Bark
,
not
being
able
to
penetrate
to
the
Heart
,
or
for
considering
it
by
some
false
Light
,
and
is
content
with
securing
it self
from
Trouble
and
Error
only
;
and
,
as
to
its
own
Weakness
,
does
frankly
acknowledge
and
confess
it
.
It
thinks
it
gives
a
just
Interpretation
,
according
to
the
Appearances
,
by
its
Conceptions
presented
to
it
;
but
they
are
weak
and
imperfect
.
Most
of
the
Fables
of
Aesop
have
in
them
several
Senses
and
Meanings
,
of
which
,
the
Mythologists
chose
some
one
,
that
quadrates
well
to
the
Fable
;
but
,
for
the
most
part
,
't
is
but
the
first
Face
that
presents
it self
,
and
is
Superficial
only
:
There
yet
remain
others
more
lively
,
essential
and
profound
,
into
which
they
have
not
been
able
to
penetrate
;
and
just
so
do
I.
But
,
to
pursue
the
business
of
this
Essay
,
I
have
always
thought
,
that
in
Poesie
,
Virgil
,
Lucretius
,
Catullus
and
Horace
do
many
degrees
excel
the
rest
;
and
signally
,
Virgil
in
his
Georgicks
,
which
I
look
upon
for
the
most
accomplished
piece
of
Poetry
;
and
,
in
comparison
of
which
,
a
Man
may
easily
discern
,
that
there
are
some
places
in
his
Aeneids
,
Censure
of
Virgil
▪
to
which
the
Author
would
have
given
a
little
more
of
the
File
,
had
he
had
leisure
:
and
the
fith
Book
of
his
Aeneids
seems
to
me
the
most
perfect
.
I
also
love
Lucan
,
O
Seclum
insipiens
,
&
infacetum
!
Catullus
Epig.
40.
I
think
the
Ancients
had
more
reason
to
be
angry
with
those
who
compared
Plautus
with
Terence
,
than
Lucretius
with
Virgil.
It
makes
much
for
the
Estimation
and
Preference
of
Terence
,
that
the
Father
of
the
Roman
Eloquence
has
him
so
often
in
his
Mouth
;
and
the
Sentence
,
that
the
best
Judge
of
Roman
Poets
has
pass'd
upon
the
other
.
I
have
often
observed
,
that
those
of
our
times
,
who
take
upon
them
to
write
Comedies
(
in
imitation
of
the
Italians
,
who
are
happy
enough
in
that
way
of
Writing
)
take
in
three
or
four
Arguments
of
those
of
Plautus
,
or
Terence
,
to
make
one
of
theirs
,
Liquidus
,
puroque
simillimus
amni
.
Liquid
,
and
like
a
Crystal
running
Stream
.
And
does
so
possess
the
Soul
with
his
Graces
,
that
we
forget
those
of
his
Fable
.
This
very
Consideration
carries
me
further
:
I
observe
,
that
the
best
and
most
ancient
Poets
have
avoided
the
Affectation
,
and
hunting
after
,
not
only
of
fantastick
Spanish
,
and
Petrarchick
Elevations
,
but
even
the
softest
,
and
most
gentle
Touches
,
which
are
the
only
Ornaments
of
succeeding
Poesie
.
And
yet
there
is
no
good
Judgment
that
will
condemn
this
in
the
Ancients
,
and
that
does
not
incomparably
more
admire
the
equal
Politeness
,
and
that
perpetual
Sweetness
,
and
flourishing
Beauty
,
that
appears
in
Catullus
his
Epigrams
,
Comparison
betwixt
Catullus
and
Martial
.
Mart.
prae
lib.
8.
than
all
the
Stings
with
which
Martial
arms
the
Tails
of
his
.
This
is
by
the
same
Reason
that
I
gave
before
,
and
as
Martial
says
of
himself
;
Minus
illi
ingenio
laborandum
fuit
,
in
cujus
locum
materia
successerat
.
These
first
,
without
being
mov'd
,
or
making
themselves
angry
,
make
themselves
sufficiently
felt
;
they
have
matter
enough
of
Laughter
throughout
,
they
need
not
tickle
themselves
:
The
others
have
need
of
Foreign
Assistance
;
as
they
have
the
less
Wit
,
they
must
have
the
more
Body
;
they
mount
on
Horseback
,
because
they
are
not
able
to
stand
on
their
own
Legs
.
As
in
our
Balls
,
those
mean
Fellows
that
teach
to
dance
,
not
being
able
to
represent
the
Presence
and
Decency
of
our
Nobleness
,
are
fain
to
supply
it
with
dangerous
Leaps
,
and
other
strange
Motions
,
and
fantastick
Tricks
.
And
the
Ladies
are
less
put
to
it
in
Dances
,
where
there
are
several
Coupees
,
Changes
,
and
quick
Motions
of
Body
,
than
in
some
other
of
a
more
solemn
kind
,
where
they
are
only
to
move
a
natural
Pace
,
and
to
represent
their
ordinary
Grace
and
Presence
.
And
,
as
I
have
also
seen
good
Tumblers
,
when
in
their
own
Every-day-Cloaths
,
and
with
the
same
Face
they
always
wear
,
give
us
all
the
pleasure
of
their
Art
,
when
their
Apprentices
,
not
yet
arrived
to
such
a
pitch
of
Perfection
,
are
fain
to
meal
their
Faces
,
put
themselves
into
ridiculous
Disguises
,
and
make
a
hundred
Mimick
Faces
,
to
prepare
us
for
Laughter
.
This
Conception
of
mine
is
no
where
more
demonstrable
,
than
in
comparing
the
Aeneid
with
Orlando
Furioso
;
of
which
,
we
see
the
first
,
by
Dint
of
Wing
,
flying
in
a
brave
and
lofty
Place
,
and
always
following
his
Point
;
the
latter
,
fluttering
and
hopping
from
Tale
to
Tale
,
as
from
Branch
to
Branch
,
not
daring
to
trust
his
Wings
but
in
very
short
Flights
,
and
pearching
at
every
turn
,
lest
his
Breath
and
Force
should
fail
.
Excursusque
breves
tentat
.
Virg.
Georg.
4.
These
then
,
as
to
this
sort
of
Subjects
,
are
the
Authors
that
best
please
me
.
As
to
what
concerns
my
other
Reading
that
mixes
a
little
more
Profit
with
the
Pleasure
,
and
from
whence
I
learn
how
to
marshal
my
Opinions
and
Qualities
;
the
Books
that
serve
me
to
this
purpose
,
are
Plutarch
(
since
translated
into
French
)
and
Seneca
:
The
Characters
of
Plutarch
and
Seneca
.
Both
of
which
have
this
great
convenience
suited
to
my
Humour
,
that
the
Knowledge
I
there
seek
,
is
discoursed
in
loose
pieces
,
that
do
not
engage
me
in
any
great
trouble
of
reading
long
,
of
which
I
am
impatient
.
Such
are
the
Opusculums
of
the
first
,
and
the
Epistles
of
the
latter
,
which
are
also
the
best
,
and
most
profiting
of
all
their
Writings
.
'T
is
no
great
attempt
to
take
one
of
them
in
hand
,
and
I
give
over
at
pleasure
;
for
they
have
no
sequele
or
dependance
upon
one
another
.
These
Authors
,
for
the
most
part
,
concur
in
useful
and
true
Opinions
:
And
there
is
this
Parallel
betwixt
them
,
That
Fortune
brought
them
into
the
World
about
the
same
Age
:
They
were
both
Tutors
to
two
Roman
Emperours
:
Both
sought
out
from
foreign
Countries
:
Both
Rich
,
and
both
Great
Men.
Their
Instruction
is
the
Cream
of
Phylosophy
,
and
deliver'd
after
a
plain
and
pertinent
manner
.
Plutarch
is
more
uniform
and
constant
;
Seneca
more
various
and
waving
.
The
last
toil'd
,
set
himself
,
and
bent
his
whole
Force
to
fortifie
Vertue
against
Frailty
,
Fear
and
Vitious
Appetites
:
The
other
seems
more
to
slight
their
Power
,
and
to
disdain
to
alter
his
Pace
,
and
to
stand
upon
his
Guard
.
Plutarch's
Opinions
are
Platonick
,
sweet
,
and
accommodated
to
Civil
Society
:
Those
of
the
other
are
Stoical
and
Epicurean
,
more
remote
from
the
common
Usance
;
but
,
in
my
Opinion
,
more
especially
proper
,
and
more
firm
.
Seneca
seems
to
lean
a
little
to
the
Tyranny
of
the
Emperours
of
his
time
,
and
only
seems
;
for
I
take
it
for
granted
,
that
he
speak
against
his
Judgment
,
when
he
condemns
the
Generous
Action
of
those
who
assassinated
Caesar.
Plutarch
is
frank
throughout
.
Seneca
abounds
with
brisk
Touches
and
Sallies
:
Plutarch
with
things
that
heats
and
moves
you
more
;
this
contents
and
pays
you
better
.
This
guides
us
,
the
other
pushes
us
on
.
As
to
Cicero
,
those
of
his
Works
that
are
most
useful
to
my
Design
,
are
they
that
treat
of
Phylosophy
,
especially
Moral
:
But
boldly
to
confess
the
truth
,
his
way
of
Writing
,
and
that
of
all
other
Long-winded
Authors
,
appears
to
me
very
tedious
:
For
his
Prefaces
,
Definitions
,
Divisions
and
Etimologies
take
up
the
greatest
part
of
his
Work
:
Censure
of
Cicero
.
Whatever
there
is
of
Life
and
Marrow
,
is
smother'd
and
lost
in
the
Preparation
.
When
I
have
spent
an
hour
in
reading
him
(
which
is
a
great
deal
for
me
)
and
recollect
what
I
have
thence
extracted
of
Juice
and
Substance
;
for
the
most
part
I
find
nothing
but
Wind
;
for
he
is
not
yet
come
to
the
Arguments
that
serve
to
his
purpose
,
and
the
Reasons
that
should
properly
help
to
loose
the
Knot
I
would
untye
.
For
me
,
who
only
desire
to
become
more
Wise
,
not
more
Learned
or
Eloquent
,
these
Logical
or
Aristotelian
Dispositions
of
Parts
are
of
no
use
.
I
would
have
a
Man
begin
with
the
main
Proposition
,
and
that
wherein
the
force
of
the
Argument
lies
:
I
know
well
enough
what
Death
and
Pleasure
are
,
let
no
Man
give
himself
the
trouble
to
anatomize
them
to
me
;
I
look
for
good
and
solid
Reasons
at
the
first
dash
to
instruct
me
how
to
stand
the
Shock
,
and
resist
them
;
to
which
purpose
,
neither
Grammatical
Subtilties
,
nor
the
queint
Contexture
of
Words
and
Argumentations
are
of
any
use
at
all
:
I
am
for
Discourses
that
gives
the
first
Charge
into
the
Heart
of
the
Doubt
;
his
languish
about
his
Subjects
,
and
delay
our
Expectation
.
Those
are
proper
for
the
Schools
,
for
the
Bar
,
and
for
the
Pulpit
,
where
we
have
leisure
to
nod
,
and
may
awake
a
quarter
of
an
hour
after
time
enough
to
find
again
the
Thread
of
the
Discourse
.
It
is
necessary
to
speak
after
this
manner
to
Judges
,
whom
a
Man
has
a
Design
,
Right
or
Wrong
,
to
encline
to
favour
his
Cause
,
to
Children
and
Common-people
;
to
whom
a
Man
must
say
all
he
can
,
and
try
what
effects
his
Eloquence
can
produce
.
I
would
not
have
an
Author
make
it
his
business
to
render
me
attentive
:
Or
that
he
should
cry
out
fifty
times
,
Oyez
,
as
the
Clerks
and
Heralds
do
.
The
Romans
in
their
Religious
Exercises
,
began
with
Hoc
age
:
As
we
in
ours
do
with
Sursum
corda
,
which
are
so
many
words
lost
to
me
:
I
come
thither
already
fully
prepared
from
my
Chamber
,
I
need
no
Allurement
,
no
Invitation
,
no
Sauce
;
I
eat
the
Meat
Raw
,
so
that
,
instead
of
whetting
my
Appetite
by
these
Preparatives
,
they
tire
,
and
pall
it
.
Will
the
License
of
the
time
excuse
the
Sacrilegious
Boldness
to
censure
the
Dialogisms
of
Plato
himself
,
And
of
Plato
.
for
as
dull
and
heavy
as
the
other
before
nam'd
,
whilst
he
too
much
stifles
his
Matter
?
And
to
lament
so
much
time
lost
by
a
Man
who
had
so
many
better
things
to
say
,
in
so
many
long
and
needless
Preliminary
Interlocutions
?
My
Ignorance
will
better
excuse
me
in
that
,
I
understand
not
Greek
so
well
,
as
to
discern
the
Beauty
of
his
Language
.
I
would
generally
chuse
Books
that
use
Sciences
,
not
such
as
only
lead
to
them
.
The
two
first
,
and
Pliny
,
and
their
like
,
have
nothing
of
this
Hoc
age
;
they
will
have
to
do
with
Men
already
instructed
;
or
if
they
have
,
't
is
a
substantial
Hoc
age
,
and
that
has
a
Body
by
it self
.
I
also
delight
in
reading
his
Epistles
,
ad
Atticum
;
not
only
because
they
contain
a
great
deal
of
History
,
and
the
Affairs
of
his
time
;
but
much
more
because
I
therein
discover
much
of
his
own
private
Humour
:
For
I
have
a
singular
curiosity
(
as
I
have
said
elsewhere
)
to
pry
into
the
Souls
,
and
the
Natural
and
True
Judgments
of
the
Authors
with
whom
I
converse
.
A
Man
may
indeed
judge
of
their
Parts
,
but
not
of
their
Manners
,
nor
of
themselves
,
by
the
Writings
they
expose
upon
the
Theatre
of
the
World
.
I
have
a
thousand
times
lamented
the
loss
of
the
Treatise
Brutus
writ
upon
Vertue
;
for
it
is
best
Learning
the
Theorie
of
those
who
best
know
the
Practick
.
But
seeing
the
thing
preached
,
and
the
Preacher
are
different
things
,
I
would
as
willingly
see
Brutus
in
Plutarch
,
as
in
a
Book
of
his
own
.
I
would
rather
chuse
to
be
certainly
inform'd
of
the
Conference
he
had
in
his
Tent
with
some
particular
Friend
of
his
the
night
before
a
Battle
,
than
of
the
Harangue
he
made
the
next
day
to
his
Army
;
and
of
what
he
did
in
his
Closset
and
his
Chamber
,
than
what
he
did
in
the
Publick
Place
,
and
in
the
Senate
.
As
to
Cicero
,
I
am
of
the
common
Opinion
that
(
Learning
excepted
)
he
had
no
great
Natural
Parts
.
He
was
a
good
Citizen
,
of
an
affable
Nature
,
as
all
fat
,
heavy
Men
,
such
as
he
was
,
usually
are
:
But
given
to
ease
,
and
had
a
mighty
share
of
Vanity
and
Ambition
.
Neither
do
I
know
how
to
excuse
him
for
thinking
his
Poetry
fit
to
be
publish't
.
'T
is
no
great
Imperfection
to
make
ill
Verses
;
but
it
is
an
Imperfection
,
not
to
be
able
to
judge
how
unworthy
his
Verses
were
of
the
Glory
of
his
Name
.
For
what
concerns
his
Eloquence
,
that
is
totally
out
of
comparison
,
and
I
believe
it
will
never
be
equal'd
.
The
younger
Cicero
,
who
resembled
his
Father
in
nothing
but
in
Name
,
whilst
commanding
in
Asia
,
had
several
Strangers
one
day
at
his
Table
,
and
,
amongst
the
rest
,
Caestius
seated
at
the
lower
end
,
as
Men
often
intrude
to
the
open
Tables
of
the
Great
:
Cicero
ask't
one
of
the
Waiters
who
that
Man
was
,
who
presently
told
him
his
Name
:
But
he
,
as
one
that
had
his
Thoughts
taken
up
with
something
else
,
and
that
had
forgot
the
Answer
made
him
,
asking
three
or
four
times
,
over
,
and
over
again
,
the
same
Question
;
the
Fellow
,
to
deliver
himself
from
so
many
Questions
,
and
to
make
him
know
him
by
some
particular
Circumstance
;
'T
is
that
Caestius
,
said
he
,
of
whom
it
was
told
you
,
that
he
makes
no
great
Account
of
your
Fathers
Eloquence
in
comparison
of
his
own
.
At
which
,
Cicero
being
suddenly
nettled
,
commanded
poor
Caestius
presently
to
be
seiz'd
,
and
caus'd
him
to
be
very
well
whip't
in
his
own
presence
;
a
very
discourteous
Entertainer
!
Yet
even
amongst
those
,
who
,
all
things
consider'd
,
have
reputed
his
Eloquence
incomparable
;
there
have
been
some
however
,
who
have
not
stuck
to
observe
some
Faults
in
his
Writing
:
As
that
Great
Brutus
his
Friend
for
example
,
who
said
't
was
a
broken
and
feeble
Eloquence
,
fractam
&
elumbem
.
The
Orators
also
nearest
to
the
Age
wherein
he
liv'd
,
reprehended
in
him
the
Care
he
had
of
a
certain
long
Cadence
in
his
Periods
,
and
particularly
took
notice
of
these
Words
,
esse
videatur
,
which
he
there
so
oft
makes
use
of
.
For
my
part
,
I
better
approve
of
a
shorter
Style
,
and
that
comes
more
roundly
off
.
He
does
,
though
sometimes
,
shuffle
his
Parts
more
briskly
together
,
but
't
is
very
seldom
.
I
have
my self
taken
notice
of
this
one
Passage
,
Ego
vero
me
minus
diu
senem
mallem
,
quàm
esse
senem
,
de
Sencet
.
antequam
essem
.
The
Historians
are
my
true
Province
,
for
they
are
pleasant
and
easie
,
where
immediately
Man
in
general
,
the
Knowledge
of
whom
I
hunt
after
,
does
there
appear
more
lively
and
intire
than
any
where
besides
:
The
Variety
and
Truth
of
his
Internal
Qualities
,
in
gross
and
peace-meal
,
the
diversity
of
means
by
which
he
is
united
and
knit
,
and
the
Accidents
that
threaten
him
.
Now
those
that
write
Lives
,
by
reason
they
insist
more
upon
Counsels
than
Events
,
more
upon
what
sallies
from
within
,
than
upon
that
which
happens
without
,
are
the
most
proper
for
my
reading
;
and
therefore
,
above
all
others
,
Plutarch
is
the
Man
for
me
.
I
am
very
sorry
we
have
not
a
dozen
Laertii
,
or
that
he
was
not
further
extended
,
and
better
understood
:
For
I
am
equally
curious
to
know
the
Lives
and
Fortunes
of
these
great
Instructors
of
the
World
,
as
to
know
the
Diversities
of
their
Doctrines
and
Opinions
.
In
this
kind
of
Study
(
the
reading
of
Histories
)
a
Man
must
tumble
over
,
without
distinction
,
all
sorts
of
Authors
,
both
Antick
and
Modern
;
as
well
Barbarous
and
Absolute
,
as
those
of
current
Language
,
there
to
know
the
things
of
which
they
variously
treat
:
Com.
commended
.
But
Caesar
,
in
my
Opinion
,
particularly
deserves
to
be
studied
,
not
for
the
Knowledge
of
the
History
only
,
but
for
himself
,
so
great
an
Excellence
and
Perfection
he
has
above
all
the
rest
,
though
Salust
be
one
of
the
number
.
In
earnest
,
I
read
this
Author
with
more
reverence
and
respect
than
is
usually
allow'd
to
Humane
Writings
;
one
while
considering
him
in
his
Person
,
by
his
Actions
and
miraculous
Greatness
,
and
another
in
the
Purity
and
inimitable
Neatness
of
his
Language
and
Style
,
wherein
he
not
only
excels
all
other
Historians
,
as
Cicero
confesses
,
but
peradventure
,
even
Cicero
himself
;
speaking
of
his
Enemies
with
so
much
Sincerity
in
his
Judgment
;
that
,
the
false
Colours
with
which
he
strives
to
palliate
his
ill
Cause
,
and
the
Ordure
of
his
Pestilent
Ambition
excepted
,
I
think
there
is
no
Fault
to
be
objected
against
him
,
saving
this
,
that
he
speaks
too
sparingly
of
himself
,
seeing
so
many
great
things
could
not
have
been
perform'd
under
his
Conduct
,
but
that
his
own
Personal
Valour
must
necessarily
have
had
a
greater
share
in
the
Execution
,
than
he
attributes
to
himself
.
I
love
Historians
,
who
are
either
very
sincere
,
or
very
excellent
.
The
Sincere
who
have
nothing
of
their
own
to
mix
with
it
,
and
who
only
make
it
their
Business
to
make
a
Faithful
Collection
of
all
that
comes
to
their
Knowledge
,
and
Faithfully
to
record
all
things
without
Choice
or
Prejudice
,
leaving
to
us
the
entire
Judgment
of
discerning
the
Truth
of
things
.
Such
,
for
example
amongst
others
,
as
honest
Froissard
,
who
has
proceeded
in
his
Undertaking
with
so
frank
a
Plainness
,
that
having
committed
an
Error
,
Asinius
Pollio
found
in
the
History
of
Caesar
himself
,
something
mis-reported
;
a
Mistake
occasioned
,
either
by
reason
he
could
not
have
his
Eye
in
all
parts
of
his
Army
at
once
,
and
had
given
Credit
to
some
particular
Person
,
who
had
not
deliver'd
him
a
very
true
Account
;
or
else
,
for
not
having
had
too
perfect
notice
given
him
by
his
Lieutenants
,
of
what
they
had
done
in
his
Absence
.
By
which
we
may
see
,
whether
the
Inquisition
after
Truth
be
not
very
delicate
,
when
a
Man
cannot
believe
the
Report
of
a
Battle
from
the
Knowledge
of
him
who
there
commanded
,
nor
from
the
Soldiers
who
were
engaged
in
it
,
unless
,
after
the
Method
of
a
Judiciary
Information
,
the
Witnesses
be
confronted
,
and
the
Challenges
received
upon
the
Proof
of
the
Punctillio's
of
every
Accident
.
In
good
earnest
,
the
Knowledge
we
have
of
our
own
private
Affairs
,
is
much
more
obscure
:
But
that
has
been
sufficiently
handled
by
Bodin
,
and
according
to
my
own
Sentiment
.
A
little
to
relieve
the
weakness
of
my
Memory
(
so
extream
,
that
it
has
hapned
to
me
more
than
once
,
to
take
Books
again
into
my
hand
for
new
,
and
unseen
,
that
I
had
carefully
read
over
a
few
Years
before
,
and
scribled
with
my
Notes
)
I
have
taken
a
Custom
of
late
,
to
fix
at
the
end
of
every
Book
(
that
is
,
of
those
I
never
intended
to
read
again
)
the
Time
,
when
I
made
an
end
on
't
,
and
the
Judgment
I
had
made
of
it
,
to
the
end
that
that
might
,
at
least
,
represent
to
me
the
Air
and
general
Idea
,
I
had
conceiv'd
of
the
Author
in
reading
it
;
and
I
will
here
transcribe
some
of
those
Annotations
.
I
writ
this
,
some
ten
Years
ago
,
Censure
of
Guicciardin
.
in
my
Guicciardin
(
of
what
Language
soever
my
Books
speak
to
me
in
,
I
always
speak
to
them
in
my
own
:
)
He
is
a
diligent
Historiographer
,
and
from
whom
,
in
my
Opinion
,
a
Man
may
learn
the
truth
of
the
Affairs
of
his
time
,
as
exactly
as
from
any
other
;
in
the
most
of
which
he
was
himself
also
a
personal
Actor
,
and
in
honourable
Command
.
'T
is
not
to
be
imagined
,
that
he
should
have
disguised
any
thing
,
either
upon
the
account
of
Hatred
,
Favour
,
or
Vanity
;
of
which
,
the
liberal
Censures
he
passes
upon
the
Great
Ones
;
and
particularly
,
those
by
whom
he
was
advanced
,
and
employed
in
Commands
of
great
Trust
and
Honour
(
as
Pope
Clement
the
Seventh
)
give
ample
Testimony
.
As
to
that
part
,
which
he
thinks
himself
the
best
at
,
namely
,
his
Digressions
and
Discourses
;
he
has
,
indeed
,
very
good
ones
,
and
enrich'd
with
fine
Expressions
;
but
he
is
too
fond
of
them
:
for
,
to
leave
nothing
unsaid
,
having
a
Subject
so
plain
,
ample
,
and
almost
infinite
,
he
degenerates
into
Pedantry
,
and
relishes
a
little
of
the
Scholasting
Prattle
.
I
have
also
observed
this
in
him
,
That
of
so
many
Souls
,
and
so
many
Effects
;
so
many
Motives
,
and
so
many
Counsels
as
he
judges
of
,
he
never
attributes
any
one
to
Vertue
,
Religion
,
or
Conscience
;
as
if
all
those
were
utterly
extinct
in
the
World
:
And
of
all
the
Actions
,
how
brave
,
in
outward
shew
,
soever
they
appear
in
themselves
,
he
always
throws
the
Cause
and
Motive
upon
some
vicious
Occasion
,
or
some
prospect
of
Profit
.
It
is
impossible
to
imagine
,
but
that
,
amongst
such
an
infinite
number
of
Actions
,
as
he
makes
mention
of
,
there
must
be
some
one
produced
by
the
way
of
Reason
.
No
Corruption
could
so
universally
have
infected
Men
,
that
some
one
would
not
have
escaped
the
Contagion
:
Which
makes
me
suspect
,
that
his
own
Taste
was
vicious
;
from
whence
it
might
happen
,
that
he
judged
other
Men
by
himself
.
In
my
Philip
de
Comines
,
there
is
this
written
;
And
of
Philip
de
Commines
.
You
will
here
find
the
Language
sweet
and
delightful
,
of
a
native
Simplicity
,
the
Narration
pure
,
and
wherein
the
Veracity
of
the
Author
does
evidently
shine
;
free
from
Vanity
,
when
speaking
of
himself
;
and
from
Affection
or
Envy
,
when
speaking
of
others
:
His
Discourses
and
Exhortations
more
accompanied
with
Zeal
and
Truth
,
than
with
any
exquisite
Sufficiency
;
and
throughout
,
with
Authority
and
Gravity
,
which
speak
him
a
Man
of
Extraction
,
and
nourished
up
in
great
Affairs
.
Upon
the
Memoirs
of
Monsieur
du
Bellay
,
I
find
this
;
'T
is
always
pleasant
to
read
things
writ
by
those
that
have
experimented
how
they
ought
to
be
carried
on
;
but
withal
,
it
cannot
be
denyed
but
there
is
a
manifest
Decadence
in
these
two
Lords
from
the
freedom
and
liberty
of
Writing
,
that
shines
in
the
ancient
Historians
:
Such
as
the
Sire
de
Jovin-ville
,
a
Domestick
to
St.
Louis
;
Eginard
,
Chancellor
to
Charlemain
;
and
,
of
latter
date
,
in
Philip
de
Commines
.
This
here
is
rather
an
Apology
for
King
Francis
,
against
the
Emperor
Charles
the
Fifth
,
than
a
History
.
I
will
not
believe
that
they
have
falsified
any
thing
,
as
to
Matter
of
Fact
;
but
they
make
a
common
practice
of
wresting
the
Judgment
of
Events
(
very
often
contrary
to
Reason
)
to
our
advantage
,
and
of
omitting
whatsoever
is
nice
to
be
handled
in
the
Life
of
their
Master
;
witness
the
Relation
of
Messieurs
de
Montmorency
,
and
de
Brion
,
which
were
here
omitted
:
nay
,
so
much
as
the
very
name
of
Madam
d'Estampes
is
not
here
to
to
be
found
.
Secret
Actions
an
Historian
may
conceal
;
but
to
pass
over
in
silence
what
all
the
World
knows
,
and
things
that
have
drawn
after
them
publick
Consequences
,
is
an
inexcusable
defect
.
In
fine
,
Whoever
has
a
mind
to
have
a
perfect
Knowledge
of
King
Francis
,
amd
the
Revolutions
of
his
Reign
,
let
him
seek
it
elsewhere
,
if
my
Advice
may
prevail
.
The
only
profit
a
Man
can
reap
from
hence
is
,
from
the
particular
Narrative
of
Battles
,
and
other
Exploits
of
War
,
wherein
these
Gentlemen
were
personally
engaged
;
some
Words
,
and
private
Actions
of
the
Princes
of
their
time
,
and
the
Practices
and
Negotiations
carried
on
by
the
Seigneur
de
Langcay
;
where
,
indeed
,
there
are
,
every
where
,
things
worthy
to
be
known
,
and
Discourses
above
the
vulgar
Strain
.
CHAP.
XI
.
Of
Cruelty
.
I
Fancy
Vertue
to
be
something
else
,
Inclinations
to
Goodness
.
and
something
more
noble
,
than
good
Nature
,
and
the
meer
Propension
to
Goodness
,
that
we
are
born
into
the
World
withall
.
Well
dispos'd
,
and
well
descended
Souls
pursue
,
indeed
,
the
same
Methods
,
and
represent
the
same
Face
,
that
Vertue
it self
does
:
But
the
word
Vertue
imports
,
I
know
not
what
,
more
great
,
and
active
,
than
meerly
for
a
Man
to
suffer
himself
,
by
a
happy
Disposition
,
to
be
gently
and
quietly
drawn
to
the
Rule
of
Reason
.
He
who
,
by
a
natural
Sweetness
and
Facility
,
should
despise
Injuries
receiv'd
,
would
,
doubtless
,
do
a
very
great
,
and
a
very
laudable
thing
;
but
he
who
,
provoked
,
and
nettled
to
the
Quick
,
by
an
Offence
,
should
fortifie
himself
with
the
Arms
of
Reason
,
against
the
furious
Appetite
of
Revenge
,
and
,
after
a
great
Conflict
,
master
his
own
Passion
,
would
,
doubtless
,
do
a
great
deal
more
.
The
first
would
do
well
;
and
the
latter
vertuously
:
one
Action
might
be
called
Bounty
,
and
the
other
Vertue
;
for
,
methinks
,
the
very
name
of
Vertue
presupposes
Difficulty
and
Contention
;
and
't
is
for
this
reason
,
perhaps
,
that
we
call
God
Good
,
Mighty
,
Liberal
and
Just
;
but
we
do
not
give
him
the
Attribute
of
Vertuous
,
being
that
all
his
Operations
are
natural
,
Thai
Vertue
cannot
be
exercised
without
some
difficulty
.
and
without
Endeavour
.
It
has
been
the
Opinion
of
many
Philosophers
,
not
only
Stoicks
,
but
Epicureans
,
that
it
is
not
enough
to
have
the
Soul
seated
in
a
good
place
,
of
a
good
temper
,
and
well
disposed
to
Vertue
.
It
is
not
enough
to
have
our
Resolutions
fixed
above
all
the
power
of
Fortune
,
but
that
we
are
,
moreover
,
to
seek
occasions
wherein
to
put
it
to
the
proof
:
We
are
to
covet
Pain
,
Necessity
and
Contempt
,
to
contend
with
them
,
and
to
keep
the
Soul
in
Breath
:
Multum
sibi
adjicit
virtus
lacessita
.
'T
is
one
of
the
Reasons
why
Epaminondas
,
who
was
yet
of
a
third
Sect
,
I
am
to
contend
with
Poverty
:
In
which
Extream
he
maintain'd
himself
to
the
last
.
Socrates
put
himself
,
methinks
,
upon
a
rude
Tryal
;
keeping
for
his
Exercise
,
a
confounded
scolding
Wife
,
which
was
fighting
at
Sharp
.
Metellus
having
,
of
all
the
Senators
,
alone
attempted
,
by
the
power
of
Vertue
,
to
withstand
the
Violence
of
Saturninus
,
Tribune
of
the
People
at
Rome
,
who
would
,
by
all
means
,
cause
an
unjust
Law
to
pass
in
favour
of
the
Commons
;
and
by
so
doing
,
having
incurr'd
the
Capital
Penalties
that
Saturninus
had
established
against
the
Dissenters
,
entertain'd
those
who
,
in
this
Extremity
led
him
to
Execution
,
with
words
to
this
effect
:
That
it
was
a
thing
too
easie
,
and
too
base
,
to
do
ill
;
and
that
to
do
well
where
there
was
no
danger
,
was
a
common
thing
;
but
that
to
do
well
where
there
was
danger
,
was
the
proper
Office
of
a
Man
of
Vertue
.
These
words
of
Metellus
do
very
clearly
represent
to
us
,
what
I
would
make
out
;
viz.
That
Vertue
refuses
Facility
for
a
Companion
;
and
that
that
easie
,
smooth
and
descending
Way
,
by
which
the
regular
Steps
of
a
sweet
Disposition
of
Nature
are
conducted
,
is
not
that
of
a
true
Vertue
:
She
requires
a
rough
and
stormy
Passage
;
she
will
have
either
Exotick
Difficulties
to
wrestle
with
,
(
like
that
of
Metellus
)
by
means
whereof
Fortune
delights
to
interrupt
the
Speed
of
her
Carreer
;
or
internal
Difficulties
,
that
the
inordinate
Appetites
and
Imperfections
of
our
Condition
introduce
to
disturb
her
.
I
am
come
thus
far
at
my
ease
;
but
here
it
comes
into
my
head
,
that
the
Soul
of
Socrates
,
The
Vertue
of
Socrates
.
the
most
perfect
that
ever
came
to
my
knowledge
,
should
,
by
this
Rule
,
be
of
very
little
Recommendation
;
for
I
cannot
conceive
in
that
Person
any
the
least
Motion
of
a
vicious
Inclination
:
I
cannot
imagine
there
could
be
any
Difficulty
,
or
Constraint
,
in
the
Course
of
his
Vertue
:
I
know
his
Reason
to
be
so
powerful
and
soveraign
over
him
,
that
she
would
never
have
suffered
a
vicious
Appetite
so
much
as
to
spring
in
him
.
To
a
Vertue
so
elevated
,
as
his
,
I
have
nothing
to
oppose
.
Methinks
I
see
him
march
,
with
a
victorious
and
triumphant
pace
,
in
Pomp
,
and
at
his
Ease
,
without
Opposition
or
Disturbance
.
If
Vertue
cannot
shine
bright
,
but
by
the
Conflict
of
contrary
Appetites
,
shall
we
then
say
,
that
she
cannot
subsist
without
the
Assistance
of
Vice
;
and
that
it
is
from
her
,
that
she
derives
her
Reputation
and
Honour
?
What
then
also
would
become
of
that
brave
and
generous
Epicurean
Pleasure
,
which
makes
account
that
it
nourishes
Vertue
tenderly
in
her
Lap
,
and
there
makes
it
play
and
wanton
,
giving
it
for
Toys
to
play
withal
,
Shame
,
Fevers
,
Poverty
,
Death
and
Torments
?
If
I
presuppose
that
a
perfect
Vertue
manifests
it self
in
Contending
,
in
patient
enduring
of
Pain
,
and
undergoing
the
uttermost
extremity
of
the
Gout
,
without
being
moved
in
her
Seat
;
if
I
give
her
Austerity
and
Difficulty
for
her
necessary
Objects
:
what
will
become
of
a
Vertue
elevated
to
such
a
degree
,
as
,
not
only
to
despise
Pain
,
but
,
moreover
,
to
rejoyce
in
it
,
and
to
be
tickled
with
the
Daggers
of
a
sharp
Cholick
,
such
as
the
Epicureans
have
established
,
and
of
which
,
many
of
them
,
by
their
Actions
,
have
given
most
manifest
Proofs
?
As
have
several
others
,
who
I
find
to
have
surpassed
,
in
effects
,
even
the
very
Rules
of
their
own
Discipline
:
The
noble
Death
of
Cato
accompanied
with
Pleasure
.
Witness
the
younger
Cato
;
when
I
see
him
dye
,
and
tearing
out
his
own
Bowels
,
I
am
not
satisfied
simply
to
believe
,
that
he
had
then
his
Soul
totally
exempt
from
all
Troubles
and
Horrour
:
I
cannot
think
that
he
only
maintained
himself
in
the
Steadiness
that
the
Stoical
Rules
prescribed
him
;
Temperate
without
Emotion
,
and
imperturb'd
:
There
was
,
methinks
,
something
in
the
Vertue
of
this
Man
,
too
spritely
and
youthful
to
stop
there
;
I
do
believe
that
,
without
doubt
,
he
felt
a
pleasure
and
delight
in
so
noble
an
Action
,
and
was
more
pleased
in
it
,
than
in
any
other
of
his
Life
:
[
*
](A51181-e72120-b)
*
Caesar.
Thief
,
in
treading
under
foot
the
ancient
Liberty
of
his
Country
.
Methinks
I
read
,
in
this
Action
,
I
know
not
what
Exaltation
in
his
Soul
,
and
an
extraordinary
and
manly
Emotion
of
Pleasure
,
when
he
looked
upon
the
Generosity
and
Height
of
his
Enterprise
:
Deliberata
morte
ferocior
.
Hor.
lib.
1.
Ode
37.
Not
stimulated
with
any
hope
of
Glory
,
as
the
popular
and
effeminate
Judgments
of
some
have
concluded
;
for
that
Consideration
has
been
too
mean
and
low
to
possess
so
generous
,
so
haughty
,
and
so
obstinate
a
Heart
as
his
:
but
for
the
very
beauty
of
the
thing
in
it self
,
which
he
,
who
had
the
handling
of
the
Springs
,
discern'd
more
clearly
,
and
in
its
Perfection
,
than
we
are
able
to
do
.
Philosophy
has
obliged
me
in
determining
that
so
brave
an
Action
had
been
indecently
placed
in
any
other
Life
,
than
that
of
Cato
;
and
that
it
only
appertain'd
to
His
,
to
end
so
.
Notwithstanding
,
and
according
to
Reason
,
he
commanded
his
Son
,
and
the
Senators
that
accompanied
him
,
to
take
another
Course
in
their
Affairs
:
de
Offic.
lib.
1.
Catoni
,
quum
incredibilem
natura
tribuisset
gravitatem
,
●ámque
ipse
perpetua
constantia
roboravisset
sempérque
in
proposito
consilio
permansisset
,
moriendum
potius
quàm
Tyranni
vultus
aspiciendus
erat
.
Nature
having
endued
Cato
with
an
incredible
Gravity
,
which
he
had
also
fortified
with
a
perpetual
Constancy
,
without
ever
flagging
in
his
Resolution
,
he
must
of
necessity
rather
dye
,
than
see
the
face
of
the
Tyrant
.
Every
Death
ought
to
hold
proportion
with
the
Life
before
it
.
We
do
not
become
others
for
dying
.
I
always
interpret
the
Death
,
by
the
Life
preceding
;
and
if
any
one
tell
me
of
a
Death
strong
and
constant
in
appearance
,
annexed
to
a
feeble
Life
,
I
conclude
it
produced
by
some
feeble
Cause
,
and
suitable
to
the
Life
before
.
The
Easiness
then
of
this
Death
,
and
the
Facility
of
Dying
,
he
had
acquired
by
the
vigour
of
his
Soul
;
shall
we
say
,
that
it
ought
to
abate
any
thing
of
the
lustre
of
his
Vertue
?
And
who
,
that
has
his
Brain
never
so
little
tinctur'd
with
the
true
Philosophy
,
can
be
content
to
imagine
Socrates
only
free
from
Fear
and
Passion
,
in
the
Accident
of
his
Prison
,
Fetters
and
Condemnation
?
And
that
will
not
discover
in
him
,
not
only
Stability
and
Constancy
(
which
was
his
ordinary
Composure
)
but
moreover
(
I
know
not
what
)
new
Satisfaction
,
and
a
frolick
Chearfulness
in
his
last
Words
and
Actions
?
At
the
Start
he
gave
,
with
the
pleasure
of
scratching
his
Leg
,
when
his
Irons
were
taken
off
,
does
he
not
discover
an
equal
Serenity
and
Joy
in
his
Soul
for
being
freed
from
past
Inconveniences
,
and
at
the
same
time
to
enter
into
the
Knowledge
of
things
to
come
?
Cato
shall
pardon
me
,
if
he
please
;
his
Death
,
indeed
,
is
more
tragical
,
and
more
taken
notice
of
,
but
yet
this
is
(
I
know
not
how
)
methinks
finer
.
Aristippus
,
to
one
that
was
lamenting
his
Death
;
The
Gods
grant
me
such
an
one
,
said
he
.
Vertue
turn'd
into
Habit
in
Cato
and
Socrates
.
A
Man
discerns
in
the
Souls
of
these
two
great
Men
,
and
their
Imitators
(
for
I
very
much
doubt
,
whether
there
was
ever
their
like
)
so
perfect
a
Habitude
to
Vertue
,
that
it
was
turn'd
to
a
Complection
.
It
is
no
more
a
laborious
Vertue
,
nor
the
Precepts
of
Reason
,
to
maintain
which
,
the
Soul
is
so
wracked
;
but
the
very
Essence
of
their
Souls
,
their
natural
and
ordinary
Habit.
They
have
rendred
it
such
by
a
long
Practice
of
Philosophical
Precepts
,
having
light
upon
a
rich
and
ingenious
Nature
.
The
vicious
Passions
that
spring
in
us
,
can
find
no
Entrance
into
them
.
The
Force
and
Vigour
of
their
Souls
stifle
and
extinguish
irregular
Desires
,
so
soon
as
they
begin
to
move
.
Now
,
that
it
is
not
more
noble
,
by
a
high
and
divine
Resolution
,
to
hinder
the
Birth
of
Temptations
;
and
to
be
so
form'd
to
Vertue
,
that
the
very
Seeds
of
Vice
be
rooted
out
,
than
to
hinder
their
Progress
;
and
having
suffer'd
themselves
to
be
surprized
with
the
first
Motions
of
Passions
,
to
arm
themselves
,
and
to
stand
firm
to
oppose
their
Progress
,
and
overcome
them
:
And
that
this
second
Effect
is
not
also
much
more
generous
,
than
to
be
simply
endowed
with
a
frail
and
affable
Nature
,
of
it self
,
disaffected
to
Debauchery
and
Vice
,
I
do
not
think
can
be
doubted
;
for
this
third
and
last
sort
of
Vertue
seems
to
render
a
Man
innocent
,
but
not
vertuous
;
free
from
doing
ill
,
but
not
apt
enough
to
do
well
:
considering
also
,
that
this
Condition
is
so
near
Neighbour
to
Imperfection
and
Cowardize
,
that
I
know
not
very
well
how
to
separate
the
Confines
,
and
distinguish
them
:
The
very
name
of
Good
Nature
and
Innocence
are
,
for
this
reason
,
in
some
sort
grown
into
Contempt
.
I
very
well
know
,
that
several
Vertues
,
as
Chastity
,
Sobriety
and
Temperance
,
may
come
to
a
Man
through
Personal
Defects
.
Constancy
in
Danger
,
if
it
must
be
so
called
,
the
Contempt
of
Death
,
and
Patience
in
Misfortunes
,
may
oft
times
be
found
in
Men
,
for
want
of
well
judging
of
such
Accidents
,
and
not
apprehending
them
for
such
as
they
are
.
Want
of
Apprehension
,
and
Sottishness
,
do
sometimes
counterfeit
vertuous
Effects
:
As
I
have
oft
seen
it
happen
,
that
Men
have
been
commended
for
what
really
merited
Blame
.
An
Italian
Lord
once
said
this
,
subtile
and
quick
of
Apprehension
.
in
my
presence
,
to
the
disadvantage
of
his
own
Nation
;
That
the
Subtilty
of
the
Italians
,
and
the
Vivacity
of
their
Conceptions
,
were
so
great
,
that
they
foresaw
the
Dangers
and
Accidents
that
might
befal
them
,
so
far
off
,
that
it
must
not
be
thought
strange
,
if
they
were
often
,
in
War
,
observed
to
provide
for
their
Safety
,
even
before
they
had
discover'd
the
Peril
:
That
we
French
and
Spaniards
,
who
were
not
so
cunning
,
went
on
further
;
and
that
we
must
be
made
to
see
and
feel
the
danger
,
before
we
would
take
the
Alarm
;
and
that
even
then
we
had
no
Apprehension
:
But
the
Germans
and
Swisse
,
more
heavy
,
—
Haud
ignarus
,
quantùm
nova
gloria
in
armis
,
Aeneid
.
11
Et
praedulce
decus
primo
certamine
possit
.
Not
ign'rant
in
the
first
Essay
of
Arms
,
How
hope
of
Glory
the
raw
Soldier
warms
.
For
this
reason
it
is
,
that
,
when
we
judge
of
a
particular
Action
,
we
are
to
consider
several
Circumstances
,
and
the
whole
Man
by
whom
it
is
perform'd
,
before
we
give
it
a
name
.
To
instance
in
my self
;
I
have
sometimes
known
my
Friends
call
that
Prudence
in
me
,
which
was
meerly
Fortune
;
and
repute
that
Courage
and
Patience
,
which
was
Judgment
and
Opinion
;
and
attribute
to
me
one
Title
for
another
,
sometimes
to
my
advantage
,
and
sometimes
otherwise
.
As
to
the
rest
,
I
am
so
far
from
being
arriv'd
at
the
first
,
and
most
perfect
degree
of
Excellence
,
where
Vertue
is
turn'd
into
Habit
,
that
even
of
the
second
I
have
made
no
great
Tryal
.
I
have
not
been
very
solicitous
to
curb
the
Desires
,
by
which
I
have
been
importun'd
.
My
Vertue
is
a
Vertue
,
or
rather
,
an
Innocence
,
casual
and
accidental
.
If
I
had
been
born
of
a
more
irregular
Complection
,
I
am
afraid
I
should
have
made
scurvy
work
;
for
I
never
observ'd
any
great
Stability
in
my
Soul
to
resist
Passions
,
if
they
were
never
so
little
vehement
.
I
have
not
the
knack
of
nourishing
Quarrels
and
Debates
in
my
own
Bosom
,
and
consequently
,
owe
my self
no
great
Thanks
,
that
I
am
free
from
several
Vices
:
Horat.
lib.
1.
Sat.
6.
Si
vitiis
mediocribus
,
&
mea
paucis
Mendosa
est
natura
,
alioqui
recta
velut
si
Egregio
inspersos
reprehendas
corpore
naevos
.
If
of
small
Crimes
,
and
few
,
my
Nature
be
To
be
accus'd
,
and
from
the
great
ones
free
,
Those
Venial
Faults
will
no
more
spot
my
Soul
,
Than
a
fair
Body's
blemish'd
with
a
Mole
.
I
owe
it
rather
to
my
Fortune
,
than
my
Reason
:
She
has
made
me
to
be
descended
of
a
Race
famous
for
Integrity
;
and
of
a
very
good
Father
;
I
know
not
whether
,
or
no
,
he
has
infus'd
into
me
part
of
his
Humours
;
or
whether
Domestick
Examples
,
and
the
good
Education
of
my
Infancy
hath
insensibly
assisted
in
the
Work
,
or
if
I
was
otherwise
born
so
;
Seu
Libra
,
But
so
it
is
,
that
I
have
naturally
a
Horror
for
most
Vices
.
The
Answer
of
Antisthenes
to
him
who
askt
him
,
Which
was
the
best
Apprentisage
,
To
unlearn
Evil
,
seems
to
point
at
this
.
I
have
them
in
Horror
,
I
say
,
with
a
Detestation
so
Natural
,
and
so
much
my
own
,
that
the
same
Instinct
and
Impression
I
brought
with
me
from
my
Nurse
,
I
yet
retain
,
no
Temptation
whatever
had
the
power
to
make
me
alter
it
.
Not
so
much
as
my
own
Discourses
,
which
in
some
things
lashing
out
of
the
Common
Road
of
modest
Speaking
,
might
easily
license
me
to
Actions
,
that
my
Natural
Inclination
makes
me
hate
.
I
will
say
a
prodigious
thing
,
but
I
will
say
it
however
.
I
find
my self
in
many
things
more
curb'd
and
retain'd
by
my
Manners
than
my
Opinion
,
and
my
Concupiscence
less
debaucht
than
my
Reason
.
Aristippus
instituted
Opinions
so
bold
,
in
favour
of
Pleasure
and
Riches
,
as
made
all
the
Philosophers
murmur
at
him
:
But
as
to
his
Manners
,
Dionysius
the
Tyrant
,
having
presented
three
Beautiful
Women
before
him
,
to
take
his
choice
;
he
made
answer
,
That
he
would
choose
them
all
,
and
that
it
had
hapned
ill
to
Paris
to
have
prefer'd
one
before
the
other
two
:
But
having
taken
them
home
to
his
House
,
he
sent
them
back
untoucht
.
His
Servant
finding
himself
over-loaden
upon
the
Way
,
with
the
Money
he
carried
after
him
,
he
order'd
him
to
pour
out
,
and
throw
away
,
that
which
troubled
him
.
And
Epicurus
,
whose
Doctrines
were
so
irreligious
and
effeminate
,
was
in
his
Life
very
laborious
and
devout
:
He
writ
to
a
Friend
of
his
,
that
he
liv'd
only
upon
Biscuit
and
Water
,
intreating
him
to
send
him
a
little
Cheese
,
to
lye
by
him
against
he
had
a
mind
to
make
a
Feast
.
Must
it
be
true
,
that
to
be
a
perfect
good
Man
,
we
must
be
so
by
an
Occult
,
Natural
and
Universal
Propriety
,
without
Law
,
Reason
or
Example
?
The
Debauches
,
wherein
I
have
been
ingag'd
,
have
not
been
(
I
thank
God
)
of
the
worse
sort
,
and
I
have
condemn'd
them
in
my self
,
for
my
Judgment
was
never
infected
by
them
.
On
the
contrary
I
accuse
them
more
severely
in
my self
,
than
in
any
other
.
But
that
is
all
,
for
,
as
to
the
rest
,
I
oppose
too
little
resistance
,
and
suffer
my self
to
encline
too
much
to
the
other
side
of
the
Ballance
,
excepting
that
I
imoderate
them
,
and
prevent
them
from
mixing
with
other
Vices
,
which
,
for
the
most
part
,
will
cling
together
,
if
a
Man
have
not
a
care
.
I
have
contracted
and
curtal'd
mine
,
to
make
them
as
single
as
I
can
:
For
as
to
the
Opinion
of
the
Stoicks
,
who
say
,
That
the
Wise
Man
,
when
he
Works
,
Works
by
all
the
Vertues
together
,
though
one
be
most
apparent
according
to
the
Nature
of
the
Action
;
(
and
of
this
the
similitude
of
a
Humane
Body
might
serve
them
to
some
Instance
,
for
the
Action
of
Anger
cannot
work
,
but
that
all
the
Humours
must
assist
,
though
Choler
predominate
)
if
from
thence
they
will
draw
a
like
Consequence
,
that
when
the
Wicked
Man
does
wickedly
,
he
does
it
by
all
the
Vices
together
,
I
do
not
believe
it
to
be
simple
so
,
or
else
I
understand
them
not
,
for
I
effectually
find
the
contrary
.
These
are
witty
and
substantial
Subtilties
,
which
Philosophy
sometimes
insists
upon
.
I
follow
some
Vices
,
but
I
fly
others
,
as
much
as
a
Saint
would
do
.
The
Peripateticks
also
disown
this
indissoluble
Connexion
;
and
Aristotle
is
of
Opinion
,
that
a
Prudent
,
and
Just
Man
may
be
intemperate
and
lascivious
.
Socrates
confessed
to
some
,
who
had
discover'd
a
certain
inclination
to
Vice
in
his
Physiognomy
,
that
it
was
,
in
truth
,
his
Natural
Propension
,
but
that
he
had
by
Discipline
corrected
it
.
And
such
as
were
familiar
with
the
Pihlosopher
Stilpo
hath
said
,
That
,
being
born
subject
to
Wine
and
Women
,
he
had
by
Study
rendred
himself
very
abstinent
,
both
from
the
one
,
and
the
other
.
What
I
have
in
me
of
Good
,
I
have
,
quite
contrary
,
by
the
chance
of
my
Birth
;
and
hold
it
not
either
by
Law
,
Precept
,
or
any
other
Instruction
.
The
Innocency
,
that
is
in
me
,
is
a
simple
and
unexperienced
one
,
little
Vigour
,
and
less
Art
.
Amongst
other
Vices
,
I
mortally
hate
Cruelty
,
both
by
Nature
and
Judgment
,
as
the
very
extream
of
all
Vices
:
But
with
so
much
tenderness
withal
,
that
I
cannot
see
a
Chickens
Neck
pul'd
off
,
without
trouble
,
and
cannot
without
impatience
,
endure
the
Cry
of
a
Hare
in
my
Dogs
Teeth
,
though
the
Chase
be
a
violent
Pleasure
.
Such
as
have
Sensuality
to
encounter
,
willingly
make
use
of
this
Argument
,
(
to
shew
that
it
is
altogether
vicious
and
unreasonable
)
that
when
it
is
at
the
height
,
it
subjects
us
to
that
degree
,
that
a
Man's
Reason
can
have
no
access
,
and
instance
our
own
Experience
in
the
Act
of
Love
.
Wherein
they
conceive
,
that
the
Pleasure
does
so
transport
us
,
that
our
Reason
cannot
perform
its
Office
,
whilst
we
are
so
benumn'd
and
extasied
in
Delight
.
I
know
very
well
,
it
may
be
otherwise
,
and
that
a
Man
may
sometimes
,
if
he
will
,
gain
this
point
over
himself
to
sway
his
Soul
,
even
in
the
Critical
moment
,
to
think
of
some
thing
else
:
But
then
he
must
leisurely
incline
,
and
ply
it
to
that
bent
.
I
know
,
that
a
Man
may
triumph
over
the
utmost
effort
of
this
Pleasure
:
I
have
experienced
it
in
my self
,
and
have
not
found
Venus
so
imperious
a
Goddess
,
as
many
,
and
some
more
reform'd
than
I
,
declare
.
I
do
not
consider
it
as
a
Miracle
,
as
the
Queen
of
Navar
does
in
one
of
the
Tales
of
her
Heptameron
,
(
which
is
a
marvilous
pretty
Book
of
that
kind
)
nor
for
a
thing
of
extream
difficulty
,
to
pass
over
whole
Nights
,
where
a
Man
has
all
the
Convenience
and
Liberty
he
can
desire
,
with
a
long-coveted
Mistress
,
The
Pleasure
of
the
Chace
,
What
and
yet
be
just
to
his
Faith
first
given
to
satisfie
himself
with
Kisses
,
and
innocent
Embraces
,
without
pressing
any
further
.
I
conceive
that
the
Example
of
the
Pleasure
of
the
Chace
would
be
more
proper
;
wherein
though
the
Pleasure
be
less
,
yet
the
Ravishment
and
the
Surprize
are
more
,
by
which
the
Reason
,
being
astonished
,
has
not
so
much
leisure
to
prepare
it self
for
the
Encounter
,
when
after
a
long
Quest
,
the
Beast
starts
up
on
a
sudden
in
a
place
,
where
,
peradventure
,
we
least
expected
.
Which
sudden
motion
,
with
the
ardour
of
the
Shouts
and
Crys
of
the
Hunters
,
so
strikes
us
,
that
it
would
be
hard
for
such
as
are
eager
of
the
Chace
,
to
turn
their
Thoughts
,
upon
the
instant
,
another
way
;
And
also
the
Poets
make
Diana
triumph
over
the
Torch
and
Shafts
of
Cupid
.
Quis
non
malarum
quas
amor
curas
habet
But
to
return
to
what
I
was
saying
before
,
I
am
tenderly
compassionate
of
other's
Afflictions
,
and
should
easily
cry
for
Company
,
if
upon
any
occasion
whatever
,
I
could
cry
at
all
.
Nothing
tempts
my
Tears
,
but
Tears
,
and
not
only
those
that
are
real
and
true
,
but
whatever
they
are
,
either
feign'd
or
painted
:
I
do
not
much
lament
the
Dead
,
and
should
envy
them
rather
;
but
I
very
much
lament
the
Dying
.
The
Savages
do
not
so
much
offend
me
,
in
roasting
and
eating
the
Bodies
of
the
Dead
,
as
they
do
,
who
torment
and
persecute
the
Living
.
Nay
,
I
cannot
look
so
much
as
upon
the
ordinary
Executions
of
Justice
,
how
reasonable
soever
,
with
a
steady
Eye
.
Some
one
being
to
give
testimony
of
Julius
Caesar's
Clemency
,
's
Clemency
.
he
was
,
says
he
,
mild
and
moderate
in
his
Revenges
:
For
having
compelled
the
Pyrates
to
yield
,
by
whom
he
had
before
been
taken
Prisoner
,
and
put
to
Ransom
;
forasmuch
as
they
had
threatned
him
with
the
Cross
,
he
indeed
condemn'd
them
to
it
,
but
it
was
after
they
had
been
first
strangled
.
He
punished
his
Secretary
Philomon
,
who
had
attempted
to
poyson
him
,
with
no
greater
severity
,
than
a
single
Death
.
Without
naming
that
Latin
Author
,
that
dare
alledge
for
a
Testimony
of
Mercy
,
the
killing
only
of
those
by
whom
we
have
been
offended
:
It
is
easie
to
guess
that
he
was
struck
with
the
horrid
and
inhumane
Examples
of
Cruelty
,
practis'd
by
the
Roman
Tyrants
.
For
my
part
,
even
in
Justice
it self
,
all
that
exceeds
a
Simple
Death
,
appears
to
me
perfect
Cruelty
;
especially
in
us
who
ought
to
have
regard
to
their
Souls
,
to
dismiss
them
in
a
good
and
calm
Condition
;
which
cannot
be
,
when
we
have
discompos'd
them
by
insufferable
Torments
.
Not
long
since
,
a
Souldier
,
who
was
a
Criminal
Prisoner
,
perceiving
from
a
Tower
,
where
he
was
shut
up
,
that
the
people
began
to
assemble
to
the
place
of
Execution
,
and
that
the
Carpenters
were
busie
,
erecting
a
Scaffold
,
he
presently
concluded
,
that
the
Preparation
was
for
him
;
and
therefore
entred
into
a
Resolution
to
kill
himself
,
but
could
find
no
Instrument
to
assist
him
in
his
Design
,
saving
an
old
rusty
Cart-Nayle
,
that
Fortune
presented
to
him
.
With
this
he
first
gave
himself
two
great
Wounds
about
his
Throat
,
but
finding
those
would
not
do
,
he
presently
after
gave
himself
a
third
in
the
Belly
,
where
he
left
the
Nayle
sticking
up
to
the
head
.
The
first
of
his
Keepers
that
came
in
,
found
him
in
this
Condition
;
yet
alive
,
but
sunk
down
,
and
near
expiring
by
his
Wounds
.
To
make
use
of
time
therefore
,
before
he
should
die
and
defeat
the
Law
,
they
made
hast
to
read
his
Sentence
:
Which
having
done
,
and
he
hearing
that
he
was
only
condemn'd
to
be
Beheaded
,
he
seem'd
to
take
new
Courage
,
accepted
of
Wine
,
which
he
had
before
refus'd
,
and
thanked
his
Judges
for
the
unhop'd
for
Mildness
of
their
Sentence
;
saying
,
That
indeed
he
had
taken
a
resolution
to
dispatch
himself
for
fear
of
a
more
severe
and
insupportable
Death
:
Having
entertain'd
an
Opinion
by
the
Preparations
he
had
seen
in
the
Place
,
that
they
were
resolved
to
torment
him
with
some
horrible
Execution
;
and
seem'd
to
be
delivered
from
Death
,
for
having
it
changed
from
what
he
apprehended
.
I
should
advise
,
that
these
Examples
of
Severity
,
by
which
't
is
design'd
to
retain
the
people
in
their
Duty
,
might
be
exercised
upon
the
dead
Bodies
of
Criminals
;
for
to
see
them
deprived
of
Sepulture
,
to
see
them
boyl'd
,
and
divided
into
Quarters
,
would
almost
work
as
much
upon
the
Vulgar
,
as
the
Pain
they
make
the
Living
to
endure
;
though
that
in
effect
be
little
or
nothing
,
as
God
himself
says
,
The
severe
Laws
of
Persia
,
moderated
by
Artaxerxes
.
in
almost
a
like
case
,
moderated
the
Severity
of
the
Ancent
Laws
of
Persia
,
Ordaining
,
that
the
Nobility
,
who
had
committed
a
Fault
,
instead
of
being
whipt
,
as
they
were
us'd
to
be
,
should
be
stript
only
,
and
their
Cloaths
whipt
for
them
;
and
that
,
whereas
they
were
wont
to
tear
off
their
Hair
,
they
should
only
take
off
their
High-crown'd
Tiara
.
Hogs
Sacrificed
in
Figure
to
the
Divine
Justice
by
the
Egyptians
.
The
so
devout
Egyptians
,
thought
they
sufficiently
satisfied
the
Divine
Justice
,
in
Sacrificing
Hogs
in
Effigie
and
Representation
;
a
bold
Invention
to
pay
God
,
so
Essential
a
Substance
in
Picture
only
,
and
in
show
.
I
live
in
a
time
,
wherein
we
abound
in
credible
Examples
of
this
Vice
,
thorough
the
licence
of
our
Civil
Wars
;
and
we
see
nothing
in
Ancient
Histories
more
extream
,
than
what
we
have
proof
of
every
day
.
I
could
hardly
perswade
my self
,
The
Cruelties
exercised
in
Civil
Wars
.
before
I
saw
it
with
my
Eyes
,
that
there
could
be
found
out
Souls
so
cruel
and
fell
,
who
,
for
the
sole
Pleasure
of
Murther
would
commit
,
hack
,
and
lop
off
the
Limbs
of
others
;
sharpen
their
Wits
to
invent
unusual
Torments
,
and
new
kinds
of
Deaths
without
Hatred
,
without
Profit
,
and
for
no
other
end
,
but
only
to
enjoy
the
pleasant
Spectacle
of
the
Gestures
and
Motions
,
the
lamentable
Groans
and
Crys
of
a
Man
in
anguish
.
For
this
is
the
utmost
point
to
which
Cruelty
can
arrive
,
Vt
hominem
non
iratus
,
Sen.
de
Clem.
non
timens
,
tantùm
spectaturus
occidat
.
That
a
Man
should
kill
a
Man
without
being
angry
,
or
without
fear
,
only
for
the
Pleasure
of
the
Spectacle
.
For
my
own
part
,
I
cannot
,
without
Grief
,
see
so
much
as
an
innocent
Beast
pursu'd
,
and
kil'd
,
that
has
no
Defence
,
and
from
whom
we
have
receiv'd
no
Offence
at
all
.
And
that
which
frequently
happens
,
that
the
Stage
we
hunt
,
finding
himself
weak
,
and
out
of
breath
,
seeing
no
other
Remedy
surrenders
himself
to
us
,
who
pursue
him
,
imploring
Mercy
by
his
Tears
,
—
questuque
cruentus
,
It
has
ever
been
to
me
a
very
unpleasing
sight
;
Beasts
brought
alive
by
Pythagoras
to
turn
out
.
and
I
hardly
ever
take
beast
alive
,
that
I
do
not
presently
turn
out
.
Pythagoras
bought
them
of
Fishermen
and
Fowlers
,
to
do
the
same
.
Those
Natures
that
are
sanguinary
towards
Beasts
,
discover
a
Natural
Propension
to
Cruelty
.
After
they
had
accustomed
themselves
at
Rome
,
to
Spectacles
of
the
Slaughter
of
Animals
,
they
proceeded
to
those
of
the
Slaughter
of
Men
,
the
Fencers
.
Nature
has
her self
(
I
doubt
)
imprinted
in
Man
a
kind
of
instinct
to
Inhumanity
;
no
body
takes
pleasure
in
seeing
Beasts
play
,
and
caress
one
another
,
but
every
one
is
delighted
with
seeing
them
dismember
,
and
tear
one
another
to
pieces
.
And
that
I
may
not
be
laught
at
for
the
simpathy
I
have
with
them
,
Theologie
it self
enjoyns
us
some
Favour
in
their
behalf
:
And
considering
that
one
,
and
the
same
Master
,
has
lodg'd
us
together
in
this
Palace
,
for
his
Service
,
and
that
they
,
as
well
as
we
,
are
of
his
Family
,
it
has
reason
to
enjoyn
us
some
affection
and
regard
to
them
.
his
Transmutation
of
Souls
.
Id
ibid.
Pythagoras
borrow'd
the
Metempsycosis
from
the
Egyptians
,
but
it
has
since
been
receiv'd
by
several
Nations
,
and
particularly
by
our
Druids
.
Morte
carent
animae
,
sempèrque
priore
relicta
Sede
,
novis
domibus
vivunt
,
hàbitantque
receptae
.
Souls
never
dye
,
but
,
having
left
one
Seat
,
Into
new
Houses
they
Admittance
get
.
The
Religion
of
our
Ancient
Gauls
maintain'd
,
that
Souls
,
being
Eternal
,
never
ceased
to
remove
and
shift
their
places
from
one
body
to
another
:
Mixing
moreover
,
with
this
Fancy
,
some
Consideration
of
Divine
Justice
.
For
according
to
the
Deportments
of
the
Soul
,
whilst
it
had
been
in
Alexander
,
they
said
,
that
God
ordered
it
another
body
to
inhabit
,
more
or
less
painful
,
and
proper
for
its
Conditions
.
—
muta
ferarum
If
it
had
been
valiant
,
he
lodg'd
it
in
the
Body
of
a
Lyon
;
if
voluptuous
,
in
that
of
Hog
;
if
timorous
in
that
of
a
Hart
or
Hare
,
if
subtil
;
in
that
of
a
Fox
,
and
so
of
the
rest
,
till
having
purified
it
by
this
Chastisement
,
it
again
enter'd
into
the
Body
of
some
other
Man
;
As
to
the
Relation
betwixt
us
and
Beasts
,
I
do
not
much
admit
of
it
,
Beasts
rever'd
for
Gods
by
some
of
the
Ancients
.
nor
allow
what
several
Nations
,
and
those
the
most
Ancient
and
most
Noble
,
have
practised
,
who
have
not
only
receiv'd
Brutes
into
their
Society
,
but
have
given
them
a
Rank
infinitely
above
them
;
Esteeming
them
one
while
Familiars
and
Favorites
of
the
Gods
,
and
having
them
in
more
,
than
humane
,
Reverence
and
Respect
;
and
others
knowing
no
other
,
nor
other
Divinity
but
they
.
Belluae
à
Barbaris
propter
beneficium
consecratae
.
The
Barbarians
consecrated
Beasts
,
out
of
Opinion
of
some
Benefit
received
by
them
,
And
the
very
Interpretation
,
that
Plutarch
gives
to
this
Error
,
which
is
very
well
taken
,
is
advantageous
to
them
:
For
he
says
,
that
it
was
not
the
Cat
;
or
the
Oxe
(
for
example
)
that
the
Egyptians
ador'd
:
But
that
they
in
those
Beasts
ador'd
some
Image
of
the
Divine
Faculties
;
in
this
the
Patience
and
Utility
,
in
that
the
Vivacity
,
or
,
as
our
Neighbours
,
the
Burgundians
,
with
the
Germans
,
the
Impatience
to
see
it self
shut
up
;
by
which
,
they
represented
the
Liberty
they
lov'd
and
ador'd
,
above
all
other
Divine
Faculty
,
and
so
of
the
rest
.
But
when
amongst
the
more
moderate
Opinions
,
I
meet
with
Arguments
,
that
endeavour
to
demonstrate
the
near
resemblance
betwixt
us
and
Animals
,
how
great
a
share
they
in
our
greatest
Priviledges
,
and
with
how
great
probability
they
compare
and
couple
us
together
,
in
earnest
,
I
abate
a
great
deal
of
our
Presumption
,
and
willingly
let
fall
the
Title
of
that
imaginary
Sovereignty
,
that
some
attribute
to
us
over
other
Creatures
.
But
supposing
all
this
were
true
,
there
is
nevertheless
a
certain
Respect
,
and
a
general
Duty
of
Humanity
,
that
ties
us
not
only
to
Beasts
that
have
Li●e
,
and
Sense
,
but
even
to
Trees
and
Plants
.
We
owe
Justice
to
Men
,
and
Grace
and
Benignity
to
other
Creatures
that
are
capable
of
it
.
There
is
a
certain
Natural
Commerce
,
and
Mutual
Obligation
betwixt
them
and
us
;
neither
shall
I
be
afraid
to
discover
the
Tenderness
of
my
Nature
so
childish
,
that
I
cannot
well
refuse
to
play
with
my
Dog
,
when
he
the
most
unseasonably
importunes
me
so
to
do
.
The
Turks
have
Alms
and
Hospitals
for
Beasts
.
The
Romans
had
a
publick
regard
to
the
Nourishment
of
Geese
,
by
whose
Vigilancy
their
Capitol
had
been
preserv'd
:
The
Athenians
made
a
Decree
,
that
the
Mules
and
Moyles
which
had
serv'd
at
the
building
of
the
Temple
call'd
Hecatompedon
,
should
be
free
,
and
suffer'd
to
pasture
at
their
own
choice
without
hindrance
.
The
Agrigentines
had
a
common
usance
solemnly
to
enter
the
Beasts
,
they
had
a
kindness
for
;
as
Horses
of
some
rare
qualities
,
Dogs
,
and
Birds
of
whom
they
had
had
profit
,
and
even
those
that
had
only
been
kept
to
divert
their
Children
.
And
the
Magnificence
that
was
ordinary
with
them
in
all
other
things
,
did
also
particularly
appear
in
the
Sumptuosity
and
Numbers
of
Monuments
,
erected
to
this
very
end
,
that
remain'd
in
their
Beauty
several
Ages
after
.
The
Egyptians
buried
Wolves
,
Bears
,
Crocodiles
,
Dogs
and
Cats
in
Sacred
Places
,
embalm'd
their
Bodies
,
and
put
on
Mourning
at
their
Death
.
Cimon
gave
an
honourable
Sepulture
to
the
Mares
,
with
which
he
had
three
times
gain'd
the
Prize
of
the
Course
at
the
Olympick
Games
.
The
Ancient
Xanthippus
caus'd
his
Dog
to
be
inter'd
on
an
Eminence
near
the
Sea
,
which
has
euer
since
retain'd
the
Name
.
And
Plutarch
says
,
That
he
made
Conscience
of
selling
,
for
a
small
profit
to
the
Slaughter
,
an
Oxe
,
that
had
been
long
in
his
Service
.
CHAP.
XII
.
Apology
for
Raimond
de
Sebonde
.
LEarning
is
,
in
truth
,
a
very
great
,
and
a
very
considerable
quality
;
and
such
as
despise
it
,
sufficiently
discover
their
own
want
of
Understanding
:
But
yet
I
do
not
prize
it
at
the
excessive
rate
,
some
others
do
;
as
Herillus
the
Philosopher
for
one
,
who
therein
places
the
Sovereign
Good
,
and
maintain'd
,
that
it
was
only
in
her
to
render
us
wise
and
contented
,
which
I
do
not
believe
;
no
more
than
I
do
,
what
others
have
said
,
That
Learning
is
the
Mother
of
all
Vertue
,
and
that
all
Vice
proceeds
from
Ignorance
,
which
,
if
it
be
true
,
is
subject
to
a
very
long
Interpretation
.
My
House
has
long
been
open
to
Men
of
Knowledge
,
and
is
very
well
known
,
so
to
be
;
for
my
Father
,
who
govern'd
it
Fifty
years
,
and
more
,
inflam'd
with
the
new
ardour
,
with
which
,
Learning
brought
in
to
esteem
by
Francis
the
First
in
France
.
Francis
the
First
embraced
Letters
,
and
brought
them
into
esteem
,
with
great
Diligence
and
Expence
hunted
after
the
Acquaintance
of
Learned
Men
,
receiving
them
at
his
House
,
as
Persons
Sacred
,
and
that
had
some
particular
Inspiration
of
Divine
Wisdom
;
collecting
their
Sayings
and
Sentences
as
so
many
Oracles
,
and
with
so
much
the
greater
Reverence
and
Religion
,
as
he
was
the
less
able
to
judge
;
for
he
had
no
Knowledge
of
Letters
,
no
more
than
his
Predecessors
.
For
my
part
,
I
love
them
well
,
but
I
do
not
adore
them
.
Amongst
others
,
Peter
Bunel
,
a
Man
of
great
Reputation
for
Knowledge
in
his
time
,
having
,
with
some
others
of
his
sort
,
stayed
some
days
at
Montaigne
,
in
my
Father's
Company
;
he
presented
him
,
at
his
departure
,
with
a
Book
,
Intituled
,
Theologia
naturalis
;
sive
Liber
Creaturarum
Magistri
Raimondi
de
Sebonde
.
And
being
that
the
Italian
and
Spanish
Tongues
were
familiar
to
my
Father
;
Martin
Luther
began
to
be
in
vogue
,
and
in
many
places
to
stagger
our
ancient
Belief
:
Wherein
he
was
very
well
adviz'd
,
wisely
,
in
his
own
Reason
,
foreseeing
,
that
the
beginning
of
this
Distemper
would
easily
run
into
an
Execrable
Atheism
;
for
the
Vulgar
not
having
the
Faculty
of
judging
of
things
themselves
,
suffering
themselves
to
be
carried
away
by
appearance
,
after
having
once
been
inspir'd
with
the
Boldness
to
despise
and
controul
those
Opinions
they
had
before
,
had
in
extreamest
Reverence
,
such
as
those
wherein
their
Salvation
is
concern'd
,
and
that
some
of
the
Articles
of
their
Religion
were
brought
into
Doubt
and
Dispute
;
they
afterwards
throw
all
other
parts
of
their
Belief
into
the
same
uncertainty
,
they
having
in
them
no
other
Authority
or
Foundation
,
than
the
other
they
had
already
discompos'd
;
and
shake
of
all
the
Impressions
they
had
received
from
the
Authority
of
the
Laws
,
or
the
Reverence
of
Ancient
Custom
,
as
a
Tyrannical
Yoak
;
Nam
cupidè
inculcatur
nimis
antè
metutum
.
For
with
most
Eagerness
they
spurn
the
Law
,
Resolving
to
admit
nothing
for
the
future
,
to
which
they
had
not
first
interpos'd
their
own
Decrees
,
and
given
their
particular
Consent
.
It
hapned
that
my
Father
,
a
little
before
his
death
,
having
accidentally
found
this
Book
under
a
heap
of
other
neglected
Papers
,
commanded
me
to
translate
it
for
him
into
French
.
What
Books
are
proper
to
translate
.
It
is
good
to
translate
such
Authors
as
that
,
where
is
little
but
the
matter
it self
to
express
;
but
such
wherein
the
Ornament
of
a
Language
and
Elegancy
of
Style
,
is
the
main
Endeavour
,
are
dangerous
to
attempt
;
especially
,
when
a
Man
is
to
turn
them
into
a
weaker
Idiom
.
It
was
a
strange
and
a
new
Undertaking
for
me
;
but
having
,
by
chance
,
at
that
time
,
little
else
to
do
,
and
not
being
able
to
resist
the
Command
of
the
best
Father
that
ever
was
,
I
did
it
as
well
as
I
could
;
and
he
was
so
well
pleased
with
it
,
as
to
order'd
it
to
be
Printed
;
which
also
,
after
his
death
,
was
perform'd
.
I
found
the
Imagination
of
this
Author
exceeding
fine
,
the
Contexture
of
his
Work
well
follow'd
,
and
his
Design
full
of
Piety
;
and
because
many
People
take
a
delight
to
read
it
,
and
particularly
the
Ladies
,
to
whom
we
owe
the
most
Service
,
I
have
often
been
ready
to
assist
them
,
to
clear
the
Book
of
two
principal
Objections
.
His
Design
is
hardy
,
and
bold
;
for
he
undertakes
,
by
Humane
and
Natural
Reasons
,
to
establish
,
and
make
good
against
the
Atheists
,
all
the
Articles
of
Christian
Religion
:
wherein
(
to
speak
the
truth
)
he
is
so
firm
,
and
so
successful
,
that
I
do
not
think
it
possible
to
do
better
upon
that
Subject
;
and
do
believe
that
he
has
been
equalled
by
none
.
This
Work
seeming
to
me
to
be
too
beautiful
,
and
too
rich
for
an
Author
,
whose
Name
is
so
little
known
,
and
of
whom
,
all
that
we
know
is
,
that
he
was
a
Spaniard
who
professed
Physick
at
Tholouse
about
two
hundred
Years
ago
;
I
enquired
of
Adrian
Turnebus
,
who
knew
all
things
,
what
he
thought
of
that
Book
;
who
made
Answer
,
That
he
thought
it
was
some
Abstract
drawn
from
St.
Thomas
of
Aquin
;
for
that
,
in
truth
,
his
Wit
,
full
of
infinite
Learning
,
and
absolute
Subtilty
,
was
only
capable
of
those
Thoughts
.
So
it
is
,
that
,
whoever
was
the
Author
and
Inventor
(
and
't
is
not
reasonable
,
without
greater
occasion
,
to
deprive
Sebonde
of
that
Title
)
he
was
a
Man
of
great
Sufficiency
,
Object
.
against
Sebonde
's
Book
the
first
.
and
most
admirable
Parts
.
The
first
thing
they
reprehend
in
his
Work
is
,
That
Christians
are
too
blame
to
repose
their
Belief
upon
Humane
Reasons
,
which
is
only
conceiv'd
by
Faith
,
and
the
particular
Inspiration
of
Divine
Grace
.
In
which
Objection
,
there
appears
to
be
something
of
Zeal
to
Piety
,
and
therefore
we
are
to
endeavour
to
satisfie
those
who
put
it
forth
,
with
the
greater
Mildness
and
Respect
.
This
were
a
Task
more
proper
for
a
Man
well
read
in
Divinity
,
than
for
me
who
know
nothing
of
it
;
nevertheless
,
I
conceive
that
,
in
a
thing
so
divine
,
so
high
,
and
so
far
transcending
all
Humane
Intelligence
,
as
this
Truth
,
with
which
it
has
pleased
the
Bounty
of
Almighty
God
to
enlighten
us
,
it
is
very
necessary
that
he
should
,
moreover
,
lend
us
his
Assistance
after
a
very
extraordinary
Method
of
Favour
,
to
conceive
and
imprint
it
in
our
Understandings
;
and
do
not
believe
,
that
Meanes
purely
humane
,
are
in
any
sort
capable
of
doing
it
:
for
,
if
they
were
,
so
many
rare
and
excellent
Souls
,
and
so
abundantly
furnish'd
with
natural
Force
,
in
former
Ages
,
had
not
faild
,
by
their
Reason
,
to
arrive
at
this
Knowledge
.
'T
is
Faith
alone
,
that
livelily
and
certainly
comprehends
the
deep
Mysteries
of
our
Religion
;
but
withall
,
I
do
not
say
,
that
it
is
not
a
brave
,
and
a
very
laudable
Attempt
,
to
accommodate
the
Natural
and
Humane
Utensils
,
that
God
has
endow'd
us
with
,
to
the
Service
of
our
Faith
:
It
is
not
to
be
doubted
,
but
that
it
the
most
noble
use
we
can
put
them
to
;
and
that
there
is
not
a
design
in
a
Christian-Man
more
noble
,
than
to
make
it
the
Aim
and
End
of
all
his
Thoughts
and
Studies
,
to
extend
and
amplifie
the
truth
of
his
Belief
.
We
do
not
satisfie
our selves
with
serving
God
with
our
Souls
and
Understanding
only
,
we
moreover
owe
and
render
him
a
Corporal
Reverence
,
and
apply
our
Limbs
,
Motions
,
and
external
Things
,
to
do
him
Honour
;
we
must
here
do
the
same
,
and
accompany
our
Faith
with
all
the
Reason
we
have
,
but
always
with
this
Reservation
,
not
to
fancy
that
it
is
upon
us
that
it
depends
,
nor
that
our
Arguments
and
Endeavours
can
arrive
at
so
supernatural
and
divine
a
Knowledge
.
If
it
enter
not
into
us
by
an
extraordinary
Infusion
;
if
it
only
enter
,
not
only
by
Arguments
of
Reason
,
but
,
moreover
,
by
Human
Ways
,
it
is
not
in
us
in
its
true
Dignity
and
Splendor
;
and
yet
,
I
am
afraid
we
only
have
it
by
this
way
.
If
we
laid
hold
upon
God
by
the
Mediation
of
a
lively
Faith
;
The
marvellous
effects
of
lively
Faith
.
if
we
laid
hold
upon
God
by
him
,
and
not
by
us
;
if
we
had
a
Divine
Basis
and
Foundation
,
Human
Accidents
would
not
have
the
power
to
shake
us
as
they
do
,
our
Fortress
were
not
to
render
to
so
weak
a
Battery
:
the
Love
of
Novelty
,
the
Constraint
of
Princes
,
the
Success
of
one
Party
,
and
the
rash
and
fortuitous
Change
of
our
Opinions
would
not
have
the
power
to
stagger
,
and
alter
our
Belief
:
We
should
not
then
leave
it
to
the
Mercy
of
every
novel
Argument
,
nor
abandon
it
to
all
the
Rhetorick
in
the
World
:
We
should
withstand
the
fury
of
these
Waves
with
an
immote
,
and
unyielding
Constancy
.
Illisos
fluctus
rupes
ut
vasta
refundit
,
If
we
were
but
touch'd
with
this
Ray
of
Divinity
,
it
would
appear
throughout
;
not
only
our
Words
,
but
our
Works
also
,
would
carry
its
Brightness
and
Lustre
;
whatever
proceeded
from
us
,
would
be
seen
illuminated
with
this
noble
Light
.
We
ought
to
be
ashamed
,
that
,
in
all
the
Human
Sects
,
there
never
was
any
of
the
Faction
,
what
Difficulty
and
strange
Novelty
soever
his
Doctrine
impos'd
upon
him
,
that
did
not
,
in
some
measure
,
conform
his
Life
and
Deportments
to
it
,
whereas
so
Divine
and
Heavenly
an
Institution
,
does
only
distinguish
Christians
by
the
Name
.
Will
you
see
the
Proof
of
this
?
Compare
our
Manners
to
those
of
a
Mahometan
or
Pagan
,
you
will
still
find
,
that
we
fall
very
short
;
whereas
out
of
regard
to
the
Reputation
,
and
Advantage
of
our
Religion
,
we
ought
to
shine
in
Vertue
,
and
that
it
should
be
said
of
us
,
Are
they
so
Just
,
so
Charitable
,
Vertue
,
the
particular
mark
of
Christian
Religion
.
so
Good
?
Then
they
are
Christians
.
All
other
Signs
are
common
to
all
Religions
;
Hope
,
Trust
,
Events
,
Ceremonies
,
Penance
and
Martyrs
.
The
peculiar
Mark
of
our
Truth
ought
to
be
our
Vertue
,
as
it
is
also
the
most
heavenly
and
difficult
,
and
the
most
Worthy
Product
of
Truth
.
For
this
,
our
good
St.
Lewis
was
in
the
right
;
when
the
King
of
the
Tartars
,
who
was
become
Christian
,
designed
to
come
to
Lyons
,
to
kiss
the
Pope's
Feet
,
and
there
to
be
an
Eye-witness
of
the
Sanctity
he
hoped
to
find
in
our
Manners
;
immediately
to
divert
him
from
his
purpose
;
for
fear
lest
our
inordinate
way
of
Living
should
on
the
contrary
put
him
out
of
conceit
with
so
holy
a
Belief
.
And
yet
it
hapned
quite
otherwise
since
to
this
other
,
who
going
to
Rome
to
the
same
End
,
and
there
seeing
the
Dissolution
of
the
Prelates
,
and
people
of
that
time
,
settled
himself
so
much
the
more
firmly
in
our
Religion
,
considering
how
great
the
Force
and
Divinity
of
it
must
necessarily
be
,
that
could
maintain
its
Dignity
and
Splendor
amongst
so
much
Corruption
,
and
in
so
Vicious
Hands
.
If
we
had
but
one
single
Grain
of
Faith
,
we
should
remove
Mountains
from
their
places
,
says
the
Sacred
Word
;
our
Actions
,
that
would
then
be
directed
and
accompanied
by
the
Divinity
,
would
not
be
mearly
Human
,
they
would
have
in
them
something
of
Miraculous
,
as
well
as
our
Belief
.
Brevis
est
institutio
vitae
honestae
,
beataeque
,
si
credas
.
Some
impose
upon
the
World
that
they
believe
that
which
they
do
not
;
others
more
in
Number
,
make
themselves
believe
that
they
believe
,
not
being
able
to
penetrate
into
what
it
is
to
believe
.
We
think
it
strange
,
if
in
the
Civil
War
,
which
,
at
this
time
,
disorders
our
State
,
we
see
Events
float
,
and
vary
after
a
common
and
ordinary
manner
;
which
is
because
we
bring
nothing
to
it
but
our
own
.
Justice
which
is
in
one
Party
,
is
only
there
for
Ornament
and
Palliation
,
it
is
indeed
pretended
,
but
't
is
not
there
received
,
settled
and
espous'd
:
It
is
there
,
as
in
the
Mouth
of
an
Advocat
,
not
as
in
the
Heart
,
and
Affection
of
the
Party
.
God
owes
his
extraordinary
Assistance
to
Faith
and
Religion
;
but
not
to
our
Passions
.
God
assists
our
Faith
and
Religion
,
not
our
Passions
.
Men
there
are
the
Conductors
,
and
therein
serve
themselves
of
Religion
,
which
ought
to
be
quite
contrary
.
Observe
if
it
be
not
by
our
own
Hands
,
that
we
guide
and
train
it
,
and
draw
it
like
Wax
into
so
many
contrary
Figures
,
from
a
Rule
in
it self
so
direct
and
firm
.
When
and
where
was
this
manifest
,
than
in
France
in
our
days
?
They
who
have
taken
it
on
the
Left-hand
,
they
who
have
taken
it
on
the
Right
,
they
who
call
it
black
,
they
who
call
it
white
,
a
like
employ
it
to
their
Violent
and
Ambitious
Designs
,
conduct
it
with
a
Progress
so
conform
in
Ryot
and
Injustice
,
that
they
render
the
Diversity
they
pretended
in
their
Opinions
,
in
a
thing
whereon
the
Conduct
and
Rule
of
our
Life
depends
,
doubtful
and
hard
to
believe
.
Can
a
Man
see
,
even
from
the
same
School
and
Discipline
,
Manners
more
united
,
and
more
the
same
?
Do
but
observe
with
what
horrid
Impudence
we
toss
Divine
Arguments
to
and
fro
,
Whether
it
be
Lawful
to
take
Arms
against
the
King
in
defence
of
Religion
.
and
how
irreligiously
we
have
both
rejected
and
retaken
them
,
according
as
Fortune
has
shifted
our
Places
in
these
Intestine
Storms
.
This
so
solemn
Proposition
,
Whether
it
be
Lawful
for
a
Subject
to
Rebel
,
and
take
up
Arms
against
his
Prince
for
the
Defence
of
his
Religion
;
Do
you
remember
,
in
whose
Mouths
the
last
year
,
the
Affirmative
of
it
was
the
Prop
of
one
Party
,
and
the
Negative
the
Pillar
of
another
?
And
hearken
now
from
what
Quarter
comes
the
Vote
,
and
Instruction
of
both
the
one
,
and
the
other
;
and
if
Arms
makes
less
noise
,
and
rattle
for
this
Cause
,
than
for
that
.
We
condemn
those
to
the
Fire
,
who
say
,
That
Truth
must
be
made
to
bear
the
Yoak
of
our
Necessity
;
and
how
much
more
does
France
,
than
say
it
?
Let
us
confess
the
Truth
;
whoever
should
draw
out
the
Army
,
lawfully
rais'd
by
the
Kings
Authority
,
those
who
take
up
Arms
out
of
pure
Zeal
to
Religion
,
and
also
those
who
only
do
it
to
protect
the
Laws
of
their
Country
,
or
for
the
Service
of
their
Prince
,
could
hardly
out
of
both
these
put
together
,
make
one
compleat
Company
of
Gens-d'armes
.
Whence
does
this
proceed
,
that
there
are
so
few
to
be
found
,
who
have
maintained
the
same
Will
,
and
the
same
Progress
in
our
Civil
Commotions
,
and
that
we
see
them
one
while
move
but
a
Foot-pace
,
and
another
run
Full-speed
?
And
the
same
Men
one
while
endamage
our
Affairs
by
their
violent
Heat
and
Austerity
,
and
another
by
their
Coldness
,
Gentleness
and
Slowness
;
but
that
they
are
pushed
on
by
particular
and
causal
Considerations
,
according
to
the
Variety
whereof
they
move
?
I
evidently
perceive
,
that
we
do
not
willingly
afford
Devotion
any
other
Offices
,
but
those
that
best
suit
with
our
own
Passions
.
There
is
no
Hostility
so
admirable
,
as
the
Christian.
Our
Zeal
performs
Wonders
,
when
it
seconds
our
Inclinations
to
Hatred
,
Cruelty
,
Ambition
,
Avarice
,
Detraction
and
Rebellion
:
But
when
it
moves
against
the
Hair
towards
Bounty
,
Benignity
and
Temperance
,
unless
,
by
Miracle
,
some
rare
and
vertuous
Disposition
prompt
us
to
it
,
we
stir
neither
hand
nor
foot
.
Our
Religion
is
intended
to
extirpate
Vices
:
Whereas
it
skreens
,
nourishes
and
incites
them
.
We
must
not
mock
God
.
If
we
did
believe
in
him
,
I
do
not
say
by
Faith
,
but
with
a
simple
belief
,
that
is
to
say
,
(
and
I
speak
it
to
our
great
shame
,
)
if
we
did
believe
him
,
as
we
do
any
other
History
;
or
as
we
would
do
one
of
our
Companions
,
we
should
love
him
above
all
other
things
,
for
the
infinite
Bounty
and
Beauty
that
shines
in
him
:
at
least
he
would
go
equal
in
our
Affections
,
with
Riches
,
Pleasures
,
Glory
,
and
our
Friends
.
The
best
of
us
is
not
so
much
afraid
to
injure
him
,
as
he
is
afraid
to
injure
his
Neighbour
,
his
Kinsman
,
or
his
Master
.
Is
there
any
so
weak
Understanding
,
that
having
on
one
side
the
Object
of
one
of
our
vicious
Pleasures
,
and
on
the
other
(
in
equal
knowledge
and
perswasion
)
the
State
of
an
Immortal
Glory
,
will
dispute
for
the
first
,
against
the
other
?
And
yet
we
oftimes
renounce
this
out
of
pure
Contempt
:
For
what
lust
tempts
us
to
blaspheme
,
if
not
,
peradventure
,
the
very
desire
to
offend
?
The
Philosopher
Antisthenes
,
as
the
Priest
was
initiating
him
in
the
Mysteries
of
Orpheus
,
telling
him
that
those
who
profest
themselves
of
that
Religion
,
were
certain
to
receive
Perfect
and
Eternal
Felicities
after
Death
;
if
thou
believest
that
,
answered
he
,
Why
doest
not
thou
dye
thy self
?
Diogenes
more
rudely
,
according
to
his
manner
,
and
more
remote
from
our
purpose
,
to
the
Preist
that
in
like
manner
preached
to
him
,
to
become
of
his
Religion
,
that
he
might
obtain
the
Happiness
of
the
other
World
:
What
,
said
he
,
Thou
wouldest
have
me
believe
that
Agesilaus
and
Epaminondas
,
who
,
were
so
Great
Men
,
shall
be
miserable
,
and
that
thou
,
who
art
but
a
Calf
,
and
canst
do
nothing
to
purpose
,
shalt
be
happy
,
because
thou
art
a
Priest
?
Did
we
receive
these
great
Promises
of
Eternal
Beatitude
with
the
same
Reverence
and
Respect
,
that
we
do
a
Philosophical
Lecture
,
we
should
not
have
Death
in
so
great
Horror
:
Non
jam
se
moriens
dissolvi
conquereretur
,
Lucret.
13.
Sed
magis
ire
foras
,
vestémque
relinquere
ut
anguis
Gauderet
,
praelonga
senex
aut
cornua
Cervus
.
We
should
not
then
dying
repine
to
be
Dissolv'd
,
but
rather
step
out
chearfully
From
our
Old
Hut
,
and
with
the
Snake
be
glad
To
cast
the
Old
uneasie
slough
we
had
;
Or
with
th'
Old
Stag
,
rejoyce
to
be
now
clear
From
the
large
Head
,
too
pondrous
grown
to
bear
.
I
desire
to
be
dissolv'd
we
should
say
,
and
to
be
with
Jesus
Christ
.
The
force
of
Plato's
Arguments
,
concerning
the
Immortality
of
the
Soul
,
sent
some
of
his
Disciples
to
untimely
Graves
,
that
they
might
the
sooner
enjoy
the
things
he
had
made
them
hope
for
.
All
which
is
a
most
evident
sign
,
that
we
only
receive
our
Religion
after
our
own
fashion
,
by
our
own
hands
,
and
no
otherwise
than
other
Religions
are
receiv'd
.
Either
we
are
come
into
the
Country
where
it
is
in
Practice
,
or
we
bear
a
Reverence
to
the
Antiquity
of
it
,
or
to
the
Authority
of
the
Men
,
who
,
have
maintained
it
,
or
fear
the
Menaces
it
fulminates
against
Miscreants
,
or
are
allur'd
by
its
Promises
.
These
Considerations
ought
,
't
is
true
,
to
be
applyed
to
our
Belief
,
but
as
Subsidiaries
only
,
for
they
are
Human
Obligations
.
Another
Religion
,
other
Witnesses
,
the
like
Promises
and
Threats
,
might
by
the
same
way
,
imprint
a
quite
contrary
Belief
.
We
are
Christians
by
the
same
Title
,
that
we
are
Perigordins
and
Germans
.
And
what
Plato
says
,
that
there
are
few
Men
so
obstinate
in
their
Atheism
,
that
a
pressing
Danger
will
not
reduce
to
an
Acknowledgment
of
the
Divine
Power
,
does
not
concern
a
true
Christian
;
't
is
for
Mortal
and
Human
Religions
to
be
received
by
Human
Recommendation
.
What
kind
of
Faith
can
we
expect
that
should
be
,
that
Cowardize
and
want
of
Courage
does
establish
in
us
?
A
pleasant
Faith
that
does
not
believe
what
it
believes
,
but
for
want
of
Courage
to
believe
it
.
Can
a
vicious
Passion
,
such
as
Inconstancy
and
Astonishment
cause
any
regular
Product
in
our
Souls
?
They
are
confident
in
their
own
Judgment
,
says
he
,
That
what
is
said
of
Hell
,
and
future
Torments
,
is
all
feign'd
:
But
an
Occasion
of
making
the
Experiment
presenting
it self
,
that
Old
Age
or
Diseases
bring
them
to
the
Brink
of
the
Grave
,
the
Terrour
of
Death
by
the
Horror
of
that
future
Condition
,
inspires
them
with
a
new
Belief
.
And
by
reason
that
such
Impressions
render
them
timorous
,
he
forbids
in
his
Laws
all
such
threatning
Doctrines
,
and
all
Perswasion
,
that
any
thing
of
ill
can
befall
a
Man
from
the
Gods
,
excepting
for
his
great
good
,
when
they
happen
to
him
,
and
for
a
Medicinal
effect
.
They
say
of
Bion
,
that
infected
with
the
Atheisms
of
Theodorus
,
he
had
long
had
Religious
Men
in
great
scorn
and
contempt
,
but
that
Death
surprising
him
,
he
gave
himself
up
to
the
most
extream
Superstition
;
as
if
the
Gods
withdrew
,
and
return'd
according
to
the
Necessities
of
Bion.
Plato
,
and
his
Examples
,
would
conclude
,
an
Atheist
.
that
we
are
brought
to
a
Belief
of
God
,
What
Atheism
is
.
either
by
reason
,
or
by
force
.
Atheism
being
a
Proposition
,
as
unnatural
and
monstruous
,
so
difficult
also
,
and
very
hard
to
sink
into
Human
Understanding
,
how
arrogant
and
irregular
soever
;
there
are
enow
seen
,
out
of
Vanity
and
Pride
,
to
be
the
Author
of
extraordinary
and
reforming
Opinions
have
outwardly
affected
the
Profession
,
who
,
if
they
are
such
Fools
,
have
nevertheless
not
had
the
power
to
plant
them
in
their
own
Conscience
.
Yet
will
they
not
fail
to
lift
up
their
Hands
towards
Heaven
,
if
you
give
them
a
good
thrust
with
a
Sword
into
the
Bosom
;
and
when
Fear
or
Sickness
has
abated
and
supprest
the
licentious
Fury
of
this
giddy
Humour
,
they
will
easily
reunite
,
and
very
discreetly
suffer
themselves
to
be
reconciled
to
the
Publick
Faith
and
Examples
.
A
Doctrine
seriously
disgested
is
one
thing
,
and
those
superficial
Impressions
another
;
which
springing
from
the
Disorder
of
an
unhing'd
Understanding
,
float
at
random
and
great
uncertainty
in
the
Fancy
.
Miserable
,
and
senseless
Men
,
who
strive
to
be
worse
,
than
they
can
!
The
Error
of
Paganism
,
and
the
Ignorance
of
our
Sacred
Truth
let
this
great
Soul
,
but
great
only
in
Human
Greatness
,
fall
yet
into
this
other
Mistake
,
that
Children
and
Old
Men
were
most
susceptible
of
Religion
,
as
if
it
sprung
and
deriv'd
its
Reputation
from
our
Weakness
.
The
Knot
that
ought
to
bind
the
Judgment
and
the
Will
,
that
ought
to
restrain
the
Soul
,
and
joyn
it
to
the
Creator
,
must
be
a
Knot
that
derives
the
Foldings
and
Strength
,
not
from
our
Considerations
,
from
our
Reasons
and
Passions
;
but
from
a
Divine
and
Supernatural
Constraint
,
having
but
one
Form
,
one
Face
,
and
one
Lustre
,
which
is
the
Authority
of
God
,
and
his
Divine
Grace
.
Now
the
Heart
and
Soul
being
governed
and
commanded
by
Faith
,
't
is
but
reason
that
they
should
muster
all
their
other
Faculties
,
for
as
much
as
they
are
able
to
perform
,
to
the
Service
and
Assistance
of
their
Design
.
Neither
is
it
to
be
imagined
,
that
all
this
Machin
has
not
some
Marks
imprinted
upon
it
by
the
Hand
of
the
mighty
Architect
,
and
that
there
is
not
in
the
thing
of
this
World
,
some
Image
,
that
in
some
measure
resembles
the
Workman
,
who
has
built
and
form'd
them
.
Divinity
imprinted
on
the
outward
Fabrick
of
the
World
.
He
has
in
his
stupendious
Works
,
left
the
Character
of
his
Divinity
,
and
't
is
our
own
Weakness
only
,
that
hinders
us
,
we
cannot
discern
it
.
'T
is
what
he
himself
is
pleased
to
tell
us
,
that
he
manifests
his
invisible
Operations
to
us
,
by
those
that
are
visible
.
Sebonde
applyed
himself
to
this
laudable
and
noble
Study
,
and
demonstrates
to
us
,
that
there
is
not
any
part
or
member
of
the
World
,
that
disclaims
or
derogates
from
its
Maker
.
It
were
to
do
a
Wrong
to
the
Divine
Bounty
,
did
not
the
Universe
consent
to
our
Belief
;
The
Heavens
,
the
Earth
,
the
Elements
,
our
Bodies
and
our
Souls
;
all
these
concur
to
this
,
if
we
can
but
find
out
the
way
to
use
them
.
For
this
World
is
a
Sacred
Temple
,
into
which
,
Man
is
introduced
,
The
World
a
Sacred
Temple
.
there
to
contemplate
Statues
,
not
the
Works
of
a
Mortal
Hand
,
but
such
as
the
Divine
Purpose
has
made
the
Objects
of
Sence
,
the
Sun
,
the
Stars
,
the
Waters
and
the
Earth
,
to
represent
those
that
are
intelligible
to
us
.
The
invisible
things
of
God
,
says
St.
Paul
,
appear
by
the
Creation
of
the
World
,
his
Eternal
Wisdom
and
Divinity
being
considered
by
his
Works
.
Now
our
Prayers
,
and
Humane
Discourses
are
but
as
Steril
and
undigested
Matter
:
The
Grace
of
God
is
the
Form
:
'T
is
that
,
which
gives
fashion
and
value
to
it
.
As
the
vertuous
Actions
of
Socrates
and
Cato
remain
vain
and
fruitless
,
for
not
having
had
the
Love
and
Obedience
of
the
true
Creator
of
all
things
for
their
End
and
Object
,
and
for
not
having
known
God
.
So
is
it
with
our
Imaginations
and
Discourses
,
they
have
a
kind
of
Body
,
but
it
is
an
inform
Mass
,
without
Fashion
,
and
without
Light
,
if
Faith
and
Grace
be
not
added
to
it
.
Faith
coming
to
tinct
and
illustrate
Sebonde's
Arguments
renders
them
firm
and
solid
,
and
to
that
degree
,
that
that
they
are
capable
of
serving
for
Directions
,
and
of
being
the
first
Guides
to
an
Elementary
Christian
to
put
him
into
the
way
of
this
Knowledge
:
They
in
some
measure
form
him
to
,
and
render
him
capable
of
,
the
Grace
of
God
,
by
which
means
he
afterward
compleats
and
perfects
himself
in
the
true
Belief
.
I
know
a
Man
of
Authority
,
bred
up
to
Letters
,
who
,
has
confest
to
me
,
to
have
been
reduced
from
the
Errors
of
Miscreancy
by
Sebonde's
Arguments
.
And
should
they
be
stripped
of
this
Ornament
,
and
of
the
Assistance
and
Approbation
of
the
Holy
Faith
,
and
be
looked
upon
as
mere
Humane
Fancies
only
,
to
contend
with
those
who
are
precipitated
into
the
dreadful
and
horrible
Darkness
of
Irreligion
,
they
will
even
there
find
them
as
solid
and
firm
,
as
any
others
of
the
same
Quality
,
than
can
be
opposed
against
them
;
so
that
we
shall
be
ready
to
say
to
our
Opponents
,
Si
melius
quid
habes
,
accerse
,
vel
imperium
fer
.
If
you
have
Arguments
more
fit
,
Produce
them
,
or
to
these
submit
.
Let
them
admit
the
force
of
our
Reasons
;
or
let
them
shew
us
others
,
and
upon
some
other
Subject
better
woven
,
and
a
finer
Thread
.
I
am
unawares
half
engaged
in
the
second
Objection
,
to
which
I
propos'd
to
make
answer
in
the
behalf
of
Sebonde
.
Some
say
,
that
his
Arguguments
are
weak
,
and
unable
to
make
good
what
he
intends
,
and
undertake
with
great
ease
to
confute
them
.
These
are
to
be
a
little
more
roughly
handled
;
for
they
are
more
dangerous
and
malicious
,
than
the
first
.
Men
willingly
wrest
the
sayings
of
others
to
favour
their
own
prejudicate
Opinions
;
to
an
Atheist
all
Writings
tend
to
Atheism
,
he
corrupts
the
most
Innocent
Matter
with
his
own
Venom
;
these
have
their
Judgments
so
prepossest
,
that
they
cannot
relish
Sebonde's
Reasons
.
As
to
the
rest
,
they
think
we
make
them
very
fair
play
,
in
putting
them
into
the
Liberty
of
our
Religion
with
Weapons
merely
Human
,
which
in
her
Majesty
full
of
Authority
and
Command
,
they
durst
not
attack
.
The
means
that
I
shall
use
,
and
that
I
think
most
proper
to
subdue
this
Frenzy
,
is
to
crush
and
spurn
under
foot
Pride
,
and
Human
Fierceness
;
to
make
them
sensible
of
the
Inanity
,
Vanity
and
Vileness
of
Man
:
To
wrest
the
wretched
Arms
of
their
Reason
out
of
their
Hands
,
to
make
them
bow
down
,
and
bite
the
Ground
under
the
Authority
and
Reverence
of
the
Divine
Majesty
.
'T
is
to
that
alone
,
that
Knowledge
and
Wisdom
appertain
,
that
alone
,
that
can
make
a
true
Estimate
of
it self
,
Wisdom
only
belongs
to
the
Divinity
.
and
from
which
we
purloin
whatever
we
value
our selves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Let
us
subdue
this
Presumption
;
The
first
Foundation
of
this
Tyranny
of
the
Evil
Spirit
.
Deus
superbis
resistit
:
Humilibus
autem
dat
gratiam
.
God
resists
the
Proud
;
but
gives
Grace
to
the
Humble
.
Understanding
is
in
all
the
Gods
,
(
says
Plato
)
and
not
at
all
,
or
very
little
,
in
Men.
The
Wisdom
of
the
World
,
folly
with
God
.
That
our
Wisdom
is
but
Folly
in
the
sight
of
God
.
That
the
vainest
of
all
Vanities
is
Man
:
That
the
Man
who
presumes
upon
his
Wisdom
,
does
not
yet
know
what
Wisdom
is
;
and
that
Man
,
who
is
nothing
,
if
he
think
himself
to
be
any
thing
,
does
seduce
and
deceive
himself
?
These
Sentences
of
the
Holy
Ghost
do
so
clearly
and
lively
express
that
which
I
would
maintain
,
that
I
should
need
no
other
proof
against
Men
,
who
would
with
all
Humility
and
Obedience
submit
to
his
Authority
:
But
these
will
be
whipt
at
their
own
Expence
,
and
will
not
suffer
that
a
Man
oppose
their
Reason
,
but
by
it self
.
Let
us
then
for
once
consider
a
Man
alone
,
without
foreign
Assistance
,
arm'd
only
with
his
own
proper
Arms
,
and
unfurnished
of
the
Divine
Grace
and
Wisdom
,
which
is
all
his
Honour
,
Strength
,
and
the
Foundation
of
his
Being
.
Let
us
see
what
certainty
he
has
,
in
this
fine
Equipage
.
Let
him
make
me
understand
by
the
force
of
his
Reason
,
upon
what
Foundations
he
has
built
those
great
Advantages
,
he
thinks
he
has
over
other
Creatures
:
Who
has
made
him
believe
,
that
this
admirable
Motion
of
the
Celestial
Arch
,
the
Eternal
Light
of
those
Tapers
that
roll
over
his
Head
,
the
wonderful
Motions
of
that
infinite
Ocean
,
should
be
established
,
and
continue
so
many
Ages
,
for
his
Service
and
Convenience
?
Can
any
thing
be
imagined
so
ridiculous
,
that
this
miserable
and
wretched
Creature
,
who
is
not
so
much
as
Master
of
himself
,
but
subject
to
the
Injuries
of
all
things
,
should
call
himself
Master
and
Emperour
of
the
World
,
of
which
,
he
has
not
power
to
know
the
least
part
,
much
less
to
command
the
whole
.
And
this
Priviledge
which
he
attributes
to
himself
,
of
being
the
only
Creature
in
this
vast
Fabrick
,
that
has
the
Understanding
to
discover
the
Beauty
,
and
the
Parts
of
it
;
the
only
one
who
can
return
thanks
to
the
Architect
,
and
keep
account
of
the
Revenues
and
Disbursements
of
the
World
;
Who
,
I
wonder
,
seal'd
him
this
Patent
?
Let
us
see
his
Commission
for
this
great
Employment
.
Was
it
granted
in
favour
of
the
Wise
only
?
Few
people
will
be
concerned
in
it
.
Are
Fools
and
Wicked
persons
worthy
so
extraordinary
a
Favour
?
And
being
the
worst
part
of
the
World
,
to
be
preferred
before
the
rest
?
Shall
we
believe
Cicero
!
Quorum
igitur
causa
quis
dixerit
effectum
esse
mundum
?
de
Nat.
Deo
lib.
2.
Eorum
cilicet
animantium
,
quae
ratione
utuntur
.
Hi
sunt
Dii
&
Homines
,
quibus
profectò
nihil
est
melius
.
For
whose
sake
shall
we
therefore
conclude
,
that
the
World
was
made
?
For
theirs
who
have
the
use
of
Reason
:
These
are
Gods
and
Men
,
than
whom
certainly
nothing
can
be
better
.
We
can
never
sufficiently
decry
the
Impudence
of
this
Conjunction
.
But
wretched
Creature
,
what
has
he
in
himself
worthy
of
such
an
Advantage
?
To
consider
the
incorruptible
Existency
of
the
Celestial
Bodies
,
their
Beauty
,
Magnitude
,
and
continual
Revolution
by
so
exact
a
Rule
:
To
consider
the
Dominion
and
Influence
those
Bodies
have
,
not
only
over
our
Lives
and
Fortunes
;
Facta
etenim
,
But
even
over
our
Inclinations
,
our
Thoughts
and
Wills
,
which
they
govern
,
incite
,
and
agitate
at
the
Mercy
of
their
Influences
,
—
Speculataque
longè
Deprendit
tacitis
dominantia
legibus
astra
,
To
see
that
there
is
not
so
much
as
a
Man
,
no
,
not
a
King
,
exempt
from
this
Dominion
,
but
that
Monarchies
,
Empires
,
and
all
this
lower
World
,
follow
the
Brawl
of
these
Celestial
Motions
,
If
our
Vertue
,
our
Vices
,
our
Knowledge
,
and
this
very
Discourse
we
are
upon
,
of
the
power
of
the
Stars
,
and
the
Comparison
we
are
making
betwixt
them
and
us
,
proceed
,
as
our
Reason
supposes
,
from
their
Favour
:
If
we
derive
this
little
Portion
of
Reason
we
have
from
the
Bounty
of
Heaven
,
how
is
it
possible
that
Reason
should
ever
make
us
equal
to
it
?
How
subject
its
Essence
and
Conditions
to
our
Knowledge
?
Whatever
we
see
in
that
Body
does
astonish
us
;
quae
molitio
,
quae
ferramenta
,
Cic.
de
Nat.
Deo
.
l.
1.
qui
vectes
,
quae
machinae
,
qui
ministri
tanti
operis
fuerunt
?
What
Contrivance
,
what
Tools
,
what
Timber
,
what
Engines
were
employed
about
so
stupendious
a
Work
?
Why
do
we
deprive
it
of
Soul
,
of
Life
and
Discourse
?
Have
we
discovered
in
it
any
immote
or
insensible
Stupidity
,
we
who
have
no
Commerce
with
the
Heavens
,
but
by
Obedience
?
Shall
we
say
that
we
have
discovered
in
no
other
Creature
,
but
Man
,
the
use
of
a
reasonable
Soul
?
What
,
have
we
seen
any
thing
like
the
Sun
?
Does
he
cease
to
be
,
because
we
have
seen
nothing
like
him
?
And
do
his
Motions
cease
,
because
there
are
no
other
like
them
?
If
what
we
have
not
seen
,
is
not
,
our
Knowledge
is
wonderfully
contracted
.
Quae
sunt
tantae
animi
angustiae
?
How
narrow
are
our
Vnderstandings
?
Are
they
not
Dreams
of
Human
Vanity
,
to
make
the
Moon
a
Celestial
Earth
?
There
to
fancy
Mountains
and
Vales
,
as
Anaxagoras
did
?
There
to
fix
Habitations
and
Human
Abodes
,
and
plant
Colonies
for
our
convenience
,
as
Plato
and
Plutarch
have
done
?
Of
our
Earth
to
make
a
beautiful
and
resplendent
Star
?
Sen
de
ira
:
lib.
2.
cap.
9.
Inter
caetera
mortalitatis
incommoda
,
&
hoc
est
,
caligo
mentium
:
Nec
tantùm
necessitas
errandi
,
sed
errorum
amor
.
Corruptibile
corpus
aggravat
animam
,
&
deprimit
terrena
inhabitatio
sensum
multa
cogitantem
.
Amongst
the
other
inconveniencies
of
Mortality
,
this
is
one
,
to
have
the
Vnderstanding
clouded
,
and
not
only
a
Necessity
of
Erring
,
but
a
Love
of
Error
.
The
corruptible
Body
stupifies
the
Soul
,
and
the
Earthly
Habition
dulls
the
Faculties
of
the
imagination
.
Presumption
is
our
Natural
and
Original
Disease
.
The
most
wretched
and
frail
of
all
Creatures
,
is
Man
,
and
withal
the
Proudest
.
He
feels
,
and
sees
himself
lodg'd
here
in
the
dirt
and
filth
of
the
World
,
nayl●d
and
rivited
to
the
worst
and
deadest
part
of
the
Universe
,
in
the
lowest
Story
of
the
House
,
and
most
remote
from
the
Heavenly
Arch
,
with
Animals
of
the
worst
condition
of
three
;
and
yet
in
his
Imagination
will
be
placing
himself
above
the
Circle
of
the
Moon
,
and
bringing
the
Earth
under
his
Feet
.
'T
is
by
the
same
vanity
of
Imagination
,
that
he
equals
himself
to
God
,
attributes
to
himself
Divine
Qualities
,
withdraws
and
separates
himself
from
the
Crowd
of
other
Creatures
,
cuts
out
the
shares
of
Animals
his
Fellows
and
Companions
,
and
distributes
to
them
Portions
of
Faculties
and
Force
,
as
himself
thinks
fit
.
How
does
he
know
by
the
Strength
of
his
Understanding
,
the
Secret
and
internal
Motions
of
Animals
?
And
from
what
Comparison
betwixt
them
and
us
,
does
he
conclude
the
Stupidity
he
attributes
to
them
?
When
I
play
with
my
Cat
,
who
knows
whether
I
do
not
make
her
more
sport
,
than
she
makes
me
?
We
mutually
divert
one
another
with
our
Play
.
If
I
have
my
hour
to
begin
,
or
to
refuse
,
she
also
has
hers
.
Plato
,
in
his
Picture
of
the
Golden
Age
under
Saturn
,
reckons
,
amongst
the
chief
Advantages
,
that
a
Man
then
had
,
his
communication
with
Beasts
,
of
whom
inquiring
and
informing
himself
,
he
knew
the
true
Qualities
and
Differences
of
them
all
,
by
which
he
acquired
a
very
perfect
Intelligence
and
Prudence
,
and
led
his
Life
more
happily
,
than
we
could
do
.
Need
we
a
better
Proof
to
condemn
a
Human
Impudence
in
the
concern
of
Beasts
?
This
great
Author
was
of
Opinion
,
that
Nature
,
for
the
most
part
,
in
the
Corporal
Form
she
gave
them
,
had
only
regard
to
the
Usance
of
Prognosticks
,
that
were
in
his
time
thence
deriv'd
.
The
defect
that
hinders
Communication
betwixt
them
and
us
,
why
may
it
not
be
on
our
part
,
as
well
as
theirs
?
'T
is
yet
to
determine
,
where
the
Fault
lyes
,
that
we
understand
not
one
another
;
for
we
understand
them
no
more
,
than
they
do
us
,
and
by
the
same
reason
may
think
us
to
be
Beasts
,
as
we
think
them
.
'T
is
no
great
wonder
if
we
understand
not
them
,
when
we
do
not
understand
a
Basque
.
And
yet
some
have
boasted
,
that
they
understood
them
,
as
Apollonius
Thyaneus
,
Melampus
,
Tiresias
,
Thales
,
and
others
.
And
seeing
it
is
so
,
as
Cosmographers
report
,
that
there
are
Nations
that
receive
a
Dog
for
their
King
,
they
must
of
necessity
be
able
to
interpret
his
Voice
and
Motions
.
We
must
observe
the
Parity
betwixt
us
:
We
have
some
competent
Apprehensions
of
their
Sense
,
and
so
have
Beasts
of
ours
,
and
much
by
the
same
reason
:
The
caress
us
,
threaten
us
,
and
beg
of
us
,
and
we
do
the
same
to
them
.
As
to
the
rest
,
we
manifestly
discover
,
that
they
have
a
full
and
absolute
Communication
amongst
themselves
,
Communication
of
Beasts
amongst
themselves
and
that
they
perfectly
understand
one
another
,
not
only
those
of
the
same
,
but
of
divers
kinds
.
In
one
kind
of
barking
of
a
Dog
,
the
Horse
knows
he
is
angry
;
of
another
sort
of
Bark
,
he
is
not
afraid
.
Even
in
the
very
Beasts
,
that
have
no
Voice
at
all
,
we
easily
conclude
from
the
Society
of
Offices
,
we
observe
amongst
them
,
some
other
sort
of
Communication
;
their
very
Motions
discover
it
,
And
why
not
as
well
,
as
our
Mutes
dispute
,
contest
,
and
tell
Stories
by
Signs
?
Of
which
I
have
seen
some
by
practice
,
so
subtle
and
active
that
way
,
that
in
earnest
,
they
wanted
nothing
of
the
perfection
of
making
themselves
understood
.
Lovers
are
angry
,
reconcil'd
,
intreat
,
thank
,
appoint
,
and
finally
speak
all
things
,
by
their
Eyes
.
E'l
silentio
ancor
suole
Haver
prieghi
,
&
parole
.
What
,
with
the
Hands
?
We
require
,
promise
,
call
,
dismiss
,
threaten
,
pray
,
supplicate
,
deny
,
refuse
,
interrogate
,
admire
,
number
,
confess
,
repent
,
fear
,
confound
,
doubt
,
instruct
,
command
,
incite
,
incourage
,
swear
,
testifie
,
accuse
,
condemn
,
absolve
,
injure
,
despise
,
defy
,
despite
,
flatter
,
applaud
,
bless
,
submit
,
mock
,
reconcile
,
recommend
,
exalt
,
entertain
,
congratulate
,
complain
,
grieve
,
despair
,
wonder
,
exclaim
,
and
what
not
?
And
all
this
with
a
Variation
and
Multiplication
,
even
to
the
Emulation
of
Speech
.
With
the
Head
we
invite
,
remand
,
confess
,
deny
,
give
the
lye
,
welcome
,
honor
,
reverence
,
disdain
,
demand
,
rejoice
,
lament
,
reject
,
caress
,
rebuke
,
submit
,
huff
,
incourage
,
threaten
,
assure
and
inquire
.
What
,
with
the
Eye-brows
?
What
,
with
the
Shoulders
?
There
is
not
a
Motion
that
does
not
speak
,
and
in
an
Intelligible
Language
without
Discipline
,
and
a
Publick
Language
that
every
one
understands
:
From
whence
it
should
follow
,
the
Variety
and
Usage
distinguished
from
others
,
considered
;
that
these
should
rather
be
judged
the
Propriety
of
Human
Nature
.
I
omit
what
necessity
particularly
does
suddenly
suggest
to
those
who
are
in
need
;
the
Alphabets
upon
the
Fingers
,
Grammars
in
gesture
,
and
the
Sciences
which
are
only
by
them
exercised
and
expressed
with
the
Nations
that
Pliny
reports
,
have
no
other
Language
.
An
Embassadour
of
the
City
of
Abdera
,
after
a
long
Conference
with
Agis
,
King
of
Sparta
,
demanded
of
him
,
Well
,
Sir
,
What
Answer
must
I
return
to
my
Fellow-Citizens
?
That
I
have
given
thee
leave
,
(
said
he
)
to
say
what
thou
wouldest
,
and
as
much
as
thou
wouldest
,
without
ever
speaking
a
word
.
Is
not
this
a
silent
speaking
,
and
very
easie
to
be
understood
?
As
to
the
rest
,
what
is
there
in
us
,
that
we
do
not
see
in
the
Operations
of
Animals
?
Is
there
a
Polity
better
ordered
,
the
Offices
better
distributed
,
and
more
inviolably
observed
and
maintained
,
than
that
of
Bees
?
Can
we
imagine
that
such
,
and
so
regular
a
Distribution
of
Employments
,
can
be
carried
on
without
Consisideration
and
Prudence
?
His
quidam
signis
,
atque
haec
exempla
sequuti
,
Esse
apibus
partem
divinae
mentis
,
&
haustus
Aethereos
dixere
.
Having
contemplated
the
Working
Bees
,
Their
Civil
Regiment
,
and
Polices
,
Some
have
not
stuck
presently
to
conclude
,
That
they
in
part
with
reason
are
endu'd
.
The
Swallows
that
we
see
at
the
return
of
the
Spring
,
searching
all
the
Corners
of
our
Houses
for
the
most
commodious
places
wherein
to
build
their
Nest
,
do
they
seek
without
judgment
,
and
amongst
a
thousand
,
chuse
out
the
most
proper
for
their
purpose
,
without
discretion
?
In
that
elegant
and
admirable
Contexture
of
their
Building
,
can
Birds
rather
make
choice
of
a
square
Figure
than
a
round
,
of
an
obtuse
,
than
of
a
right
Angle
without
knowing
their
Properties
and
Effects
?
Do
they
bring
Water
,
and
than
Clay
,
without
knowing
that
the
hardness
of
the
later
grows
softer
by
being
wet
?
Do
they
matt
their
Palace
with
Moss
or
Down
,
without
foreseeing
,
that
their
tender
Young
will
lye
more
safe
and
easie
?
Do
they
secure
themselves
from
the
Wet
and
rayny
Winds
,
and
place
their
Lodgings
towards
the
East
,
without
knowing
the
different
Qualities
of
those
Winds
,
and
considering
,
that
one
is
more
comfortable
than
the
other
?
Why
does
the
Spider
make
her
Web
streighter
in
one
place
,
and
slacker
in
another
?
Why
now
make
one
sort
of
Knot
,
and
then
another
,
if
she
has
not
Deliberation
,
Thought
and
Conclusion
?
We
sufficiently
discover
in
most
of
their
Works
,
how
much
Animals
excel
us
,
and
how
unable
our
Art
is
to
imitate
them
.
We
see
nevertheless
in
our
more
gross
Performances
,
that
we
employ
all
our
Faculties
,
and
apply
the
utmost
power
of
our
Souls
;
why
do
we
not
conclude
the
same
of
them
?
Why
should
we
attribute
to
I
know
not
what
Natural
and
Servile
Inclination
,
the
Works
that
excel
all
we
can
do
by
Nature
and
Art
?
Wherein
,
before
we
are
aware
,
we
give
them
a
mighty
Advantage
over
us
,
in
making
Nature
,
with
a
maternal
Sweetness
,
to
accompany
and
lead
them
,
as
it
were
,
by
the
hand
,
to
all
the
Actions
and
Commodities
of
their
Life
,
whilst
she
leaves
us
to
Chance
and
Fortune
,
Nature
above
Art
.
and
to
seek
out
,
by
Art
,
the
things
that
are
necessary
to
our
Conservation
,
at
the
same
time
denying
us
the
means
of
being
able
,
by
any
Instruction
or
Contention
of
Understanding
,
to
arrive
at
the
Natural
sufficiency
of
Beasts
;
so
that
their
brutish
Stupidity
surpasses
,
in
all
Conveniencies
,
all
that
our
Divine
Intelligence
can
do
.
Really
,
at
this
rate
,
we
might
with
great
reason
call
her
an
unjust
Stepmother
:
But
it
is
nothing
so
,
our
Polity
is
not
so
irregular
and
deform'd
.
Nature
has
been
generally
kind
to
all
her
Creatures
,
and
there
is
not
one
,
she
has
not
amply
furnished
with
all
means
necessary
for
the
Conservation
of
his
Being
.
For
the
common
Complaints
that
I
hear
Men
make
(
as
the
Liberty
of
their
Opinions
do
one
while
lift
them
up
to
the
Clouds
,
and
then
again
depress
them
to
the
Antipodes
)
that
we
are
the
only
Animal
abandon'd
,
naked
upon
the
bare
Earth
,
tyed
and
bound
,
not
having
wherewithal
to
arm
and
cloath
us
,
but
by
the
spoil
of
others
;
whereas
Nature
has
cover'd
all
other
Creatures
,
either
with
Shells
,
Husks
,
Bark
,
Hair
,
Wool
,
Prickles
,
Leather
,
Downe
,
Feathers
,
Scales
and
Silk
,
according
to
the
Necessities
of
their
Being
;
has
arm'd
them
with
Talons
,
Teeth
and
Horns
,
wherewith
to
assault
and
defend
,
and
has
her self
taught
them
,
that
which
is
most
proper
for
them
,
to
swim
,
to
run
,
to
fly
and
to
sing
,
whereas
Man
neither
knows
how
to
walk
,
speak
,
eat
,
or
do
any
thing
but
weep
,
without
teaching
.
Tum
porro
puer
ut
saevis
projectus
ab
undis
,
Those
Complaints
are
false
;
The
Skin
of
a
Man
sufficient
proof
against
Weather
.
there
is
in
the
Polity
of
the
World
a
greater
Equity
,
and
more
uniform
Relation
.
Our
Skins
are
as
sufficient
to
defend
us
from
the
Injuries
of
the
Weather
,
as
theirs
are
them
;
Witness
several
Nations
,
that
yet
know
not
the
use
of
Cloaths
.
Our
Ancient
Gaules
were
but
slenderly
clad
,
no
more
than
the
Irish
,
our
Neighbours
,
in
so
cold
a
Climate
:
But
we
may
better
judge
of
this
by
our selves
:
For
all
those
parts
,
that
we
are
pleas'd
to
expose
to
the
Air
,
are
found
very
able
to
endure
it
:
If
there
be
a
tender
part
about
us
,
and
that
seems
to
be
in
danger
of
cold
,
it
should
be
the
Stomach
,
where
the
Digestion
is
,
and
yet
our
Fore-fathers
wore
them
always
open
,
and
our
Ladies
as
tender
and
delicate
as
they
are
,
The
Ancients
us'd
to
wear
their
Bosom
open
.
The
swathing
of
Infants
not
necessary
.
go
sometimes
bare
as
low
as
the
Navel
.
Neither
is
the
binding
and
swathing
of
Infants
more
necessary
;
and
the
Lacedemonian
Mothers
brought
up
theirs
in
all
Liberty
of
Motion
of
Members
,
without
any
Ligature
at
all
.
Our
Crying
is
common
with
the
greatest
part
of
other
Animals
,
and
there
are
but
few
Creatures
,
that
are
not
observ'd
to
groan
,
and
bemoan
themselves
a
long
time
after
they
come
into
the
World
;
forasmuch
as
it
is
a
Behaviour
sutable
to
the
weakness
wherein
they
find
themselves
.
As
to
the
usage
of
Eating
,
it
is
in
us
,
as
in
them
,
Natural
,
and
without
Instruction
.
Sentit
enim
vim
quisque
suam
quam
possit
abuti
.
Who
doubts
but
an
Infant
,
arriv'd
to
the
strength
of
feeding
himself
,
may
make
shift
to
get
his
Living
?
And
the
Earth
produces
and
offers
him
wherewithal
to
supply
his
Necessity
without
other
Culture
and
Artifice
,
and
if
not
at
all
times
;
no
more
does
she
do
it
to
Beasts
,
witness
the
Provision
,
we
see
Ants
,
and
other
Creatures
,
hoard
up
against
the
dead
Seasons
of
the
Year
.
The
late
discover'd
Nations
,
so
abundantly
furnished
with
Meat
,
and
Natural
Drink
without
Care
,
or
without
Cookery
,
may
give
us
to
understand
,
that
Bread
is
not
our
only
Food
,
and
that
without
Tillage
,
our
Mother
Nature
has
provided
us
sufficiently
of
all
we
stand
in
need
of
;
nay
,
it
appears
more
fully
and
plentifully
,
than
she
does
at
present
,
that
we
have
added
our
own
Industry
:
The
Debauchery
and
Irregularity
of
our
Appetite
,
outstrip
all
the
Inventions
we
can
contrive
to
satisfie
it
.
As
to
Arms
,
we
have
more
that
are
Natural
,
The
Natural
Arms
of
Men.
than
the
most
part
of
other
Animals
,
more
various
Motions
of
Members
,
and
naturally
,
and
without
Lesson
;
and
extract
more
Service
from
them
:
Those
that
are
trained
up
to
fight
naked
,
are
seen
to
throw
themselves
into
the
like
hazards
,
that
we
do
.
If
some
Beasts
surpass
us
in
this
Advantage
,
we
surpass
several
others
;
and
the
Industry
of
fortifying
the
Body
,
and
covering
it
by
acquir'd
means
,
we
have
by
instinct
and
natural
Precept
.
That
it
is
so
,
the
Elephant
sharpens
and
whets
the
Teeth
he
makes
use
of
in
War
,
The
Elephants
Teeth
.
(
for
he
has
particular
ones
for
that
Service
,
which
he
spares
,
and
never
imploys
them
at
all
to
any
other
use
)
when
Bulls
go
to
fight
,
they
toss
and
throw
the
Dust
about
them
:
Boars
whet
their
Tuskes
,
and
the
Ichneumon
,
when
he
is
to
engage
with
the
Crocodile
,
fortifies
his
Body
,
covers
and
crusts
it
all
over
with
a
certain
close
wrought
and
well-temper'd
Slime
,
as
with
a
Cuirass
;
Why
shall
we
not
say
,
That
it
is
also
Natural
for
us
to
arm
our selves
with
Wood
and
Iron
?
As
to
Speech
,
it
is
certain
,
that
if
it
be
not
natural
,
it
is
not
necessary
.
Nevertheless
I
believe
,
that
a
Child
,
which
had
been
brought
up
in
an
absolute
Solitude
,
remote
from
all
Society
of
Men
(
which
would
be
a
tryal
very
hard
to
make
)
would
have
some
kind
of
Speech
to
express
his
Meaning
:
And
't
is
not
to
be
suppos'd
,
that
Nature
should
have
denyed
that
to
us
,
which
she
has
given
to
several
other
Animals
:
For
,
what
is
this
Faculty
,
we
observe
in
them
of
complaining
,
rejoycing
,
calling
to
one
another
for
Succor
,
and
the
softer
Murmurings
of
Love
,
which
they
perform
with
the
Voice
,
other
,
than
Speech
?
And
why
should
they
not
speak
to
one
another
?
They
speak
to
us
,
and
we
to
them
.
In
how
many
several
Tones
do
we
speak
to
our
Dogs
,
and
they
answer
us
?
We
converse
with
them
,
in
another
sort
of
Language
,
and
other
Appellations
,
than
we
do
with
Birds
,
Hogs
,
Oxen
and
Horses
;
and
alter
the
Idiom
according
to
the
kind
.
Cosi
per
entro
loro
schiera
bruna
S'ammusa
l'una
con
l'altra
formica
,
Forse
à
piar
lor
via
,
&
lor
fortuna
.
Of
provident
Ants
thus
do
the
sable
Bands
'Gainst
one
another
head
,
to
head
make
stands
,
T'
observe
each
others
ways
perhaps
,
and
some
Perhaps
to
spy
what
Prizes
are
brought
home
.
Lactantius
seems
to
attribute
to
Beasts
,
Refibility
attributed
to
Beasts
.
not
only
Speech
,
but
Risibility
also
.
And
the
difference
of
Language
,
which
is
manifest
amongst
us
,
according
to
the
variety
of
Countries
,
is
also
observ'd
in
Animals
of
the
same
kind
.
Aristotle
,
in
proof
of
this
,
instances
the
various
Calls
of
Partridges
,
according
to
the
Scituations
of
Places
:
But
it
is
yet
to
be
known
what
Language
this
Child
would
speak
;
and
of
that
what
is
said
by
guess
,
has
no
great
appearance
.
Why
Men
naturally
deaf
,
speak
not
.
If
a
Man
will
alledge
to
me
in
Opposition
to
this
Opinion
,
that
those
who
are
naturally
deaf
,
speak
not
:
I
answer
,
That
that
follows
not
only
because
they
could
not
receive
the
Instruction
of
speaking
by
Ear
;
but
rather
because
the
Sense
of
Hearing
,
of
which
,
they
are
depriv'd
,
relates
to
that
of
Speaking
,
and
hold
together
by
a
natural
and
inseparable
Tye
;
in
such
manner
,
that
what
we
speak
,
we
must
first
speak
to
our selves
within
,
and
make
it
first
sound
in
our
own
Ears
,
before
we
can
utter
it
to
others
.
All
this
I
have
said
to
prove
the
resemblance
there
is
in
Human
things
;
and
to
bring
us
back
,
and
joyn
us
to
the
Crowd
.
We
are
,
neither
above
,
nor
below
the
rest
.
All
that
is
under
Heaven
(
says
the
Wise
Man
)
runs
one
Law
,
and
one
Fortune
.
Indupedita
suis
fatalibus
omnia
vinclis
.
—
All
things
remain
,
There
is
,
indeed
,
some
difference
,
there
are
several
Orders
and
Degrees
;
but
it
is
under
the
Aspect
of
one
same
Nature
:
—
res
quaeque
suo
ritu
procedit
,
Man
must
be
compell'd
,
and
restrain'd
within
the
Bounds
of
this
Polity
.
Miserable
Creature
,
he
is
not
in
a
condition
really
to
step
over
the
Rayl●
▪
●he
is
fettered
,
and
circumscrib'd
,
he
is
subjected
to
the
same
Necessity
the
other
Creatures
of
his
Rank
and
Order
are
;
and
of
a
very
mean
Condition
,
without
any
Prerogative
,
or
true
and
real
Preheminence
.
That
which
he
attributes
to
himself
by
vain
Fancy
and
Opinion
,
has
neither
Body
,
nor
Tast
:
And
if
it
be
so
,
that
he
only
of
all
the
Animals
,
hath
this
Priviledge
of
Imagination
,
and
irregularity
of
Thoughts
representing
to
him
that
which
is
,
that
which
is
not
,
and
that
he
would
have
,
the
False
,
and
the
True
;
't
is
an
Advantage
dearly
bought
,
and
of
which
he
has
very
little
reason
to
be
Proud
:
Seeing
that
from
thence
springs
the
principal
and
original
Fountain
of
all
the
Evils
that
befal
him
,
Sin
,
Sickness
,
Irresolution
,
Affliction
,
and
Despair
.
I
say
then
(
to
return
to
my
Subject
)
that
there
is
no
apparence
to
induce
a
Man
to
believe
,
that
Beasts
should
by
a
natural
,
and
forc'd
Inclination
,
do
the
same
things
that
we
by
our
Choice
,
and
Industry
do
.
We
ought
from
like
Effects
to
conclude
like
Faculties
,
and
from
greater
Effects
greater
Faculties
:
and
consequently
confess
,
that
the
same
Meditation
,
and
the
very
same
Ways
by
which
we
operate
,
are
common
with
them
,
or
that
they
have
others
that
are
better
.
Why
should
we
imagine
this
natural
Constraint
in
them
,
who
experiment
no
such
effect
in
our selves
?
Considering
that
it
is
more
honorable
to
be
guided
,
and
obliged
to
act
regularly
by
a
natural
,
and
irresistible
Disposition
,
and
nearer
ally'd
to
the
Divinity
,
than
to
act
regularly
by
a
temerarious
,
and
fortuitous
Liberty
;
and
more
safe
to
entrust
the
Reins
of
our
Conduct
in
the
Hands
of
Nature
,
than
our
own
.
The
vanity
of
our
Presumption
is
the
Cause
,
that
we
had
rather
own
our
Sufficiency
to
our
own
Industry
,
than
to
her
Bounty
,
and
that
we
enrich
the
other
Animals
with
natural
Goods
,
and
abjure
them
in
their
Favor
,
to
honor
,
and
enoble
our selves
with
Goods
acquired
,
very
foolishly
in
my
Opinion
;
so
I
should
as
much
value
Parts
and
Virtues
naturally
,
and
purely
my
own
,
as
those
I
had
begg'd
,
and
obtain'd
from
Education
.
It
is
not
in
our
Power
to
obtein
a
nobler
Reputation
,
than
to
be
favoured
of
God
,
and
Nature
.
For
this
Reason
,
should
we
see
the
Fox
,
the
People
of
Thrace
make
use
of
,
when
they
will
attempt
to
pass
over
the
Ice
of
some
frozen
River
,
and
turn
him
out
before
them
to
that
purpose
,
lay
his
Ear
upon
the
Banks
of
the
River
,
down
to
the
Ice
,
to
listen
if
from
a
more
remote
,
or
nearer
Distance
,
he
can
hear
the
noise
of
the
Waters
Current
,
and
according
as
he
finds
by
that
,
the
Ice
to
be
of
a
less
or
greater
thickness
to
retire
,
or
advance
;
had
we
not
a
reason
to
believe
from
thence
,
that
he
had
some
thoughts
,
that
we
should
have
upon
the
like
Occasion
,
and
that
it
is
a
Ratiocination
,
and
Consequence
drawn
from
natural
Sence
;
that
that
which
makes
a
noise
,
runs
,
that
which
runs
is
not
frozen
,
what
is
not
frozen
is
liquid
and
that
which
is
liquid
,
yeilds
to
Impression
?
For
to
attribute
this
to
a
vivacity
of
the
Sence
of
Hearing
without
Meditation
,
and
Consequence
is
a
Chimera
that
cannot
enter
into
the
Imagination
.
We
are
to
suppose
the
same
of
so
many
sorts
of
Subtleties
,
and
Inventions
,
with
which
Beasts
secure
themselves
from
,
and
frustrate
the
Enterprizes
we
complot
against
them
.
And
if
we
will
make
an
Advantage
even
of
this
,
that
it
is
in
our
power
to
seize
them
,
to
employ
them
in
our
Service
,
and
to
use
them
at
our
Pleasure
,
't
is
but
still
the
same
Advantage
we
have
over
one
another
.
We
have
our
Slaves
upon
these
terms
,
and
the
Climacidae
,
were
they
not
Women
in
Syria
,
which
being
on
all
four
,
serv'd
for
a
Ladder
,
and
half
Pace
,
by
which
the
Ladies
mounted
the
Coach
?
And
the
greatest
part
of
free
Persons
,
surrender
for
very
trivial
Conveniences
their
Life
,
and
Being
,
into
the
Power
of
another
.
The
Wives
,
and
Concubines
of
the
Thracians
contend
who
shall
be
chosen
to
be
slain
upon
their
Husbands
Tomb.
Have
Tyrants
ever
fail'd
of
finding
men
enough
vow'd
to
their
Devotion
:
Some
of
them
moreover
adding
this
necessity
of
accompanying
them
in
Death
,
as
well
as
Life
?
Whole
Armies
have
obliged
themselves
after
this
manner
to
their
Captains
.
The
form
of
the
Oath
in
the
rude
School
of
Fencers
who
were
to
fight
it
out
to
the
last
,
was
in
these
Words
:
We
swear
to
suffer
our selves
▪
to
be
chain'd
,
burnt
,
hurt
,
and
kill'd
with
the
Sword
,
and
to
endure
all
that
true
Gladiators
suffer
from
their
Master
;
religiously
engaging
both
Bodies
,
and
Souls
in
his
Service
:
Vre
meum
si
vis
flamma
caput
,
&
pete
ferro
Corpus
,
&
inorto
verbere
terga
seca
.
Tib.
l.
1.
Eleg.
10.
Wound
me
with
Steel
,
burn
off
my
Head
with
Fire
,
Or
scourge
my
Shoulders
with
well-twisted
Wire
.
This
was
an
Obligation
indeed
,
Obsequies
of
the
Scythian
Kings
.
and
yet
there
were
some
Years
,
ten
thousand
who
entred
into
it
,
and
lost
themselves
in
it
.
When
the
Scythians
interr'd
their
King
,
they
strangled
upon
his
Body
,
the
most
beloved
of
his
Concubines
,
his
Cupbearer
,
the
master
of
his
Horse
,
his
Chamberlain
,
the
Usher
of
his
Chamber
,
and
his
Cook
.
And
upon
his
Anniversary
they
kill'd
fifty
Horses
mounted
by
fifty
Pages
,
that
they
had
empail'd
all
up
the
spine
of
the
Back
to
the
Throat
,
and
there
left
them
sixt
in
Triumph
about
his
Tomb.
The
men
that
serve
us
,
do
it
better
cheap
,
and
for
a
less
curious
and
favorable
Usage
than
that
we
entertain
our
Hawkes
,
Horses
,
and
Dogs
withal
.
To
what
Solicitude
do
we
not
submit
for
their
Convenience
?
I
do
not
think
,
that
Servant
of
the
most
abject
Condition
would
willingly
do
that
for
their
Masters
,
that
Princes
think
it
an
Honor
to
do
for
these
Beasts
.
Diogenes
seeing
his
Relations
solicitous
to
redeem
him
from
Servitude
:
They
are
Fools
,
said
he
,
't
is
that
which
treats
,
and
nourishes
,
and
that
serves
me
;
and
they
who
make
so
much
of
Beasts
,
ought
rather
to
be
said
to
serve
them
,
than
to
be
serv'd
by
them
.
And
withal
,
they
have
this
of
more
generous
,
that
one
Lyon
never
submitted
to
another
Lyon
;
nor
one
Horse
to
another
,
for
want
of
Courage
.
As
we
go
to
the
Chace
of
Beasts
,
so
do
Tigers
,
and
Lyons
to
the
Chace
of
Men
;
and
do
the
same
Execution
upon
one
another
,
Dogs
upon
Hares
,
Pikes
upon
Tenches
,
Swallows
upon
Flies
,
and
Sparhawkes
upon
Blackbirds
,
and
Larks
:
Juvenal
.
Sat.
14.
—
Serpente
ciconia
pullos
Nutrit
,
&
inventa
per
devia
rura
lacerta
,
Et
leporem
,
aut
capream
famulae
Jovis
,
&
generosae
In
saltu
venantur
aves
.
The
Storke
her
young
ones
nourishes
with
Snakes
,
And
Lizards
found
in
Meadows
,
and
in
Lakes
.
Joves
Eagle
trusses
Hares
,
and
Birds
of
Prey
,
Hawke
in
the
Woods
.
We
divide
the
Quarry
,
as
well
as
the
Pains
,
and
Labor
of
the
Chace
with
our
Hawkes
,
and
Hounds
.
And
above
Amphipolis
in
Thrace
,
the
Hawkers
,
and
wild
Faulcons
equally
divide
the
Prey
in
the
middle
:
As
also
along
the
Lake
Maeotis
,
if
the
Fishermen
do
not
honestly
leave
the
Wolves
an
equal
Share
of
what
he
has
caught
,
they
presently
go
,
and
tear
his
Nets
in
pieces
.
And
as
we
have
a
way
of
fishing
,
that
is
carried
on
more
by
Subtlety
,
than
Force
,
namely
angling
with
Lines
,
and
Hooks
,
there
is
also
the
like
amongst
other
Animals
.
Aristotle
say's
,
that
the
Cuttle-Fish
casts
a
Gut-out
of
his
Throat
as
long
,
as
a
Line
,
which
he
extends
,
and
draws
back
at
pleasure
;
and
as
she
perceives
some
little
Fish
approach
her
,
she
lets
it
nibble
upon
the
end
of
this
Gut
,
lying
herself
conceal'd
in
the
sand
,
or
mud
,
and
by
little
and
little
draws
it
in
,
till
the
little
Fish
is
so
near
her
,
that
at
one
spring
she
may
surprize
it
.
As
to
what
concerns
strength
,
there
is
no
Creature
in
the
World
expos'd
to
so
many
Injuries
,
as
Man
:
We
need
not
a
Whale
,
an
Elephant
,
or
a
Crocodile
,
nor
any
such
like
Animals
,
of
which
one
alone
is
sufficient
to
defeat
a
great
number
of
men
,
to
do
our
business
:
Lice
are
sufficient
to
vacate
Sylla's
Dictatorship
;
and
the
heart
,
and
life
of
a
great
,
and
triumphant
Emperor
,
is
the
breakfast
of
a
little
contemptible
Worm
.
Why
should
we
say
,
that
it
is
only
for
man
by
Knowledg
,
improv'd
by
Art
and
Meditation
,
to
distinguish
the
things
commodious
for
his
being
,
and
proper
for
the
cure
of
his
Diseases
,
to
know
the
virtues
of
Rhubarb
,
and
Polypody
:
And
when
we
see
the
Goates
of
Candie
,
when
wounded
with
an
Arrow
,
amongst
a
million
of
Plants
,
choose
out
Dittanie
for
their
cure
,
and
the
Tortoise
,
when
she
has
eaten
of
a
Viper
,
immediately
go
to
look
out
for
Origanum
to
puage
her
,
the
Dragon
to
rub
,
and
clear
his
Eyes
with
Fennel
,
the
Storkes
to
give
themselves
Clysters
of
Sea-Water
,
the
Elephants
to
draw
not
only
out
of
their
own
Bodies
,
and
those
of
their
Companions
,
but
out
of
the
Bodies
of
their
Master
too
(
witness
the
Elephant
of
King
Porus
,
whom
Alexander
defeated
)
the
Dart
,
and
Javelins
thrown
at
them
in
Battaile
,
and
that
so
dexterously
,
that
we
our selves
could
not
do
it
with
so
little
pain
to
the
Patient
;
why
do
not
we
say
the
same
,
that
this
is
Knowledg
,
and
Prudence
?
For
to
alledg
to
their
disparagement
,
that
't
is
by
the
sole
instruction
,
and
dictate
of
Nature
,
that
they
know
all
this
,
is
not
to
take
from
them
the
dignity
of
Knowledg
,
and
Prudence
:
But
with
greater
Argument
to
attribute
it
to
them
,
than
to
us
;
for
the
honor
of
so
infallible
a
Mistrses
.
Chrysippus
,
tho'
in
all
other
things
as
scornful
a
Judg
of
the
condition
of
Animals
,
as
any
other
Philosopher
whatever
,
considering
the
motions
of
a
Dog
,
who
coming
to
a
place
where
three
ways
met
,
either
to
hunt
after
his
Master
he
has
lost
,
or
in
pursuit
of
some
Game
that
flies
before
him
,
goes
snuffing
first
in
one
of
the
Ways
,
and
then
in
another
,
and
after
having
made
himself
sure
of
two
,
without
finding
the
Trace
of
what
he
seeks
,
throws
himself
into
the
third
without
examination
;
he
is
forc'd
to
confess
,
that
this
Consideration
is
in
the
Dog
,
I
have
followed
my
Master
by
the
Foot
to
this
place
,
he
must
of
necessity
be
gon
one
of
these
three
ways
,
he
is
not
gone
this
way
,
nor
that
,
he
must
then
infallibly
be
gone
this
other
:
And
that
assuring
himself
by
this
Conclusion
,
he
makes
no
use
of
his
Nose
,
in
the
third
way
,
nor
ever
lays
it
to
the
ground
,
but
suffers
himself
to
be
carried
on
by
the
force
of
Reason
.
This
Sally
,
which
is
purely
Logical
,
and
this
manner
of
stating
Propositions
divided
,
and
conjoin'd
,
and
the
right
enumeration
of
Parts
,
is
it
not
every
whit
as
good
,
that
the
dog
know
all
this
of
himself
,
as
to
have
learnt
it
by
rules
of
Art
?
And
Animals
are
not
incapable
however
,
of
being
instructed
after
our
method
.
We
teach
Blackbirds
,
Ravens
,
Pies
,
and
Parrats
to
speak
;
and
the
Facility
and
Complacency
wherewith
we
see
they
lend
us
their
Voices
,
and
render
both
them
,
and
their
Breath
so
supple
,
and
pliant
,
to
be
form'd
,
and
confin'd
within
a
certain
number
of
Letters
and
Syllables
,
does
evince
,
that
they
have
an
Examination
of
things
within
,
which
renders
them
so
docile
,
and
willing
to
learn
.
Every
body
,
I
believe
,
is
glutted
with
the
several
sorts
of
Tricks
,
that
Tumblers
teach
their
Dogs
,
the
Dances
where
they
do
not
miss
any
one
cadence
of
the
Sound
they
hear
,
the
several
various
motions
,
and
leaps
,
they
make
them
perform
by
the
command
of
a
Word
:
But
I
observe
this
Effect
with
the
greatest
Admiration
,
which
nevertheless
is
very
common
,
of
the
Dogs
,
that
lead
the
Blind
,
both
in
the
Country
,
and
in
Cities
:
I
have
taken
notice
how
they
stop
at
certain
doors
,
where
they
were
wont
to
receive
Almes
,
how
they
avoided
the
encounter
of
Coaches
,
and
Carts
,
even
there
where
they
have
had
sufficient
room
to
pass
;
and
have
seen
them
by
the
Trench
of
a
Town
,
forsake
a
plain
,
and
even
Path
,
and
take
a
worse
,
only
to
Keep
their
Masters
further
from
the
ditch
.
How
could
a
Man
have
made
this
Dog
understand
,
that
it
was
his
Office
to
look
to
his
Masters
Safety
only
,
and
to
despise
his
own
Conveniency
to
serve
him
?
And
how
had
he
the
knowledg
,
that
a
way
was
large
enough
for
him
,
that
was
not
so
for
a
blind
Man
?
Can
all
this
be
apprehended
without
Ratiocination
?
I
must
not
omit
what
Plutarch
says
he
saw
of
a
dog
at
Rome
,
with
the
Emperor
Vespasian
the
Father
,
at
the
Theatre
of
Marcellus
.
This
dog
serv'd
a
Player
,
that
play'd
a
Farce
of
several
Gestures
,
and
several
Persons
,
and
had
therein
his
part
.
He
was
amongst
other
things
to
counterfit
himself
for
some
time
dead
,
by
reason
of
a
certain
Drug
he
must
be
suppos'd
to
have
eaten
:
After
he
had
swallowed
a
piece
of
Bread
,
which
must
pass
for
the
Drug
,
he
began
after
a
while
to
tremble
,
and
stagger
,
as
if
he
was
astonish'd
:
At
last
stretching
himself
out
stiff
,
as
if
he
had
been
dead
,
he
suffered
himself
to
be
drawn
,
and
drag'd
from
place
to
place
,
as
it
was
his
part
to
do
;
and
afterward
,
when
he
knew
it
to
be
time
,
he
began
first
gently
to
stir
,
as
if
newly
awak'd
out
of
some
profound
Sleep
,
and
lifting
up
his
Head
,
look'd
about
him
after
such
a
manner
,
as
astonish'd
all
the
Spectators
.
The
Oxen
that
serv'd
in
the
royal
Gardens
of
Susa
,
to
water
them
,
and
turn
certain
great
Wheels
to
draw
Water
for
that
purpose
,
to
which
Buckets
were
fastned
(
such
as
there
are
many
in
Languedoc
)
being
ordered
every
one
to
draw
a
hundred
turns
a
day
:
They
were
so
accustomed
to
this
Number
,
that
it
was
impossible
by
any
Force
,
to
make
them
draw
one
turn
more
,
but
,
their
Task
being
perform'd
,
they
would
suddainly
stop
,
and
stand
still
.
We
are
almost
Men
before
we
can
count
a
hundred
,
and
have
lately
discovered
Nations
that
have
no
knowledg
of
Numbers
at
all
.
There
is
more
Understanding
required
in
the
teaching
of
others
,
than
in
being
taught
.
But
setting
aside
what
Democritus
held
,
and
prov'd
,
that
most
of
the
Arts
we
have
,
were
taught
us
by
other
Animals
:
As
the
Spider
,
to
weave
and
few
,
the
Swallow
to
build
,
the
Swan
and
Nightingale
Musick
,
and
several
Animals
by
their
imitation
to
make
Medicines
.
Aristotle
is
of
Opinion
,
that
the
Nightingales
teach
their
young
ones
to
sing
,
and
spend
a
great
deal
of
time
,
and
care
in
it
,
from
whence
it
happens
,
that
those
we
bring
up
in
Cages
,
and
have
not
had
time
to
learn
of
their
Dams
,
want
much
of
the
grace
of
their
singing
.
We
may
judg
by
that
,
that
they
improve
by
Discipline
and
Study
:
And
even
amongst
the
wild
,
it
is
not
all
one
,
and
every
one
alike
,
every
one
has
learnt
to
do
better
,
or
worse
,
according
to
their
Capacity
.
And
so
jealous
are
they
of
one
another
,
whilst
learning
,
that
they
contend
with
Emulation
,
and
so
vigorous
a
Contention
,
that
sometimes
the
vanquished
fall
dead
upon
the
place
,
the
Breath
rather
failing
,
than
the
Voice
.
The
younger
ruminate
pensive
,
and
begin
to
mutter
some
broken
Notes
;
the
Disciple
listens
to
the
Masters
Lesson
,
and
gives
the
best
account
he
is
able
;
they
are
silent
by
turns
,
one
may
hear
Faults
corrected
,
and
observe
some
Reprehensions
of
the
Teacher
.
I
have
formerly
seen
,
says
Arius
,
an
Elephant
having
a
Cymbal
hung
at
each
Leg
,
Elephants
wearing
Cymbals
.
and
another
fastned
to
his
Trunck
,
at
the
sound
of
which
,
all
the
others
danc'd
round
about
him
,
rising
,
and
falling
at
certain
Cadences
,
as
they
were
guided
by
the
Instrument
,
and
took
a
delight
in
Harmony
.
In
the
Spectacles
of
Rome
,
there
were
ordinarily
seen
Elephants
taught
to
move
and
dance
,
Elephants
taught
to
dance
.
to
the
sound
of
the
Voice
,
Dances
wherein
were
several
Changes
,
and
Steps
,
and
Cadences
very
hard
to
learn
.
And
some
have
been
seen
in
private
,
so
intent
upon
their
Lesson
,
as
to
practise
it
by
themselves
,
that
they
might
not
be
chidden
,
nor
beaten
by
their
Masters
.
But
this
other
Story
of
the
Pie
,
of
which
we
have
Plutarch
himself
for
warrant
,
it
is
very
strange
:
She
was
in
a
Barbers
Shop
at
Rome
,
and
did
Wonders
in
imitating
with
her
Voice
,
whatever
she
heard
.
It
hapned
one
day
,
that
certain
Trumpeters
stood
a
good
while
sounding
before
the
Shop
:
after
that
,
and
all
the
next
day
,
the
Pie
was
pensive
,
dumb
,
and
melancholick
;
A
Story
of
a
Magpye
at
Rome
.
which
every
body
wondered
at
,
and
thought
that
the
noise
of
the
Trumpets
,
had
so
stupified
and
astonish'd
her
,
and
that
her
Voice
was
gone
with
her
Hearing
:
But
they
found
at
last
,
that
it
was
a
profound
Meditation
,
and
a
Retiring
into
herself
,
her
Thoughts
exercising
and
preparing
her
Voice
to
imitate
the
Sound
of
those
Trumpets
,
so
that
the
first
Voice
she
uttered
,
was
perfectly
to
imitate
their
Strains
,
Stops
,
and
Changes
;
having
by
this
new
Lesson
quitted
,
and
disdain'd
all
she
had
learn'd
before
.
I
will
not
omit
this
other
Example
of
a
Dog
also
,
which
the
same
Plutarch
says
he
saw
,
being
on
shipboard
.
The
Cunning
of
a
Dog
,
to
get
the
Oyl
out
of
a
Jar.
This
Dog
being
puzzeled
how
to
get
the
Oyl
that
was
in
the
bottom
of
a
Cruce
,
which
he
could
not
reach
with
his
Tongue
,
by
reason
of
the
narrow
Mouth
of
the
Vessel
,
went
,
and
fetch'd
Stones
,
and
let
them
fall
into
the
Jar
,
till
he
made
the
Oyl
rise
so
high
,
that
he
could
reach
it
.
What
is
this
but
an
effect
of
a
very
subtle
Capacity
?
'T
is
said
that
the
Ravens
of
Barbarie
do
the
same
,
when
the
Water
they
would
drink
is
too
low
.
This
Action
is
something
a-kin
to
what
Juba
,
a
King
of
their
Nation
,
relates
of
the
Elephants
;
then
,
when
by
the
Craft
of
the
Hunter
,
one
of
them
is
trapt
in
certain
deep
Pits
prepared
for
them
,
and
covered
over
with
Brush
,
to
deceive
them
,
all
the
rest
,
in
great
diligence
,
bring
a
great
many
Stones
,
The
Subtlety
of
Elephants
,
to
disengage
one
another
.
and
Logs
of
Wood
to
raise
the
Bottom
so
,
that
they
may
get
out
.
But
this
Animal
,
in
several
other
Effects
comes
so
near
to
human
Capacity
,
that
should
I
particularly
relate
all
that
Experience
hath
deliver'd
to
us
,
I
should
easily
have
,
what
I
usually
maintain
,
granted
,
namely
,
that
there
is
no
more
difference
betwixt
such
and
such
a
Man
,
than
betwixt
such
a
Man
and
such
a
Beast
.
The
Keeper
of
an
Elephant
in
a
private
House
of
Syria
,
rob'd
him
every
Meal
,
of
the
half
of
his
Allowance
:
One
day
his
Master
would
himself
feed
him
,
and
poured
the
full
measure
of
Barly
he
had
ordered
for
his
Allowance
,
An
Elephant
discovers
the
Cheet
of
his
Keeper
.
into
his
Manger
;
at
which
,
the
Elephant
casting
an
angry
Look
at
his
Keeper
,
with
his
Trunck
separated
the
one
half
from
the
other
,
and
thrust
it
aside
,
by
that
declaring
the
Wrong
was
done
him
.
And
another
,
having
a
Keeper
that
mixt
Stones
with
his
Corn
,
to
make
up
the
Measure
,
came
to
the
Pot
where
he
was
boyling
Flesh
for
his
own
Dinner
,
and
fill'd
it
with
Ashes
.
These
are
particular
Effects
:
But
that
which
all
the
World
has
seen
,
and
all
the
World
knows
,
that
in
all
the
Armies
of
the
Levant
,
one
of
their
greatest
Forces
consisted
in
Elephants
,
with
whom
they
did
,
without
comparison
,
much
greater
Execution
,
than
we
now
do
with
our
Artillerie
;
which
is
,
as
it
were
,
in
their
stead
in
a
day
of
Battail
,
(
as
may
easily
be
suppos'd
by
such
,
as
are
well
read
in
antient
History
.
)
Juvenal
.
sat.
p.
—
Siquidem
Tyrio
servire
solebant
Annibali
,
&
nostris
ducibus
,
regique
Molosso
Horum
Majores
,
&
dorso
ferre
Cohortes
,
Partem
aliquam
Belli
,
&
euntem
in
praelia
turmam
.
Of
these
,
those
of
the
largest
size
were
wont
The
Carthaginian
Hannibal
to
mount
:
Our
Leaders
too
these
mighty
Beasts
bestrid
;
An
Elephant
,
great
King
Molossus
rid
;
Nay
more
,
upon
their
Backs
they
us'd
to
bear
Whole
Bands
,
and
Cohorts
when
they
went
to
War
.
They
must
necessarily
very
confidently
rely
upon
the
Fidelity
,
and
Understanding
of
these
Beasts
,
when
they
entrusted
them
with
the
Vantguard
of
a
Battail
,
where
the
least
stop
they
should
have
made
by
reason
of
the
bulk
,
and
heaviness
of
their
Bodies
,
and
the
least
Fright
that
should
have
made
them
face
about
upon
their
own
People
,
had
been
enough
to
spoil
all
.
And
there
are
but
few
Examples
where
it
has
hapned
,
that
they
have
fallen
foul
upon
their
own
Troops
,
whereas
we
our selves
,
break
into
our
own
Battalions
,
and
rout
one
another
.
They
had
the
Commission
,
not
of
one
simple
Motion
only
,
but
of
many
several
things
they
were
to
perform
in
the
Battail
:
As
the
Spaniards
did
to
their
Dogs
in
their
new
Conquest
of
the
Indies
,
to
whom
they
gave
Pay
,
and
allowed
them
a
share
in
the
Spoil
;
and
those
Animals
shew'd
as
much
Dexterity
,
and
Judgment
in
pursuing
the
Victory
,
and
stopping
the
Pursuit
;
in
charging
and
retiring
as
Occasion
requir'd
,
and
in
distinguishing
their
Friends
from
their
Enemies
,
as
they
did
Ardour
and
Feirceness
.
We
more
admire
,
and
value
things
that
are
unusual
and
strange
,
than
those
of
ordinary
Observation
.
I
had
not
else
so
long
insisted
upon
these
Examples
:
For
I
believe
,
whoever
shall
strictly
observe
what
we
ordinarily
see
in
those
Animals
we
have
amongst
us
,
may
there
find
as
wonderful
Effects
,
as
those
we
fetch
from
remote
Countries
,
and
Ages
,
'T
is
one
same
Nature
,
that
rouls
her
Course
,
and
whoever
had
sufficiently
considered
the
present
state
of
things
,
might
certainly
conclude
both
the
future
,
and
the
past
.
I
have
formerly
seen
Men
brought
hither
by
Sea
,
from
very
distant
Countries
,
whose
Language
being
not
understood
by
us
,
and
that
moreover
their
Meen
,
Countenance
,
and
Habit
,
were
quite
differing
from
ours
;
which
of
us
did
not
repute
them
Savages
,
and
Brutes
?
Who
did
not
attribute
it
to
Stupidity
,
and
want
of
common
Sence
,
to
see
them
mute
,
ignorant
of
the
French
Tongue
,
ignorant
of
our
Salutations
,
and
Cringes
,
our
Port
,
and
Behavior
,
from
which
all
human
Nature
must
by
all
means
take
its
Pattern
,
and
Example
.
All
that
seems
strange
to
us
,
and
that
we
do
not
understand
,
we
condemn
.
The
same
things
happen
also
in
the
Judgment
we
make
of
Beasts
:
They
have
several
Conditions
,
like
to
ours
;
from
those
we
may
by
Comparison
draw
some
Conjecture
:
But
those
Qualities
that
are
particular
to
themselves
,
what
know
we
what
to
make
of
them
?
The
Horses
,
Dogs
,
Oxen
,
Sheep
,
Birds
,
and
most
of
the
Animals
that
live
amongst
us
,
know
our
Voices
,
and
suffer
themselves
to
be
govern'd
by
them
:
So
did
Crassus
his
Lamprey
,
and
came
when
he
call'd
it
,
as
also
do
the
Eeles
that
are
in
the
Lake
Arethusa
;
and
I
have
seen
several
Stews
,
where
the
Fishes
run
to
eat
at
a
certain
call
of
those
who
use
to
feed
them
.
—
nomen
habent
,
&
ad
magistri
Mart.
l.
4.
Epig.
30.
Vocem
quisque
sui
venit
citatus
.
They
every
one
have
their
own
Names
,
and
all
Straightway
appear
at
their
own
Masters
Call
.
We
may
judg
of
that
;
We
may
also
say
,
that
the
Elephants
have
some
participation
of
Religion
,
forasmuch
as
after
several
Washings
,
Elephants
participate
of
Religion
.
and
Purifications
,
they
are
observ'd
to
lift
up
their
Truncks
like
Armes
,
and
fixing
their
Eyes
towards
the
rising
of
the
Sun
,
continue
long
in
Meditation
,
and
Contemplation
,
at
certain
Houres
of
the
Day
,
of
their
own
Motion
,
without
Instruction
,
or
Precept
.
But
because
we
do
not
see
any
such
Signes
in
other
Animals
,
we
cannot
for
that
conclude
,
that
they
are
without
Religion
;
nor
make
any
Judgment
of
what
is
conceal'd
from
us
.
As
we
discern
something
in
this
Action
,
which
the
Philosopher
Cleanthes
took
notice
of
,
because
it
something
resembles
our
own
.
He
saw
,
he
say's
,
Ants
go
from
their
Ant-hill
,
carrying
the
dead
Body
of
an
Ant
towards
another
Ant-hill
,
from
whence
several
other
Ants
came
out
to
meet
them
,
Communication
of
Ants.
as
if
to
speak
,
and
expostulate
with
them
;
where
after
having
been
a
pretty
while
together
,
the
last
return'd
,
to
consult
,
you
may
suppose
,
with
their
fellow
Citizens
,
and
so
made
two
or
three
Journeys
,
by
reason
of
the
difficulty
of
Capitulation
:
In
the
Conclusion
,
the
last
commers
brought
the
first
a
Worm
out
of
their
Burrow
,
as
it
were
for
the
Ransom
of
the
Defunct
,
which
the
first
laid
upon
their
Backs
,
and
carried
home
,
leaving
the
dead
Body
to
the
others
.
This
was
the
Interpretation
that
Cleanthes
gave
of
this
Transaction
,
giving
us
by
that
to
understand
,
that
those
Creatures
that
have
no
Voice
,
are
not
,
nevertheless
,
without
Practice
,
and
mutual
Communication
,
whereof
't
is
thorough
our
own
Defect
,
that
we
do
not
participate
;
and
for
that
reason
,
foolishly
take
upon
us
to
pass
our
Censure
.
But
they
yet
produce
other
Effects
,
far
beyond
our
Capacity
,
to
which
we
are
so
far
from
being
able
to
arrive
by
imitation
,
that
we
cannot
so
much
,
as
by
imitation
conceive
it
.
Many
are
of
Opinion
,
that
in
the
great
,
and
last
naval
Engagement
,
that
Anthony
lost
to
Augustus
,
his
admiral
Galley
was
stay'd
in
the
middle
of
her
Course
,
by
the
little
Fish
the
Latins
call
Remora
,
by
reason
of
the
Property
she
has
of
staying
all
sorts
of
Vessels
,
to
which
she
fastens
herself
.
And
the
Emperor
Caligula
,
sayling
with
a
great
Navy
upon
the
Coast
of
Romania
,
his
Galley
only
was
suddainly
stay'd
by
the
same
Fish
;
which
he
caus'd
to
be
taken
,
fastned
as
it
was
to
the
Keel
of
his
Ship
,
very
angry
that
such
a
little
Animal
could
resist
both
the
Sea
,
the
Wind
,
and
the
force
of
all
his
Oars
,
by
being
only
fastned
by
the
Beak
to
this
Galley
,
(
for
it
is
a
Shell-Fish
and
was
moreover
,
not
without
great
Reason
,
astonish'd
,
that
being
brought
to
him
in
the
Long-Boat
,
it
had
no
more
the
Strength
it
had
without
.
A
Citizen
of
Zycicus
,
formerly
acquired
the
Reputation
of
a
good
Mathematician
,
for
having
learnt
the
Condition
of
the
Hedghog
.
He
has
his
Burrow
open
in
diverse
verse
places
,
and
to
several
Winds
,
and
foreseeing
the
Wind
that
is
to
come
,
stops
the
Hole
on
that
side
,
which
the
Citizen
observing
,
gave
the
City
certain
Predictions
of
the
Wind
,
which
was
presently
to
blow
.
Change
of
colour
in
the
Cameleon
and
Polypus
.
The
Cameleon
takes
her
Colour
from
the
Place
upon
which
it
is
laid
;
but
the
Polypus
,
gives
himself
what
Colour
he
pleases
,
according
to
Occasion
,
either
to
conceal
himself
from
what
he
fears
,
or
from
that
he
has
a
design
to
seize
:
In
the
Cameleon
't
is
a
passive
,
but
in
the
Polypus
't
is
an
active
Change
.
We
have
some
Changes
of
Colour
,
as
in
Fear
,
Anger
,
Shame
,
and
other
Passions
,
that
alter
our
Complexions
;
but
it
is
by
the
effect
of
Suffring
,
as
with
the
Cameleon
.
It
is
in
the
Power
of
the
Jaundice
indeed
,
to
make
us
turn
Yellow
,
but
't
is
not
in
the
Power
of
our
own
Will.
Now
these
Effects
that
we
discover
in
other
Animals
,
much
greater
than
ours
,
seem
to
imply
some
more
excellent
Faculty
in
them
,
unknown
to
us
;
as
't
is
to
be
presum'd
several
other
Qualities
,
and
Abilities
of
theirs
are
,
of
which
no
appearences
have
arriv'd
at
us
.
Amongst
all
the
Predictions
of
Elder
times
,
the
most
antient
,
Augurie
the
most
certain
way
of
Prediction
.
and
the
most
certain
,
were
those
taken
from
the
Flights
of
Birds
,
we
have
nothing
like
it
,
not
any
thing
so
much
to
be
admired
.
That
rule
,
and
order
of
the
moving
of
the
Wing
,
from
whence
they
deriv'd
the
Consequences
of
future
things
,
must
of
necessity
be
guided
by
some
excellent
means
,
to
so
noble
an
Operation
:
For
to
attribute
this
great
Effect
to
any
natural
Disposition
,
without
the
Intelligence
,
Consent
,
and
Meditation
of
him
by
whom
it
is
produc'd
,
is
an
Opinion
evidently
False
:
That
it
is
so
,
the
Cramp-Fish
has
this
Quality
,
not
only
to
benumn
all
the
Members
that
touch
her
,
but
even
through
the
Nets
transmit
a
heavy
dulness
into
the
Hands
of
those
that
move
,
and
handle
them
;
nay
it
is
further
said
,
that
if
one
powre
Water
upon
her
,
he
will
feel
this
Numness
mount
up
the
Water
to
the
Hand
,
and
stupify
the
Feeling
thorough
the
Water
.
This
is
a
miraculous
Force
;
but
't
is
not
useless
to
the
Cramp-Fish
,
she
knows
it
,
and
makes
use
on
't
,
for
to
catch
the
Prey
she
desires
,
she
will
bury
herself
in
the
Mud
,
that
other
Fishes
,
swiming
over
her
,
struck
and
benumn'd
with
this
Coldness
of
hers
,
may
fall
into
her
Power
.
Cranes
,
Swallows
,
and
other
Birds
of
Passage
,
by
shifting
their
Abode
,
according
to
the
Seasons
,
sufficiently
manifest
the
knowledg
they
have
of
their
divining
Faculty
,
and
put
it
in
use
.
Huntsmen
assure
us
,
that
to
cull
out
from
amongst
a
great
many
Puppies
,
that
which
ought
to
be
preserv'd
for
the
best
,
the
best
way
is
to
refer
the
Choise
to
the
Damm
,
as
thus
,
take
them
,
and
carry
them
out
of
the
Kennel
,
and
the
first
she
brings
back
,
will
certainly
be
the
best
:
Or
if
you
make
a
shew
as
if
you
would
environ
the
Kennel
with
Fire
,
those
that
she
first
catches
up
to
Save
.
By
which
it
appears
they
have
another
sort
of
Prognostick
,
than
we
have
;
or
that
they
have
some
Virtue
in
judging
of
their
Whelps
,
other
,
and
more
certain
than
we
have
.
The
manner
of
coming
into
the
World
,
of
Engendring
,
Nourishing
,
Acting
,
Moving
,
Living
,
and
Dying
of
Beasts
,
is
so
near
to
ours
,
that
what
ever
we
retrench
from
their
moving
Causes
,
and
add
to
our
own
Condition
above
theirs
,
can
by
no
means
proceed
from
any
Meditation
of
our
own
Reason
.
For
the
Regiment
of
our
Health
,
Physitians
propose
to
us
the
Example
of
the
Beasts
Manners
,
and
way
of
living
,
for
this
saying
,
has
in
all
times
,
been
in
the
Mouth
of
the
People
.
Tenez
chaud
les
pieds
,
&
la
teste
,
Generation
is
the
principal
of
all
natural
Actions
.
We
have
a
certain
Disposition
of
Members
,
most
proper
,
and
convenient
for
us
in
that
Affair
:
Nevertheless
,
we
are
ordered
to
conform
to
the
Posture
of
Brutes
,
as
the
most
effectual
.
—
more
ferarum
,
Lucret.
l.
4.
Quadrupedumque
magis
ritu
,
plerumque
putantur
,
Concipere
uxores
:
quia
sic
loca
sumere
possunt
,
Pectoribus
positis
,
sublatis
semina
lumbis
.
And
condemn
as
hurtful
,
those
extravagant
,
and
indiscreet
Motions
the
Women
have
superadded
to
the
Work
,
reducing
them
to
the
Example
,
and
practice
of
Beasts
of
their
own
Sex
,
more
Sober
,
and
Modest.
If
it
be
Justice
to
render
to
every
one
their
Due
,
the
Beasts
that
Serve
,
Love
,
and
Defend
their
Benefactors
,
and
that
Pursue
and
fall
upon
Strangers
▪
and
those
who
Offend
them
,
do
in
this
represent
a
certain
air
of
our
Justice
:
As
also
in
observing
a
very
equitable
Equality
in
the
distribution
of
what
they
have
,
to
their
Young
;
and
as
to
Friendship
,
they
have
it
without
Comparison
more
lively
,
and
constant
,
than
Men
have
.
The
love
of
Dogs
to
their
Masters
.
King
Lysimachus
his
Dog
Hyracan
,
his
Master
being
dead
,
lay
upon
his
Bed
,
obstinately
refusing
either
to
eat
,
or
drink
,
and
the
day
that
his
Body
was
burnt
,
he
took
a
run
,
and
leap'd
into
the
Fire
,
where
he
was
consum'd
.
As
also
did
the
Dog
of
one
Pyrrhus
;
for
he
would
not
stir
from
off
his
Masters
Bed
,
from
the
time
that
he
died
;
and
when
they
carried
him
away
,
let
himself
be
carried
with
him
,
and
at
last
leap'd
into
the
Pile
,
where
they
burnt
his
Master's
Body
.
There
are
certain
Inclinations
of
Affection
,
which
sometimes
spring
in
us
,
without
the
consultation
of
Reason
;
and
by
a
fortuitous
Temerity
,
which
others
call
Sympathy
:
Of
which
,
Beasts
are
as
capable
,
as
we
.
We
see
Horses
take
such
an
Acquaintance
with
one
another
,
that
we
have
much
ado
to
make
them
eat
or
travail
,
when
separated
:
We
observe
them
to
fancy
a
particular
Colour
in
those
of
their
own
kind
,
and
where
they
meet
it
,
run
to
it
with
great
Joy
and
Demonstrations
of
Good
Will
,
and
have
a
dislike
and
hatred
for
some
other
Colour
.
Animals
have
choice
,
as
well
as
we
,
in
their
Amours
,
and
cull
out
their
Mistresses
;
neither
are
they
exempt
from
our
Jealousies
and
implacable
Malice
.
Desires
are
either
natural
and
necessary
,
as
to
eat
and
drink
;
or
natural
and
not
necessary
,
as
the
coupling
with
Females
;
or
neither
natural
nor
necessary
:
Of
which
last
sort
,
are
almost
all
the
Desires
of
Men
:
They
are
all
superfluous
and
artificial
:
For
't
is
not
to
believed
,
how
little
will
satisfie
Nature
,
how
little
she
has
left
us
to
desire
:
Our
Ragous
and
Kickshaws
are
not
of
her
Ordinary
.
The
Stoicks
say
,
that
a
Man
may
live
of
an
Olive
a
day
:
Our
delicacy
in
our
Wines
is
no
part
of
her
Instruction
,
nor
the
over-acting
the
Ceremonies
of
Love
.
—
neque
illa
Magno
prognatum
deposcit
Consule
cunnum
.
These
irregular
Desires
,
that
the
Ignorance
of
Good
,
and
a
false
Opinion
have
infus'd
into
us
,
are
so
many
,
as
they
almost
exclude
all
the
Natural
;
no
otherwise
,
than
if
there
were
so
great
a
number
of
Strangers
in
a
City
,
as
to
thrust
out
the
Natural
Inhabitants
,
or
usurping
upon
their
Ancient
Rights
and
Priviledges
should
extinguish
their
Authority
,
and
introduce
new
Laws
and
Customs
of
their
own
.
Animals
are
much
more
regular
than
we
,
Animals
more
regular
than
we
.
and
keep
themselves
with
greater
moderation
within
the
limits
Nature
has
prescrib'd
;
but
yet
not
so
exactly
,
that
they
have
not
an
Analogy
with
our
Debauches
.
And
as
there
have
been
known
furious
Desires
,
that
have
hurried
Men
to
the
love
of
Beasts
,
so
there
has
been
examples
of
Beasts
that
have
fallen
in
love
with
us
,
and
caught
with
monstrous
Affection
betwixt
different
kinds
:
Witness
the
Elephant
who
was
rival
to
Aristophanes
the
Grammarian
in
the
love
of
a
young
Herbwench
in
the
City
of
Alexandrin
,
who
was
nothing
behind
him
in
all
the
Offices
of
a
very
passionate
Suitor
:
For
going
through
the
Market
where
they
sould
Fruit
,
he
would
take
some
in
his
Trunck
,
and
carry
them
to
her
:
He
would
as
much
as
possible
keep
her
always
in
his
sight
,
and
would
sometimes
put
his
Trunck
under
her
Hankerchief
into
her
Bosom
to
feel
her
Breasts
.
They
tell
also
of
a
Dragon
in
love
with
a
Maid
,
and
of
a
Goose
enamor'd
of
a
Child
,
of
a
Ram
that
was
Servant
to
the
Minstrelless
Glaucia
,
and
we
see
with
our
own
eyes
,
Baboons
furiously
in
love
with
Women
.
We
see
also
certain
Male
Animals
,
that
are
fond
of
the
Males
of
their
own
kind
.
Oppianus
,
and
others
give
us
some
examples
of
the
Reverence
that
Beasts
have
to
their
Kindred
in
their
Copulations
;
but
experience
often
shews
us
the
contrary
.
—
nec
habetur
turpe
juvencae
Ferre
patrem
tergo
:
Fit
equo
sua
filia
conjux
:
Ovid.
Metam
.
lib.
10.
Quasque
creavit
,
init
pecudes
caper
:
Ipsaque
cujus
Semine
concepta
est
,
ex
illo
concepit
ales
.
The
Heifer
thinks
it
not
a
shame
to
take
Her
curled
Sire
upon
her
willing
Back
:
The
Horse
his
Daughter
leaps
;
Goats
scruple
not
T'
encrease
the
Heard
by
those
they
have
begot
.
And
Birds
of
all
sorts
do
in
common
live
,
And
by
the
Seed
they
were
conceiv'd
conceive
.
And
for
malicious
Subtilty
,
can
there
be
a
more
pregnant
example
,
than
in
the
Philosopher
Thales's
Mule
?
Who
foarding
a
River
loaden
with
Salt
,
and
by
accident
stumbling
there
,
so
that
the
Sacks
he
carried
were
all
wet
,
perceiving
that
by
the
melting
of
the
Salt
,
his
Burthen
was
something
lighter
,
he
never
failed
so
oft
as
he
came
to
any
River
to
lye
down
with
his
Load
;
till
his
Master
discovering
the
Knavery
,
order'd
that
he
should
be
loaden
with
Wool
,
wherein
finding
himself
mistaken
,
he
ceas'd
to
practise
that
Device
.
There
are
several
,
that
very
lively
represent
the
true
Image
of
our
Avarice
,
for
we
see
them
infinitely
solicitous
to
catch
all
they
can
,
and
hide
it
with
exceeding
great
Care
,
though
they
never
make
any
use
of
it
at
all
.
As
to
Thrift
,
they
surpass
us
not
only
in
the
foresight
and
laying
up
,
and
saving
for
the
time
to
come
,
but
they
have
moreover
a
great
deal
of
the
Science
necessary
thereto
.
The
Ants
bring
abroad
into
the
Sun
their
Grain
and
Seeds
to
air
,
refresh
and
dry
them
,
when
they
perceive
them
to
mould
and
grow
musty
,
lest
they
should
decay
and
rot
.
But
the
caution
and
prevention
they
use
in
gnawing
their
Grains
of
Wheat
,
surpass
all
Imagination
of
Human
Prudence
:
For
by
reason
that
the
Wheat
does
not
always
continue
sound
and
dry
;
but
grows
soft
,
thaws
and
dissolves
,
as
if
it
were
steept
in
Milk
,
whilst
hasting
to
Germination
,
for
fear
lest
it
should
shoot
,
and
lose
the
Nature
and
Property
of
a
Magazine
for
their
subsistence
,
they
nibble
of
the
end
by
which
it
should
shoot
and
sprit
.
As
to
what
concerns
War
,
which
is
the
greatest
and
most
magnificent
of
Human
Actions
,
I
would
very
fain
know
,
whether
we
would
serve
for
an
Argument
of
some
Prerogative
,
or
on
the
contrary
for
a
Testimony
of
our
Weakness
and
imperfection
;
as
in
truth
the
Science
of
undoing
and
killing
one
another
,
and
of
ruining
and
destroying
our
own
kind
,
has
nothing
in
it
so
tempting
,
as
to
make
it
be
coveted
by
Beasts
who
have
it
not
.
—
quando
leoni
Fortior
eripuit
vitam
Leo
,
quo
nemore
unquam
Expiravit
aper
majoris
dentibus
Apris
?
—
who
ever
yet
beheld
A
weaker
Lyon
by
a
stronger
kill'd
;
Or
in
what
Forrest
was
it
ever
known
That
a
small
Boar
dy'd
by
a
mighty
one
?
—
saepè
duobus
Virg.
Georg.
lib.
4.
Regibus
incessit
magno
discordia
motu
,
Continuoque
animos
vulgi
,
&
trepidantia
bello
Corda
licet
longè
praesciscere
.
Betwixt
two
Kings
strange
Animosities
,
With
great
Commotion
often
do
arise
,
When
streight
the
Vulgar
sort
are
heard
from
far
,
Sounding
their
little
Trumpets
to
the
War
.
I
never
read
this
Divine
Observation
,
but
that
,
methinks
,
I
there
see
Human
Folly
and
Vanity
represented
in
their
true
and
lively
Colours
.
For
these
Preparations
for
War
that
so
fright
and
astonish
us
with
their
Noise
and
Tumult
,
this
rattle
of
Guns
,
Drums
and
confused
Voices
:
Fulgur
ubi
ad
caelum
se
tollit
,
In
the
dreadful
embattelling
of
so
many
thousands
of
Armed
Men
,
and
so
great
Fury
,
Ardour
and
Courage
,
't
is
pleasant
to
consider
,
by
what
idle
occasion
they
are
excited
,
and
by
how
light
ones
appeas'd
.
All
Asia
was
ruin'd
and
destroy'd
for
the
ungovern'd
lust
of
one
lascivious
Paris
.
Laws
of
Asia
about
the
Loves
of
Paris
and
Helen
.
The
Envy
of
one
single
Man
,
a
Despite
,
a
Pleasure
or
a
Domestick
Jealousie
,
Causes
,
that
ought
not
to
set
two
Oyster-wenches
by
the
Ears
,
is
the
mover
of
all
this
mighty
Bustle
.
Shall
we
believe
those
who
are
themselves
the
Principal
Authors
of
these
Mischiefs
?
Let
us
then
hear
the
greatest
and
most
victorious
Emperour
,
that
ever
was
,
making
sport
of
,
and
,
with
marvellous
Ingenuity
,
descanting
upon
,
and
turning
en
ridicule
,
several
Battels
fought
both
by
Sea
and
Land
,
the
Blood
and
Lives
of
five
hundred
thousand
Men
that
followed
his
Fortune
,
and
the
Strength
and
Riches
of
two
parts
of
the
World
drain'd
for
the
expence
of
his
Expeditions
.
Quod
futuit
Glaphyran
Antonius
,
(
I
use
my
Latin
with
the
Liberty
of
Conscience
you
are
pleas'd
to
allow
me
.
)
Now
this
great
Body
has
so
many
Fronts
,
and
has
so
many
Motions
,
as
seems
to
threaten
Heaven
and
Earth
,
Quàm
multi
Lybico
volvuntur
marmore
fluctus
,
This
furious
Monster
with
so
many
Heads
and
Arms
,
is
yet
Man
,
feeble
,
calamitous
and
miserable
Man
.
'T
is
but
an
Ant-hill
of
Ants
disturb'd
and
provoak'd
by
a
Spurn
,
It
nigrum
campis
agmen
.
A
contrary
Blast
,
the
croaking
of
a
flight
of
Ravens
,
the
Stumble
of
a
Horse
,
the
casual
Passage
of
an
Eagle
,
a
Dream
,
a
Voice
,
a
Sign
,
a
Morning
Mist
are
any
one
of
them
sufficient
to
beat
down
and
over-turn
him
.
Dart
but
a
Sun-beam
in
his
Face
,
he
is
melted
and
vanished
.
Blow
but
a
little
Dust
in
his
Eyes
,
as
our
Poet
says
of
the
Bees
;
and
all
our
Ensigns
and
Legions
,
with
the
Great
Pompey
himself
at
the
Head
of
them
,
are
routed
and
crushed
to
pieces
:
For
it
was
he
,
as
I
take
it
,
that
Sertorius
beat
in
Spain
,
with
those
brave
Arms
;
which
also
serv'd
Eumenes
against
Antigonus
,
and
Surena
against
Crassus
:
Virg.
Geor
.
lib.
4.
Hi
motus
animorum
,
atque
haec
certamina
tanta
Pulveris
exigui
jactu
compressa
quiescent
.
This
mighty
Anger
,
and
these
furious
Blows
,
A
handful
of
Dust
thrown
,
will
soon
compose
.
Let
us
but
slip
our
Flies
after
them
,
and
they
will
have
the
Force
and
Courage
to
defeat
them
.
Of
fresh
Memory
the
Portuguese
having
beseig'd
the
City
of
Tamly
in
the
Territory
of
Xiatine
,
the
Inhabitants
of
the
place
brought
a
great
many
Hives
,
The
Seige
of
Tamly
rais'd
by
Bees
.
of
which
are
great
plenty
in
that
place
,
upon
the
Wall
;
and
with
Fire
drove
the
Bees
so
furiously
upon
the
Enemy
,
that
they
gave
over
the
Enterprize
,
and
truss'd
up
their
Baggage
,
being
not
able
to
stand
their
Attacks
,
and
endure
their
Stings
.
And
so
their
City
,
by
this
new
sort
of
relief
,
was
freed
from
the
Danger
,
with
so
wonderful
a
Fortune
,
that
at
their
return
from
the
Pursuit
,
they
found
they
had
not
lost
so
much
as
one
Man
.
The
Souls
of
Emperours
and
Coblers
are
cast
in
the
same
Mould
.
The
weight
and
importance
of
the
Actions
of
Princes
consider'd
,
we
persuade
our selves
that
they
must
be
produced
by
some
as
weighty
and
important
Causes
:
But
we
are
deceiv'd
,
for
they
are
pushed
on
,
and
pull'd
back
in
their
Motions
,
by
the
same
Springs
,
that
we
are
in
our
little
Undertakings
.
The
same
reason
that
makes
us
wrangle
with
a
Neighbour
,
causes
a
War
betwixt
Princes
;
the
same
reason
that
makes
us
whip
a
Lacquay
,
falling
into
the
Hands
of
a
King
,
makes
him
ruin
a
whole
Province
.
They
are
as
prompt
,
and
as
easily
mov'd
as
we
,
but
they
are
able
to
do
more
Mischief
.
In
a
Gnat
and
an
Elephant
the
Passion
is
the
same
.
As
to
what
concerns
Fidelity
,
there
is
no
Animal
in
the
World
so
treacherous
as
a
Man
.
Our
Histories
have
recorded
the
violent
Pursuits
that
Dogs
have
made
after
the
Murtherers
of
their
Masters
.
Dogs
revenge
the
Death
of
their
Masters
.
King
Pyrrhus
observing
a
Dog
that
watch'd
a
dead
Man's
Body
,
and
understanding
that
he
had
for
three
days
together
performed
that
Office
,
commanded
that
the
Body
should
be
buried
,
and
took
the
Dog
along
with
him
.
One
day
as
he
was
at
a
general
Muster
of
his
Army
,
this
Dog
was
aware
of
his
Masters
Murtherers
,
and
with
great
Barking
,
and
extream
signs
of
Anger
,
flew
upon
them
,
by
this
first
Accusation
,
awaking
the
Revenge
of
this
Murther
,
which
was
soon
after
perfected
by
Form
of
Justice
.
As
much
was
done
by
the
Dog
of
the
wise
Hesiod
,
who
convinced
the
Sons
of
Ganister
of
Naupactus
of
the
Murther
committed
in
the
person
of
his
Master
.
Another
Dog
being
to
guard
a
Temple
at
Athens
,
having
spied
a
Sacrilegious
Thief
,
who
carried
away
the
fairest
Jewels
,
The
Fidelity
of
a
Dog
in
persuing
a
Sacrilegious
person
.
fell
to
barking
at
him
with
all
the
force
he
had
;
But
the
Warders
not
awaking
at
the
Noise
,
he
followed
him
,
and
,
day
being
broke
,
kept
off
at
a
farther
distance
,
without
losing
sight
of
him
;
if
he
offer'd
him
any
thing
to
eat
,
would
not
take
it
,
but
would
wag
his
Tail
at
all
the
Passengers
he
met
,
and
took
whatever
they
gave
him
at
their
hands
;
and
if
the
Thief
laid
down
to
sleep
,
he
likewise
stayed
upon
the
place
.
The
News
of
this
Dog
being
come
to
the
Warders
of
this
Church
,
they
put
themselves
upon
the
pursuit
,
inquiring
of
the
Colour
of
the
Dog
,
and
at
last
found
him
in
the
City
of
Cromyon
,
and
the
Thief
also
whom
they
brought
back
to
Athens
,
where
he
had
his
reward
:
And
where
the
Judges
,
taking
Cognizance
of
the
good
Office
,
order'd
a
certain
Measure
of
Corn
for
the
Dog
's
daily
Sustenance
,
at
the
Publick
Charge
,
and
the
Priest's
to
take
care
in
it
.
Plutarch
delivers
this
Story
for
a
most
certain
truth
,
and
that
hapned
in
the
Age
wherein
he
liv'd
.
As
to
Gratitude
(
for
I
doubt
,
we
had
need
bring
this
word
into
a
little
greater
repute
)
this
one
example
,
which
Appion
reports
himself
to
have
been
an
Eye-witness
of
,
The
Gratitude
of
a
Lyon
towards
a
Slave
.
shall
suffice
.
One
day
(
says
he
)
that
at
Rome
they
entertain'd
the
people
with
the
pleasure
of
the
fighting
of
several
strange
Beasts
,
and
principally
of
Lyons
of
an
unusual
size
;
there
was
one
amongst
the
rest
,
who
,
by
his
furious
Deportment
,
by
the
strength
and
largeness
of
his
Limbs
,
and
by
his
loud
and
dreadful
Roaring
,
attracted
the
Eyes
of
all
the
Spectators
.
Amongst
other
Slaves
,
that
were
presented
to
the
people
in
this
Combat
of
Beasts
,
there
was
one
Androdus
of
Dacia
,
belonging
to
a
Roman
Lord
of
Consular
Dignity
.
This
Lyon
having
seen
him
at
distance
,
first
made
a
sudden
stop
,
as
it
were
,
in
a
wondring
posture
,
and
then
softly
approached
nearer
in
a
gentle
and
peaceable
manner
,
as
if
it
were
to
enter
into
acquaintance
with
him
.
This
being
done
,
and
being
now
assured
of
what
he
sought
for
,
he
began
to
wag
his
Tail
,
as
Dogs
do
when
they
flatter
their
Masters
,
and
to
kiss
and
lick
the
Hands
and
Thighs
of
the
poor
Wretch
,
who
was
besides
himself
,
and
almost
dead
with
fear
.
Androdus
being
by
this
kindness
of
the
Lyon
,
a
little
come
to
himself
,
and
having
taken
so
much
heart
,
as
to
consider
and
know
him
;
it
was
a
singular
Pleasure
to
see
the
Joy
and
Caresses
that
passed
betwixt
them
.
At
which
,
the
people
breaking
into
loud
Acclamations
of
Joy
,
the
Emperour
caus'd
the
Slave
to
be
call'd
,
to
know
from
him
the
cause
of
so
strange
an
Event
;
who
,
thereupon
told
him
a
new
and
a
very
strange
Story
:
My
Master
(
said
he
)
being
Proconsul
in
Africk
,
I
was
constrained
by
his
Severity
and
cruel
Usage
,
being
daily
beaten
,
to
steal
from
him
,
and
to
run
away
.
And
to
hide
my self
securely
from
a
person
of
so
great
Authority
in
the
Province
,
I
thought
it
my
best
way
to
fly
to
the
Solitudes
,
Sands
,
and
uninhabitable
parts
of
that
Country
,
resolv'd
,
that
in
case
the
means
of
supporting
Life
should
chance
to
fail
me
,
to
make
some
shift
or
other
to
kill
my self
.
The
Sun
being
excessively
hot
at
Noon
,
and
the
Heat
intolerable
,
I
accidentally
found
a
private
and
almost
inaccessible
Cave
,
and
went
into
it
.
Soon
after
there
came
in
to
me
this
Lyon
with
one
Foot
wounded
and
bloody
;
complaining
and
groaning
with
the
Pain
he
indur'd
:
At
his
coming
I
was
exceedingly
afraid
,
but
he
having
espied
me
hid
in
a
corner
of
his
Den
,
came
gently
to
me
,
holding
out
,
and
shewing
me
his
wounded
Foot
,
as
if
he
demanded
my
assistance
in
his
distress
.
I
then
drew
out
a
great
Splinter
he
had
got
there
,
and
growing
a
little
more
familiar
with
him
,
squeezing
the
Wound
,
thrust
out
the
Dirt
and
Gravel
was
got
into
it
,
wiped
and
cleansed
it
the
best
I
could
:
He
finding
himself
something
better
,
and
much
easied
of
his
Pain
,
laid
him
down
to
repose
,
and
presently
fell
asleep
with
his
Foot
in
my
hand
.
From
that
time
forward
he
and
I
lived
together
in
this
Cave
three
whole
years
,
upon
one
and
the
same
Diet
;
for
of
the
Beasts
that
he
kill'd
in
hunting
,
he
always
brought
me
the
best
pieces
,
which
I
roasted
in
the
Sun
for
want
of
Fire
,
and
so
eat
it
.
At
last
growing
weary
of
this
wild
and
brutish
Life
,
the
Lyon
being
one
day
gone
abroad
to
hunt
for
our
ordinary
Provision
,
I
escaped
from
thence
,
and
the
third
day
after
was
taken
by
the
Souldiers
,
who
brought
me
from
Africk
to
this
City
to
my
Master
,
who
presently
condemn'd
me
to
dye
,
and
to
be
thus
expos'd
to
the
wild
Beasts
.
Now
by
what
I
see
,
I
perceive
that
this
Lyon
was
also
taken
soon
after
,
who
would
now
have
recompensed
me
for
the
Benefit
and
Cure
that
he
receiv'd
at
my
hands
.
This
is
the
Story
that
Androdus
told
the
Emperour
,
which
he
also
conveyed
from
hand
to
hand
to
the
people
:
Wherefore
at
the
general
Request
,
he
was
absolved
from
his
Sentence
,
and
set
at
liberty
;
and
the
Lyon
was
by
order
of
the
people
,
presented
to
him
.
We
afterwards
saw
(
says
Appion
)
Androdus
leading
this
Lyon
,
in
nothing
but
a
small
Leash
,
from
Tavern
to
Tavern
at
Rome
,
and
receiving
what
Money
every
body
would
give
him
,
the
Lyon
being
so
gentle
,
as
to
suffer
himself
to
be
covered
with
the
Flowers
that
the
People
threw
upon
him
,
Weeping
of
Beasts
for
the
loss
of
those
we
love
.
every
one
that
met
him
,
saying
,
There
goes
the
Lyon
that
entertain'd
the
Man
,
there
goes
the
Man
that
cur'd
the
Lyon
.
We
oft
lament
the
loss
of
the
Beasts
we
love
,
and
so
do
they
the
loss
of
us
.
Virg.
Eneid
.
lib.
11.
Post
bellator
equus
,
positis
insignibus
,
Aethon
It
lacrymans
,
guttisque
humectat
grandibus
ora
.
—
The
Triumph
more
to
Grace
,
Aethon
his
Horse
of
War
,
came
next
in
place
,
Who
of
his
Trappings
stript
,
shew'd
such
regret
,
That
with
large
Tears
his
hairy
Cheeks
were
wet
.
As
some
Nations
have
their
Wives
in
Common
,
and
some
others
have
every
one
his
own
:
Is
not
the
same
evident
amongst
Beasts
,
and
Marriages
better
kept
than
ours
?
As
to
the
Society
,
and
Confederation
they
make
amongst
themselves
,
to
league
themselves
together
,
and
to
give
one
another
mutual
Assistance
:
Society
amongst
Beasts
.
Is
it
not
manifest
,
that
Oxen
,
Hogs
,
and
other
Animals
,
at
the
Cry
of
any
of
their
Kind
,
that
we
offend
,
all
the
Heard
run
to
his
Ayde
,
and
embody
for
his
Defence
?
A
Fish
that
chews
.
The
Fish
Scarus
,
when
he
has
swallowed
the
Anglers
Hook
,
his
Fellows
all
crowd
about
him
,
and
gnaw
the
Line
in
peices
;
and
if
by
chance
,
one
be
got
into
the
Leap
,
or
Whele
,
the
others
present
him
their
Tayls
on
the
out
side
,
which
he
holding
fast
with
his
Teeth
,
they
after
that
manner
disengage
,
and
draw
him
out
.
Mullets
,
when
one
of
their
Companions
is
engaged
,
cross
the
Line
over
their
back
,
and
with
a
Fin
they
have
there
,
indented
like
a
Saw
,
cut
and
saw
it
asunder
.
As
to
the
particular
Offices
that
we
receive
from
one
another
,
for
the
Service
of
Life
,
there
are
several
like
Examples
amongst
them
.
'T
is
said
,
that
the
Whale
never
moves
,
that
she
has
not
always
before
her
a
little
Fish
,
like
the
See-Gudgion
,
for
this
reason
call'd
the
Guide-Fish
;
whom
the
Whale
Follows
,
suffering
himself
to
be
led
,
and
turn'd
with
as
great
Facility
,
as
the
Stern
guides
the
Ship
:
In
Recompence
of
which
Service
also
,
whereas
all
other
things
,
whether
Beast
,
or
Vessel
,
that
enters
into
the
dreadful
Gulf
of
this
Monsters
Mouth
,
is
immediately
lost
,
and
swallowed
up
,
this
little
Fish
retires
into
it
in
great
Security
,
and
there
sleeps
,
during
which
,
the
Whale
never
stirs
:
But
so
soon
as
ever
it
goes
out
,
he
immediately
follows
:
and
if
by
accident
he
loses
the
sight
of
his
little
Guide
,
he
goes
wandring
here
,
and
there
,
and
strikes
his
Sides
against
the
Rocks
,
like
a
Ship
that
has
lost
her
Rudder
:
Which
Plutarch
affirms
to
have
seen
in
the
Island
of
Anticyra
.
There
is
a
like
Society
betwixt
the
little
Bird
call'd
a
Wren
,
and
the
Crocodile
;
the
Wren
serves
for
a
Centinel
over
this
great
Animal
:
And
if
the
Ichneumon
,
his
mortal
Enemy
,
approach
to
fight
him
,
this
little
Bird
,
for
fear
lest
he
should
surprize
him
a
sleep
,
both
with
his
Voice
,
and
Bill
,
rouses
him
,
and
gives
him
notice
of
his
Danger
.
He
feeds
of
this
Monsters
Leavings
,
who
receives
him
familiarly
into
his
Mouth
,
suffering
him
to
pick
in
his
Jaws
,
and
betwixt
his
Teeth
,
and
thence
to
pick
out
the
Bits
of
Flesh
that
remain
,
and
when
he
has
a
mind
to
shut
his
Mouth
,
he
first
gives
the
Bird
warning
to
go
out
,
by
closing
it
by
little
and
little
,
without
bruising
,
or
doing
it
any
harm
at
all
.
The
Shell-Fish
,
call'd
a
Naker
,
lives
also
with
the
Shrimp
in
the
same
Intelligence
;
a
little
sort
of
Animal
,
of
the
Lobster
kind
,
serving
him
in
the
Nature
of
a
Porter
,
sitting
at
the
opening
of
the
Shell
,
which
the
Naker
keeps
always
gaping
and
open
,
till
the
Shrimp
sees
some
little
Fish
,
proper
for
their
Prey
,
within
the
hollow
of
the
Shell
,
for
then
she
enters
too
,
and
pinches
the
Naker
so
to
the
Quick
,
that
she
is
forc'd
to
close
her
Shell
,
where
they
two
together
devour
the
Prey
they
have
trapt
in
their
Fort.
In
the
manner
of
living
of
the
Tunnies
,
we
observe
a
singular
Knowledge
of
the
three
parts
of
Mathematicks
.
As
to
Astrologie
,
they
teach
it
Men
,
for
they
stay
in
the
Place
where
they
are
surpriz'd
by
the
Brumal
Solstice
,
and
never
stir
from
thence
till
the
next
Equinox
:
For
which
Reason
,
Aristotle
himself
attributes
to
them
this
Science
.
As
to
Geometrie
and
Arithmetick
,
they
always
form
their
Body
in
the
Figure
of
a
Cube
,
every
way
Square
,
and
make
up
the
Body
of
a
Battalion
,
solid
,
close
,
and
environ'd
round
with
six
equal
Sides
:
So
that
swimming
in
this
square
Order
,
as
large
behind
,
as
before
;
whoever
in
seeing
them
can
count
one
Rank
,
may
easily
number
the
whole
Troop
,
by
reason
that
the
Depth
is
equal
to
the
Breadth
,
and
the
Breadth
to
the
Length
.
As
to
Magnanimity
,
it
will
be
hard
to
give
a
better
Instance
of
that
,
Magnanimity
of
an
Indian
Dog
.
than
in
the
Example
of
the
great
Dog
,
sent
to
Alexander
the
Great
,
from
the
Indies
:
They
first
brought
him
a
Stag
to
Encounter
,
next
a
Boar
,
and
after
that
a
Bear
,
all
which
he
slighted
,
and
disdain'd
to
stir
from
his
place
;
but
when
he
saw
a
Lyon
,
he
then
immediately
rous'd
himself
;
evidently
manifesting
,
that
he
declar'd
that
alone
,
worthy
to
enter
the
Lists
with
him
.
As
to
what
concerns
Repentance
,
and
the
acknowledgment
of
Faults
,
't
is
reported
of
an
Elephant
,
that
having
,
Repentance
of
an
Elephant
.
in
the
impetuosity
of
his
Rage
,
kill'd
his
Reeper
,
he
fell
into
so
extream
a
Sorrow
,
that
he
would
never
after
Eat
,
but
starv'd
himself
to
Death
.
And
as
to
Clemency
,
't
is
said
of
a
Tiger
,
the
most
inhuman
of
all
Beasts
;
that
a
Kid
having
been
put
in
to
him
,
he
suffered
two
days
Hunger
rather
than
hurt
it
,
and
the
third
,
broke
the
Grate
he
was
shut
up
in
,
to
go
seek
elswhere
for
Prey
,
so
unwilling
he
was
to
fall
upon
the
Kid
,
his
Familiar
,
and
his
Guest
.
And
as
to
the
Laws
of
Familiarity
and
Agreement
,
form'd
by
Conversation
,
it
ordinarily
happens
,
that
we
bring
up
Cats
,
Dogs
,
and
Hares
,
tame
together
:
But
that
which
Seamen
experimently
know
,
and
particularly
in
the
Cilician
Sea
,
of
the
Quality
of
the
Halcyons
,
Marvellous
condition
of
the
Halcyons
.
does
surpass
all
human
Thought
.
Of
what
kind
of
Animal
has
Nature
ever
so
much
honour'd
the
Sitting
,
Enlivening
,
and
Disclosing
?
The
Poets
indeed
say
,
that
one
only
I
'll
of
Delos
,
that
before
was
a
floating
Island
,
was
fix'd
for
the
Service
of
Latona's
lying
in
;
but
God
has
order'd
that
the
whole
Ocean
should
be
stay'd
,
made
Stable
and
smooth'd
without
Waves
,
without
Winds
,
or
Rain
,
whil'st
the
Halcyon
broods
upon
her
Young
,
which
is
just
about
the
Solstice
,
the
shortest
day
of
the
Year
;
so
that
by
her
Privilege
,
we
have
seaven
Days
and
seven
Nights
,
in
the
very
heart
of
Winter
,
wherein
we
may
sayl
without
Danger
.
Their
Females
never
have
to
do
with
any
other
Male
,
but
their
own
,
whom
they
always
serve
,
and
assist
,
without
ever
forsaking
him
all
their
Lives
:
If
he
happen
to
be
weak
,
and
broaken
with
Age
,
they
take
him
upon
their
Shoulders
,
carry
him
from
place
to
place
;
and
serve
him
to
Death
.
But
the
most
Inquisitive
into
the
Secrets
of
Nature
,
could
never
yet
arrive
at
the
Knowledg
of
the
wonderful
Fabrick
,
and
Architecture
wherewith
the
Halcyon
builds
her
Nest
for
his
little
ones
,
nor
guess
at
the
matter
.
The
structure
of
their
Nests
,
and
the
matter
whereof
they
are
built
.
Plutarch
,
who
has
seen
,
and
handled
many
of
them
,
thinks
it
is
the
Bones
of
some
Fish
,
which
she
joines
and
binds
together
,
interlacing
them
some
lengthwise
,
and
others
across
,
and
adding
Ribs
,
and
Hoopes
in
such
manner
,
that
she
formes
at
last
a
round
Vessel
fit
to
Launch
,
which
being
done
,
and
the
Building
finished
,
she
carries
it
to
the
Wash
of
the
Beach
,
where
the
Sea
beating
gently
against
it
,
shews
her
where
she
is
to
mend
what
is
not
well
jointed
and
knit
,
and
where
better
to
Fortify
the
Seams
that
are
leaky
,
and
that
open
at
the
beating
of
the
Waves
;
and
on
the
contrary
,
what
is
well
built
,
and
has
had
the
due
finishing
,
the
beating
of
the
Waves
do
so
close
,
and
bind
together
,
that
it
is
not
to
be
broken
,
or
crack'd
,
by
Blows
either
of
Stone
,
or
Iron
,
without
very
much
ado
.
And
that
which
is
more
to
be
admired
,
is
the
Proportion
and
Figure
of
the
Cavity
within
,
which
is
compos'd
,
and
proportioned
after
such
a
manner
,
as
not
possible
to
receive
,
or
admit
any
other
thing
,
than
the
Bird
that
built
it
:
For
to
any
thing
else
,
it
is
so
impenetrable
,
close
,
and
shut
,
that
nothing
can
enter
,
not
so
much
as
the
Water
of
the
Sea
.
See
here
a
very
clear
Description
of
this
Building
,
and
borrowed
from
a
very
good
Hand
;
and
yet
,
methinks
,
it
does
not
give
us
sufficient
Light
into
the
Difficulty
of
this
Architecture
.
Now
from
what
Vanity
can
it
proceed
,
to
Despise
and
disdainfully
to
Interpret
Effects
,
that
we
can
neither
imitate
,
nor
comprehend
?
To
pursue
a
little
further
this
Equality
,
and
Correspondence
betwixt
us
,
and
Beasts
;
the
Privilege
our
Soul
so
much
glorifies
herself
upon
,
of
bringing
all
things
she
conceives
to
her
own
Law
,
of
stripping
all
things
that
come
to
her
,
of
their
mortal
and
corporal
Qualities
,
of
ordering
and
placing
things
she
conceives
worthy
her
taking
notice
of
,
stripping
and
devesting
them
of
their
corruptible
Qualities
,
and
making
them
to
lay
aside
Length
,
Breadth
,
Depth
,
Weight
,
Colour
,
Smell
,
Roughness
,
Smoothness
,
Hardness
,
Softness
,
and
all
sensible
Accidents
,
and
mean
and
superfluous
Vestments
,
to
accommodate
them
to
her
own
immortal
,
and
spiritual
Condition
:
As
Rome
and
Paris
,
for
Example
,
that
I
have
in
my
Fancy
.
Paris
that
I
imagine
,
I
imagine
,
and
conceive
it
,
without
Greatness
,
and
without
Place
,
without
Stone
,
without
Plaister
,
and
without
Wood
:
This
very
same
Priviledge
,
I
say
,
seems
to
be
evidently
in
Beasts
:
For
a
Courser
accustom'd
to
the
Danger
of
Trumpets
,
the
Rattle
of
Musket-Shot
,
and
the
Bustle
of
Battles
,
which
we
see
start
and
tremble
in
his
Sleep
,
and
stretch'd
upon
his
Litter
as
if
he
were
in
Fight
;
it
is
most
certain
,
that
he
conceives
in
his
Soul
the
beat
of
Drum
without
Noise
,
and
an
Army
without
Armes
,
and
without
Body
.
Lucret.
l.
4.
Quippe
videbis
equos
fortes
,
cum
membra
jacebunt
In
somnis
,
sudare
tamen
,
spiraréque
saepe
,
Et
quasi
de
Palma
summas
contendere
vires
.
You
shall
see
manag'd
Horses
in
their
Sleep
,
Sweat
,
Snort
,
Start
,
Tremble
,
and
a
Clutter
keep
,
As
if
with
all
their
Force
they
striving
were
,
The
Victors
Palm
proudly
away
to
bear
.
The
Hare
,
that
a
Grayhound
imagines
in
his
Sleep
,
after
which
we
see
him
pant
so
whilest
he
sleeps
,
stretch
out
his
Tail
,
shake
his
Legs
,
and
perfectly
represent
all
the
Motions
of
a
Course
,
is
a
Hare
without
Wool
,
and
without
Bones
.
Venantúmque
canes
in
molli
saepe
quiete
The
Bandogs
,
that
we
often
observe
to
snarle
in
their
Dreams
,
and
afterwards
bark
out
,
and
start
up
on
a
suddain
,
as
if
they
perceiv'd
some
Stranger
at
hand
.
This
Stranger
that
the
Soul
discerns
,
is
a
spiritual
Man
,
and
Imperceptible
,
without
Dimension
,
without
Colour
,
and
without
Being
.
Consueta
domi
catulorum
blanda
propago
Degere
,
As
to
the
Beauty
of
the
Body
,
before
I
proceed
any
further
,
I
should
know
whether
,
or
no
,
we
are
agreed
about
the
Description
:
'T
is
likely
we
do
not
well
know
what
Beauty
is
in
Nature
;
and
in
general
,
since
to
our
own
human
Beauty
we
give
so
many
diverse
Formes
;
of
which
,
were
there
any
natural
Rule
,
and
Prescription
,
we
should
know
it
in
common
,
as
the
Heat
of
the
Fire
.
But
we
fancy
the
Forms
according
to
our
own
Appetite
,
and
Liking
.
Indians
paint
it
black
and
tawny
,
with
great
swell'd
Lips
,
Beauty
of
the
Indians
.
great
and
flat
Noses
,
and
load
the
Cartilage
betwixt
the
Nostrils
with
great
Rings
of
Gold
,
to
make
it
hang
down
to
the
Mouth
;
as
also
the
neather
Lip
with
great
Circles
,
enrich'd
with
Stones
,
that
weigh
them
down
to
fall
upon
the
Chin
,
it
being
with
them
a
singular
Grace
to
shew
their
Teeth
,
even
below
the
Roots
.
In
Peru
,
the
greatest
Ears
are
the
most
Beautiful
,
which
they
stretch
out
as
far
as
they
can
by
Art
.
And
a
Man
now
living
says
,
that
he
has
seen
in
an
Eastern
Nation
,
this
care
of
enlarging
them
in
so
great
Repute
,
and
the
Ear
loaden
with
so
ponderous
Jewels
,
that
he
did
with
great
ease
,
put
his
Arme
,
Sleeve
,
and
all
,
thorough
the
hole
of
an
Ear.
There
are
elsewhere
Nations
,
that
take
great
care
to
black
their
Teeth
,
and
hate
to
see
them
white
;
White
Teeth
despis'd
.
and
others
that
paint
them
re●
▪
The
Women
are
reputed
more
Beautiful
,
not
only
in
Biscay
,
but
elsewhere
,
for
having
their
Heads
shav'd
:
And
which
is
more
,
in
certain
frozen
Countries
,
as
Pliny
reports
.
The
Mexicans
esteem
a
low
Forehead
a
great
Beauty
,
and
tho
they
shave
all
other
Parts
,
they
nourish
Hair
on
the
Forehead
,
and
increase
it
by
Art
;
and
have
great
Breasts
in
so
great
Reputation
,
that
they
affect
to
give
their
Children
suck
over
their
Shoulders
.
We
should
paint
Deformity
so
.
The
Italians
fashion
it
Gross
and
Massy
:
The
Spaniards
,
Gaunt
and
Slender
;
and
amongst
us
,
one
has
made
it
White
,
another
Brown
:
One
Soft
and
Delicate
;
another
Strong
and
Vigorous
:
One
will
have
his
Mistress
Soft
and
Gentle
;
others
Scornful
and
Proud
.
Just
as
the
Preference
in
Beauty
,
that
Plato
attributes
to
the
spherical
Figure
,
the
Epicureans
give
rather
to
the
Pyramidal
,
or
Square
;
and
cannot
swallow
a
God
in
the
form
of
a
Bowl
.
But
be
it
how
it
will
,
Nature
has
no
more
privileg'd
us
in
this
from
these
common
Laws
,
than
in
the
rest
.
And
if
we
will
judg
our selves
aright
,
we
shall
find
,
that
if
there
be
some
Animals
less
favoured
in
this
,
than
we
;
there
are
others
,
and
in
great
number
,
that
are
more
.
A
multis
animalibus
decore
vincimur
;
Prondque
cum
spectent
animalia
caetera
terram
,
Ovid.
Met.
lib.
2.
Os
homini
sublime
dedit
,
caelumque
videre
Jussit
,
&
erectos
ad
sydera
tollere
vultus
.
And
whereas
other
Animals
do
bow
,
Their
prone
abjected
Looks
to
Earth
below
,
He
gave
Men
Looks
erected
,
to
behold
The
Heavenly
Arch
studded
with
Stars
of
Gold
.
is
truly
Poetical
:
For
there
are
several
little
Beasts
,
who
have
their
Sight
absolutely
turn'd
towards
Heaven
;
and
I
find
the
Countenances
of
Camels
,
and
Ostriges
,
much
higher
rais'd
,
and
more
erect
than
ours
.
What
Animals
have
not
their
Faces
above
,
and
not
before
,
and
do
not
look
opposite
as
we
do
:
And
that
do
not
in
their
natural
Posture
discover
as
much
of
Heaven
and
Earth
,
as
Man
?
And
what
Qualities
of
our
bodily
Constitution
in
Plato
and
Cicero
,
may
not
indifferently
serve
a
thousand
sorts
of
Beasts
?
Those
that
most
resemble
us
,
are
the
most
Despicable
,
and
deform'd
of
all
the
Heard
:
For
those
in
outward
appearance
and
forme
of
Visage
,
are
Baboones
and
Monkies
:
Simia
quàm
similis
,
turpissima
bestia
nobis
?
How
like
to
Man
in
Visage
,
and
in
Shape
,
de
Nat.
Deor.
lib.
1.
ex
Ennio
.
Is
,
of
all
Beasts
the
most
deform'd
,
the
Ape
?
For
the
Internal
,
and
Vital
Parts
,
the
Hog
.
In
earnest
,
when
I
imagine
Man
stark
naked
,
(
even
in
that
Sex
,
that
seems
to
have
the
greatest
share
of
Beauty
)
his
Defects
,
natural
Subjection
,
and
Imperfections
,
I
find
that
we
have
more
reason
than
any
other
Animal
,
to
cover
our selves
;
are
to
be
excus'd
for
borrowing
of
those
,
that
Nature
has
in
this
been
kinder
,
than
to
us
,
to
trick
our selves
with
their
Beauties
,
and
hide
our selves
under
their
Spoils
,
their
Wool
,
Feathers
,
Hair
,
and
Silk
.
Let
us
observe
as
to
the
rest
,
that
Man
is
the
sole
Animal
,
whose
Nudities
offend
his
own
Companions
,
and
the
only
one
,
who
in
his
natural
Actions
withdraws
,
and
hides
himself
from
his
own
Kind
.
And
really
,
't
is
also
an
Effect
worth
Consideration
,
that
they
,
who
are
Masters
in
the
Trade
,
prescribe
as
a
Remedy
for
amorous
Passions
,
the
full
,
and
free
View
of
the
Body
a
Man
desires
,
so
that
to
cool
the
Ardour
,
there
needs
no
more
,
but
at
liberty
to
see
,
and
contemplate
the
Parts
he
loves
.
Ovid.
de
Rem
.
Amor.
l.
2.
Ille
quòd
obscaenas
in
aperto
corpore
partes
Viderat
,
in
cursu
qui
fuit
,
haesit
amor
.
The
Loves
that's
tilting
,
when
those
Parts
appear
Open
to
View
,
flags
in
the
hot
Carreer
.
And
altho
this
Receipt
may
peradventure
proceed
from
a
nice
and
cold
Humor
:
It
is
notwithstanding
,
a
very
great
sign
of
our
want
of
Strength
and
Mettle
,
that
Use
and
Acquaintance
should
make
us
disgust
one
another
.
It
is
not
Modesty
so
much
as
Cunning
and
Prudence
,
that
makes
our
Ladies
so
Circumspect
,
to
refuse
us
Admittance
into
their
Cabinets
,
before
they
are
painted
and
trickt
up
for
the
publick
View
.
Nec
Veneres
nostras
hoc
fallit
,
quò
magis
ipsae
Omnia
summopere
hos
vitae
post
scenta
celant
,
Quos
retinere
volunt
adstrictoque
esse
in
amore
.
Of
this
,
our
Ladies
are
full
well
aware
,
Which
makes
them
with
such
Privacy
and
Care
,
Behind
the
Scene
all
those
Defects
remove
,
Should
check
the
Flame
of
those
,
they
most
do
love
.
Whereas
in
several
Animals
there
is
nothing
that
we
do
not
love
,
and
that
does
not
please
our
Sences
:
So
that
from
their
very
Excrements
,
we
do
not
only
extract
wherewith
to
heighten
our
Sawces
;
but
also
our
richest
Ornaments
and
Perfumes
.
This
Discourse
reflects
upon
none
,
but
the
ordinary
sort
of
Women
,
and
is
not
so
Sacrilegious
,
as
to
comprehend
those
Divine
,
Supernatural
and
extraordinary
Beauties
,
which
we
see
shine
amongst
us
,
like
Stars
under
a
Corporeal
and
Terrestial
Vayle
.
As
to
the
rest
,
the
very
Share
that
we
allow
to
Beasts
,
of
the
bounty
of
Nature
,
by
our
own
Confession
,
is
very
much
to
their
Advantage
.
We
attribute
to
our selves
imaginary
and
fantastick
Goods
,
future
and
absent
Goods
,
for
which
human
Capacity
cannot
of
her self
be
Responsible
:
Or
Goods
,
that
we
falsly
attribute
to
our selves
by
the
Licence
of
Opinion
,
as
Reason
,
Knowledg
,
and
Honor
:
And
leave
to
them
for
their
Divident
,
Essential
,
Maniable
,
and
Palpable
Goods
,
as
Peace
,
Repose
,
Security
,
Innocence
,
and
Health
:
Health
,
I
say
,
the
fairest
and
richest
Present
that
Nature
can
make
us
.
Health
the
best
and
richest
Gift
of
Nature
.
Insomuch
that
the
Philosopher
,
even
the
Stoick
,
is
so
bold
as
to
say
,
that
Heraclytus
and
Pherecides
,
could
they
have
truck'd
their
Wisdom
for
Health
,
and
have
deliver'd
themselves
,
the
one
of
his
Dropsie
,
and
the
other
of
the
lowsy
Disease
that
tormented
him
by
the
bargain
,
they
had
done
well
.
By
which
they
set
a
greater
Value
upon
Wisdom
,
comparing
and
putting
it
in
the
Ballance
with
Health
,
than
they
do
in
this
other
Proposition
,
which
is
also
theirs
.
They
say
,
that
if
Circe
had
presented
Vlysses
with
two
Potions
,
's
two
Potions
.
the
one
to
make
a
Fool
become
a
Wise-Man
,
and
the
other
to
make
a
Wise-Man
become
a
Fool
,
that
Vlysses
ought
rather
to
have
chosen
the
last
,
than
to
consent
that
Circe
had
chang'd
his
human
Figure
into
that
of
a
Beast
:
And
say
that
Wisdom
it self
would
have
spoke
to
him
after
this
manner
.
Forsake
me
,
let
me
alone
,
rather
than
lodg
me
under
the
Body
and
Figure
of
an
Ass.
How
?
The
Philosophers
then
will
abandon
this
great
and
divine
Wisdom
,
for
this
corporal
and
terrestrial
Covering
?
It
is
than
no
more
by
Reason
,
by
Discourse
,
and
by
the
Soul
,
that
we
excel
Beasts
:
'T
is
by
our
Beauty
,
our
fair
Complexion
,
and
our
fine
symmetry
of
Parts
,
for
which
we
must
quit
our
Intelligence
,
our
Prudence
,
and
all
the
rest
.
Well
,
I
accept
this
natural
and
free
Confession
:
Certainly
they
knew
,
that
those
Parts
upon
which
we
so
much
value
our selves
,
are
no
other
than
meer
Fancy
.
If
Beasts
then
had
all
the
Virtue
,
Knowledg
,
Wisdom
and
Stoical
Perfection
;
they
would
still
be
Beasts
,
and
would
not
be
comparable
to
Man
,
Miserable
,
Wicked
,
and
a
Madman
.
For
,
in
fine
,
whatever
is
not
as
we
are
,
is
nothing
considerable
:
And
God
,
to
procure
himself
an
Esteem
amongst
us
,
must
put
himself
into
that
Shape
,
as
we
shall
shew
anon
.
By
which
it
does
appear
,
that
it
is
not
upon
any
true
ground
of
Reason
,
but
by
a
foolish
Pride
and
vain
Opinion
,
that
we
prefer
our selves
before
other
Animals
,
and
separate
our selves
from
their
Society
and
Condition
.
But
,
to
return
,
to
what
I
was
upon
before
,
we
have
for
our
part
,
Inconstancy
,
Irresolution
,
Incercitude
,
Sorrow
,
Superstition
,
Solicitude
of
things
to
come
,
even
after
we
shall
be
no
more
,
Ambition
,
Avarice
,
Jealousy
,
Envy
,
Irregular
,
Frantick
and
Untam'd
Appetites
,
War
,
Lying
,
Disloyalty
,
Detraction
and
Curiosity
.
Doubtless
,
we
have
strangely
overpay'd
this
Fine
,
upon
which
we
so
much
glorify
our selves
,
and
this
Capacity
of
Judging
and
Knowing
,
if
we
have
bought
it
at
the
Price
of
this
infinite
number
of
Passions
,
to
which
we
are
eternally
subject
.
Unless
we
shall
yet
think
fit
,
as
Socrates
does
,
to
add
to
the
Counterpoise
,
that
notable
Prerogative
above
Beasts
,
that
whereas
Nature
has
prescrib'd
them
certain
Seasons
and
Limits
for
the
Delights
of
Venus
,
she
has
given
us
the
Reins
at
all
Hours
,
and
all
Seasons
.
Vt
vinum
aegrotis
quia
prodest
rarò
,
nocet
saepissime
,
melius
est
non
adhibere
omnino
,
quàm
,
de
Nat.
Deor.
l.
3.
simile
.
spe
dubiae
salutis
in
apertam
perniciem
incurrere
:
Sic
haud
scio
,
an
melius
fuerit
humano
generi
motum
istum
celerem
,
cogitationis
acumen
,
solertiam
,
quam
rationem
vocamus
,
qoniam
pestifera
sint
multis
,
admodum
paucis
salutaria
,
non
dari
omnimo
,
quàm
tam
munificè
&
tam
largè
dari
.
As
it
falls
out
,
that
Wine
often
hurts
the
Sick
,
and
very
rarely
does
them
good
,
it
is
better
not
to
give
them
any
at
all
,
than
to
run
into
an
apparent
Danger
,
out
of
hope
of
an
incertain
Benefit
:
So
I
know
not
,
whether
it
had
not
been
better
for
Mankind
,
that
this
quick
Motion
,
this
penetrancy
of
Imagination
,
this
Subtlety
,
that
we
call
Reason
,
had
not
been
given
to
Man
at
all
;
considering
how
pestiferous
it
is
to
many
,
and
healthful
but
to
few
,
than
to
have
been
conferr'd
in
so
abundant
manner
,
and
with
so
liberal
a
Hand
.
Of
what
Advantage
can
we
conceive
the
Knowledg
of
so
many
things
was
to
Varro
,
and
Aristotle
?
Did
it
exempt
them
from
human
Inconveniences
?
Were
they
by
it
freed
from
the
Accidents
,
that
ly
heavy
upon
the
Shoulders
of
a
Porter
?
Did
they
extract
from
their
Logick
any
Consolation
for
the
Gout
?
Or
,
for
knowing
that
the
Humour
is
lodged
in
the
Joints
,
did
they
feel
it
the
less
?
Have
they
compounded
with
Death
,
by
knowing
that
some
Nations
rejoice
at
his
Approach
:
Or
with
Cuckoldry
,
by
knowing
,
that
in
some
part
of
the
World
,
Wives
are
in
Common
?
On
the
contrary
;
having
been
reputed
the
greatest
Men
for
Knowledg
,
the
one
amongst
the
Romans
,
and
the
other
amongst
the
Greeks
,
and
in
a
time
when
Learning
did
most
flourish
,
we
have
not
heard
nevertheless
,
that
they
had
any
particular
Excellence
in
their
Lives
:
Nay
,
the
Greek
had
enough
to
do
,
to
clear
himself
from
some
notable
Blemishes
in
his
.
Have
we
observ'd
that
Pleasure
and
Health
have
had
a
better
relish
with
him
that
understands
Astrologie
and
Grammar
,
than
with
others
?
And
Shame
and
Poverty
less
troublesom
to
the
first
,
than
the
last
?
Scilicet
&
morbis
,
&
debilitate
carebis
,
I
have
known
in
my
time
a
hundred
Artizans
,
and
a
hundred
Labourers
wiser
and
more
happy
,
than
the
Rectors
of
the
Vniversity
,
and
whom
I
had
much
rather
have
resembled
.
Learning
methinks
,
has
its
Place
amongst
the
necessary
things
of
Life
,
as
Glory
,
Nobility
,
Dignity
,
or
at
the
most
,
as
Riches
,
and
such
other
Qualities
,
which
indeed
are
useful
to
it
;
but
remotely
,
and
more
by
Opinion
,
than
by
Nature
.
We
stand
very
little
more
in
need
of
Offices
,
Rules
,
and
Laws
of
living
in
our
Society
,
than
Cranes
and
Emmets
do
in
theirs
.
And
yet
we
see
that
they
carry
themselves
very
regularly
,
and
without
Erudition
.
If
Man
was
Wise
,
he
would
take
the
true
value
of
every
thing
according
as
it
was
more
utile
,
and
proper
to
his
Life
.
Whoever
will
number
us
by
our
Actions
and
Deportments
,
will
find
many
more
excellent
Men
amongst
the
Ignorant
than
the
Learned
:
I
say
,
in
all
sort
of
Vertue
.
The
old
Rome
seems
to
me
,
to
have
been
of
much
greater
Value
,
both
for
Peace
and
War
,
than
that
learned
Rome
that
ruin'd
it self
.
And
tho
all
the
rest
should
be
equal
;
yet
the
Prowess
,
Integrity
,
and
Innocency
would
remain
to
the
Ancients
,
for
they
cohabit
singularly
well
with
Simplicity
.
But
I
will
leave
this
Discourse
,
Humility
and
Submission
the
Parents
of
Virtue
.
that
would
lead
me
farther
than
I
am
willing
to
follow
;
and
shall
only
say
this
farther
,
't
is
only
Humility
and
Submission
,
that
can
make
a
compleat
good
Man
.
We
are
not
to
leave
the
Knowldg
of
his
Duty
to
every
Man
's
own
Judgment
:
We
are
to
prescribe
it
to
him
,
and
not
suffer
him
to
choose
it
at
his
own
Discretion
:
Otherwise
,
according
to
the
Imbecillity
and
infinite
Variety
of
our
Reasons
and
Opinions
,
we
should
at
last
forge
ourselves
Duties
,
that
would
(
as
Epicurus
says
)
enjoine
us
to
eat
one
another
.
The
first
Law
that
ever
God
gave
to
Man
,
was
a
Law
of
pure
Obedience
:
It
was
a
Commandment
naked
and
simple
,
wherein
Man
had
nothing
to
enquire
after
,
or
to
dispute
,
forasmuch
as
to
obey
,
is
the
proper
Office
of
a
Rational
Soul
,
ackowledging
a
heavenly
Superior
and
Benefactor
.
From
Obedience
and
Submission
,
spring
all
other
Vertues
,
as
all
Sin
does
from
Self-Opinion
.
And
on
the
contrary
,
the
first
Temptation
,
that
by
the
Devil
was
offered
to
human
Nature
,
its
first
Poison
insinuated
it self
by
the
Promises
was
made
us
of
Knowledg
and
Wisdom
:
Eritis
sicut
Dii
,
scientes
bonum
&
malum
.
Ye
shall
be
as
Gods
,
knowing
Good
and
Evil
.
&
inanes
seductiones
,
secundum
elementa
mundi
.
Take
heed
,
lest
any
Man
deceive
you
by
Philosophy
and
vain
Deceit
,
after
the
Tradition
of
Men
,
and
the
Rudiments
of
the
World
.
There
is
in
this
a
general
Consent
amonst
all
sorts
of
Philosophers
,
that
the
soveraign
Good
consists
in
the
Tranquillity
of
the
Soul
and
Body
:
But
where
shall
we
find
it
?
Ad
summum
sapiens
uno
minor
est
Jove
,
Horat.
l.
1.
Epist.
1.
dives
Liber
,
honoratus
,
pulcher
,
rex
denique
regum
:
Praecipuè
sanus
,
nisi
cùm
pituita
molesta
est
:
He
that
is
Wise
,
inferior
is
to
none
,
If
he
be
Wise
indeed
,
but
Jove
alone
.
Rich
,
Free
,
and
Graceful
,
these
do
Reverence
bring
,
And
lastly
of
the
Greates
,
Kings
,
a
King
:
And
cheifely
sound
,
unless
sometimes
there
flow
A
trickling
Rheume
upon
his
Lungs
,
or
so
.
It
seems
,
in
truth
,
that
Nature
,
for
the
Consolation
of
our
miserable
and
wretched
Estate
,
has
only
given
us
Presumption
for
our
Inheritance
.
'T
is
as
Epictetus
says
,
That
Man
has
nothing
properly
his
own
,
but
the
use
of
his
Opinions
:
We
have
nothing
but
Wind
and
Smoak
for
our
Portion
.
The
Gods
have
Health
in
Essence
,
says
Philosophy
,
and
Sickness
in
Intelligence
.
Man
,
on
the
contrary
,
posses
his
Goods
by
Fancy
,
his
Ills
in
Essence
.
We
have
had
Reason
to
magnify
the
Power
of
our
Imagination
;
for
all
our
Goods
are
only
in
Dream
.
Hear
this
poor
calamicous
Animal
Huff
.
There
is
nothing
,
says
Cicero
,
so
charming
as
the
Knowledg
of
Letters
;
of
Letters
I
say
,
by
means
whereof
the
Infinity
of
things
,
the
immense
grandeur
of
Nature
,
the
Heavens
,
even
in
this
World
,
the
Earth
,
and
the
Seas
are
discovered
to
us
:
'T
is
they
that
have
taught
us
Religion
,
Moderation
,
and
the
grandeur
of
Courage
,
and
that
have
rescu'd
our
Soules
from
Obscurity
,
to
make
her
see
all
things
,
high
,
low
,
first
and
last
,
and
indifferent
:
't
is
they
,
that
furnish
us
wherewith
to
live
happily
and
well
,
and
conduct
us
to
pass
over
our
Lives
without
Displeasure
,
and
without
Offence
.
Does
not
this
Man
seem
to
speak
of
the
Condition
of
the
Ever-living
and
Almighty
God
?
And
as
to
the
Effect
,
a
thousand
little
Country-Women
have
lived
Lives
more
equal
,
more
sweet
and
constant
than
his
.
—
Deus
ille
fuit
Deus
,
inclute
Memmi
,
Lucr.
l.
5.
Qui
princeps
vitae
rationem
invenit
eam
,
quae
Nunc
appellatur
sapientia
,
quíque
per
artem
Fluctibus
è
tantis
vitam
tantisque
tenebris
,
In
tam
tranquilla
,
&
tam
clara
luce
locavit
.
That
God
,
great
Memmus
,
was
a
God
no
doubt
,
Who
,
Prince
of
Life
,
first
found
that
Reason
out
,
Now
Wisdom
call'd
,
and
by
his
Art
,
who
did
That
Life
in
Tempests
tost
,
and
Darkness
hid
,
Place
in
so
great
a
Calm
,
and
clear
a
Light
.
Here
are
brave
ranting
Words
:
But
a
very
light
Accident
put
this
Mans
Understanding
in
a
worse
Condition
,
Temerity
,
and
Presumption
of
some
Philosophers
.
than
that
of
the
meanest
Shepheard
:
Notwithstanding
this
Instructing
God
,
this
Divine
Wisdom
.
Of
the
same
stamp
of
Impudence
is
the
Promise
of
Democritus
his
Book
:
I
am
going
to
speak
of
all
things
.
And
that
foolish
Title
that
Aristotle
prefixes
to
one
of
his
,
of
the
Immortal
Gods
:
And
the
Judgment
of
Chrysippus
,
That
Dion
was
as
Vertuous
,
as
God
.
And
my
beloved
Seneca
does
indeed
acknowledg
,
that
God
has
given
him
Life
:
But
that
to
live
well
,
is
his
own
.
According
to
this
other
,
In
virtute
verè
gloriamur
:
quod
non
contingeret
,
si
id
donum
à
Deo
non
à
nobis
haberemus
.
We
truly
glory
in
our
Virtue
:
Which
would
not
be
,
if
it
was
given
us
of
God
,
and
not
by
our selves
.
This
is
also
Seneca's
saying
,
That
the
Wise
Man
has
Fortitude
equal
with
God
;
but
in
human
Frailty
,
wherein
he
surmounts
him
.
There
is
nothing
so
ordinary
as
to
meet
with
Sallies
of
the
like
Temerity
:
There
is
none
of
us
,
who
takes
so
much
Offence
to
see
himself
equal
to
God
,
as
he
does
,
to
see
himself
undervalued
by
being
rancked
with
other
Creatures
;
so
much
more
are
we
jealous
of
our
own
Interest
,
than
that
of
our
Creator
.
But
we
must
trample
under
foot
this
foolish
Vanity
,
and
briskly
and
boldly
shake
the
ridiculous
Foundation
,
upon
which
these
false
Opinions
are
founded
.
So
long
as
Man
shall
believe
he
has
any
Means
and
Power
of
himself
,
he
will
never
acknowledg
what
he
owes
to
his
Maker
,
his
Eggs
shall
always
be
Chickens
,
as
the
saying
is
:
We
must
therefore
strip
him
to
his
Shirt
.
Let
us
see
some
notable
Example
of
the
Effects
of
his
Philosophy
.
Possidonius
being
tormented
with
a
Disease
so
painful
,
as
made
him
Writh
his
Armes
,
and
Gnash
his
Teeth
;
thought
he
sufficiently
baffell'd
the
Dolor
,
by
crying
out
against
it
:
Thou
dost
exercise
thy
Malice
to
much
Purpose
,
I
will
not
Confess
that
thou
art
an
Evil.
He
is
as
sensible
of
the
Pain
as
my
Footman
,
but
he
mightily
values
himself
,
upon
brideling
his
Tongue
at
least
,
and
restraining
it
within
the
Laws
of
his
Sect.
Re
succumbere
non
oportebat
verbis
gloriantem
.
It
did
not
become
him
that
spoke
so
big
,
to
confess
his
Frailty
when
he
came
to
the
Test.
Archesilaus
,
being
ill
of
the
Gout
,
and
Carneades
coming
to
see
him
,
was
returning
troubled
at
his
Condition
,
whom
having
call'd
back
,
and
shewing
him
his
Feet
and
his
Breast
:
There
is
nothing
come
from
thence
hither
,
said
he
.
This
has
something
a
better
Grace
,
for
he
feels
himself
in
Pain
,
and
would
be
disengaged
from
it
:
But
his
Heart
,
notwithstanding
,
is
not
Conquered
,
nor
Subdued
by
it
.
The
other
stands
more
obstinately
to
his
Work
;
but
I
fear
,
rather
verbally
than
really
.
And
Dionysius
Heracleotes
,
afflicted
with
a
vehement
smarting
in
his
Eyes
,
was
reduc'd
,
and
made
to
quit
these
stoical
Resolutions
.
But
tho
Knowledg
should
,
in
effect
,
do
as
they
say
,
and
could
blunt
the
Point
,
and
dull
the
Edge
of
the
Misfortunes
that
attend
us
,
what
does
she
yet
more
,
than
what
Ignorance
does
more
purely
,
and
evidently
do
?
The
Philosopher
Pyrrho
,
being
at
Sea
in
very
great
Danger
,
by
reason
of
a
mighty
Storm
,
presented
nothing
to
those
who
were
with
him
,
to
imitate
in
this
Extremity
,
but
the
Security
of
a
Hog
they
had
aboard
,
that
was
Fearless
and
unconcerned
at
the
Tempest
.
Philosophie
,
when
she
has
said
all
she
can
,
refers
us
at
last
,
to
the
Example
of
a
Wrestler
,
or
a
Muletteer
,
in
which
sort
of
People
we
commonly
observe
much
less
apprehension
of
Death
,
sense
of
Pain
,
and
other
Infirmities
,
and
more
Constancy
,
than
ever
Knowledg
furnished
any
one
withal
,
that
was
not
born
with
those
Infirmities
,
and
of
himself
prepared
by
a
natural
Habit
.
What
is
the
Cause
,
that
we
make
Incisions
,
and
cut
the
tender
Limbs
of
an
Infant
,
and
those
of
a
Horse
,
more
easily
than
ours
,
but
Ignorance
only
?
How
many
has
meer
force
of
Imagination
made
sick
?
Diseases
caus'd
by
Imagination
.
We
often
see
Men
cause
themselves
to
be
let
Blood
,
Purg'd
and
Physick'd
,
to
be
cured
of
Diseases
they
only
feel
in
Opinion
.
When
real
Infirmities
fail
us
,
Knowledg
lends
us
hers
:
That
Colour
,
that
Complexion
,
portend
some
Defluxion
:
This
hot
Season
threatens
us
with
a
Feaver
:
This
breach
in
the
life-Line
of
your
left
Hand
,
gives
you
notice
of
some
near
and
dangerous
Indisposition
,
and
at
last
roundly
attacks
Health
it self
;
saying
,
this
spriteliness
and
vigor
of
Youth
,
cannot
continue
in
this
Posture
,
there
must
be
Blood
taken
,
and
the
Heat
abated
,
lest
it
turn
to
your
Prejudice
.
Compare
the
Life
of
a
Man
subjected
to
such
Imaginations
,
to
that
of
a
Labourer
that
suffers
himself
to
be
led
by
his
natural
Appetite
,
measuring
things
only
by
the
present
Sense
,
without
Knowledg
,
and
without
Prognostick
,
that
feels
no
Pain
nor
Sickness
,
but
when
he
is
really
tormented
,
or
sick
:
Whereas
the
other
has
the
Stone
in
his
Soul
,
before
he
has
it
either
in
his
Reins
or
Bladder
:
As
if
it
were
not
time
enough
to
suffer
the
Evil
when
it
shall
come
,
he
must
anticipate
it
by
Fancy
,
and
run
to
meet
it
.
What
I
say
of
Physick
may
generally
serve
in
Example
for
all
other
Sciences
:
From
thence
is
derived
that
antient
Opinion
of
Philosophers
,
that
plac'd
the
soveraine
Good
,
in
the
discovery
of
the
weakness
of
our
Judgment
.
My
Ignorance
affords
me
as
much
occasion
of
Hope
,
as
of
Fear
:
And
having
no
other
Rule
for
my
Health
,
than
that
of
the
Examples
of
others
,
and
of
Events
I
see
elsewhere
upon
the
like
Occasion
;
I
find
of
all
sorts
,
and
rely
upon
the
Comparisons
are
most
favourable
to
me
.
I
receive
Health
with
open
Arms
,
free
,
full
,
and
entire
,
and
by
so
much
the
more
whet
my
Appetite
to
enjoy
it
,
by
how
much
it
is
at
present
less
ordinary
,
and
more
rare
:
So
far
I
am
from
troubling
its
Repose
and
Sweetness
,
with
the
bitterness
of
a
new
and
constrain'd
manner
of
Living
.
Beasts
sufficiently
shew
us
,
how
much
the
agitation
of
the
Soul
brings
Infirmities
and
Diseases
upon
us
.
That
which
is
told
us
of
those
of
Brazile
,
that
they
never
died
but
of
old
Age
,
is
attributed
to
the
Serenity
and
tranquillity
of
the
Air
they
live
in
;
but
I
rather
attribute
it
to
the
serenity
and
tranquillity
of
their
Souls
,
free
from
all
Passion
,
Thought
or
Employments
,
Tenter'd
or
Unpleasing
,
as
People
that
pass
over
their
Lives
in
an
admirable
Simplicity
and
Ignorance
,
without
Letters
,
without
Law
,
without
King
,
or
any
manner
of
Religion
.
And
whence
comes
that
,
which
we
find
by
Experience
,
that
the
greatest
and
most
rough-hewn
Clowns
are
the
most
able
,
and
the
most
to
be
desired
in
amorous
Performances
?
And
that
the
Love
of
a
Muletter
,
oft
renders
it self
more
acceptable
than
that
of
a
well-bred
Man
?
If
it
be
not
,
that
the
Agitation
of
the
Soul
,
in
the
later
,
disturbs
his
natural
Ability
,
dissolves
and
tires
it
,
as
it
also
troubles
and
tires
it self
.
What
puts
the
Soul
besides
it self
,
and
more
usually
throws
it
into
Madness
,
but
her
own
Promptness
,
Vigor
and
Agility
,
and
finally
,
her
own
proper
Force
?
Of
what
is
the
most
subtile
Folly
made
,
but
of
the
most
subtile
Wisdom
?
As
great
Friendships
spring
from
great
Enmities
,
and
vigorous
Healths
from
mortal
Diseases
:
So
from
the
rare
and
quick
Agitations
of
our
Souls
,
proceed
the
most
wonderful
and
most
deprav'd
Frenzies
;
't
is
but
a
half
turn
of
the
Toe
from
the
one
to
the
other
.
In
the
Actions
of
mad
Men
,
we
see
how
infinitely
that
Madness
resembles
the
most
vigorous
Operations
of
the
Soul
.
Who
does
not
know
how
indiscernable
the
difference
is
betwixt
Folly
,
and
the
Elevations
of
a
spritely
Soul
,
and
the
Effects
of
a
supream
and
extraordinary
Vertue
?
Plato
says
,
that
melancholick
persons
are
the
most
capable
of
Discipline
,
and
the
most
excellent
,
nor
indeed
is
there
in
any
so
great
a
propension
to
madness
.
Infinite
Wits
are
ruin'd
by
their
own
proper
force
and
quickness
.
—
pungit
.
Our
Well-being
is
nothing
but
the
privation
of
Evil.
Which
is
the
reason
why
that
Sect
of
Philosophers
,
who
sets
the
greatest
value
upon
Pleasure
,
has
yet
fixt
it
chiefly
in
Insensibility
of
Pain
.
To
be
freed
from
Ill
,
is
the
greatest
Good
that
Man
can
hope
for
or
desire
:
According
to
Eunius
.
Nimium
boni
est
,
cui
nihil
est
mali
.
For
that
very
tickling
and
sting
,
which
are
in
certain
Pleasures
,
and
that
seem
to
raise
us
above
simple
Health
and
Insensibility
;
that
active
,
moving
,
and
,
I
know
not
how
,
itching
and
biting
Pleasure
;
even
that
very
Pleasure
it self
levels
at
nothing
but
Insensibility
,
as
its
mark
.
The
Lust
that
carries
us
headlong
to
Womens
Embraces
,
is
directed
for
no
other
end
,
but
only
to
cure
the
Torment
of
our
ardent
Desires
,
and
only
requires
to
be
glutted
and
laid
at
rest
,
and
deliver'd
from
that
Feaver
.
And
so
of
the
rest
.
I
say
then
,
that
if
Simplicity
conducts
us
to
an
Estate
free
from
Evil
,
she
leads
us
to
a
very
happy
one
,
according
to
our
condition
.
And
yet
we
are
not
to
imagine
it
so
stupid
an
Insensibility
,
as
to
be
totally
without
Sence
:
For
Crantor
had
very
good
reason
to
controvert
the
Insensibility
of
Epicurus
;
if
founded
so
deep
,
that
the
very
first
Attack
and
Birth
of
Evils
were
not
to
be
perceiv'd
.
I
do
not
approve
such
an
Insensibility
,
as
is
neither
possible
,
nor
to
be
desir'd
.
I
am
very
well
content
not
to
be
sick
:
But
if
I
am
,
I
would
,
know
that
I
am
so
;
and
if
a
Caustick
be
apply'd
,
or
Incisions
made
in
any
part
,
I
would
feel
them
.
In
truth
,
whoever
would
take
away
the
knowledge
and
Sence
of
Evil
,
would
at
the
same
time
eradicate
the
Sence
of
Pleasure
,
and
finally
annihilate
Man
himself
.
Istud
nihil
dolere
,
non
sine
magna
mercede
contingit
immanitatis
in
animo
,
stuporis
in
corde
.
Thus.
l.
2.
An
Insensibility
,
that
is
,
not
to
be
purchased
,
but
at
the
Price
of
the
Humanity
of
the
Soul
,
and
of
Stupidity
in
the
Body
.
Evil
appertains
to
Man
in
turn
.
Neither
is
Grief
and
Pains
always
to
be
avoided
,
nor
Pleasure
always
pursu'd
.
'T
is
a
great
advantage
to
the
Honour
of
Ignorance
,
that
Knowledge
it self
throws
us
into
its
Arms
;
when
she
finds
her self
puzzel●d
to
fortifie
us
against
the
weight
of
Evil
,
she
is
constrain'd
to
come
to
this
Composition
,
to
give
us
the
Reins
,
and
permit
us
to
fly
into
the
Lap
of
the
other
,
and
to
shelter
our selves
under
her
Protection
from
the
Strokes
and
Injuries
of
Fortune
.
For
what
else
is
her
meaning
,
when
she
instructs
us
to
divert
our
Thoughts
from
the
Ills
that
press
upon
us
,
and
entertain
them
with
the
Meditation
of
Pleasures
past
and
gone
,
to
comfort
our selves
in
present
Afflictions
,
with
the
remembrance
of
fled
Delights
,
and
to
call
to
our
succour
,
a
vanish'd
satisfaction
,
to
oppose
it
to
that
which
lies
heavy
upon
us
?
Levationes
aegritudinum
in
avocatione
à
cogit
and
a
molestia
,
Thus.
l.
3.
&
revocatione
ad
contemplandas
voluptas
ponit
;
If
it
be
not
that
where
her
power
fails
,
she
will
supply
it
with
policy
,
and
make
use
of
Slight
,
and
a
cunning
Trip
,
where
the
force
of
Limbs
will
not
serve
her
turn
?
For
not
only
to
a
Philosopher
,
but
to
any
Man
in
his
right
Wits
,
when
he
has
upon
him
the
Thirst
of
a
burning
Feaver
,
what
satisfaction
can
it
be
to
remember
the
Pleasure
of
drinking
Greek
Wine
?
It
would
rather
be
a
greater
torment
to
him
,
Che
ricordar
si
il
ben
doppia
la
nosa
.
Of
the
same
stamp
is
this
other
Counsel
that
Philosophy
gives
,
only
to
remember
good
Fortunes
past
,
and
to
forget
the
Misadventures
we
have
undergone
;
as
if
we
had
the
Science
of
Oblivion
in
our
own
Power
and
Counsel
,
wherein
we
are
yet
more
to
seek
.
Cicero
de
Fin.
l.
2.
Suavis
est
laborum
praeteritorum
memoria
.
The
Memory
of
past
Evil
is
sweet
.
How
?
Does
Philosophy
that
should
arm
me
to
contend
with
Fortune
,
and
steel
my
Courage
to
trample
all
Human
Adversities
under
foot
,
is
she
arriv'd
to
this
degree
of
Cowardize
,
to
make
me
hide
my
head
at
this
rate
,
and
save
my self
by
these
pitiful
and
ridiculous
Shifts
?
For
the
Memory
represents
to
us
,
not
what
we
choose
,
but
what
she
pleases
;
nay
,
there
is
nothing
that
so
much
imprints
any
thing
in
our
Memory
,
as
a
desire
to
forget
it
:
And
't
is
a
good
way
to
retinue
and
keep
any
thing
safe
in
the
Soul
to
solicite
her
to
lose
it
.
Est
situm
in
nobis
ut
&
adversa
quasi
perpetua
oblivione
obruamus
,
&
secunda
jucundè
&
suaviter
meminerimus
.
And
it
is
in
our
power
to
bury
,
as
it
were
,
in
a
perpetual
Oblivion
all
adverse
Accidents
,
and
to
retein
a
pleasant
and
delightful
Memory
of
our
Successes
.
And
this
is
true
,
Memini
etiam
quae
nolo
:
Oblivisci
non
possum
quae
volo
.
I
do
also
remember
what
I
would
not
;
but
I
cannot
forget
what
I
would
.
And
whose
Counsel
is
this
?
His
,
qui
se
unus
sapientem
profiteri
fit
ausus
.
Who
only
durst
profess
himself
a
Wise
Man
.
Qui
genus
humanum
ingenio
superavit
,
Lucr.
l.
3.
&
omnes
Praestrinxit
Stellas
,
exortus
uti
aetherius
Sol.
Who
from
Mankind
the
prize
of
Knowledge
won
,
And
put
the
Stars
out
like
a
rising
Sun
.
To
empty
and
disfurnish
the
Memory
,
is
not
this
the
true
way
to
Ignorance
?
Iners
malorum
remedium
ignorantia
est
.
Senec.
Oed.
Act.
3.
Ignorance
is
but
a
dull
remedy
for
Evils
.
We
find
several
other
like
Precepts
,
whereby
we
are
permitted
to
borrow
frivolous
apparences
from
the
Vulgar
,
where
we
find
the
greatest
reason
cannot
do
the
Feat
:
Provided
they
administer
Satisfaction
and
Comfort
.
Where
they
cannot
cure
the
Wound
,
they
are
content
to
palliate
and
benumn
it
.
I
believe
they
will
not
deny
this
,
that
if
they
could
add
Order
and
Constancy
in
an
estate
of
Life
that
could
maintain
it self
in
Ease
and
Pleasure
by
some
Debility
of
Judgment
they
would
accept
it
:
There
would
be
a
great
many
Philosophers
of
Lycas
his
Mind
:
This
Man
being
otherwise
of
very
gentle
Manners
,
living
quietly
and
contentedly
in
his
Family
,
and
not
failing
in
any
Office
of
his
Duty
,
either
towards
his
own
or
Strangers
,
and
very
carefully
preserving
himself
from
hurtful
things
,
was
nevertheless
,
by
some
Distemper
in
his
Brains
,
possessed
with
a
Conceit
,
that
he
was
perpetually
in
the
Theatre
a
Spectator
of
the
finest
sights
,
and
the
best
Comedies
in
the
World
;
and
being
cur'd
by
the
Physitians
of
his
Frenzy
,
had
much
adoe
to
forbear
endeavouring
by
Suit
to
compel
them
to
restore
him
again
to
his
pleasing
Imaginations
.
With
a
madness
like
that
of
Thrasylaus
,
the
Son
of
Pythodorus
,
who
made
himself
believe
that
all
the
Ships
that
weigh'd
Anchor
from
the
Port
of
Pyreum
,
and
that
came
into
the
Haven
,
only
made
their
Voyages
for
his
Profit
:
Congratulating
them
for
their
happy
Navigation
,
and
receiving
them
with
the
greatest
Joy
,
whom
his
Brother
Crito
having
caused
to
be
restored
to
his
better
Understanding
,
he
infinitely
regretted
that
sort
of
condition
,
wherein
he
had
lived
with
so
much
delight
,
and
free
from
all
Anxiety
of
Mind
.
'T
is
according
to
the
Old
Greek
Verse
,
that
there
is
a
great
deal
of
convenience
in
not
being
over-wise
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
Ecclesiastes
,
In
much
Wisdom
,
Learning
and
Wisdom
accompanied
with
Trouble
.
there
is
much
Sorrow
:
And
who
gets
Wisdom
,
gets
Labour
and
Trouble
.
Even
that
to
which
Philosophy
consents
in
general
,
that
last
Remedy
which
she
applys
to
all
sorts
of
Necessities
,
to
put
an
end
to
the
Life
,
we
are
not
able
to
endure
it
.
Placet
?
Pare
:
Non
placet
?
Quacunque
vis
exi
?
Thus.
l.
2.
Pungit
dolor
?
Fodiat
sanè
:
Si
nudus
es
,
da
jugulum
:
Sin
tectus
armis
vulcanis
,
id
est
fortitudine
,
resiste
.
Does
it
please
?
Obey
it
.
Not
please
?
Go
out
how
thou
wilt
.
Does
Grief
prick
thee
?
Nay
,
if
it
stab
thee
too
:
If
thou
art
naked
,
present
thy
Throat
:
If
covered
with
the
Arms
of
Vulcan
,
that
is
Fortitude
,
resist
it
.
And
this
word
so
us'd
in
the
Greek
Festivals
,
aut
bibat
,
aut
abeat
,
That
sounds
better
upon
the
Tongue
of
a
Gascon
,
who
naturally
change
the
V.
into
B.
than
upon
that
of
Cicero
;
Horat.
l.
2.
Epist.
2.
Vivere
si
rectè
nescis
,
decede
peritis
.
Lusisti
satis
,
edisti
satis
,
atque
bibisti
:
Tempus
abire
tibi
est
,
ne
potum
largius
aequo
Rideat
,
&
pulset
lasciva
decentius
aetas
.
If
to
live
well
,
and
right
thou
doest
not
know
,
Give
place
,
and
leave
thy
Room
to
those
that
doe
,
Th'
ast
eaten
,
drank
,
and
plaid
to
thy
content
,
'T
is
time
to
make
thy
parting
Complement
,
Least
,
being
over-dos't
,
the
younger
sort
Laugh
at
thee
first
,
and
than
exclude
thee
for
't
.
What
is
it
other
than
a
Confession
of
his
Impotency
,
and
a
sending
back
not
only
to
Ignorance
,
to
be
there
in
safety
,
but
even
to
Stupidity
,
Insensibility
,
and
Nonentity
?
Luc.
l.
3.
Democritum
postquàm
matura
vetustas
Admonuit
memorem
,
motus
languescere
mentis
:
Sponte
sua
letho
caput
obvius
obtulit
ipse
.
Soon
as
through
Age
Democritus
did
find
A
manifest
Decadence
in
his
Mind
,
He
thought
he
now
surviv'd
to
his
own
wrong
.
And
went
to
meet
his
Death
that
stay'd
too
long
.
'T
is
what
Antisthenes
said
,
That
a
Man
must
either
make
provision
of
Sense
to
understand
;
Or
of
a
Halter
to
hang
himself
:
And
what
Crysippus
alledged
upon
this
Saying
of
the
Poet
Tyrteus
,
De
la
vertu
,
ou
de
mort
approcher
.
And
Crates
said
,
How
Love
is
to
be
cured
.
That
Love
would
be
cur'd
by
Hunger
,
if
not
by
time
:
And
whoever
disliked
these
two
Remedies
,
by
a
With.
That
Sextius
of
whom
both
Seneca
and
Plutarch
speak
with
so
high
an
Encomium
,
having
applyed
himself
(
all
other
things
set
aside
)
to
the
Study
of
Philosophy
,
resolv'd
to
throw
himself
into
the
Sea
,
seeing
the
Progress
of
his
Studies
too
tedious
and
slow
.
He
ran
to
find
Death
,
since
he
could
not
overtake
Knowledge
.
These
are
the
words
of
the
Law
upon
this
Subject
.
If
peradventure
some
great
inconvenience
happen
,
for
which
there
is
no
remedy
,
the
Haven
is
near
,
and
a
Man
may
save
himself
by
swimming
out
of
his
Body
,
as
out
of
a
leaky
Skiff
;
for
't
is
the
Fear
of
Dying
,
and
not
the
Love
of
Life
,
that
ties
the
Fool
to
his
Body
.
As
Life
renders
it self
by
Simplicity
more
pleasant
,
so
more
innocent
and
better
,
as
I
was
saying
before
.
The
simple
and
ignorant
,
says
St.
Paul
,
raise
themselves
up
to
Heaven
,
and
take
possession
of
it
,
and
we
with
all
our
Knowledge
,
plunge
our selves
into
the
infernal
Abyss
.
I
am
neither
swaid
by
Valentinian
,
a
profest
Enemy
to
all
Knowledge
and
Literature
;
nor
by
Licinius
,
both
Roman
Emperours
,
who
called
them
the
Poyson
and
Pest
of
all
Politick
Governments
:
Nor
by
Mahomet
,
who
(
as
't
is
said
)
interdicted
all
manner
of
Learning
to
his
Followers
:
But
the
Example
of
the
Great
Lycurgus
,
The
Lacedemonian
Policy
without
Letters
.
and
his
Authority
,
with
the
Reverence
of
the
Divine
Lacedemonian
Policy
,
so
great
,
so
admirable
,
and
so
long
flourishing
in
Vertue
and
Happiness
without
any
Institution
or
Practice
of
Letters
,
ought
certainly
to
be
of
very
great
weight
.
Such
as
return
from
the
new
World
,
discover'd
by
the
Spaniards
in
our
Fathers
days
,
can
testifie
to
us
,
how
much
more
honestly
and
regularly
those
Nations
live
without
Magistrate
,
The
new
World
without
Law
or
Magistrate
.
and
without
Law
,
than
ours
do
,
where
there
are
more
Officers
and
Laws
,
than
there
are
of
other
sorts
of
Men
,
and
Business
.
It
was
what
a
Roman
Senator
said
of
the
later
Ages
,
that
their
Predecessors
Breath
stunk
of
Garlick
,
but
their
Stomachs
were
perfum'd
with
a
good
Conscience
:
And
that
on
the
contrary
,
those
of
his
time
were
all
sweet
Odour
without
,
but
stunk
within
of
all
sorts
of
Vices
,
that
is
to
say
,
as
I
interpret
it
,
that
they
abounded
with
Learning
and
Eloquence
,
but
were
very
defective
in
moral
Honesty
.
Incivility
,
Ignorance
,
Simplicity
and
Roughness
,
are
the
Natural
Companions
of
Innocency
:
Curiosity
,
Subtlety
and
Knowledge
bring
Malice
in
their
Train
:
Humility
,
Fear
,
Obedience
and
Affability
(
which
are
the
principal
things
that
support
and
maintain
Human
Society
)
require
an
empty
and
docile
Soul
,
and
little
presuming
upon
it self
.
Christians
have
a
particular
Knowledge
,
how
Natural
and
Original
an
evil
Curiosity
is
in
Man
.
The
Thirst
of
Knowledge
,
and
the
Desire
to
become
more
Wise
,
was
the
first
ruin
of
Human-kind
,
and
the
way
by
which
he
precipitated
himself
into
Eternal
Damnation
.
Pride
was
his
ruin
and
corruption
:
'
is
Pride
that
diverts
from
the
Common
Path
,
and
makes
him
embrace
Novelties
,
and
rather
chuse
to
be
Head
of
a
Troop
,
lost
and
wandring
in
the
Path
of
Error
,
to
be
Regent
and
a
Teacher
of
Lyes
,
than
to
be
a
Disciple
in
the
School
of
Truth
,
suffering
himself
to
be
led
and
guided
by
the
hand
of
another
,
in
the
right
and
beaten
Road.
'T
is
,
peradventure
,
the
meaning
of
this
old
Greek
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
Superstition
follows
Pride
,
and
obeys
it
as
if
it
were
a
Father
.
O
Presumption
,
how
much
doest
thou
hinder
us
!
After
that
,
Socrates
was
told
,
That
the
God
of
Wisdom
had
attributed
to
him
the
Title
of
a
Sage
,
he
was
astonished
at
it
,
and
searching
and
examining
himself
throughout
,
could
find
no
Foundation
for
this
Divine
Sentence
.
He
knew
others
as
just
,
temperate
,
valiant
and
learned
as
himself
:
And
more
eloquent
,
more
handsom
,
and
more
profitable
to
their
Country
,
than
he
.
At
last
he
concluded
,
that
he
was
not
distinguished
from
others
,
nor
wise
,
but
only
because
he
did
not
think
himself
so
.
And
that
his
God
consider'd
the
Opinion
of
Knowledge
and
Wisdom
as
a
singular
Brutality
in
Man
;
and
that
his
best
Doctrine
was
the
Doctrine
of
Ignorance
,
and
Simplicity
the
best
Wisdom
.
The
Sacred
Word
declares
those
Miserable
,
who
have
an
Opinion
of
themselves
:
Dust
and
Ashes
,
says
it
to
such
,
What
hast
thou
wherein
to
Glorifie
thy self
?
And
in
another
place
,
God
has
made
Man
like
unto
a
Shadow
,
of
whom
,
who
can
judge
,
when
by
the
removing
of
the
Light
,
it
shall
be
vanished
?
Man
is
a
thing
of
nothing
,
whose
Force
is
so
far
from
being
able
to
comprehend
the
Divine
Height
:
That
of
the
Works
of
our
Creator
,
those
best
bear
his
Mark
,
and
are
with
better
Title
,
his
,
which
we
the
least
understand
.
To
meet
with
an
incredible
thing
,
is
an
Occasion
to
Christians
to
believe
;
and
it
is
so
much
the
more
according
to
reason
,
by
how
much
it
is
against
Human
Reason
.
If
it
were
according
to
reason
,
it
would
be
no
more
a
singular
thing
.
Melius
scitur
Deus
nesciendo
,
says
St.
Austin
,
God
is
better
known
by
not
knowing
.
And
Tacitus
,
Sanctius
est
ac
reverentius
de
actis
Deorum
credere
quàm
scire
.
It
is
more
Holy
and
Reverend
to
believe
the
Works
of
God
,
than
to
know
them
.
And
Plato
thinks
there
is
something
of
Impiety
in
it
,
to
require
too
curiously
into
God
,
the
World
,
and
first
Causes
of
things
.
Atque
illum
quidem
parentem
hujus
Viversitatis
invenire
,
difficile
:
Et
,
quum
jam
inveneris
,
indicare
in
vulgus
,
nefas
,
says
Cicero
.
To
find
out
the
Parent
of
the
World
,
is
very
hard
.
And
when
found
out
to
reveal
him
to
the
Vulgar
,
is
Sin
.
We
pronounce
indeed
Power
,
Truth
and
Justice
,
which
are
words
that
signifie
some
great
thing
;
but
that
thing
we
neither
see
,
nor
conceive
at
all
.
We
say
that
God
fears
,
that
God
is
angry
,
and
that
God
loves
:
Immortalia
mortali
sermone
notantes
.
Which
are
all
Agitations
and
Emotions
,
that
cannot
be
in
God
according
to
our
Form
,
nor
we
imagine
it
according
to
his
;
it
only
belongs
to
God
to
know
himself
,
and
to
interpret
his
own
Works
;
and
he
does
it
in
our
Language
,
improperly
,
to
stoop
and
descend
to
who
grovel
upon
the
Earth
.
How
can
Prudence
,
which
is
the
Choice
betwixt
Good
and
Evil
,
be
properly
attributed
to
him
,
whom
no
Evil
can
touch
?
How
the
Reason
and
Intelligence
which
we
make
use
of
,
by
obscure
to
arrive
at
apparent
things
:
Seeing
that
nothing
is
obscure
to
him
?
And
Justice
which
distributes
to
every
one
what
appertains
to
him
,
a
thing
begot
by
the
Society
and
Community
of
Men
,
how
is
that
in
God
?
How
Temperance
?
Which
is
the
Moderation
of
Corporal
Pleasures
,
that
have
no
place
in
the
Divinity
?
Fortitude
to
support
Pain
,
Labour
,
and
Dangers
as
little
appertains
to
him
as
the
rest
,
these
three
things
having
no
access
to
him
.
For
which
reason
,
Aristotle
holds
him
equally
exempt
from
Vertue
and
Vice
.
Neque
gratia
,
neque
ira
teneri
potest
,
quod
quae
talia
essent
,
imbecilla
essent
omnia
.
He
can
neither
be
affected
with
Favour
nor
Indignation
,
because
both
those
are
the
effects
of
Frailty
.
The
Participation
we
have
in
the
knowledge
of
Truth
,
such
as
it
is
,
is
not
acquir'd
by
our
own
●orce
.
God
has
sufficiently
given
us
to
understand
that
,
by
the
Witness
he
has
chosen
out
of
the
common
people
,
simple
and
ignorant
Men
,
that
he
has
been
pleased
to
employ
,
to
instruct
us
in
his
admirable
Secrets
:
Our
Faith
is
not
of
our
own
acquiring
,
't
is
purely
the
Gift
of
an
others
Bounty
.
'T
is
not
by
Meditation
,
or
by
Vertue
of
our
own
Understanding
,
that
we
have
acquir'd
our
Religion
,
but
by
Foreign
Authority
and
Command
,
wherein
the
Imbecillity
of
our
Judgment
does
more
assist
us
than
the
Force
,
and
our
Blindness
more
than
our
Clearness
of
Sight
.
'T
is
more
by
the
Meditation
of
our
Ignorance
than
our
Knowledge
,
that
we
know
any
thing
of
the
Divine
Wisdom
.
'T
is
no
wonder
,
if
our
Natural
and
Earthly
parts
cannot
conceive
that
Supernatural
and
heavenly
Knowledge
:
Let
us
bring
nothing
of
our
own
,
but
Obedience
and
Subjection
.
For
,
as
it
is
written
,
I
will
destroy
the
Wisdom
of
the
Wise
,
and
will
bring
to
nothing
the
Vnderstanding
of
the
Prudent
.
Where
is
the
Wise
?
Where
is
this
Scribe
?
Where
is
the
Disputer
of
this
World
?
Hath
not
God
made
Foolish
the
Wisdom
of
this
World
.
For
after
that
in
the
Wisdom
of
God
,
the
World
knew
not
God
,
it
pleased
God
by
the
Foolishness
of
preaching
to
save
them
that
believe
.
Finally
,
should
I
examine
whether
it
be
in
the
power
of
Man
to
find
out
that
which
he
seeks
,
and
if
that
Quest
,
wherein
he
has
busied
himself
so
many
Ages
,
has
inrich'd
him
with
any
new
Force
,
or
any
solid
Truth
:
I
believe
he
will
confess
,
if
he
speaks
from
his
Conscience
,
that
all
he
has
got
by
so
long
an
Inquisition
,
is
only
to
have
learn'd
to
know
his
own
Weakness
.
We
have
only
by
a
long
Study
confirm'd
and
verified
the
Natural
Ignorance
we
were
in
before
.
The
same
has
fallen
out
to
Men
truly
Wise
,
which
befalls
Ears
of
Corn
;
they
shoot
and
raise
their
heads
high
and
pert
,
whilst
empty
;
but
when
full
and
swell'd
with
Grain
in
Maturity
,
begin
to
flag
and
droop
.
So
Men
having
tryed
and
sounded
all
things
,
and
not
having
found
that
Mass
of
Knowledge
,
and
Provision
of
so
many
various
things
,
nothing
massy
and
firm
,
and
nothing
but
Vanity
,
have
quitted
their
Presumption
,
and
acknowledged
their
Natural
Condition
.
'T
is
that
,
Velleius
reproaches
Cotta
withal
and
Cicero
,
that
they
learned
of
Philo
,
they
had
learned
nothing
.
Pherecydes
,
one
of
the
seven
Sages
,
writing
to
Thales
upon
his
Death-bed
;
I
have
,
said
he
,
given
order
to
my
people
,
after
my
enterment
to
carry
my
Writings
to
thee
.
If
they
please
thee
,
and
the
other
Sages
,
publish
,
if
not
,
suppress
them
.
They
contain
no
certainty
with
which
I
my self
am
satisfied
.
Neither
do
I
pretend
to
know
the
truth
,
or
to
attain
unto
it
.
I
more
open
,
than
discover
things
.
The
wisest
Man
that
ever
was
,
being
asked
what
he
knew
,
made
answer
,
He
knew
this
,
that
he
knew
nothing
.
By
which
,
he
verified
what
has
been
said
,
that
the
greatest
part
of
what
we
know
,
is
the
least
of
what
we
do
not
know
;
that
is
to
say
,
that
even
what
we
think
,
we
know
,
is
but
a
peice
,
and
a
very
little
one
,
of
our
Ignorance
.
We
know
things
in
Dreams
,
Omnes
penè
Veteres
nihil
cognosci
,
nihil
percipi
,
nihil
sciri
posse
dixerunt
:
Angustos
sensus
,
imbecilles
animos
,
brevia
curricula
vitae
.
Almost
all
the
Ancients
have
declared
,
that
there
is
nothing
to
be
known
,
nothing
to
be
understood
:
The
Senses
are
too
weak
;
Mens
Minds
too
weak
,
and
the
little
course
of
Life
too
short
.
And
of
Cicero
himself
,
who
stood
indebted
to
his
Learning
for
all
he
was
worth
,
Valerius
says
,
that
he
began
to
disrelish
Letters
in
his
old
Age.
And
when
most
incumbent
upon
his
Studies
,
it
was
with
great
Independency
upon
any
one
Party
;
following
what
he
thought
probable
,
now
in
one
Sect
,
and
then
in
another
,
evermore
wavering
under
the
Doubts
of
the
Academy
.
Dicendum
est
,
sed
ita
ut
nihil
affirmem
,
quaeram
omnia
,
dubitans
plerumque
,
&
mihi
diffidens
.
I
am
to
speak
,
but
so
as
to
affirm
nothing
:
I
shall
enquire
into
all
things
,
but
for
the
most
part
in
doubt
and
distrust
of
myself
.
I
should
have
too
fair
a
Game
,
should
I
consider
Man
in
his
common
way
of
Living
and
in
Gross
:
And
might
do
it
however
by
his
own
Rule
;
who
judges
Truth
,
not
by
Weight
,
but
by
the
number
of
Votes
.
Let
us
let
the
People
alone
,
—
Qui
vigilans
stert
it
.
Lucret
▪
l.
3.
Mortua
cui
vita
est
,
propè
jam
atque
videnti
.
Who
waking
snore
;
whose
life
is
but
a
Dream
:
Who
only
living
and
awake
do
seem
.
who
neither
feel
nor
judg
;
and
let
most
of
their
natural
Faculties
lye
idle
.
I
will
take
man
in
his
highest
Station
.
Let
us
consider
him
in
that
little
number
of
men
,
excellent
and
cull'd
out
from
the
rest
,
who
having
been
endowed
with
a
remarkable
and
particular
natural
Force
,
have
moreover
hardned
and
whetted
it
by
Care
,
Study
and
Art
,
and
raised
it
to
the
highest
Pitch
of
Wisdom
,
to
which
it
can
possibly
arrive
.
They
have
adjusted
their
Souls
to
all
Sences
,
and
all
Biasses
;
have
propt
and
supported
them
with
all
foreign
Helps
proper
for
them
,
and
enrich'd
and
adorn'd
them
with
all
they
could
borrow
for
their
Advantage
,
both
within
and
without
the
World
:
Those
are
they
that
are
plac'd
in
the
utmost
and
most
supreme
height
,
to
which
human
Nature
can
attain
.
They
have
regulated
the
World
with
Polities
and
Laws
.
They
have
instructed
it
with
Arts
and
Sciences
,
and
do
yet
instruct
it
by
the
Example
of
their
admirable
Manners
.
I
shall
make
account
of
none
but
such
men
as
these
,
and
only
make
use
of
their
Testimony
and
Experience
.
Let
us
examine
how
far
they
have
proceeded
,
and
on
what
they
repos'd
their
surest
hold
.
The
Maladies
and
Defects
that
we
shall
find
amongst
these
men
,
the
world
may
boldly
declare
to
be
purely
their
own
.
Whoever
goes
in
search
of
any
thing
,
must
come
to
this
,
either
to
say
that
he
has
found
it
out
,
or
that
it
is
not
to
be
found
out
,
or
that
he
is
yet
upon
the
Quest.
All
Philosophy
is
divided
into
these
three
Kinds
.
All
her
Design
is
to
seek
out
Truth
,
Knowledg
and
Certainty
.
The
Peripateticks
,
Epicureans
,
Stoicks
and
others
,
have
thought
they
have
found
it
.
These
have
established
the
Sciences
,
and
have
treated
of
them
,
as
of
certain
Knowledges
.
Clitomachus
,
Carneades
,
and
the
Academicks
,
have
despaired
in
their
Quest
,
and
concluded
that
Truth
could
not
be
conceiv'd
by
our
Understandings
.
The
result
of
these
are
Weakness
and
human
Ignorance
.
This
Sect
has
had
the
most
,
and
most
noble
Followers
.
Pyrrho
and
other
Scepticks
,
whose
Doctrines
were
held
by
many
of
the
Ancients
,
taken
from
Homer
,
the
seven
Sages
,
Archilocus
,
Euripides
,
Zeno
,
Democritus
and
Xenophones
,
say
,
that
they
are
yet
upon
the
Search
of
Truth
.
These
conclude
,
that
the
other
,
who
think
they
have
found
it
out
,
are
infinitely
deceiv'd
;
and
that
it
is
too
daring
a
Vanity
in
the
second
sort
,
to
determine
that
human
Reason
is
not
able
to
attain
unto
it
.
For
this
establishing
a
Standard
of
our
Power
,
to
know
and
judg
the
Difficulty
of
things
,
is
a
great
and
extream
Knowledg
,
of
which
they
doubt
whether
or
no
man
can
be
capable
.
Nil
sciri
quisquis
putat
,
id
quoque
nescit
,
An
sciri
possit
,
quo
se
nil
scire
fatetur
.
Lucret.
l.
4.
He
that
says
,
nothing
can
be
known
,
The
Ignorance
that
knows
itself
,
judges
and
condemns
itself
,
is
not
an
absolute
Ignorance
:
Which
to
be
,
it
must
be
ignorant
of
itself
.
So
that
the
Profession
of
the
Pyrrhonians
is
to
waver
,
doubt
and
enquire
,
not
to
make
themselves
sure
of
,
or
responsible
to
themselves
for
any
thing
.
Of
the
three
Actions
of
the
Soul
,
the
Imaginative
,
Appetitive
,
and
the
Consenting
,
they
receive
the
two
first
;
the
last
they
keep
ambiguous
,
without
Inclination
or
Approbation
,
either
of
one
thing
or
another
,
so
light
and
voluble
it
is
.
Zeno
represented
the
Motion
of
his
Imagination
,
upon
these
divisions
of
the
Faculties
of
the
Soul
,
an
open
and
expanded
Hand
signified
Apparence
:
A
Hand
half
shut
,
and
the
Fingers
a
little
bending
,
Consent
:
A
clutch'd
Fist
,
Comprehension
:
When
with
the
left
he
yet
thrust
the
Fist
closer
,
Knowledg
.
Now
this
scituation
of
their
Judgment
upright
and
inflexible
,
receiving
all
Objects
without
Application
,
or
Consent
,
lead
them
to
their
Ataraxie
,
which
is
a
peaceable
Condition
of
Life
,
Doubt
and
suspence
of
Judgment
,
the
principal
Effect
of
Pyrrhonisme
.
When
they
affirm
that
heavy
things
descend
;
they
would
be
sorry
to
be
believ'd
,
and
love
to
be
contradicted
,
to
engender
doubt
and
suspence
of
Judgment
,
which
is
their
End
.
They
only
put
out
Propositions
to
contend
with
those
they
think
we
have
in
our
Belief
.
If
you
take
their
Arguments
,
they
will
as
readily
maintain
the
contrary
:
'T
is
all
one
to
them
,
they
have
no
Choice
.
If
you
maintain
that
Snow
is
Black
,
they
will
argue
on
the
contrary
that
it
is
White
;
if
you
say
it
is
neither
the
one
nor
the
other
,
they
will
maintain
that
't
is
both
.
If
you
hold
by
a
certain
Judgment
that
you
know
nothing
,
they
will
maintain
that
you
do
.
Yes
,
and
if
by
an
affirmative
Axiome
you
assure
them
that
you
doubt
;
they
will
argue
against
you
,
that
you
doubt
not
;
or
that
you
cannot
judg
and
determine
that
Doubt
.
And
by
this
extremity
of
Doubt
,
which
justles
it self
,
they
separate
and
divide
themselves
from
many
Opinions
,
even
of
those
they
have
several
ways
maintained
,
both
concerning
Doubt
and
Ignorance
.
Why
shall
not
they
be
allow'd
,
say
they
,
as
well
as
the
Dogmatists
,
one
to
say
Green
,
another
Yellow
,
and
even
of
those
to
doubt
?
Can
any
thing
be
propos'd
to
us
to
grant
,
or
deny
,
which
it
shall
not
be
permitted
to
consider
as
Ambiguous
?
And
where
others
are
carried
away
,
either
by
the
Custom
of
their
Country
,
or
by
the
Instruction
of
Parents
,
or
by
Accident
,
as
by
a
Tempest
,
without
Judgment
,
and
without
Choice
;
nay
,
and
for
the
most
part
,
before
the
Age
of
Discretion
to
such
or
such
an
Opinion
,
to
the
Sect
of
the
Stoicks
or
Epicureans
,
with
which
they
are
prepossest
,
Ad
quamcumque
disciplinam
,
velut
tempestate
,
delati
,
ad
eam
,
tanquam
ad
saxum
,
adhaerescunt
.
Every
one
cleaves
to
his
Principles
,
as
to
a
Rock
against
which
he
had
been
thrown
by
Tempest
.
Why
shall
not
these
likewise
be
permitted
to
maintain
their
Liberty
,
and
consider
things
without
Obligation
or
Slavery
?
Hoc
liberiores
&
solutiores
,
quod
integra
illis
est
iudicandi
potestas
.
In
this
more
unconstrain'd
and
free
,
because
they
have
the
greater
Power
of
Judging
.
Is
it
not
of
some
Advantage
,
to
be
disengag'd
from
the
Necessity
that
curbs
others
?
Is
it
not
better
to
remain
in
Suspence
,
than
to
entangle
himself
in
the
innumerable
Errors
that
human
Fancy
has
produc'd
?
Is
it
not
much
better
to
suspend
the
Perswasion
,
than
to
intermeddle
with
these
wrangling
and
seditious
Divisions
?
What
shall
I
choose
?
What
you
please
,
provided
you
will
choose
.
A
very
foolish
Answer
:
But
such
a
one
nevertheless
,
as
all
Doctrine
seems
to
point
at
,
and
by
which
we
are
not
permitted
to
be
ignorant
of
what
we
are
ignorant
.
Take
the
most
eminent
Side
,
that
of
the
greatest
Reputation
;
it
will
never
be
so
sure
,
that
you
shall
not
be
forc'd
to
attack
and
contend
with
a
hundred
and
a
hundred
Adversaries
to
defend
it
.
Is
it
not
better
to
keep
out
of
this
Hurly-burly
?
You
are
permitted
to
embrace
Aristotles
Opinion
of
the
Immortality
of
the
Soul
,
The
Immortality
of
the
Soul
maintained
by
Aristotle
.
with
as
much
Zeal
as
your
Honour
and
Life
,
and
to
give
the
Lye
to
Plato
,
and
shall
they
be
interdicted
to
doubt
him
?
If
it
be
lawful
for
Panetius
to
maintain
his
Opinion
about
Augury
,
Dreams
,
Oracles
,
Vaticinations
;
of
which
the
Stoicks
make
no
doubt
at
all
;
why
may
not
a
wise
Man
dare
to
do
the
same
in
all
things
,
that
he
dar'd
to
do
in
those
he
had
learn'd
of
his
Masters
,
establish'd
by
the
common
Consent
of
the
School
,
whereof
he
is
a
Professor
and
a
Member
?
If
it
be
a
Child
that
judges
,
he
knows
not
what
it
is
:
If
a
wise
Man
,
he
is
Prepossest
.
They
have
reserv'd
for
themselves
a
marvellous
Advantage
in
Battle
,
having
eas'd
themselves
of
the
care
of
Defence
.
If
you
strike
them
they
care
not
,
provided
they
strike
too
,
and
they
turn
every
thing
to
their
own
Advantage
.
If
they
overcome
,
your
Argument
is
Lame
;
if
you
,
theirs
:
If
they
fall
short
,
they
verify
Ignorance
;
if
you
fall
short
,
you
do
it
:
If
they
prove
,
that
nothing
is
known
,
it
goes
well
;
if
they
cannot
prove
it
,
't
is
as
well
:
Vt
quum
in
eadem
re
paria
contrariis
in
partibus
momenta
inveniuntur
,
facilius
ab
utraque
parte
Assertio
sustineatur
.
That
when
like
Sentiments
happen
pro
and
con
in
the
same
thing
,
the
Assertion
may
on
both
sides
be
more
easily
suspended
.
And
they
make
account
to
find
out
with
much
greater
Facility
why
a
thing
is
false
,
than
why
't
is
true
,
that
which
is
not
,
than
that
that
is
,
and
what
they
do
not
believe
,
than
what
they
do
.
Their
way
of
speaking
is
,
I
assert
nothing
,
it
is
no
more
so
,
than
so
,
or
than
neither
one
nor
t'other
:
I
understand
it
not
.
Apparences
are
every
where
equal
:
The
Law
of
speaking
pro
or
con
,
is
the
same
.
Nothing
seems
true
,
that
may
not
seem
false
.
Their
Sacramental
Word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
I
hold
,
I
start
not
.
This
is
the
burthen
of
their
Song
,
and
others
of
like
stuff
.
The
effect
of
which
is
a
pure
,
entire
,
perfect
and
absolute
suspension
of
Judgment
.
They
make
use
of
their
Reason
to
enquire
and
debate
,
but
not
to
fix
and
determine
.
Whoever
shall
imagine
a
perpetual
Confession
of
Ignorance
,
a
Judgment
without
Bias
,
Propension
or
Inclination
,
upon
any
Occasion
whatever
,
conceives
a
true
Idea
of
Pyrrhonisme
.
I
express
this
Fancy
as
well
as
I
can
,
by
reason
,
that
many
find
it
hard
to
conceive
,
and
Authors
themselves
represent
it
a
little
variously
and
obscurely
.
As
to
what
concerns
the
Actions
of
Life
,
they
are
in
this
of
the
common
Fashion
.
They
yield
and
give
up
themselves
to
their
natural
Inclinations
,
to
the
Power
and
Impulse
of
Passions
,
to
the
Constitution
of
Laws
and
Customs
,
and
to
the
Tradition
of
Arts.
Non
enim
nos
Deus
ista
scire
sed
tantummodo
uti
voluit
.
For
God
would
not
have
us
know
,
but
only
use
those
things
.
They
suffer
their
ordinary
Actions
to
be
guided
by
those
things
,
without
any
Dispute
or
Judgment
.
For
which
Reason
I
cannot
consent
to
what
is
said
of
Pyrrho
.
They
represent
him
stupid
and
immoovable
,
leading
a
kind
of
Savage
and
Insociable
Life
,
standing
the
justle
of
Carts
,
going
upon
Precipices
,
and
refusing
to
accommodate
himself
to
the
Laws
.
This
is
to
enhaunce
upon
his
Discipline
.
He
would
never
make
himself
a
Stock
or
a
Stone
,
he
would
shew
himself
a
living
Man
,
Discoursing
,
Reasoning
,
Enjoying
all
natural
Conveniences
and
Pleasures
,
employing
and
making
use
of
all
his
corporal
and
spiritual
Faculties
in
Rule
and
Reason
.
The
fantastick
,
imaginary
and
false
Privileges
that
Man
has
usurp'd
of
Lording
it
,
Ordaining
and
Establishing
,
he
has
utterly
quitted
and
renounc'd
.
Yet
there
is
no
Sect
but
is
constrain'd
to
permit
her
Sage
to
follow
several
things
,
not
Comprehended
,
Perceiv'd
,
or
Consented
to
,
if
he
means
to
live
.
And
if
he
goes
to
Sea
,
he
follows
that
Design
,
not
knowing
whether
his
Voyage
shall
be
successful
or
no
;
and
only
insists
upon
the
Tightness
of
the
Vessel
,
the
Experience
of
the
Pilot
,
and
the
Convenience
of
the
Season
,
and
such
probable
Circumstances
.
After
which
he
is
bound
to
go
,
and
suffer
himself
to
be
govern'd
by
Apparences
,
provided
there
be
no
express
and
manifest
Contrariety
in
them
.
He
has
a
Body
,
he
has
a
Soul
,
the
Senses
push
them
,
the
Mind
spurs
them
on
.
And
altho
he
do
not
find
in
himself
this
proper
and
singular
sign
of
Judging
,
and
that
he
does
perceive
that
he
ought
not
to
engage
his
Consent
,
considering
that
there
may
be
some
false
,
equal
to
these
true
Apparences
,
yet
does
he
not
for
all
that
fail
of
carrying
on
the
Offices
of
his
Life
with
great
Liberty
and
Convenience
.
How
many
Arts
are
there
that
profess
to
consist
more
in
Conjecture
than
Knowledg
?
That
decide
not
true
and
false
,
and
only
follow
that
,
which
seems
the
one
or
the
other
?
There
are
,
say
they
,
true
and
false
,
and
we
have
in
us
wherewith
to
seek
it
;
but
not
to
make
it
stay
when
we
touch
it
.
We
are
much
more
prudent
,
in
letting
our selves
be
carried
away
by
the
swing
of
the
World
without
Inquisition
.
A
Soul
clear
from
Prejudice
,
has
a
marvailous
Advance
towards
Tranquillity
and
Repose
.
Men
that
judg
and
controul
their
Judges
,
do
never
duly
submit
to
them
.
How
much
more
docile
and
easy
to
be
govern'd
,
both
in
the
Laws
of
Religion
and
civil
Politie
,
are
simple
and
incurious
Minds
,
than
those
over-vigilant
Wits
,
that
will
still
be
prating
of
Divine
and
Human
Causes
?
There
is
nothing
in
human
Invention
,
that
carries
so
great
a
shew
of
likelyhood
and
utility
as
this
.
This
present
Man
,
naked
and
empty
,
confessing
his
natural
Weakness
,
fit
to
receive
some
foreign
Force
from
above
,
unfurnish'd
of
Human
,
and
therefore
more
apt
to
receive
into
him
the
Divine
Knowledg
,
undervaluing
his
own
Judgment
,
to
make
more
Room
for
Faith
:
Neither
beleiving
amiss
,
nor
establishing
any
Doctrine
against
the
Laws
and
common
Observances
,
Humble
,
Obedient
,
Disciplinable
,
Studious
,
a
sworn
Enemy
of
Heresy
;
and
consequently
,
freeing
himself
from
vain
and
irreligious
Opinions
,
introduc'd
by
false
Sects
,
Sectarys
and
Hereticks
.
'T
is
a
blank
Paper
prepared
to
receive
such
Forms
from
the
Finger
of
God
,
as
he
shall
please
to
write
upon
it
.
The
more
we
resign
and
commit
our selves
to
God
,
and
the
more
we
renounce
our selves
,
of
the
greater
value
we
are
.
Take
in
good
part
,
says
Eclesiastes
,
the
things
that
present
themselves
to
thee
,
as
they
seem
and
tast
from
Hand
to
Mouth
:
The
rest
is
out
of
thy
Knowledg
.
Dominus
novit
cogitationes
hominum
,
quoniam
vanae
sunt
.
The
Lord
knoweth
the
Heart
of
Men
,
that
they
are
but
Vanity
.
Thus
we
see
,
that
of
three
general
Sects
of
Philosophy
,
two
make
open
profession
of
Doubt
and
Ignorance
,
and
in
that
of
the
Dogmatists
,
which
is
the
third
,
it
is
easy
to
discover
,
that
the
greatest
part
of
them
only
assume
this
face
of
Confidence
and
Assurance
,
that
they
may
have
the
better
Grace
.
They
have
not
so
much
thought
to
establish
any
Certainty
for
us
,
as
to
shew
us
how
far
they
have
proceeded
in
their
search
of
Truth
,
quam
docti
fingunt
magis
quàm
norunt
.
Which
the
learned
rather
feign
than
know
.
Timaeus
being
to
in●●ruct
Socrates
in
what
he
knew
of
the
Gods
,
the
World
and
Men
,
proposes
to
speak
to
him
as
a
Man
to
a
Man
,
and
that
it
is
sufficient
,
if
his
Reasons
are
probable
,
as
those
of
another
:
For
that
exact
Reason
were
neither
in
his
,
nor
any
other
mortal
Hand
.
Which
one
of
his
Followers
has
thus
imitated
:
Vt
potero
,
explicabo
;
nec
tamen
●t
Pythius
Apollo
,
certa
ut
sint
,
&
fixa
,
quae
dixero
:
Sed
ut
homunculus
,
probabilia
conjectura
sequens
.
I
will
,
as
well
as
I
am
able
,
explain
;
yet
not
as
Pythius
Apollo
,
that
what
I
say
,
should
be
fix'd
and
certain
,
but
like
a
Man
that
follows
Probabilities
by
Conjecture
.
And
that
other
,
upon
the
natural
and
common
Subject
of
the
Contempt
of
Death
,
he
has
elsewhere
translated
from
the
very
Words
of
Plato
.
Si
fortè
,
de
Diorum
natura
ortumque
Mundi
disserentes
,
minus
id
quod
habemus
in
animo
consequimur
,
haud
erit
mirum
.
Aequum
est
enim
meminisse
,
&
me
qui
disseram
,
hominem
esse
,
&
vos
qui
judicetis
:
Vt
si
probabilia
dicentur
,
nihil
ultra
requiratis
.
If
perchance
,
when
we
discourse
of
the
Nature
of
Gods
,
and
the
Worlds
Original
,
we
cannot
do
it
as
we
desire
,
it
will
be
no
great
Wonder
.
For
it
is
just
you
should
remember
,
that
both
I
who
speak
,
and
you
who
are
to
judg
are
Men
:
So
that
if
probable
things
are
deliver'd
,
you
should
require
and
expect
no
more
.
Aristotle
does
ordinarily
heap
up
a
great
number
of
other
Opinions
and
Beliefs
,
to
compare
them
with
his
own
,
and
to
let
us
see
how
much
he
has
gone
beyond
them
,
and
how
much
nearer
he
approaches
to
Possibility
and
likelyhood
of
Truth
.
For
Truth
is
not
to
be
judg'd
by
the
Authority
and
Testimony
of
others
;
which
made
Epicurus
religiously
avoid
quoting
them
in
his
Writings
.
This
is
the
Prince
of
all
Dogmatists
,
and
yet
we
are
told
by
him
,
that
much
Knowledg
does
administer
many
Occasions
of
doubting
more
.
In
earnest
,
we
see
him
sometimes
so
shrowd
and
muffle
up
himself
in
so
thick
and
so
inexplicable
Obscurity
,
that
we
know
not
what
use
to
make
of
his
Advice
.
It
is
in
effect
a
Pyrrhonisme
under
a
concluding
and
determining
Form
.
Hear
Cicero's
Protestation
,
who
expounds
to
us
anothers
Fancy
by
his
own
.
Qui
requirunt
,
quid
de
quaque
re
ipsi
sentiamus
:
Clarus
ob
obscuram
linguam
,
magis
inter
inanes
:
Lueret
.
l.
1.
Omnia
enim
stolida
magis
admirantur
amántque
,
Inversis
quae
sub
verbis
latitantia
cernunt
.
Bumbast
and
Riddle
,
best
do
Puppies
please
,
For
Fools
admire
and
love
such
things
as
these
.
And
a
dull
Quibble
wrapt
in
dubious
Phrase
;
That
to
the
height
does
their
wise
Wonder
raise
.
Cicero
reprehends
some
of
his
Acquaintance
and
Friends
,
for
giving
more
of
their
Time
to
the
Study
of
Astrologie
,
Law
,
Logick
,
and
Geometry
,
than
they
were
really
worth
;
saying
,
that
they
were
by
those
diverted
from
the
Duties
of
Life
,
and
from
more
profitable
and
gentile
Studies
.
The
Cyrenaick
Philosophers
did
equally
despise
natural
Philosophy
and
Logick
.
Zeno
,
in
the
very
beginning
of
the
Books
of
the
Common-wealth
,
The
liberal
Art
despis'd
.
declar'd
all
the
liberal
Arts
of
no
use
.
Chrysippus
said
,
that
what
Plato
and
Aristotle
had
writ
concerning
Logick
,
they
had
only
done
it
in
Sport
,
and
by
way
of
Exercise
:
And
could
not
believe
,
that
they
spoke
in
earnest
of
so
vain
a
thing
.
Plutarch
says
the
same
of
Metaphysicks
:
And
Epicurus
would
have
said
as
much
of
Rhethorick
,
Grammar
,
Poesy
,
Mathematicks
,
and
(
Natural
Philosophy
excepted
)
of
all
the
other
Sciences
;
and
Socrates
of
them
all
,
excepting
that
of
Manners
and
of
Life
.
Whatever
any
one
required
to
be
instructed
in
by
him
,
he
would
ever
,
in
the
first
place
,
demand
an
account
of
the
Conditions
of
his
Life
present
and
past
,
which
he
examin'd
and
judg'd
;
esteeming
all
other
Learning
subsequent
to
that
,
and
supernumerary
.
Parum
mihi
placeant
eae
literae
,
quae
ad
virtutem
Doctoribus
nihil
profuerunt
.
That
Learning
is
in
small
repute
with
me
,
which
nothing
profited
the
Teachers
themselves
to
Vertue
.
Most
of
the
Arts
have
been
in
like
manner
decry'd
by
the
same
Knowledg
.
But
they
did
not
consider
that
it
was
from
the
purpose
,
to
exercise
their
Wits
in
those
very
matters
wherein
,
there
was
no
solid
Advantage
.
As
to
the
rest
:
Some
have
look'd
upon
Plato
as
a
Dogmatist
,
others
as
a
Doubter
,
others
in
some
things
the
one
,
and
in
other
things
the
other
.
Socrates
,
the
Introducer
of
Dialogismes
,
is
eternally
upon
Questions
and
stirring
up
Disputes
,
never
determining
,
never
satisfying
:
And
professes
to
have
no
other
Science
but
that
of
opposing
himself
.
Homer
,
their
Author
,
has
equally
laid
the
Foundations
of
all
the
Sects
of
Philosophy
,
to
shew
how
indifferent
it
was
,
which
way
we
should
choose
.
'T
is
said
,
that
ten
several
Sects
sprung
from
Plato
;
and
in
my
Opinion
,
never
did
any
Instruction
hault
and
stumble
,
if
his
does
not
:
Socrates
said
,
that
[
*
](A51181-e90180-b)
*
Call'd
Wise
Women
in
French
.
Midwives
in
taking
upon
them
the
trade
of
helping
others
to
bring
forth
,
left
the
Trade
of
bringing
forth
themselves
;
and
that
he
by
the
Title
of
a
wise
Man
or
Sage
,
that
the
God's
had
confer'd
upon
him
,
was
disabled
in
his
virile
and
mental
Love
,
of
the
Faculty
of
bringing
forth
,
consenting
to
help
and
assist
those
that
could
;
to
open
their
Nature
,
anoint
the
Passes
,
and
facilitate
their
Birth
:
To
judg
of
the
Infant
,
Kiss
,
Nourish
,
Fortifie
,
Swath
,
and
Circumcise
it
,
exercising
and
employing
his
Understanding
in
the
Perils
and
Fortunes
of
others
.
It
is
so
with
the
most
part
of
this
third
sort
of
Authors
,
as
the
Ancients
have
observ'd
in
the
Writings
of
Anaxagoras
,
Democritus
,
Parmenides
,
Zenophanes
and
others
.
They
have
a
way
of
Writing
,
doubtful
in
Substance
and
Design
,
rather
enquiring
than
teaching
;
though
they
mix
their
Style
with
some
Dogmatical
Periods
.
Is
not
the
same
thing
seen
in
Seneca
and
Plutarch
?
How
many
Contradictions
are
there
to
be
found
,
if
a
Man
pry
narrowly
into
them
?
So
many
,
that
the
reconciling
Lawyers
ought
first
to
reconcile
them
every
one
to
themselves
.
Plato
seems
to
have
affected
this
Method
of
Philosophizing
in
Dialogues
;
to
the
end
,
that
he
might
with
greater
Decency
from
several
Mouths
,
deliver
the
Diversity
and
Variety
of
his
own
Fancies
.
To
treat
variously
of
things
,
is
as
well
to
treat
of
them
,
as
conformably
,
and
better
,
that
is
to
say
,
more
copiously
,
and
with
greater
Profit
.
Let
us
take
Example
from
our selves
.
Judgments
are
the
utmost
Period
of
all
Dogmatical
and
determinative
speaking
:
And
yet
those
Arrests
that
our
Parliaments
give
the
People
,
the
most
exemplary
of
them
,
and
those
are
most
proper
to
nourish
in
them
the
Reverence
due
to
that
Dignity
,
principally
through
the
Sufficiency
of
the
Persons
Acting
,
derive
their
Beauty
,
not
so
much
from
the
Conclusion
,
which
with
them
is
quotidien
and
common
to
every
Judg
,
as
from
the
Dispute
and
Heat
of
diverse
and
contrary
Arguments
,
that
the
matter
of
Law
and
Equity
will
permit
.
And
the
largest
Field
for
Reprehension
,
that
some
Philosophers
have
against
others
,
is
drawn
from
the
Diversities
and
Contradictions
,
wherein
every
one
of
them
finds
himself
Perplex'd
:
Either
on
purpose
to
shew
the
Vacillation
of
human
Wit
concerning
every
thing
;
or
ignorantly
compell'd
by
the
Volability
and
Incomprehensibility
of
all
Matter
.
What
means
this
Clinck
in
the
Close
?
In
a
slippery
and
sliding
place
let
us
suspend
our
Belief
:
For
as
Euripedes
says
.
Like
that
which
Empedocles
;
as
if
rapt
with
a
Divine
Fury
,
and
compell'd
by
Truth
,
often
strew'd
here
and
there
in
his
Writings
.
No
no
,
we
feel
nothing
,
we
see
nothing
,
all
things
are
conceal'd
from
us
;
there
is
not
one
thing
,
of
which
we
can
positively
say
,
it
is
this
:
According
to
the
Divine
saying
,
Cogitationes
mortalium
timidae
,
&
incertae
adinventiones
nostrae
,
&
providentiae
.
For
the
Thoughts
of
mortal
Men
are
Miserable
;
and
our
Devices
are
but
uncertain
.
It
is
not
to
be
thought
strange
,
if
Men
,
despairing
to
overtake
what
they
hunt
after
,
have
not
however
lost
the
Pleasure
of
the
Chace
;
Study
being
of
it self
so
pleasant
an
Employment
,
and
so
Pleasant
,
that
amongst
other
Pleasures
,
the
Stoicks
forbid
that
also
which
proceeds
from
the
Exercise
of
the
Wit
,
will
have
it
curb'd
,
and
find
a
kind
of
Intemperance
in
thirsting
too
much
after
Knowledg
.
Democritus
having
eaten
Figs
at
his
Table
that
tasted
of
Honey
,
fell
presently
to
Considering
with
himself
,
from
whence
they
should
derive
this
unusual
Sweetness
;
and
to
be
satisfied
in
it
,
was
about
to
rise
from
the
Table
,
to
see
the
place
from
whence
the
Figs
had
been
gathered
?
Which
his
Maid
observing
,
and
having
understood
the
Cause
,
she
smilingly
told
him
,
that
he
need
not
trouble
himself
about
that
,
for
she
had
put
them
into
a
Vessel
,
in
which
there
had
been
Honey
.
He
was
vext
at
this
Discovery
,
and
that
she
had
depriv'd
him
of
the
Occasion
of
this
Inquisition
,
and
robb'd
his
Curiosity
of
Matter
to
work
upon
.
Go
thy
way
,
said
he
,
thou
hath
done
me
an
Injury
;
but
for
all
that
,
I
will
seek
out
the
Cause
as
if
it
were
natural
;
and
would
willingly
have
found
out
some
true
Reason
,
for
a
false
and
imaginary
Effect
.
This
Story
of
a
famous
and
great
Philosopher
does
very
clearly
represent
to
us
the
studious
Passion
,
that
puts
us
upon
the
pursuit
of
things
,
of
the
Acquisition
of
which
we
despair
.
Plutarch
gives
a
like
Example
of
some
one
,
who
would
not
be
satisfied
in
that
whereof
he
was
in
Doubt
,
that
he
might
not
lose
the
Pleasure
of
enquiring
into
it
:
Like
the
other
,
who
would
not
that
his
Physitian
should
allay
the
Thirst
of
his
Feaver
,
that
he
might
not
lose
the
Pleasure
of
quenching
it
by
drinking
.
Satius
est
supervacua
discere
,
quàm
nihil
.
'T
is
better
to
learn
more
than
is
necessary
,
than
nothing
at
all
.
As
in
all
sorts
of
feeding
,
the
Pleasure
of
eating
is
very
often
single
and
alone
,
and
that
what
we
take
,
which
is
acceptable
to
the
Palate
,
is
not
always
nourishing
or
wholesom
:
So
that
which
our
Understandings
extract
from
Science
,
does
not
cease
to
be
Pleasant
,
though
there
be
nothing
in
it
,
either
nutritive
or
healthful
.
Thus
,
they
say
,
the
consideration
of
Nature
is
a
Diet
proper
for
our
Minds
,
it
raises
and
elevates
us
,
makes
us
disdain
low
and
terrestrial
Things
,
by
comparing
them
with
those
that
are
Celestial
and
high
:
Even
the
Inquisition
of
great
and
occult
things
is
very
Pleasant
,
even
to
those
who
acquire
no
other
Benefit
,
than
the
Reverence
and
Fear
of
judging
it
.
This
is
what
they
Profess
.
The
vain
Image
of
this
sickly
Curiosity
is
yet
more
manifest
in
this
other
Example
,
that
they
so
often
urge
.
Eudoxus
wish'd
and
begg'd
of
the
Gods
,
that
he
might
once
see
the
Sun
near
at
Hand
,
to
comprehend
the
Form
,
Greatness
and
Beauty
of
it
;
on
the
Condition
to
be
immediately
burn'd
.
He
would
at
the
Price
of
his
Life
purchase
a
Knowledg
,
of
which
the
Use
and
Possession
should
at
the
same
time
be
taken
from
him
:
And
for
this
suddain
and
vanishing
Knowledg
,
lose
all
the
other
Knowledges
he
had
in
present
,
or
might
afterwards
have
acquired
.
I
cannot
easily
perswade
myself
,
that
Epicurus
,
Plato
and
Pythagoras
,
have
given
us
their
Atomes
,
Ide●s
and
Numbers
for
currant
Pay
.
They
were
too
wise
to
establish
their
Articles
of
Faith
upon
things
so
Disputable
and
so
Incertain
:
But
in
the
Obscurity
and
Ignorance
the
World
then
was
,
every
one
of
these
great
Men
endeavoured
to
present
some
kind
of
Image
or
Reflexion
of
Light
;
and
work'd
their
Brains
for
Inventions
,
that
might
have
a
pleasant
and
subtile
Apparence
;
provided
,
that
false
as
they
were
,
they
might
make
good
their
Ground
against
those
that
would
oppose
them
.
Vnicuique
ista
pro
ingenio
singuntur
,
non
ex
scientiae
vi
.
These
things
every
one
fancies
according
to
his
Wit
,
and
not
by
any
power
of
Knowledg
.
One
of
the
Ancients
,
who
was
reproach'd
,
That
he
profest
Philosophy
,
of
which
he
nevertheless
in
his
own
Judgment
made
no
great
Account
.
Made
Answer
,
That
that
was
truly
to
Philosophize
:
They
would
consider
all
,
and
ballance
every
thing
,
and
have
found
that
an
Employment
well
suited
to
our
natural
Curiosity
.
Some
things
they
have
writ
for
the
benefit
of
publick
Society
,
as
their
Religions
,
and
for
that
Consideration
it
was
but
reasonable
,
that
they
should
not
examine
publick
Opinions
to
the
Quick
,
that
they
might
not
disturb
the
common
Obedience
to
the
Laws
and
Customs
of
their
Country
.
Plato
treats
of
this
Mystery
with
a
Raillery
manifest
enough
.
For
where
he
writes
according
to
his
own
Method
;
he
gives
no
certain
Rule
.
When
he
plays
the
Legislator
,
he
borrows
a
magisterial
and
positive
Style
,
and
boldly
there
foists
in
his
most
fantastick
Inventions
,
as
fit
to
persuade
the
Vulgar
,
as
impossible
to
be
believ'd
by
himself
:
Knowing
very
well
,
how
fit
we
are
to
receive
all
sorts
of
Impressions
,
especially
the
most
immoderate
and
wicked
.
And
yet
in
his
Laws
,
he
takes
singular
Care
that
nothing
be
sung
in
Publick
but
Poetry
;
of
which
,
the
Fiction
and
fabulous
Relations
tend
to
some
advantageous
End
:
It
being
so
easy
to
imprint
all
sorts
of
Phantasmes
in
human
Minds
,
that
it
were
Injustice
not
to
feed
them
rather
with
profitable
Untruths
,
than
with
Untruths
that
are
unprofitable
and
hurtful
.
He
says
very
plainly
in
his
Commonwealth
,
that
it
is
very
oft
necessary
for
the
profit
of
Men
,
to
deceive
them
.
It
is
very
easy
to
distinguish
,
that
some
of
the
Sects
have
more
followed
Truth
,
and
the
others
Vtility
,
by
which
the
last
have
gain'd
their
Reputation
.
'T
is
the
misery
of
our
Condition
,
that
often
that
which
presents
it self
to
our
Imagination
for
the
most
true
,
does
not
appear
the
most
utile
to
Life
.
The
boldest
Sects
,
as
the
Epicurean
,
Pyrrhonian
,
and
the
new
Academick
,
are
yet
constrain'd
to
submit
to
the
Civil
Law
,
at
the
end
of
the
Account
.
Other
Subjects
there
are
,
that
they
have
tumbl'd
and
tost
some
to
the
right
,
and
others
to
the
left
,
every
one
endeavouring
,
right
or
wrong
,
to
give
them
some
kind
of
Colour
;
for
having
found
nothing
so
Abstruse
,
they
would
not
venture
to
speak
to
:
They
are
very
often
forc'd
to
forge
weak
and
ridiculous
Conjectures
;
not
that
they
themselves
look'd
upon
them
as
any
Foundation
,
or
establish
any
certain
Truth
,
but
meerly
for
Exercise
.
Non
tam
id
sensisse
,
quod
dicerent
,
quàm
exercere
ingenia
materiae
difficultate
videntur
voluisse
:
Not
so
much
,
that
they
themselves
beleiv'd
what
they
said
,
as
that
they
seem
to
have
a
mind
to
exercise
their
Wits
in
the
Difficulty
of
the
matter
.
And
if
we
did
not
take
it
thus
,
how
should
we
palliate
so
great
Inconstancy
,
Variety
,
and
Vanity
of
Opinions
,
as
we
see
have
been
produc'd
by
those
excellent
and
admirable
Souls
?
For
for
Example
,
what
can
be
more
Vain
than
to
imagine
to
guess
at
Almighty
God
by
our
Analogies
and
Conjectures
?
To
direct
and
govern
him
and
the
World
,
by
our
Capacities
and
our
Laws
?
And
to
serve
our selves
at
the
Expence
of
the
Divinity
,
with
that
small
Portion
of
Knowledg
he
has
been
pleas'd
to
impart
to
our
natural
Condition
?
And
because
we
cannot
extend
our
Sight
to
his
glorious
Throne
,
to
have
brought
him
down
to
our
Corruption
,
and
our
Miseries
?
Of
all
human
and
ancient
Opinions
concerning
Religion
,
that
seems
to
me
the
most
likely
,
and
most
excusable
,
that
acknowledg'd
God
an
Incomprehensible
Power
;
the
Original
and
Preserver
of
all
things
,
all
Bounty
,
all
Perfection
,
receiving
and
taking
in
good
part
the
Honor
and
Reverence
that
Man
paid
unto
him
,
under
what
Method
,
Name
or
Ceremonies
soever
.
Jupiter
omnipotens
rerum
,
regúmque
Deûmque
,
Progenitor
,
Genitrixque
—
This
Zeal
has
universally
been
look'd
upon
from
Heaven
with
a
gracious
Eye
.
All
Governments
have
reap'd
Fruit
from
their
Devotion
:
Men
,
and
impious
Actions
,
have
every
where
had
suitable
Events
.
What
the
Knowledg
of
God
was
amongst
the
Pagans
.
Pagan
Histories
acknowledg
Dignity
,
Order
,
Justice
,
Prodiges
and
Oracles
,
employ'd
for
their
Profit
and
Instruction
in
their
fabulous
Religions
.
God
,
peradventure
,
through
his
Mercy
vouchsafing
by
these
temporal
Benefits
,
to
cherish
the
tender
Principles
of
a
kind
of
a
brutish
Knowledg
,
that
natural
Reason
gave
them
of
him
,
through
the
deceiving
Images
of
their
Dreams
.
Not
only
deceiving
and
false
,
but
impious
also
;
and
injurious
are
those
that
Man
has
forg'd
from
his
own
Invention
.
And
of
all
the
Religions
that
St.
Paul
found
in
Repute
at
Athens
,
that
which
they
had
dedicated
to
an
unknown
Divinity
,
seem'd
to
him
the
most
to
be
excus'd
.
Pythagoras
shadow'd
the
Truth
a
little
more
closely
:
The
unknown
God
ador'd
at
Athens
.
Judging
that
the
Knowledg
of
this
first
Cause
,
and
Being
of
Beings
,
ought
to
be
indefinite
,
without
Limitation
,
without
Declaration
:
That
it
was
nothing
else
,
than
the
extream
Effort
of
our
Imagination
towards
Perfection
;
's
Religion
.
every
one
amplifying
the
Idea
according
to
the
Talent
of
his
Capacity
.
But
if
Numa
attempted
to
conform
the
Devotion
of
his
People
to
this
Project
;
to
ty
them
to
a
Religion
purely
mental
,
without
any
prefixt
Object
and
material
Mixture
,
he
undertook
a
thing
of
no
use
.
Human
Wit
could
never
support
it self
floating
in
such
an
infinity
of
inform
Thoughts
,
there
is
required
some
certain
Image
to
be
presented
,
according
to
its
own
Model
.
The
Divine
Majesty
has
thus
,
in
some
sort
,
suffered
himself
to
be
circumscrib'd
in
corporal
Limits
,
for
our
Advantage
:
His
supernatural
and
celestial
Sacraments
have
Signs
of
our
earthly
Condition
:
His
Adoration
is
by
sensible
Offices
and
Words
;
for
't
is
Man
that
Believes
and
Prays
.
I
shall
omit
the
other
Arguments
upon
this
Subject
:
But
a
Man
would
have
much
ado
to
make
me
believe
,
that
the
sight
of
our
Crucifixes
,
that
the
Picture
of
our
Saviours
Passion
,
that
the
Ornaments
and
Ceremonious
Motions
of
our
Churches
,
that
the
Voices
accommodated
to
the
Devotion
of
our
Thoughts
,
and
that
Emotion
of
Senses
do
not
warm
the
Souls
of
the
People
with
a
Religious
Passion
of
very
advantagious
Effects
.
Of
those
,
to
whom
they
have
given
a
Body
as
Necessity
required
in
that
universal
Blindness
,
I
should
,
I
fancy
,
most
encline
to
those
,
who
Ador'd
the
Sun
.
—
la
lumiere
commune
,
Forasmuch
as
besides
this
Grandeur
and
Beauty
of
his
,
't
is
the
only
piece
of
this
Machin
that
we
discover
at
the
remotest
distance
from
us
;
and
by
that
means
so
little
known
,
that
they
were
pardonable
,
for
entring
into
so
great
admiration
and
reverence
of
it
.
Thales
,
who
first
inquir'd
into
this
sort
of
matter
,
believ'd
God
to
be
a
Spirit
,
that
made
all
things
of
Water
.
Anaximander
,
that
the
Gods
were
always
dying
,
and
entring
into
Life
;
and
that
there
were
an
infinite
number
of
Worlds
.
Anaximines
,
that
the
Air
was
God
,
that
he
was
procreated
and
immense
,
always
moving
.
Anaxagoras
the
First
,
was
of
Opinion
,
that
the
description
and
manner
of
all
things
were
conducted
by
the
Power
and
Reason
of
an
infinite
Spirit
.
Alcmaeon
gave
the
Divinity
to
the
Sun
,
Moon
and
Stars
,
and
to
the
Soul
.
Pythagoras
has
made
God
a
Spirit
sprinkled
over
the
Nature
of
all
things
,
from
whence
our
Souls
are
extracted
.
Parmenides
,
a
Circle
surrounding
the
Heaven
,
and
supporting
the
World
by
the
Ardour
of
Light
.
Empedocles
pronounc'd
the
four
Elements
,
of
which
all
things
are
compos'd
,
to
be
Gods
.
Protagoras
had
nothing
to
say
,
whether
they
were
or
were
not
,
or
what
they
were
.
Democritus
was
one
while
of
Opinion
,
that
the
Images
and
their
Circuitions
were
Gods
,
another
this
Nature
that
darts
out
those
Images
,
and
then
our
Science
and
Intelligence
.
Plato
devides
his
Belief
into
several
Opinions
.
He
says
in
his
Timaeus
,
That
the
Father
of
the
World
cannot
be
nam'd
;
In
his
Laws
,
That
Men
are
not
to
inquire
into
his
Being
.
And
elsewhere
in
the
very
same
Books
,
he
makes
the
World
,
the
Heavens
,
the
Stars
,
the
Earth
,
and
our
Souls
,
Gods
,
admitting
moreover
those
which
have
been
receiv'd
by
Ancient
Institution
in
every
Republick
.
Xenophon
reports
a
like
Perplexity
in
Socrates
his
Doctrine
.
One
while
that
Men
are
not
to
inquire
into
the
Form
of
God
,
and
presently
makes
him
maintain
that
the
Sun
is
God
,
and
the
Soul
,
God
;
and
the
first
,
that
there
is
but
one
God
,
and
afterwards
that
there
are
many
.
Speucippus
the
Nephew
of
Plato
makes
God
a
certain
Power
governing
all
things
,
and
that
he
has
a
Soul
.
Aristotle
one
while
says
,
it
is
the
Spirit
,
and
another
,
the
World
;
one
while
he
gives
this
World
another
Master
,
and
another
makes
God
the
Ardour
of
Heaven
.
Zenocrates
makes
eight
,
five
nam'd
amongst
the
Planets
,
the
sixth
compos'd
of
all
the
fixt
Stars
,
as
of
so
many
Members
,
the
seventh
and
the
eighth
,
the
Sun
and
the
Moon
.
Heraclides
Ponticus
does
nothing
but
float
in
his
Opinion
,
and
finally
deprives
God
of
Sense
,
and
makes
him
shift
from
one
Form
to
another
,
and
at
last
says
,
that
't
is
Heaven
and
Earth
.
Theophrastus
wanders
in
the
same
Irresolution
amongst
his
Fancies
,
attributing
the
Superintendency
of
the
World
,
one
while
,
to
the
Vnderstanding
,
another
while
to
Heaven
,
and
another
to
the
Stars
.
Strato
,
that
't
is
Nature
,
she
having
the
power
of
Generation
,
Augmentation
and
Diminuition
,
without
Form
and
Sentiment
.
Zeno
says
,
't
is
the
Law
of
Nature
commanding
Good
,
and
prohibiting
Evil
;
which
Law
is
an
Animal
,
and
takes
away
the
accustom'd
Gods
,
Jupiter
,
Juno
and
Vesta
:
Diogenes
Apolloniates
,
this
't
is
Age.
Zenophanes
makes
God
round
,
seeing
and
hearing
,
not
breathing
,
and
having
nothing
in
common
with
Human
Nature
.
Aristo
thinks
the
Form
of
God
to
be
incomprehensible
,
deprives
him
of
Sence
,
and
knows
not
whether
he
be
an
Animal
,
or
something
else
.
Cleanthes
one
while
supposes
it
to
be
Reason
;
another
while
,
the
World
;
another
,
the
Soul
of
Nature
;
and
then
the
supream
Heat
rouling
about
,
and
environing
all
.
Perseus
,
Zeno's
Disciple
,
was
of
Opinion
,
that
Men
have
given
the
Title
of
Gods
to
such
as
have
been
useful
,
and
have
added
any
advantage
to
Human
Life
,
and
even
to
profitable
things
themselves
.
Crysippus
made
a
confus'd
heap
of
Old
Sentences
,
and
reckons
amongst
a
thousand
Forms
of
Gods
that
he
makes
,
the
Men
also
that
have
been
Deified
.
Diagoras
and
Theodorus
flatly
deny'd
,
that
there
were
any
Gods
at
all
.
Epicurus
makes
the
Gods
shining
,
transparent
and
perflable
,
lodg'd
,
as
betwixt
two
Forts
,
betwixt
the
two
Worlds
,
secure
from
blows
,
cloth'd
in
a
Human
Figure
,
and
with
such
Members
as
we
have
;
which
Members
are
to
them
of
no
use
.
Cicer.
de
Divin
.
l.
2.
ex
Ennio
.
Ego
Deum
genus
esse
semper
duxi
&
dicam
caelitum
,
Sed
eos
non
curare
opinor
,
quid
agat
humanum
genus
.
I
ever
thought
that
Gods
above
there
were
,
But
do
not
think
they
care
what
Men
do
here
.
Trust
to
your
Philosophy
,
my
Masters
:
And
brag
,
that
you
have
found
the
Bean
in
the
Cake
;
What
a
Rattle
is
here
with
so
many
Philosophical
Heads
!
The
perplexity
of
so
many
Worldly
Forms
have
gain'd
this
over
me
,
that
Manners
and
Opinions
contrary
to
mine
,
do
not
so
much
displease
as
instruct
me
;
nor
so
much
make
me
proud
,
as
they
humble
me
in
comparing
them
.
And
all
other
choice
,
than
what
comes
from
the
Express
and
immediate
Hand
of
God
,
seems
to
me
a
Choice
of
very
little
Priviledge
.
The
Policies
of
the
World
are
no
less
opposite
upon
this
Subject
,
than
the
Schools
,
by
which
we
may
understand
,
that
Fortune
it self
is
not
more
variable
and
inconstant
,
nor
more
blind
and
inconsiderate
than
our
Reason
.
The
things
that
are
most
unknown
,
are
most
proper
to
be
deified
;
wherefore
to
make
Gods
of
our selves
,
as
the
Ancients
did
,
exceeds
the
extreamest
Weakness
of
Understanding
.
I
should
much
rather
have
gone
along
with
those
who
ador'd
the
Serpent
,
the
Dog
,
or
the
Oxe
:
Forasmuch
as
their
Nature
and
Being
is
less
known
to
us
,
and
that
we
have
more
Authority
to
imagine
what
we
please
of
those
Beasts
,
and
to
attribute
to
them
extraordinary
Faculties
.
But
to
have
made
Gods
of
our
own
condition
,
of
whom
we
ought
to
know
the
Imperfections
;
and
to
have
attributed
to
them
Desire
,
Anger
,
Revenge
,
Marriages
,
Generation
,
Alliances
,
Love
and
Jealousie
;
our
Members
and
Bones
,
our
Feavers
and
Pleasures
,
our
Death
and
Obsequies
;
this
must
needs
proceed
from
a
marvelous
Intoxication
of
Human
Understanding
.
Que
procul
usque
adeo
divino
ab
numine
distant
,
Lucret.
lib.
5.
Inque
Deum
numero
quae
sint
indigna
videri
.
From
Divine
Natures
,
which
so
distant
were
,
They
are
unworthy
of
that
Character
.
Formae
,
aetates
,
vestitus
,
ornatus
noti
sunt
:
Genera
,
conjugia
,
cognationes
,
omnidque
traducta
ad
similitudinem
imbecillitatis
humanae
;
nam
&
perturbatis
animis
inducuntur
:
Accipimus
enim
Deorum
cupiditates
,
aegritudines
,
iracundias
.
Their
Forms
,
Ages
,
Cloaths
and
Ornaments
are
known
:
Their
Descents
,
Marriages
and
Kindred
,
and
all
appropriated
to
the
similitude
of
Human
Weakness
;
for
they
are
represented
to
us
with
anxious
Minds
,
and
we
read
of
the
Lusts
,
Sickness
and
Anger
of
the
Gods
.
As
having
attributed
Divinity
not
only
to
Faith
,
Vertue
,
Honour
,
Concord
,
Liberty
,
Victory
and
Piety
;
but
also
to
Voluptuousness
,
Fraud
,
Death
,
Envy
,
Old
Age
;
Misery
;
to
fear
,
Feaver
,
ill
Fortune
,
and
other
Injuries
of
our
frail
and
transitory
Life
.
Per.
Sat.
2.
Quid
juvat
hoc
,
templis
nostros
inducere
mores
?
O
curvae
in
terris
an●mae
,
&
caelestium
inanes
!
Into
our
Temples
,
to
what
end
or
use
,
Do
we
our
Ceremonies
introduce
?
Oh
crooked
Souls
,
that
to
the
Earth
bow
low
,
And
nought
of
Heav'nly
Mysteries
do
know
!
The
Egyptians
with
an
impudent
Prudence
,
interdicted
upon
pain
of
hanging
,
that
any
one
should
say
,
that
their
Gods
,
Serapis
and
Isis
,
had
formerly
been
Men
:
And
yet
no
one
was
ignorant
,
that
they
had
been
such
.
And
their
Effigies
represented
with
the
Finger
upon
the
Mouth
,
signified
,
says
Varro
,
that
mysterious
Decree
to
their
Priests
,
to
conceal
their
mortal
Original
,
as
it
must
by
necessary
Consequence
cancel
all
the
Veneration
pay'd
to
them
.
Seeing
that
Man
so
much
desir'd
to
equal
himself
to
God
;
he
had
done
better
,
says
Cicero
,
to
have
attracted
those
Divine
Conditions
to
himself
,
and
have
drawn
them
down
hither
below
,
than
to
send
his
Corruption
and
Misery
up
on
high
:
But
to
take
it
right
,
he
has
several
ways
done
both
the
one
and
the
other
,
with
like
vanity
of
Opinion
.
When
Philosophers
search
narrowly
into
the
Hierarchy
of
their
Gods
,
and
make
a
great
bustle
about
distinguishing
their
Alliances
,
Offices
and
Power
,
I
cannot
believe
they
speak
as
they
think
.
When
Plato
describes
Pluto's
Verger
to
us
,
and
the
bodily
Conveniences
or
Pains
that
attend
us
after
the
ruin
and
annihilation
of
our
Bodies
,
and
accommodate
them
to
the
resentment
we
have
in
this
Life
.
Secreti
celant
colles
,
Aeneid
.
l.
6.
&
myrtea
circùm
Sylva
tegit
,
curae
non
ipsa
in
morte
relinquunt
.
In
Vales
,
and
mirtle
Groves
they
pensive
lye
,
And
their
Cares
do
not
leave
them
when
they
dye
.
When
Mahomet
promises
his
Followers
a
Paradise
hung
with
Tapestry
,
guilded
and
enamel'd
with
Gold
and
precious
Stones
,
furnished
with
Wenches
of
excelling
Beauty
,
rare
Wines
,
and
delicate
Dishes
,
it
is
easily
discern'd
that
these
are
Deceivers
that
accommodate
their
Promises
to
our
Sensuality
,
to
attract
and
allure
us
by
Hopes
and
Opinions
suitable
to
our
mortal
Appetite
.
And
yet
some
amongst
us
are
fallen
into
the
like
Error
,
promising
to
themselves
,
after
the
Resurrection
,
a
Terrestial
and
Temporal
Life
,
accompanied
with
all
sorts
of
Worldly
Conveniences
and
Pleasures
.
Can
we
believe
that
Plato
,
he
who
had
so
heavenly
Conceptions
,
and
was
so
well
acquainted
with
the
Divinity
,
as
thence
to
derive
the
Name
of
the
Divine
Plato
,
ever
thought
that
the
poor
Creature
,
Man
,
had
any
thing
in
him
applicable
to
that
incomprehensible
Power
?
And
that
he
believ'd
that
the
weak
Holds
we
are
able
to
take
,
were
capable
,
or
the
Force
of
our
Understanding
sufficient
to
participate
of
Beatitude
,
or
Eternal
Pains
?
We
should
then
tell
him
from
Human
Reason
;
If
the
Pleasures
thou
dost
promise
us
in
the
other
Life
,
are
of
the
same
kind
that
I
have
injoy'd
here
below
,
this
has
nothing
in
common
with
Infinity
:
Though
all
my
five
Natural
Senses
should
be
even
loaded
with
Pleasure
,
and
my
Soul
full
of
all
the
Contentment
it
could
hope
or
desire
,
we
know
what
all
this
amounts
to
,
all
this
would
be
nothing
:
If
there
be
any
thing
of
mine
there
,
there
is
nothing
Divine
;
if
this
be
no
more
than
what
may
belong
to
our
present
Condition
,
it
cannot
be
of
any
value
.
All
Contentment
of
Mortals
is
mortal
.
Even
the
Knowledge
of
our
Parents
,
Children
and
Friends
,
if
that
can
effect
and
delight
us
in
the
other
World
,
if
there
that
still
continue
a
satisfaction
to
us
,
we
still
remain
in
earthly
and
finite
Conveniences
.
We
cannot
,
as
we
ought
,
conceive
the
greatness
of
these
High
and
Divine
Promises
,
if
we
could
in
any
sort
conceive
them
:
To
have
a
worthy
Imagination
of
them
,
we
must
imagine
them
inimaginable
,
inexplicable
and
incomprehensible
,
and
absolutely
another
thing
,
than
those
of
our
miserable
experience
.
Eye
hath
not
seen
,
saith
St.
Paul
,
nor
ear
heard
,
neither
have
entred
into
the
Heart
of
Man
,
the
things
that
God
hath
prepared
for
them
that
love
him
.
And
if
to
render
us
capable
,
our
being
be
reform'd
and
chang'd
(
as
thou
Plato
sayst
in
thy
Purifications
)
it
ought
to
be
so
extream
and
total
a
Change
,
that
by
Physical
Doctrine
,
it
will
be
no
more
.
Hector
erat
tunc
cùm
bello
certabat
,
Ovid.
Trist.
l.
3.
El.
11.
at
ille
Tractus
ab
Aemonio
non
erat
Hector
equo
.
He
Hector
was
,
whilst
he
could
fight
,
but
when
Drag'd
by
Achilles
Steeds
,
no
Hector
then
.
It
must
be
something
else
that
must
receive
these
Recompences
.
—
quod
mutatur
,
dissolvitur
,
interit
ergo
:
Lucret.
l.
1
▪
Trajiciuntur
enim
partes
atque
ordine
migrant
.
What
's
chang'd
dissolv'd
is
,
and
doth
therefore
dye
,
For
parts
are
mixt
,
and
from
their
Order
fly
.
For
in
Pythagoras
his
Metempsycosis
,
and
the
change
of
Habitation
that
he
imagin'd
in
Souls
,
can
we
believe
that
the
Lyon
,
in
whom
the
Soul
of
Caesar
is
inclos'd
,
does
espouse
Caesar's
Passions
,
or
that
the
Lyon
is
he
?
For
if
it
was
still
Caesar
,
they
would
be
in
the
right
,
who
,
controverting
this
Opinion
with
Plato
,
reproach
him
,
that
the
Son
might
be
seen
to
ride
his
Mother
transform'd
into
a
Mule
,
and
the
like
Absurdities
.
And
can
we
believe
,
that
in
the
Mutations
that
are
made
of
the
Bodies
of
Animals
into
others
of
the
same
kind
,
that
the
new
Commers
are
not
other
,
than
their
Predecessors
?
From
the
Ashes
of
a
Phoenix
,
a
Worm
they
say
is
engendred
,
and
from
that
,
another
Phoenix
,
who
can
imagine
that
this
second
Phoenix
,
is
not
other
than
the
first
?
We
see
our
Silk-worms
,
as
it
were
,
dye
and
wither
;
and
from
this
wither'd
Body
,
a
Butterflie
is
produced
,
and
from
that
,
another
Worm
;
how
ridiculous
would
it
be
,
to
imagine
,
that
this
were
still
the
first
?
That
which
has
once
ceas'd
to
be
,
is
no
more
:
And
Plato
when
thou
saist
in
another
place
,
that
it
shall
be
the
Spiritual
part
of
Man
,
that
will
be
concern'd
in
the
Fruition
of
the
Recompences
of
another
Life
,
thou
tellest
us
a
thing
wherein
there
is
as
little
appearance
of
Truth
.
Scilicet
avolsis
radicibus
,
ut
neque
ullam
Dispicere
ipse
oculus
rem
seorsum
corpore
toto
.
No
more
than
Eyes
once
from
their
Opticks
torn
.
Can
ever
after
any
thing
discern
.
For
by
this
account
,
it
would
no
more
be
Man
,
nor
consequently
us
,
who
should
be
concern'd
in
this
Enjoyment
:
For
we
are
compos'd
of
two
principally
Essential
Parts
,
the
separation
of
which
is
the
Death
and
Ruin
of
our
Being
.
Inter
enim
jacta
est
vitai
pausa
,
We
cannot
say
,
that
the
Man
suffers
much
when
the
Worms
feed
upon
his
Members
,
and
that
the
Earth
consumes
them
:
Et
nihil
hoc
ad
nos
,
qui
coitu
conjugiòque
Corporis
atque
animae
consistimus
uniter
apti
.
Moreover
upon
what
Foundation
of
their
Justice
can
the
Gods
take
notice
of
,
or
reward
Man
after
his
Death
,
for
his
good
and
vertuous
Actions
,
since
it
was
they
themselves
that
put
them
in
the
way
and
mind
to
do
them
?
And
why
should
they
be
offended
at
,
or
punish
him
for
wicked
ones
,
since
themselves
have
created
him
in
so
frail
a
condition
,
and
what
with
one
Glaunce
of
their
Will
,
they
might
prevent
him
from
falling
?
Might
not
Epicurus
with
great
colour
of
Human
Reason
object
that
to
Plato
,
did
he
not
often
save
himself
with
this
Sentence
,
That
it
is
impossible
to
establish
any
thing
certain
of
the
immortal
Nature
by
the
Mortal
?
She
does
nothing
but
err
throughout
,
but
especially
when
she
meddles
with
Divine
things
.
Who
does
more
evidently
perceive
this
,
than
we
?
For
although
we
have
given
her
certain
and
infallible
Principles
;
and
though
we
have
inlightned
her
Steps
with
the
Sacred
Lamp
of
Truth
,
that
it
has
pleas'd
God
to
communicate
to
us
;
we
daily
see
nevertheless
,
that
if
she
swerve
never
so
little
from
the
ordinary
Path
,
and
that
she
strays
from
,
or
wander
out
of
the
way
,
set
out
and
beaten
by
the
Church
,
how
soon
she
loses
,
confounds
and
fetters
her self
,
tumbling
and
floating
in
this
vast
,
turbulent
and
waving
Sea
of
Human
Opinions
,
without
restraint
,
and
without
any
determinate
end
.
So
soon
as
she
loses
that
Great
and
Common
Road
,
she
enters
into
a
Labyrinth
of
a
thousand
several
Paths
.
Man
cannot
be
any
thing
but
what
he
is
,
nor
imagine
beyond
the
reach
of
his
Capacity
:
'T
is
a
greater
Presumption
,
says
Plutarch
,
in
them
who
are
but
Men
,
to
attempt
to
speak
and
discourse
of
the
Gods
and
Demi-Gods
,
than
it
is
in
a
Man
,
utterly
ignorant
of
Musick
,
to
judge
of
Singing
;
or
in
a
Man
who
never
saw
a
Camp
,
to
dispute
about
Arms
and
Martial
Affairs
,
presuming
by
some
light
Conjecture
to
understand
the
effects
of
an
Art
he
is
totally
a
Stranger
to
.
Antiquity
,
I
believe
,
thought
to
put
a
Complement
upon
,
and
to
add
something
to
the
Divine
Grandeur
,
in
assimilating
it
to
Man
,
investing
it
with
his
Faculties
,
and
adorning
it
with
his
ugly
Humors
,
and
more
shameful
Necessities
:
Offering
it
our
Aliments
to
eat
,
presenting
it
with
our
Dances
,
Masquerades
and
Farces
to
divert
it
;
with
our
Vestments
to
cover
it
,
and
our
Houses
to
inhabit
,
caressing
it
with
the
Odors
of
Incense
,
and
the
Sounds
of
Musick
,
Festons
and
Nosegayes
:
And
to
accommodate
it
to
our
vicious
Passions
,
flattering
his
Justice
with
inhuman
Vengeance
,
that
is
delighted
with
the
Ruin
and
Dissipation
of
things
by
it
created
and
preserv'd
:
As
Tiberius
Sempronius
,
who
burnt
the
rich
Spoils
and
Arms
he
had
gained
from
the
Enemy
in
Sardignia
,
fer
a
Sacrifice
to
Vulcan
:
And
Paulus
Emylius
,
those
of
Macedonia
to
Mars
and
Minerva
:
And
Alexander
arriving
at
the
Indian
Ocean
,
threw
several
great
Vessels
of
Gold
into
the
Sea
,
in
Favour
of
Thetis
;
and
moreover
loading
her
Altars
with
a
slaughter
,
not
of
innocent
Beasts
only
,
but
of
Men
also
;
as
several
Nations
,
and
ours
amongst
the
rest
,
were
ordinarily
used
to
do
:
And
I
believe
there
is
no
Nation
under
the
Sun
,
that
has
not
done
the
same
.
—
Sulmone
creatos
Aeneid
.
lib.
10.
Quatuor
hic
juvenes
,
totidem
quos
educat
Vfens
Viventes
rapit
,
inferias
quos
immolet
umbris
.
At
Sulmo
born
he
took
of
young
Men
four
;
Of
those
at
Vfens
bred
,
as
many
more
,
Of
these
alive
,
in
most
inhuman
wise
,
To
offer
an
infernal
Sacrifice
.
The
Getes
hold
themselves
to
be
Immortal
,
and
that
their
Death
is
nothing
but
a
Journey
towards
Zamolxis
,
Once
in
five
Years
they
dispatch
some
one
amongst
them
to
him
,
the
God
of
the
Getes
.
to
entreat
of
him
such
Necessaries
as
they
stand
in
need
of
:
Which
Envoy
is
chosen
by
Lot
,
and
the
form
of
his
Dispatch
,
after
having
been
instructed
by
Word
of
Mouth
what
he
is
to
deliver
,
is
,
that
of
the
Assistants
,
three
hold
out
so
many
Javelins
,
against
which
the
rest
throw
his
Body
with
all
their
Force
.
If
he
happen
to
be
wounded
in
a
mortal
Part
,
and
that
he
immediately
dye
,
't
is
reputed
a
certain
Argument
of
Divine
Favor
;
but
if
he
escape
,
he
is
look'd
upon
as
a
wicked
and
execrable
Wretch
,
and
another
is
dismist
after
the
same
manner
,
in
his
stead
.
Sacrifice
of
14
▪
young
men
.
Amestris
,
the
Mother
of
Xerxes
,
being
grown
old
,
caus'd
at
once
fourteen
young
Men
,
of
the
best
Families
of
Persia
,
to
be
buried
alive
,
according
to
the
Religion
of
the
Country
,
to
gratify
some
infernal
Deity
.
And
yet
to
this
Day
,
the
Idols
of
Temixtitan
are
cemented
with
the
Blood
of
little
Children
,
and
they
delight
in
no
Sacrifice
,
but
of
these
pure
and
infantine
Souls
;
a
Justice
thirsty
of
innocent
Blood
.
Lucr.
l.
1.
Tantum
Religio
potuit
suadere
malorum
.
Such
impious
Use
was
of
Religion
made
,
So
many
Ills
and
Mischiefs
to
persuade
.
The
Carthaginians
immolated
their
own
Children
to
Saturn
;
Carthaginian
Children
sacrific'd
to
Saturn
.
and
who
had
none
of
their
own
,
bought
of
others
,
the
Father
and
Mother
being
in
the
mean
time
obliged
to
assist
at
the
Ceremony
,
with
a
gay
and
contented
Countenance
.
It
was
a
strange
Fancy
,
to
gratify
the
Divine
Bounty
with
our
Affliction
;
like
the
Lacedemonians
,
who
regal'd
their
Diana
with
the
tormenting
of
young
Boys
,
which
they
caus'd
to
be
whip'd
for
her
Sake
,
very
often
to
Death
.
It
was
a
savage
Humor
,
to
think
to
gratify
the
Architect
by
the
Subversion
of
his
Building
,
and
to
think
to
take
away
the
Punishment
due
to
the
Guilty
,
by
punishing
the
Innocent
:
And
that
poor
Iphigenia
,
at
the
Port
of
Aulis
,
should
by
her
Death
and
being
Sacrific'd
,
acquit
towards
God
the
whole
Army
of
the
Greeks
,
from
all
the
Crimes
they
had
committed
:
Et
casta
incestè
nubendi
tempore
in
ipso
And
that
the
two
noble
and
generous
Souls
of
the
two
Decii
the
Father
and
the
Son
,
to
encline
the
Favour
of
the
Gods
to
be
propitious
to
the
Affairs
of
Rome
,
should
throw
themselves
headlong
into
the
thickest
of
the
Enemy
.
Quae
fuit
tanta
Deorum
iniquitas
,
ut
placari
populo
Romano
non
possent
,
nisi
tales
viri
occidissent
?
How
great
an
Injustice
in
the
Gods
was
that
,
that
they
could
not
be
reconcil'd
to
the
People
of
Rome
,
unless
such
Men
perished
?
To
which
may
be
added
,
that
it
is
not
in
the
Criminal
to
cause
himself
to
be
scourg'd
according
to
his
own
Measure
,
nor
at
his
own
time
;
but
that
it
purely
belongs
to
the
Judg
;
who
considers
nothing
as
Chastisements
,
but
the
Penalty
that
he
appoints
;
and
cannot
call
that
Punishment
,
which
proceeds
from
the
Consent
of
him
that
suffers
.
The
Divine
Vengeance
presupposes
an
absolute
Dissent
in
us
,
both
from
its
Justice
,
and
our
own
Penalty
.
And
therefore
it
was
a
ridiculous
Humor
of
Polycrates
the
Tyrant
of
Samos
,
who
,
to
interrupt
the
continued
Course
of
his
good
Fortune
,
and
to
ballance
it
,
went
and
threw
the
dearest
and
most
precious
Jewel
he
had
into
the
Sea
;
beleiving
that
by
this
voluntary
and
antedated
Mishap
,
he
brib'd
and
satisfied
the
Revolution
and
Vicissitude
of
Fortune
;
and
she
,
to
delude
his
Folly
,
ordered
it
so
,
that
the
same
Jewel
came
again
into
his
Hands
,
found
in
the
Belly
of
a
Fish
.
And
then
to
what
end
are
those
Tearings
and
Demembrations
of
the
Corybantes
,
the
Menades
▪
and
in
our
times
of
the
Mahometans
,
who
slash
their
Faces
,
Bosoms
,
and
their
Limbs
,
to
gratify
their
Prophet
:
Seeing
that
the
Offence
lies
in
the
Will
,
not
in
the
Breast
,
Eyes
,
Genitories
,
in
the
Beauty
,
the
Shoulders
,
or
the
Throat
?
Tantus
est
perturbatae
mentis
,
&
sedibus
suis
pulsae
,
furor
,
ut
sic
dii
placentur
,
quemadmodum
ne
homines
quidem
saeviunt
.
So
great
is
the
Fury
and
Madness
of
troubled
Minds
,
when
once
displac'd
from
the
Seat
of
Reason
:
As
if
the
Gods
should
be
appeas'd
,
with
what
even
Men
are
not
so
mad
as
to
approve
.
The
use
of
this
natural
Contexture
has
not
only
respect
to
us
,
but
also
to
the
Service
of
God
,
and
other
Men.
And
't
is
unjust
,
willingly
to
wound
or
hurt
it
;
as
to
kill
our selves
upon
any
Pretence
whatever
.
It
seems
to
be
great
Cowardize
and
Treason
to
exercise
Cruelty
upon
,
and
to
destroy
the
Functions
of
the
Body
,
that
are
stupid
and
servile
,
to
spare
the
Soul
the
Solicitude
of
Governing
them
according
to
Reason
.
Vbi
iratos
Deos
timent
,
qui
sic
propitios
habere
merentur
.
In
regiae
libidinis
voluptatem
castrati
sunt
quidam
,
sed
nemo
sibi
,
ne
vir
esset
,
jubente
Domino
,
manus
intulit
.
Where
are
they
,
so
afraid
of
the
anger
of
the
Gods
,
as
to
merit
their
Favour
at
that
rate
?
Some
indeed
have
been
made
Eunuchs
for
the
Lust
of
Princes
:
But
no
Man
at
his
Masters
Command
,
has
put
his
own
Hand
to
unman
himself
:
So
did
they
fill
their
Religion
with
several
ill
Effects
.
—
saepius
olim
Religio
peperit
scelerosa
,
atque
impia
facta
.
Lucr.
l.
1.
—
In
elder
times
Religion
did
commit
notorious
Crimes
.
Now
nothing
of
ours
can
in
any
sort
be
compared
,
or
likened
unto
the
Divine
Nature
,
which
will
not
blemish
and
smut
it
with
so
much
Imperfection
.
How
can
that
infinite
Beauty
,
Power
and
Bounty
,
admit
of
any
Correspondence
,
or
Similitude
,
to
so
abject
things
as
we
are
,
without
extream
Wrong
,
and
manifest
Dishonor
to
his
Divine
Greatness
?
Infirmum
Dei
fortius
est
hominibus
:
Et
stultum
Dei
sapientius
est
hominibus
.
For
the
Foolishness
of
God
is
wiser
than
Men
,
and
the
Weakness
of
God
is
stronger
than
Men.
Stilpo
the
Philosopher
being
ask'd
,
whether
the
Gods
were
delighted
with
our
Adorations
and
Sacrifices
:
You
are
Indiscreet
,
answered
he
,
let
us
withdraw
apart
,
if
you
talk
of
such
things
.
Nevertheless
we
prescribe
him
Bounds
,
we
keep
his
Power
besieg'd
by
our
Reasons
,
(
I
call
our
Ravings
and
Dreams
Reason
,
with
the
Dispensation
of
Philosophy
,
which
says
,
that
the
wicked
Man
,
and
even
the
Fool
,
go
Mad
by
Reason
;
but
by
a
particular
form
of
Reason
.
)
We
will
subject
him
to
the
feeble
Apparences
of
our
Understanding
;
him
,
who
has
made
both
us
and
our
Knowledg
.
Because
that
nothing
is
made
of
nothing
,
God
therefore
could
not
make
the
World
without
Matter
.
What
,
has
God
put
into
our
Hands
the
Keys
and
most
secret
Springs
of
his
Providence
?
Is
he
oblig'd
not
to
exceed
the
Limits
of
our
Knowledg
?
Put
the
Case
,
O
Man
,
that
thou
hast
been
able
here
to
mark
some
Footsteps
of
his
Effects
:
Dost
thou
therefore
think
that
he
has
employed
all
he
can
,
and
has
crowded
all
his
Forms
and
Idea's
in
this
Work
?
Thou
seest
nothing
but
the
Order
and
Revolution
of
this
little
Vault
,
under
which
thou
art
lodged
,
if
thou
dost
see
so
much
:
Whereas
his
Divinity
has
an
infinite
Jurisdiction
beyond
:
This
Part
is
nothing
in
Comparison
of
the
Whole
.
Lucr.
l.
6.
—
omnia
cum
caelo
,
terráque
marique
Nil
sunt
ad
summam
summai
totius
omnem
.
All
things
,
both
Heaven
,
Earth
,
and
Sea
,
do
fall
Short
in
the
Account
with
the
great
All
of
All.
'T
is
a
municipal
Law
that
thou
alledgest
,
thou
knowest
not
what
is
Universal
.
Tye
thyself
to
that
to
which
thou
art
subject
,
but
not
him
;
he
is
not
of
thy
Brotherhood
,
thy
Fellow-Citizen
,
or
Companion
:
If
he
has
in
some
sort
communicated
himself
unto
thee
;
't
is
not
to
debase
himself
to
thy
littleness
,
nor
to
make
thee
Comptroler
of
his
Power
.
A
human
Body
cannot
fly
to
the
Clouds
:
'T
is
for
thee
,
the
Sun
runs
every
day
his
ordinary
Course
:
The
Bounds
of
the
Seas
and
the
Earth
cannot
be
confounded
:
The
Water
is
Unstable
and
without
Firmness
:
A
Wall
,
unless
it
be
broken
,
is
impenetrable
to
a
solid
Body
:
A
man
cannot
preserve
his
Life
in
the
Flames
;
he
cannot
be
both
in
Heaven
and
upon
Earth
,
and
corporally
in
a
thousand
places
at
once
.
'T
is
for
thee
,
that
he
has
made
these
Rules
;
't
is
thee
,
that
they
concern
.
He
has
manifested
to
Christians
,
that
he
has
enfranchis'd
them
all
when
it
pleased
him
.
And
in
truth
why
,
Almighty
as
he
is
,
should
he
have
limited
his
Power
within
any
certain
Bounds
?
In
favour
of
whom
should
he
have
renounced
his
Privilege
?
Thy
Reason
has
in
no
other
thing
more
of
likelyhood
and
Foundation
,
than
in
that
wherein
it
persuades
thee
that
there
is
a
plurality
of
Worlds
.
Terramque
&
solem
,
lunam
,
mare
,
caetera
quae
sunt
,
Lucr.
l.
2.
Non
esse
unica
sed
numero
magis
innumerali
.
That
Earth
,
Sun
,
Moon
,
Sea
,
and
the
rest
that
are
,
Not
single
,
but
innumerable
were
.
The
most
eminent
Wits
of
elder
times
believed
it
;
and
some
of
this
Age
of
ours
,
compelled
by
the
apparences
of
human
Reason
,
do
the
same
:
Forasmuch
as
in
this
Fabrick
,
that
we
behold
,
there
is
nothing
single
and
one
,
And
that
all
the
kinds
are
multiplied
in
some
number
:
By
which
it
seems
not
to
be
likely
,
that
God
should
have
made
this
Work
only
without
a
Companion
:
And
that
the
Matter
of
this
Form
should
have
been
totally
drain'd
in
this
sole
Individual
.
Especially
if
it
be
a
living
Creature
,
which
its
motions
renders
so
credible
,
that
Plato
affirms
it
,
and
that
many
of
our
People
do
either
confirm
,
or
dare
not
deny
:
No
more
than
that
ancient
Opinion
,
that
the
Heaven
,
the
Stars
,
and
other
Members
of
the
World
,
are
Creatures
compos'd
of
Body
and
Soul
:
Mortal
in
respect
of
their
Composition
,
but
Immortal
by
the
determination
of
the
Creator
.
Now
if
there
be
many
Worlds
,
as
Democritus
,
Epicurus
,
and
almost
all
Philosophy
has
believ'd
,
what
do
we
know
but
that
the
Principles
and
Rules
of
this
of
ours
,
may
in
like
manner
concern
the
rest
?
They
may
peradventure
have
another
Form
,
and
another
Policy
.
Epicurus
supposes
them
either
like
or
unlike
.
We
see
in
this
World
an
infinite
difference
and
variety
,
only
by
distance
of
Places
.
Neither
the
Corn
,
Wine
,
nor
any
of
our
Animals
are
to
be
seen
in
that
new
corner
of
the
World
discovered
by
our
Fathers
,
't
is
all
there
another
thing
.
And
in
times
past
,
do
but
consider
in
how
many
parts
of
the
World
they
had
no
Knowledg
either
of
Bacchus
or
Ceres
.
If
Pliny
and
Herodotus
are
to
be
believed
,
there
are
in
certain
Places
a
kind
of
Men
very
little
resembling
us
.
And
there
are
mungrel
and
ambiguous
Forms
,
betwixt
the
human
and
brutal
Natures
.
There
are
Countries
,
where
men
are
born
without
Heads
,
having
their
Mouth
and
Eyes
in
their
Breast
:
Where
they
are
all
Hermaphodrites
;
where
they
go
on
all
four
;
where
they
have
but
one
Eye
in
the
Forehead
,
and
a
Head
more
like
a
Dog
than
one
of
us
:
Where
they
are
half
Fish
,
the
lower
part
,
and
live
in
the
Water
:
Where
the
Women
bear
at
five
years
old
,
and
live
but
eight
:
Where
the
Head
and
Skin
of
the
Forehead
is
so
hard
,
that
a
Sword
will
not
touch
it
,
but
rebounds
again
:
Where
Men
have
no
Beards
:
Nations
that
know
not
the
use
of
Fire
,
and
others
that
eject
Seed
of
a
black
Colour
.
What
shall
we
say
of
those
that
naturally
change
themselves
into
Woolves
,
Colts
,
and
then
into
men
again
?
And
if
it
be
true
as
Plutarch
says
,
that
in
some
place
of
the
Indies
,
there
are
men
without
Mouths
,
who
nourish
themselves
with
the
smell
of
certain
Odours
,
how
many
of
our
Descriptions
are
false
?
He
is
no
more
risible
nor
peradventure
,
capable
of
Reason
and
Society
:
The
disposition
and
cause
of
our
internal
Composition
would
then
for
the
most
part
be
to
no
purpose
,
nor
of
no
use
;
moreover
how
many
things
are
there
in
our
own
Knowledg
,
that
oppose
those
fine
Rules
we
have
cut
out
for
,
and
prescribed
to
Nature
?
And
yet
we
must
undertake
to
circumscribe
God
himself
!
How
many
things
do
we
call
miraculous
and
contrary
to
Nature
?
This
is
done
by
every
Nation
,
and
by
every
Man
,
according
to
the
Proportion
of
his
Ignorance
.
How
many
occult
Properties
and
Quintessences
do
we
daily
discover
?
For
,
for
us
to
go
according
to
Nature
,
is
no
more
but
to
go
according
to
our
Intelligence
,
as
far
as
that
is
able
to
follow
,
and
as
far
as
we
are
able
to
see
into
it
:
All
beyond
that
must
be
monstrous
and
irregular
.
Now
by
this
Account
,
all
things
shall
be
monstrous
to
the
wisest
and
most
understanding
men
;
for
human
Reason
has
persuaded
them
,
that
there
was
no
manner
of
Ground
or
Foundation
,
not
so
much
as
to
be
assured
that
Snow
is
white
;
and
Anaxagoras
affirm'd
it
to
be
black
:
If
there
be
any
thing
,
or
if
there
be
nothing
:
If
there
be
Knowledg
or
Ignorance
;
which
Metrodorus
Chius
denied
that
Man
was
able
to
determine
:
Or
whether
we
live
,
as
Euripides
doubts
,
whether
the
Life
we
live
is
Life
,
or
whether
that
we
call
Death
be
not
Life
:
Who
knows
if
Life
been't
that
which
we
call
Death
,
And
Death
the
thing
that
we
call
Life
.
And
not
without
some
apparence
.
For
why
do
we
from
this
Instant
derive
the
Title
of
Being
,
which
is
but
a
Flash
in
the
infinite
Course
of
an
eternal
Night
,
and
so
short
an
Interruption
of
our
perpetual
and
natural
Condition
?
Death
possessing
all
that
past
before
,
and
all
the
future
of
this
moment
,
and
also
a
good
part
of
the
moment
it self
.
Others
swear
there
is
no
motion
at
all
,
as
the
Followers
of
Melissus
,
Motion
of
things
below
denyed
.
and
that
nothing
stirs
.
For
if
there
be
but
one
,
neither
can
that
Spherical
Motion
be
of
any
use
to
him
,
nor
the
Motion
from
one
place
to
another
,
as
Plato
proves
,
That
there
is
neither
Generation
nor
Corruption
in
Nature
.
Protagoras
says
,
That
there
is
nothing
in
Nature
but
Doubt
:
That
a
man
may
equally
dispute
of
all
things
;
and
even
of
this
,
whether
a
man
can
equally
dispute
of
all
things
:
Mansiphanes
,
that
of
things
which
seem
to
be
,
nothing
is
,
more
than
it
is
not
.
That
there
is
nothing
certain
,
but
incertainty
.
Parmenides
,
that
of
that
which
seems
,
there
is
no
one
thing
in
general
.
That
there
is
but
one
thing
.
Zeno
,
that
one
same
is
not
;
and
that
there
is
nothing
.
If
there
were
one
thing
,
it
would
either
be
in
another
,
or
in
it self
.
If
it
be
in
another
,
they
are
two
:
If
it
be
in
it self
,
they
are
yet
two
;
the
comprehending
,
and
the
comprehended
.
According
to
these
Doctrines
the
Nature
of
things
,
is
no
other
than
a
Shadow
,
either
false
or
vain
.
This
way
of
speaking
in
a
Christian
Man
,
has
ever
seem'd
to
me
very
Indiscreet
and
Irreverent
.
God
cannot
dye
;
God
cannot
contradict
himself
;
God
cannot
do
this
,
or
that
,
I
do
not
like
to
have
the
divine
Power
so
limited
by
the
Laws
of
Mens
Mouths
.
And
the
apparence
which
presents
itself
to
us
in
those
Propositions
,
ought
to
be
more
religiously
and
reverently
expressed
.
Our
speaking
has
its
Failings
and
Defects
,
as
well
as
all
the
rest
.
Grammar
is
that
which
creates
most
Disturbance
in
the
World
.
Our
Suits
only
spring
from
the
Debate
of
the
interpretation
of
Laws
:
And
most
Wars
proceed
from
the
Inability
of
Ministers
,
clearly
to
express
the
Conventions
and
Treaties
of
Amity
of
Princes
.
How
many
Quarrels
,
and
of
how
great
Importance
,
has
the
doubt
of
the
meaning
of
this
Sillable
Hoc
created
in
the
World
?
Let
us
take
the
clearest
Conclusion
that
Logick
it self
presents
us
with
.
If
you
say
it
is
fair
,
and
that
you
say
true
,
it
is
then
fair
Weather
.
Is
not
this
a
very
certain
form
of
speaking
?
And
yet
it
will
deceive
us
:
That
it
will
do
so
,
let
us
follow
the
Example
.
If
you
say
you
lye
,
and
that
you
say
true
,
then
you
do
lye
.
The
Art
,
the
Reason
,
and
Force
of
the
Conclusion
of
this
,
are
the
same
with
the
other
,
and
yet
we
are
gravelled
.
The
Pyrrhonian
Philosophers
,
I
discern
,
cannot
express
their
general
Conception
in
any
kind
of
speaking
:
For
the
World
requires
a
new
Language
on
purpose
.
Ours
is
all
form'd
of
affirmative
Propositions
,
which
are
totally
antartick
to
them
.
Insomuch
that
when
they
say
I
doubt
,
they
are
presently
taken
by
the
Throat
,
to
make
them
confess
,
that
at
least
they
know
,
and
are
assur'd
that
they
do
doubt
.
By
which
means
they
have
been
compelled
to
shelter
themselves
under
this
medicinal
Comparison
,
without
which
,
their
Humor
would
be
inexplicable
.
When
they
pronounce
,
I
know
not
:
Or
,
I
doubt
;
they
say
,
that
this
Proposition
carries
off
it self
with
the
rest
,
no
more
,
nor
less
than
Rubarb
,
that
drives
out
the
ill
Humors
,
and
carries
it self
off
with
them
.
This
Fancy
will
be
more
certainly
understood
by
Interrogation
:
What
do
I
know
?
(
as
I
bear
it
in
the
Emblem
of
a
Ballance
.
)
See
what
use
they
make
of
this
irreverend
way
of
speaking
.
In
the
present
Disputes
about
our
Religion
,
if
you
press
the
Adversaries
to
it
too
hard
,
they
will
roundly
tell
you
,
that
it
is
not
in
the
Power
of
God
,
to
make
it
so
,
that
his
Body
should
be
in
Paradice
and
upon
Earth
,
and
in
several
Places
at
once
.
And
see
what
Advantage
the
old
Scoffer
makes
of
this
?
At
least
,
says
he
,
it
is
no
little
Consolation
to
Man
,
to
see
that
God
cannot
do
all
things
:
For
he
cannot
kill
himself
,
though
he
would
;
which
is
the
greatest
Privilege
we
have
in
our
Condition
:
He
cannot
make
Mortals
Immortal
,
nor
revive
the
Dead
:
Nor
make
it
so
,
that
he
who
has
lived
,
has
not
;
nor
that
he
,
who
has
had
Honours
,
has
not
had
them
,
having
no
other
right
to
the
past
,
than
that
of
Oblivion
.
And
that
the
Comparison
of
a
Man
to
God
may
yet
be
made
out
by
pleasant
Examples
,
he
cannot
order
it
so
,
he
says
,
that
twice
ten
shall
not
be
twenty
.
This
is
what
he
says
,
and
what
a
Christian
ought
to
take
heed
shall
not
escape
his
Lips
.
Whereas
on
the
contrary
,
it
seems
,
as
if
all
Men
studied
this
impudent
kind
of
blasphemous
Language
,
to
reduce
God
to
their
own
measure
.
—
cras
vel
atra
Hor.
Car.
l.
3.
Ode
.
29.
Nube
polum
pater
occupato
,
Vel
sole
puro
non
tamen
irritum
Quodcumque
retro
est
efficiet
,
neque
Diffinget
infectumque
reddet
Quod
fugiens
semel
hora
vexit
.
To
morrow
let
it
shine
,
or
rain
,
When
we
say
,
that
the
infinity
of
Ages
,
as
well
past
as
to
come
,
are
but
one
Instant
with
God
:
That
his
Bounty
,
Wisdom
and
Power
are
the
same
with
his
Essence
:
Our
Mouths
speak
it
,
but
our
Understandings
apprehend
it
not
.
And
yet
such
is
our
vain
Opinion
of
our selves
,
that
we
must
make
the
Divinity
to
pass
through
our
Seive
:
And
from
thence
proceed
all
the
Dreams
and
Errors
with
which
the
World
abounds
,
whilst
we
reduce
and
weigh
in
our
Ballance
a
thing
so
far
above
our
Poize
.
Mirum
quò
procedat
improbitas
cordis
humani
,
parvulo
aliquo
invitata
successu
.
'T
is
a
wonder
to
what
the
wickedness
of
Mans
Heart
will
proceed
,
if
elevated
with
the
least
Success
.
How
magisterially
and
insolently
does
Epicurus
reprove
the
Stoicks
from
maintaining
that
the
truly
good
and
happy
Being
appertain'd
only
to
God
,
and
that
the
wise
Man
had
nothing
but
a
shadow
and
resemblance
of
it
?
How
temerariously
have
they
bound
God
by
Destiny
,
(
a
thing
,
that
,
by
my
consent
,
none
that
bears
the
Name
of
a
Christian
shall
ever
do
again
)
and
both
Thales
,
Plato
,
and
Pythagoras
have
enslav'd
him
to
Necessity
.
This
Arrogancy
of
attempting
to
discover
God
with
our
weak
Eyes
,
has
been
the
Cause
that
an
eminent
Person
of
our
Nation
,
has
attributed
to
the
Divinity
a
corporal
Form
;
and
is
the
reason
of
what
happens
amongst
us
every
day
,
of
attributing
to
God
important
Events
,
by
a
particular
Assignation
:
Because
they
sway
with
us
,
they
conclude
that
they
also
sway
with
him
,
and
that
he
has
a
more
intent
and
vigilant
Regard
to
them
,
than
to
others
of
less
Moment
,
or
of
ordinary
Course
.
Magna
Dii
curant
,
parva
negligunt
.
The
Gods
are
concerned
at
great
matters
,
but
slight
the
small
.
Observe
his
Example
,
he
will
clear
this
to
you
by
his
Reason
:
Nec
in
regnis
quidem
Reges
omnia
curant
.
Neither
indeed
do
Kings
in
their
Administration
take
notice
of
all
the
least
Concerns
.
As
if
to
that
King
of
Kings
it
were
more
and
less
to
subvert
a
Kingdom
,
or
to
move
the
Leaf
of
a
Tree
:
Or
as
if
his
Providence
acted
after
another
manner
in
enclining
the
Event
of
a
Battle
,
than
in
the
leap
of
a
Flea
.
The
hand
of
his
Government
is
laid
upon
every
thing
after
the
same
manner
,
with
the
same
Power
and
Order
:
Our
Interest
does
nothing
towards
it
;
our
Inclinations
and
Measures
sway
nothing
with
him
.
Deus
ita
artifex
magnus
in
magnis
,
ut
minor
non
sit
in
parvis
.
God
is
so
great
an
Artificer
in
great
things
,
that
he
is
no
less
in
the
least
.
Our
Arrogancy
sets
this
blasphemous
Comparison
ever
before
us
.
Because
our
Enployments
are
a
Burthen
to
us
,
Strato
has
curteously
been
pleased
to
exempt
the
Gods
from
all
Offices
,
as
their
Pirests
are
.
He
makes
Nature
produce
and
support
all
things
;
and
with
her
Weights
and
Motions
makes
up
the
several
parts
of
the
World
▪
discharging
human
Nature
from
the
awe
of
divine
Judgments
.
Quod
beatum
,
aeternumque
sit
,
id
nec
habere
negotii
quicquam
,
nec
exhibere
alteri
.
What
is
Blessed
and
Eternal
,
has
neither
any
Business
it self
,
nor
gives
any
to
another
.
Nature
will
that
in
like
things
there
should
be
a
like
Relation
.
The
infinite
number
of
Mortals
,
therefore
,
concludes
a
like
number
of
Immortals
;
the
infinite
things
that
kill
and
destroy
,
presuppose
as
many
that
preserve
and
profit
.
As
the
Souls
of
the
Gods
without
Tongue
,
Eyes
,
or
Ear
,
do
every
one
of
them
feel
amongst
themselves
,
what
the
other
feel
,
and
judg
our
Thoughts
.
So
the
Souls
of
Men
,
when
at
liberty
,
and
loosed
from
the
Body
,
either
by
Sleep
,
ore
some
Extasie
,
divine
,
foretel
,
and
see
things
,
which
whilst
join'd
to
the
Body
they
could
not
see
.
Paul
)
professing
themselves
to
be
wise
,
they
became
Fools
;
and
changed
the
Glory
of
uncorruptible
God
,
into
an
Image
made
like
corruptible
Man
.
Do
but
take
notice
of
the
jugling
in
the
Ancient
Deifications
.
After
the
great
and
stately
Pomp
of
the
Funeral
,
so
soon
as
the
Fire
began
to
mount
to
the
top
of
the
Pyramid
,
and
to
catch
hold
of
the
Hearse
where
the
Body
lay
,
they
at
the
same
time
turn'd
out
an
Eagle
,
which
flying
upward
,
signified
that
the
Soul
went
into
Paradice
.
We
have
yet
a
thousand
Medals
,
and
particularly
of
that
vertuous
Fostina
,
where
this
Eagle
is
represented
carrying
these
deified
Souls
with
their
Heels
upwards
,
towards
Heaven
.
'T
is
pity
that
we
should
fool
our selves
with
our
own
Fopperies
and
Inventions
,
Quod
finxere
timent
.
Luan
.
l.
1.
Like
Children
who
are
frighted
with
the
same
Face
of
their
Play-fellow
,
that
they
themselves
had
smear'd
and
smutted
.
Quasi
quicquam
infelicius
sit
homine
,
cui
sua
figmenta
dominantur
.
As
if
any
thing
could
be
more
unhappy
than
Man
,
who
is
insulted
over
by
his
own
Imagination
.
'T
is
far
from
honoring
who
made
us
,
to
honor
him
that
we
have
made
.
Augustus
had
more
Temples
than
Jupiter
,
serv'd
with
as
much
Religion
,
and
belief
of
Miracles
:
The
Thracians
,
in
return
of
the
Benefits
they
had
receiv'd
from
Agesilaus
,
coming
to
bring
him
word
,
that
they
had
canoniz'd
him
:
Has
your
Nation
,
said
he
to
them
,
that
Power
to
make
Gods
of
whom
they
please
?
Pray
first
deifie
some
one
amongst
your selves
,
and
when
I
shall
see
what
Advantage
he
has
by
it
,
I
will
thank
you
for
your
Offer
.
Man
is
certainly
stark
mad
;
he
cannot
make
a
Flea
,
and
yet
he
will
be
making
Gods
by
Dozens
.
Hear
what
Trismegestus
says
in
praise
of
our
Sufficiency
:
Of
all
the
wonderful
things
,
it
surmounts
all
Wonder
,
that
Man
could
find
out
the
divine
Nature
and
make
it
.
And
take
here
the
Arguments
of
the
School
of
Philosophy
it self
.
Lucan
.
l.
1.
Nosse
cui
Divos
,
&
caeli
numina
,
soli
Aut
soli
nescire
datum
.
To
whom
to
know
the
Deities
of
Heav'n
,
Or
know
he
knows
them
not
,
alone
't
is
given
.
If
there
is
a
God
,
he
is
a
living
Creature
;
if
he
be
a
living
Creature
,
he
has
some
Sense
;
and
if
he
has
Sense
,
he
is
subject
to
Corruption
.
If
he
be
without
a
Body
,
he
is
without
a
Soul
,
and
consequently
without
Action
:
And
if
he
has
a
Body
,
it
is
perishable
.
Is
not
here
a
Triumph
?
We
are
incapable
of
having
made
the
World
;
there
must
then
be
some
more
excellent
Nature
,
that
has
put
a
Hand
to
the
Work
.
It
were
a
foolish
and
ridiculous
Arrogance
,
to
esteem
our selves
the
most
perfect
thing
of
the
Vniverse
.
There
must
then
be
something
that
is
better
and
more
perfect
,
and
that
must
be
God
.
When
you
see
a
stately
and
stupendious
Edifice
,
though
you
do
not
know
who
is
the
Owner
of
it
,
you
would
yet
conclude
it
was
not
built
for
Rats
.
And
this
divine
Structure
that
we
behold
of
the
Celestial
Palace
,
Heaven
God's
Palace
.
have
we
not
reason
to
beleive
that
it
is
the
Residence
of
some
Possessor
,
who
is
much
greater
than
we
?
Is
not
the
most
Supream
always
the
most
Worthy
?
And
we
are
subjected
to
him
.
Nothing
without
a
Soul
and
without
Reason
,
can
produce
a
living
Creature
capable
of
Reason
.
The
World
produces
us
,
the
World
then
has
Soul
and
Reason
.
Every
part
of
us
is
less
than
we
.
We
are
part
of
the
World
,
the
World
therefore
is
endued
with
Wisdom
and
Reason
,
and
that
more
abundantly
than
we
.
'T
is
a
fine
thing
to
have
a
great
Government
.
The
Government
of
the
World
.
The
Government
of
the
World
then
appertains
to
some
happy
Nature
.
The
Stars
do
us
no
harm
,
they
are
then
full
of
Bounty
.
We
have
need
of
Nourishment
,
then
so
have
the
Gods
also
,
and
feed
upon
the
Vapours
of
the
Earth
.
Wordly
Goods
are
not
Goods
to
God
;
therefore
they
are
not
Goods
to
us
:
Offending
,
and
being
Offended
,
are
equally
Testimonies
of
Imbecillity
:
'T
is
therefore
folly
to
fear
God
.
God
is
good
by
his
Nature
;
Man
by
his
Industry
,
which
is
more
.
The
divine
and
human
Wisdom
have
no
other
Distinction
,
but
that
the
first
is
Eternal
.
But
Duration
is
no
accession
to
Wisdom
,
therefore
we
are
Companions
.
We
have
Life
,
Reason
and
Liberty
;
we
esteem
Bounty
,
Charity
and
Justice
:
These
Qualities
are
in
him
.
In
conclusion
,
the
building
and
destroying
,
and
the
conditions
of
the
Divinity
,
are
forg'd
by
Man
according
as
they
relate
to
himself
.
What
a
Pattern
,
and
what
a
Model
!
let
us
stretch
,
let
us
raise
and
swell
human
Qualities
as
much
as
we
please
.
Puff
up
thy self
,
vain
Man
,
yet
more
and
more
,
and
more
.
Non
si
te
ruperis
,
inquit
.
Profectò
non
Deum
,
quem
cogitare
non
possunt
,
sed
semet
ipsos
pro
illo
cogitantes
,
non
illum
,
sed
seipsos
,
non
illi
,
sed
sibi
comparant
.
Certainly
they
do
not
Imagine
God
,
whom
they
cannot
imagine
;
but
they
imagine
themselves
in
his
stead
:
They
do
not
compare
him
,
but
themselves
,
not
to
him
,
but
to
themselves
.
In
natural
things
the
Effects
do
but
half
relate
to
their
Causes
.
What
's
this
to
the
Purpose
?
His
Condition
is
above
the
order
of
Nature
,
too
elevate
,
too
remote
,
and
too
mighty
to
permit
himself
to
be
bound
and
fettered
by
our
Conclusions
.
'T
is
not
through
our selves
,
that
we
arrive
at
that
place
:
Our
ways
lye
too
low
.
We
are
no
nearer
Heaven
on
the
top
of
Mount
Senis
,
than
in
the
bottom
of
the
Sea
:
Take
the
Distance
with
your
Astrolable
.
They
debate
God
even
to
the
carnal
Knowledg
of
Women
,
to
so
many
times
and
so
many
Generations
.
Paulina
the
Wife
of
Saturninus
,
a
Matron
of
great
Reputation
at
Rome
,
thinking
she
lay
with
the
God
Serapis
,
found
her self
in
the
Arms
of
an
Amoroso
of
hers
,
through
the
Pandarisme
of
the
Priests
of
his
Temple
.
Varro
,
the
most
subtile
and
most
learn'd
of
all
the
latin
Authors
,
in
his
Book
of
Theologie
writes
,
That
the
Secton
of
Hercules
his
Temple
,
throwing
Dice
with
one
hand
for
himself
,
and
with
the
other
for
Hercules
,
plaid
after
that
manner
with
him
for
a
Supper
and
a
Whore
:
If
he
won
,
at
the
expence
of
the
Offerings
;
if
he
lost
,
at
his
own
.
The
Sexton
lost
,
and
paid
the
Supper
and
the
Whore
.
Her
Name
was
Laurentina
,
who
saw
by
night
this
God
in
her
Arms
;
who
moreover
told
her
that
the
first
she
met
the
next
Day
,
should
give
her
a
heavenly
Reward
:
Which
prov'd
to
be
Taruncius
,
a
rich
young
Man
,
who
took
her
home
to
his
House
,
and
in
time
left
her
his
Inheritrix
.
She
on
the
other
side
,
thinking
to
do
a
thing
that
would
be
pleasing
to
this
God
,
left
the
people
of
Rome
Heir
to
her
;
and
therefore
had
divine
Honours
attributed
to
her
.
As
if
it
had
not
been
sufficient
that
Plato
was
originally
descended
from
the
Gods
by
a
double
Line
,
and
that
he
had
Neptune
for
the
common
Father
of
his
Race
:
It
was
certainly
believ'd
at
Athens
,
that
Aristo
having
a
mind
to
enjoy
the
fair
Perictione
,
could
not
,
and
was
warn'd
by
the
God
Apollo
,
in
a
Dream
,
to
leave
her
unpolluted
and
untouch'd
,
till
she
should
first
be
brought
to
Bed
.
These
were
the
Father
and
Mother
of
Plato
.
How
many
ridiculous
Stories
are
of
like
Cuckoldings
commited
by
the
Gods
against
poor
mortal
Men
?
And
how
many
Husbands
injuriously
scandall'd
in
favour
of
their
Children
?
In
the
Mahometan
Religion
,
there
are
enow
Merlins
found
by
the
Belief
of
the
People
,
that
is
to
say
,
Children
without
Fathers
,
spiritual
,
divinely
conceiv'd
in
the
Wombs
of
Virgins
,
and
carry
Names
that
signify
so
much
in
their
Language
.
We
are
to
observe
,
that
to
every
thing
,
nothing
is
more
dear
and
estimable
than
its
being
(
the
Lyon
,
the
Eagle
and
the
Dolphin
,
prize
nothing
above
their
own
Kind
)
and
that
every
thing
assimilates
the
Qualities
of
all
other
things
to
its
own
proper
Qualities
,
which
we
may
indeed
extend
or
contract
,
but
that
's
all
;
for
beyond
that
Relation
and
Principle
,
our
Imagination
cannot
go
,
can
guess
at
nothing
else
,
nor
possibly
go
out
thence
,
or
stretch
beyond
it
:
From
whence
spring
these
ancient
Conclusions
.
Of
all
Figures
,
the
most
beautiful
is
that
of
Man
;
therefore
God
must
be
of
that
Form
.
No
one
can
be
happy
without
Vertue
,
nor
Vertue
be
without
Reason
,
and
Reason
cannot
inhabit
any
where
but
in
a
human
Shape
:
God
is
therefore
cloathed
in
a
human
Figure
.
Ita
est
informatum
,
anticipatumque
mentibus
nostris
,
ut
homini
,
quum
de
Deo
cogitet
,
forma
occurrat
humana
.
It
is
so
imprinted
in
our
Minds
,
and
the
Fancy
is
so
prepossess'd
with
it
,
that
when
a
Man
thinks
of
God
,
a
human
Figure
ever
presents
it self
to
the
Imagination
.
Therefore
it
was
,
that
Xenophanes
pleasantly
said
,
That
if
Beasts
do
frame
any
Gods
to
themselves
,
as
't
is
likely
they
do
,
they
make
them
certainly
such
as
themselves
are
,
and
glorify
themselves
in
it
,
as
we
do
.
For
why
may
not
a
Goose
say
thus
,
All
the
part
of
the
Universe
I
have
an
Interest
in
,
the
Earth
serves
me
to
walk
upon
,
the
Sun
to
light
me
,
the
Stars
have
their
Influence
upon
me
:
I
have
such
Advantage
by
the
Winds
,
and
such
Conveniencies
by
the
Waters
:
There
is
nothing
that
yond
heavenly
Roof
looks
upon
so
favourably
as
me
;
I
am
the
Darling
of
Nature
?
Is
it
not
Man
that
treats
,
lodges
,
and
serves
me
?
'T
is
for
me
that
he
both
sows
and
grinds
:
If
he
eates
me
,
he
does
the
same
by
his
fellow
Man
,
and
so
do
I
the
Worms
that
kill●
and
devour
him
.
As
much
might
be
said
by
a
Crane
and
with
greater
Confidence
,
upon
the
account
of
the
liberty
of
his
Flight
,
and
the
Possession
of
that
high
and
beautiful
Region
.
Tam
bl●nda
conciliatrix
,
&
tam
sui
est
lena
ipsa
natura
.
So
flattering
and
wheedling
a
Baud
is
Nature
to
herself
.
Now
by
the
same
Consequence
the
Destinies
are
then
for
us
;
for
us
the
World
,
it
shines
,
it
thunders
for
us
,
and
the
Creator
and
Creatures
are
all
for
us
.
'T
is
the
Mark
and
Point
to
which
the
Universality
of
things
does
aime
.
Look
into
the
Records
that
Philosophy
has
kept
,
for
two
thousand
Years
and
more
,
of
the
Affairs
of
Heaven
:
The
Gods
all
that
while
have
neither
acted
nor
spoken
but
for
Man
:
She
does
not
allow
them
any
other
Consultation
or
Vacation
.
See
them
here
against
us
in
War.
—
Domitósque
Herculea
manu
Telluris
juvenes
,
unde
periculum
Hor.
l.
2.
Ode
.
12.
Fulgens
contremuit
domus
Saturni
veteris
—
The
brawny
Sons
of
Earth
,
subdu'd
by
hand
Of
Hercules
,
on
the
Phlegraean
Strand
,
Where
the
rude
Shock
did
such
a
rattle
make
,
As
made
old
Saturn's
sparkling
Palace
shake
.
And
here
you
shall
see
them
participate
of
our
Troubles
,
to
make
a
return
for
our
having
so
often
shared
in
theirs
.
Neptunus
muros
magnoque
emota
tridenti
Fundamenta
quatit
,
totámque
à
sedibus
urbem
Aeneid
.
l.
2.
Eruit
:
hic
Juno
scaeas
saevissima
portas
Prima
tenet
.
—
Whilst
Neptune
with
his
massy
Trident
strake
,
He
made
the
Walls
of
the
Foundations
shake
,
And
the
whole
City
from
its
Platform
thr●w
;
Here
,
to
befriend
the
Greeks
,
fair
Juno
drew
Into
the
Scaean
Ports
.
—
The
Caunians
,
jealous
of
the
Authority
of
their
own
peculiar
Gods
,
arme
themselves
on
the
Days
of
their
Devotion
,
and
the
whole
Power
of
their
Precincts
run
cutting
and
slashing
the
Air
with
their
Swords
,
by
that
means
to
drive
away
and
banish
all
forreign
Gods
out
of
their
Territory
.
Their
Powers
are
limited
according
to
our
Necessity
.
That
cures
Horses
,
that
cures
Men
,
that
cures
the
Plague
,
the
Scurf
,
the
Tissick
;
one
to
cure
one
sort
of
Itch
,
another
another
:
Adeo
minimis
etiam
rebus
prava
Religio
insertit
Deos
:
At
such
a
rate
does
false
Religion
create
Gods
for
the
most
contemptible
Vses
:
That
makes
the
Grapes
to
grow
,
the
Waters
to
flow
.
That
has
the
Presidence
over
Letchery
,
the
Superintendency
over
Merchandize
;
for
every
sort
of
Artizan
a
God
:
That
has
his
Province
and
Reputation
in
the
East
,
and
that
has
his
in
the
West
.
Aen.
l.
1.
Hic
illius
arma
.
—
Hic
currus
fuit
.
Here
she
her
Arms
,
here
she
her
Charriot
had
.
Cicero
de
Div.
l.
2.
O
sancte
Apollo
,
qui
umbilicum
certum
terrarum
obtinens
:
O
sacred
Phaebus
who
with
glorious
Ray
,
Over
the
Navel
of
the
Earth
dost
sway
.
Ovid.
Fast.
lib.
3.
Pallada
Cecropdae
,
Minoia
Creta
Dianam
.
Vulcanum
tellus
Hipsipylaea
colit
.
Junonem
spartae
,
Pelopeiadesque
Mycenae
,
Pinnigerum
Fauni
maenalis
ora
caput
.
Mars
Latio
venerandus
.
Th'
Athenians
Pallas
,
Cynthia
,
Creete
adore
.
Vulcan
is
worship'd
on
the
Lemnian
Shoar
.
Proud
Juno's
Altars
are
by
Spartans
fed
,
Th'
Arcadians
worship
Faunus
;
and
't
is
said
That
Mars
at
Latium
is
ador'd
.
That
has
only
one
Town
,
or
one
Family
in
his
Possession
:
That
lives
alone
,
or
in
company
,
either
Voluntary
,
or
upon
Necessity
.
Juntáque
sunt
magno
templa
ne
potis
avo
.
Ibid.
l.
1.
And
Temples
to
the
Nephew
joined
are
,
To
those
were
rear'd
to
the
Great-Grandfather
.
There
are
some
so
wretched
and
mean
(
for
the
Number
amounts
to
six
and
thirty
Thousand
)
that
they
must
pack
five
or
six
together
,
to
produce
one
Ear
of
Corn
,
and
thence
take
their
several
Names
.
Three
to
a
Door
:
That
of
the
Plank
,
that
of
the
Hing
,
and
that
of
the
Threshold
.
Four
to
a
Child
;
Protectors
of
his
swathing
Clouts
,
his
Drink
,
Meat
and
Sucking
.
Some
certain
,
some
uncertain
and
doubtful
,
and
some
that
are
not
yet
entered
Paradice
.
Quos
,
quoniam
Caeli
nondum
dignamur
honore
,
Ovid.
Met.
lib.
1.
Quas
dedimus
certé
terras
habitare
sinamus
.
Whom
,
since
we
yet
not
worthy
think
of
Heaven
,
We
suffer
to
inhabit
the
Earth
we
've
given
.
There
are
amongst
them
Physitians
,
Poets
and
Civilians
.
Some
mean
ones
,
betwixt
the
divine
and
human
Nature
,
Mediators
betwixt
God
and
us
:
Adored
with
a
certain
second
and
diminutive
sort
of
Adoration
:
Those
are
infinite
in
Titles
and
Offices
:
Some
good
and
others
ill
,
some
old
and
decrepit
,
and
some
that
are
mortal
.
For
Chrysippus
was
of
Opinion
,
that
in
the
last
Conflagration
of
the
World
,
all
the
Gods
were
to
dye
but
Jupiter
:
Man
makes
a
thousand
pretty
Societies
betwixt
God
and
him
.
Is
he
not
his
Countryman
?
Ovid.
Me.
l.
8.
Jovis
incunabula
Creten
.
And
this
is
the
Excuse
,
that
upon
consideration
of
this
Subject
,
Scaevola
a
High
Priest
,
and
Varro
a
great
Divine
in
their
times
,
make
us
:
That
it
is
necessary
the
People
should
be
ignorant
of
many
things
that
are
true
,
and
believe
many
things
that
are
false
.
Quum
veritatem
,
qua
liberetur
,
inquirat
:
credatur
ei
expedire
,
quod
fallitur
.
Seeing
he
enquires
into
the
Truth
,
by
which
he
would
be
made
free
,
't
is
thought
fit
he
should
be
deceived
.
Human
Eyes
cannot
perceive
things
,
but
by
the
Formes
they
know
.
And
we
do
not
remember
what
a
leap
miserable
Phaeton
took
,
for
attempting
to
govern
the
Reines
of
his
Fathers
Horses
with
a
mortal
Hand
.
The
Mind
of
Man
falls
into
as
great
a
Profundity
,
and
is
after
the
same
manner
bruised
and
shattered
by
its
own
Temerity
.
If
you
ask
Philosophy
,
of
what
matter
the
Sun
is
,
what
Answer
will
she
return
,
if
not
,
that
it
is
of
Iron
and
Stone
,
or
some
other
Matter
that
she
makes
use
of
?
If
a
Man
enquire
of
Zeno
,
what
Nature
is
?
A
Fire
,
says
he
,
an
Artisan
proper
for
Generation
,
and
regularly
proceeding
.
Archimedes
,
Master
of
that
Science
,
which
attributes
to
it self
the
Precedency
before
all
others
,
for
Truth
and
Certainty
.
The
Sun
,
says
he
,
is
a
God
of
red-hot
Iron
.
Was
not
this
a
fine
Imagination
extracted
from
the
inevitable
Necessity
of
Geometrical
Demonstrations
?
Yet
not
so
inevitable
and
utile
,
but
that
Socrates
thought
it
was
enough
to
know
so
much
of
Geometry
only
,
Geometry
how
far
useful
.
as
to
measure
the
Land
a
man
bought
or
sould
;
and
that
Polyaenus
,
who
had
been
a
great
and
famous
Master
in
it
,
despised
it
,
as
full
of
Falsity
and
manifest
Vanity
,
after
he
had
once
tasted
the
delicate
Fruits
of
the
Garden
of
Epicurus
.
Socrates
in
Xenophon
,
concerning
this
Affair
,
says
of
Anaxagoras
,
reputed
by
Antiquity
learn'd
above
all
others
in
celestial
and
divine
Matters
,
that
he
had
crack'd
his
Brain
,
as
all
other
men
do
,
who
too
immoderately
search
into
Knowledges
,
which
nothing
appertain
unto
them
.
When
he
made
the
Sun
to
be
a
burning
Stone
,
he
did
not
consider
,
that
a
Stone
does
not
shine
in
the
Fire
;
and
which
is
worse
,
that
it
will
there
consume
.
And
in
making
the
Sun
and
Fire
one
,
that
Fire
does
not
turn
Complexions
black
in
shining
upon
them
:
That
we
are
able
to
look
fixtly
upon
Fire
:
And
that
Fire
kills
Herbs
and
Plants
.
'T
is
Socrates
his
Opinion
,
and
mine
too
,
that
it
is
the
best
Judg
of
Heaven
,
not
to
judg
of
it
at
all
.
Plato
,
having
occasion
in
his
Timeus
to
speak
of
Daemons
:
This
Undertaking
,
says
he
,
exceeds
my
Ability
.
We
are
therefore
to
believe
those
Ancients
,
who
have
pretended
to
have
been
begotten
by
them
.
'T
is
against
all
Reason
to
refuse
to
a
mans
Faith
to
the
Children
of
the
Gods
,
though
what
they
say
should
not
be
proved
by
any
necessary
or
very
probable
Reasons
;
seeing
they
engage
to
speak
of
Domestick
and
Familiar
things
.
Let
us
see
if
we
have
a
little
more
light
in
the
Knowledg
of
human
and
natural
Things
.
Is
it
not
a
ridiculous
Attempt
,
for
us
to
forge
for
those
,
to
whom
by
our
own
Confession
,
our
Knowledg
is
not
able
to
attain
,
another
Body
,
and
to
lend
a
false
Form
of
our
own
Invention
:
As
is
manifest
in
this
motion
of
the
Planets
;
to
which
,
seeing
our
Wits
cannot
possibly
arrive
,
nor
conceive
their
natural
Conduct
,
we
lend
them
material
,
heavy
and
substantial
Springs
of
our
own
,
by
which
to
move
?
Ovid.
Met.
lib.
2.
—
Temo
aureus
,
aurea
summae
Curvatura
rotae
,
radiorum
argenteus
ordo
.
A
golden
Beam
,
Wheels
tir'd
with
golden
Stroaks
,
About
the
Ring
,
with
sets
of
silver
Spokes
.
You
would
say
,
that
we
had
had
Coach-makers
,
Wheele-wrights
and
Painters
,
that
went
up
on
high
to
make
Engines
of
various
Motions
,
and
to
range
the
Carriages
and
Interlacings
of
the
heavenly
Bodies
of
differing
Colours
about
the
Axis
of
Necessity
,
according
to
Plato
.
Varro
in
Catal.
Mundus
domus
est
maxima
rerum
,
Quam
quinque
altitonae
fragmine
Zonae
Cingunt
,
per
quam
limbus
pictus
bis
sex
signis
Stellimicantibus
,
altus
in
obliquo
aethere
,
lunae
Bigas
acceptat
.
—
The
Worlds
a
Mansion
that
doth
all
things
hold
,
Which
thundring
Zones
in
number
five
enfold
,
Through
which
a
Girdle
painted
with
twelve
Signs
,
And
that
with
sparkling
Constellations
shines
,
In
th'
oblique
Roof
,
marks
the
Diurnal
Course
,
For
the
Suns
Chariot
,
and
his
fiery
Horse
.
These
are
all
Dreams
and
fantastick
Follies
.
Why
will
not
Nature
please
once
for
all
to
lay
open
her
Bosom
to
us
,
and
plainly
discover
to
us
the
Means
and
Conduct
of
her
Movements
,
and
prepare
our
Eyes
to
see
them
?
Good
God
,
What
Abuse
,
What
Mistakes
should
we
discover
in
our
poor
Science
!
I
am
mistaken
,
if
that
weak
Knowledge
of
ours
hold
any
one
thing
,
as
it
really
is
,
and
I
shall
depart
hence
more
ignorant
of
all
other
things
than
my
own
Ignorance
.
Have
I
not
read
in
Plato
this
Divine
Saying
,
That
,
Nature
is
nothing
but
an
aenigmatick
Poesie
?
As
if
a
Man
might
peradventure
say
,
a
vail'd
and
shady
Picture
,
breaking
out
here
and
there
with
an
infinite
variety
of
false
Lights
to
puzzle
our
Conjectures
.
Latent
ista
omnia
crassis
occultata
&
circumfusa
tenebris
:
Vt
nulla
acies
humani
ingenii
tanta
sit
,
quae
penetrare
in
Caelum
,
terram
intrare
possit
.
All
those
things
lye
conceal'd
and
involv'd
in
so
caliginous
an
Obscurity
;
that
no
point
of
Human
Wit
can
be
so
sharp
,
as
to
peirce
Heaven
,
or
penetrate
the
Earth
.
And
certainly
Philosophy
is
no
other
than
a
falsified
Poesie
.
From
whence
do
the
Ancient
Writers
extract
their
Authorities
,
but
from
the
Poets
?
And
the
first
of
them
were
Poets
themselves
,
and
writ
accordingly
.
Plato
is
but
a
Poet
unript
.
All
super-human
Sciences
make
use
of
the
Poetick
Style
.
Just
as
Women
make
use
of
Teeth
of
Ivory
,
where
the
Natural
are
wanting
,
and
instead
of
their
true
Complexion
,
make
one
of
some
artificial
Matter
;
as
they
stuff
themselves
with
Cotton
to
appear
plump
,
and
in
the
sight
of
every
one
,
paint
,
patch
,
and
trick
up
themselves
with
an
adulterate
and
borrow'd
Beauty
:
So
does
Science
,
(
and
even
our
Law
it self
has
,
they
say
,
Legitimate
Fictions
,
whereon
it
builds
the
Truth
of
its
Justice
)
she
gives
us
in
Presupposition
,
and
for
currant
pay
,
things
which
themselves
inform
us
were
invented
:
For
these
Epicycles
,
Excentricks
and
Concentricks
,
which
Astology
makes
use
of
to
carry
on
the
Motions
of
the
Stars
,
she
gives
us
for
the
best
she
could
contrive
upon
that
Subject
;
as
also
in
all
the
rest
,
Philosophy
presents
us
,
not
that
which
really
is
,
or
what
she
does
really
believe
,
but
what
she
has
contriv'd
with
the
greatest
and
most
plausible
likelihood
of
Truth
,
and
the
quaintest
Invention
.
Plato
upon
the
Discourse
of
the
State
of
Human
Bodies
,
and
those
of
Beasts
,
I
should
,
know
that
what
I
have
said
is
truth
,
says
he
,
had
I
the
Confirmation
of
an
Oracle
:
But
this
I
will
affirm
,
that
,
what
I
have
said
,
is
the
most
likely
to
be
true
of
any
thing
,
I
could
say
.
'T
is
not
to
Heaven
only
that
Art
sends
her
Ropes
,
Engines
and
Wheels
;
let
us
consider
a
little
what
she
says
of
us
our selves
,
and
of
our
Contexture
.
There
is
not
more
Retrogradation
,
Trepidation
,
Accession
,
Recession
,
and
Astonishment
in
the
Stars
and
Celestial
Bodys
,
than
they
have
found
out
in
this
poor
little
Human
Body
.
In
earnest
,
they
have
very
good
reason
upon
that
very
account
,
to
call
it
a
little
World
,
so
many
Tools
and
Parts
have
they
imployed
to
erect
and
build
it
.
To
assist
the
Motions
they
see
in
Man
,
and
the
various
Functions
that
we
find
in
our selves
,
into
how
many
parts
have
they
divided
the
Soul
?
In
how
many
places
lodg'd
it
,
into
how
many
Orders
have
they
divided
,
and
to
how
many
Stories
have
they
rais'd
this
poor
Creature
Man
,
besides
those
that
are
natural
,
and
to
be
perceiv'd
?
And
how
many
Offices
and
Vocations
have
they
assign'd
him
?
They
make
an
Imaginary
of
a
Publick
thing
.
'T
is
a
Subject
that
they
hold
and
handle
:
And
they
have
full
power
granted
to
them
,
to
rip
,
place
,
displace
,
peice
and
stuff
it
every
one
according
to
his
own
Fancy
,
and
yet
they
possess
it
not
.
They
cannot
,
not
in
reality
only
,
but
even
in
Dreams
,
so
govern
it
,
that
there
will
not
be
some
Cadence
or
Sound
that
will
escape
their
Architecture
as
enormous
as
it
is
,
and
botch'd
with
a
thousand
false
and
fantastick
Patches
▪
And
it
is
not
reason
to
excuse
them
;
for
though
we
are
satisfied
with
Painters
when
they
paint
Heaven
,
Earth
,
Seas
,
Mountains
and
remote
Islands
,
that
they
give
us
but
some
slight
mark
of
them
,
and
,
as
of
things
unknown
,
are
content
with
a
faint
and
obscure
Description
:
Yet
when
they
come
to
draw
us
by
the
Life
,
or
any
other
Creature
which
is
known
and
familiar
to
us
,
we
then
require
of
them
a
perfect
and
exact
Representation
of
Lineaments
and
Colours
,
and
despise
them
if
they
fail
in
it
.
I
am
very
well
pleas'd
with
the
Milesian
Girl
,
who
observing
the
Philosopher
Thales
to
be
always
contemplating
the
Celestial
Arch
;
and
to
save
his
Eyes
still
gazing
upward
,
laid
something
in
his
way
that
he
might
stumble
at
,
to
put
him
in
mind
,
that
it
would
be
time
to
take
up
his
Thoughts
about
things
that
are
in
the
Clouds
,
when
he
had
provided
for
those
that
were
under
his
Feet
.
Doubtless
she
advis'd
him
very
well
,
rather
to
look
to
himself
than
to
gaze
at
Heaven
.
For
,
as
Democritus
says
,
by
the
Mouth
of
Cicero
,
Quod
est
ante
pedes
,
nemo
spectat
:
Caeli
scrutantur
plagas
.
No
Man
regards
what
is
under
his
Feet
,
they
are
always
prying
towards
Heaven
.
But
our
condition
will
have
it
so
,
that
the
Knowledge
of
what
we
have
in
hand
is
as
remote
from
us
,
and
as
much
above
the
Clouds
,
as
that
of
the
Stars
:
As
Socrates
says
in
Plato
,
That
,
whoever
tampers
with
Philosophy
,
may
be
reproach'd
as
Thales
was
by
the
Woman
,
that
he
sees
nothing
of
that
which
is
before
him
.
For
every
Philosopher
is
ignorant
of
what
his
Neighbour
does
:
Yes
,
and
of
what
he
does
himself
,
and
is
ignorant
of
what
they
both
are
,
whether
Beasts
or
Men.
And
these
people
who
find
Sebonde's
Arguments
too
weak
,
that
are
ignorant
of
nothing
,
that
govern
the
World
,
and
that
know
all
:
Quae
mare
compescant
causae
,
quid
temperet
annum
,
Hor.
lib.
1.
Epist.
12.
Stellae
sponte
sua
,
jussaeve
vagentur
,
&
errent
:
Quid
premat
obscurum
Lunae
,
quid
proferat
orbem
,
Quid
velit
,
&
possit
rerum
concordia
discors
,
What
governs
swelling
Tides
,
what
rules
the
Year
.
Whether
of
Force
,
or
Will
,
the
Planets
err
,
What
wax
and
wain
to
Cynthia's
dark
Orb
brings
,
What
the
concording
Discord
of
all
things
,
Or
would
or
can
effect
.
Have
they
not
sometimes
in
their
Writings
scatter'd
the
Difficulties
they
have
met
with
of
knowing
their
own
Being
:
We
see
very
well
that
the
Finger
moves
,
that
the
Foot
moves
,
that
some
parts
assume
a
voluntary
Motion
of
themselves
without
our
leaves
and
consent
,
and
that
others
work
by
our
direction
;
that
one
sort
of
apprehension
occasions
blushing
;
another
,
paleness
,
such
an
Imagination
works
upon
the
Spleen
only
,
another
upon
the
Brain
,
one
occasions
Laughter
,
another
Tears
,
another
stupifies
and
astonishes
all
our
Senses
;
at
one
Object
the
Stomach
will
rise
,
at
another
a
Member
that
lyes
something
lower
.
But
how
a
Spiritual
Impression
should
make
such
a
breach
into
a
massy
and
solid
Subject
,
and
the
Nature
of
the
Connexion
and
Contexture
of
these
admirable
springs
and
movements
never
Man
ye●
knew
:
Omnia
incerta
ratione
,
&
in
naturae
majestate
abdita
.
All
uncertain
in
Reason
,
and
conceal'd
in
the
Majesty
of
Nature
,
says
Pliny
.
And
St.
Austin
,
Modus
,
quo
corporibus
adhaerent
Spiritus
,
omnino
mirus
est
,
nec
comprehendi
ab
homine
potest
:
&
hoc
ipse
homo
est
.
The
manner
whereby
Souls
adhere
to
Rodies
,
is
altogether
wonderful
,
and
cannot
be
conceiv'd
by
Man
,
and
yet
this
is
Man
.
And
yet
it
is
not
so
much
as
doubted
:
For
the
Opinions
of
Men
are
receiv'd
according
to
ancient
Belief
,
by
Authority
and
upon
Trust
,
as
if
it
were
Religion
and
Law
▪
'T
is
receiv'd
as
a
Gibberish
which
is
commonly
spoken
;
this
Truth
with
all
its
clutter
of
Arguments
and
Proofs
is
admitted
as
a
firm
and
solid
Body
,
that
is
no
more
to
be
shaken
,
no
more
to
be
judg'd
of
.
On
the
contrary
,
every
one
according
to
the
utmost
of
his
Talent
,
corroborates
and
fortifies
this
receiv'd
Belief
with
the
utmost
power
of
his
Reason
,
which
is
a
supple
Utensile
,
pliable
and
to
be
accommodated
to
any
Figure
.
And
thus
the
World
comes
to
be
fill'd
with
Lies
and
Fopperies
.
The
reason
that
Men
do
not
doubt
of
many
things
,
is
,
that
they
never
examine
common
Impressions
;
they
do
not
dig
to
the
Root
,
where
the
Faults
and
Defects
lyes
;
they
only
debate
upon
the
Branches
:
They
do
not
examine
whether
such
and
such
a
thing
be
true
,
but
if
it
has
been
so
,
and
so
understood
.
It
is
not
inquir'd
into
,
whether
Galen
has
said
any
thing
to
purpose
,
but
whether
he
has
said
so
or
so
.
In
truth
it
was
very
good
reason
,
that
this
Curb
to
the
Liberty
of
our
Judgments
,
and
this
Tyranny
over
our
Opinions
,
●●ould
be
extended
to
the
Schools
and
Arts.
The
God
of
Scholastick
Knowledge
is
Aristotle
:
'T
is
Irreligion
to
question
any
of
his
Decrees
,
as
it
was
those
of
Lycurgus
at
Sparta
:
His
Doctrine
is
a
Magisterial
Law
,
which
peradventure
is
as
false
as
another
.
I
do
not
know
,
why
I
should
not
as
willingly
imbrace
either
the
Ideas
of
Plato
,
or
the
Atoms
of
Epicurus
,
or
the
Plenum
and
Vacuum
of
Leucippus
and
Democritus
,
or
the
Water
of
Thales
,
or
the
Infinity
of
Nature
of
Anaximander
,
or
the
Air
of
Diogenes
,
or
the
Members
and
Symmetry
of
Pythagoras
;
or
the
Infinity
of
Parmenides
:
or
the
One
of
Musaeus
,
or
the
Water
and
Fire
of
Apollodorus
,
or
the
Similar
Parts
of
Anaxagoras
,
or
the
Discord
and
Friendship
of
Empedocles
,
or
the
Fire
of
Heraclitus
,
or
any
other
Opinion
,
(
of
that
infinite
Confusion
of
Opinions
and
Determinations
,
which
this
fine
Human
Reason
does
produce
by
its
Certitude
and
Clear-sightedness
in
every
thing
it
meddles
withal
)
as
I
should
the
Opinion
of
Aristotle
upon
this
Subject
of
the
Principles
of
Natural
things
:
Which
Principles
he
builds
of
three
pieces
,
Matter
,
Form
and
Privation
.
And
what
can
be
more
vain
,
than
to
make
Inanity
it self
cause
of
the
Production
of
things
?
Privation
is
a
Negative
:
Of
what
Humour
could
he
than
make
the
Cause
and
Original
of
things
that
are
:
And
yet
that
were
not
to
be
controverted
,
but
for
the
exercise
of
Logick
.
There
is
nothing
disputed
neither
to
bring
it
into
doubt
,
but
to
defend
the
Author
of
the
School
from
Foreign
Objections
:
His
Authority
is
the
non
ultra
,
beyond
which
it
is
not
permitted
to
inquire
.
It
is
very
easie
upon
approv'd
Foundations
to
build
whatever
we
please
;
for
according
to
the
Law
,
and
ordering
of
this
beginning
,
the
other
parts
of
the
Structure
are
easily
carried
on
without
any
failure
.
By
this
way
we
find
our
Reason
well-grounded
,
and
discourse
at
a
venture
;
for
our
Masters
prepossess
and
gain
before
hand
as
much
room
in
our
Belief
,
as
is
necessary
towards
concluding
afterwards
what
they
please
:
As
Geometricians
do
by
their
granted
Demands
:
The
Consent
and
Approbation
we
allow
them
,
giving
them
power
to
draw
us
to
the
Right
and
Left
,
and
to
whirle
us
about
at
their
own
pleasure
.
Whatever
springs
from
these
Presuppositions
,
is
our
Master
and
our
God
:
He
will
take
the
Level
of
his
Foundations
so
ample
and
so
easie
,
that
by
them
he
may
mount
us
up
to
the
Clouds
,
if
he
so
please
.
In
this
Practice
and
Negotiation
of
Science
we
have
taken
the
saying
of
Pythagoras
,
That
every
expert
person
ought
to
be
believed
in
his
own
Art
,
for
current
pay
.
The
Logician
refers
the
signification
of
words
to
the
Grammarian
,
the
Rhetorician
borrows
the
State
of
Arguments
from
the
Logician
:
The
Poet
his
measure
from
the
Musician
,
the
Geometrician
his
Proportions
from
the
Arithmetician
,
and
the
Metaphysicians
take
Physical
Conjectures
from
their
Foundations
.
For
every
Science
has
its
Principles
presuppos'd
,
by
which
Human
Judgment
is
everywhere
limited
.
If
you
come
to
rush
against
the
Bar
where
the
principle
Error
lyes
;
they
have
presently
this
Sentence
in
their
Mouths
,
That
there
is
no
disputing
with
persons
,
who
deny
Principles
.
Now
Men
can
have
no
Principles
,
if
not
reveal'd
to
them
by
the
Divinity
,
of
all
the
rest
the
beginning
,
the
middle
and
the
end
,
is
nothing
but
dream
and
vapour
.
To
those
that
contend
upon
Presupposition
,
we
must
on
the
contrary
presuppose
to
them
the
same
Axiom
upon
which
the
dispute
is
.
For
every
Human
Presupposition
and
Declaration
has
as
much
Authority
one
as
another
,
if
reason
do
not
make
the
difference
.
Wherefore
they
are
all
to
be
put
into
the
Ballance
,
and
first
the
Generals
,
and
those
that
tyrannize
over
us
.
The
Persuasion
of
Certainty
is
a
certain
Testimony
of
Folly
and
extream
Incertainty
;
and
there
are
not
a
more
foolish
sort
of
Men
,
nor
that
are
less
Philosophers
,
than
the
Philodoxes
of
Plato
.
We
must
inquire
,
whether
Fire
be
hot
,
whether
Snow
be
white
,
if
there
be
any
such
things
as
hard
or
soft
.
And
as
to
those
Answers
of
which
they
make
old
Stories
,
as
he
that
doubted
if
there
were
any
such
thing
as
heat
,
whom
they
bid
throw
himself
into
the
Fire
,
and
he
that
denyed
the
coldness
of
Ice
,
whom
they
bad
to
put
a
Cake
of
Ice
into
his
Bosom
,
they
are
pitiful
things
unworthy
of
,
and
much
below
the
Profession
of
Philosophy
.
If
they
had
let
us
alone
in
our
Natural
Being
,
to
receive
the
appearance
of
things
without
us
,
according
as
they
present
themselves
to
us
by
our
Senses
;
and
had
permitted
us
to
follow
our
own
Natural
Appetites
,
and
govern'd
by
the
Condition
of
our
Birth
,
they
might
then
have
reason
to
talk
at
that
rate
;
but
't
is
from
them
,
that
we
have
learned
to
make
our selves
Judges
of
the
World
:
'T
is
from
them
that
we
derive
this
Fancy
,
that
Human
Reason
is
Controller
General
of
all
that
is
without
and
within
the
Roof
of
Heaven
,
that
comprehends
every
thing
,
that
can
do
every
thing
:
By
the
means
of
which
,
every
thing
is
known
and
understood
.
This
Answer
would
be
good
amongst
Cannibals
,
who
injoy
the
happiness
of
a
long
,
quiet
and
peaceable
Life
without
Aristotle's
Precepts
,
and
without
the
knowledge
of
the
Name
of
Physicks
.
This
Answer
would
peradventure
be
of
more
value
,
and
greater
force
than
all
those
they
borrow
from
their
Reason
and
Invention
.
Of
this
,
all
Animals
,
and
all
,
where
the
power
of
the
Law
of
Nature
is
yet
pure
and
simple
,
but
those
they
have
renounc'd
,
would
be
as
capable
as
we
.
They
need
not
tell
us
,
it
is
true
,
for
we
see
and
feel
it
to
be
so
:
They
must
tell
me
whether
I
really
feel
what
I
think
I
do
;
and
if
I
do
feel
it
,
they
must
then
tell
me
why
I
feel
it
,
and
how
,
and
what
:
Let
them
tell
me
the
Name
,
Original
,
the
Part
and
Junctures
of
Heat
and
Cold
,
the
Qualities
of
the
Agent
and
Patient
:
Or
let
them
give
up
their
Profession
,
which
is
not
to
admit
or
approve
of
any
thing
,
but
by
the
way
of
Reason
,
that
is
,
their
Test
in
all
sorts
of
Essays
.
But
certainly
't
is
a
Test
full
of
Falsity
,
Error
,
Weakness
and
Defect
.
Which
way
can
we
better
prove
it
,
than
by
it self
?
If
we
are
not
to
believe
her
when
speaking
of
her self
,
she
can
hardly
be
thought
fit
to
judge
of
Exotick
things
;
if
she
know
any
thing
,
it
must
at
least
be
her
own
Being
and
Abode
.
She
is
in
the
Soul
,
and
either
a
part
or
an
effect
of
it
:
For
true
and
essential
Reason
,
from
which
we
by
a
false
Colour
borrow
the
Name
,
is
lodg'd
in
the
Bosom
of
the
Almighty
.
There
is
her
Habitation
and
Recess
,
and
't
is
from
thence
that
she
imparts
her
rays
,
when
God
is
pleas'd
to
impart
any
beam
of
it
to
Mankind
,
as
Pallas
issued
from
her
Father's
Head
,
to
communicate
her self
to
the
World
.
Now
let
us
see
what
Human
Reason
tells
us
of
her self
,
and
of
the
Soul
:
Not
of
the
Soul
in
general
,
of
which
almost
all
Philosophy
makes
the
Celestial
and
first
Bodies
Participants
:
Nor
of
that
which
Thales
attributed
to
things
,
which
themselves
are
reputed
inanimate
,
drawn
on
so
to
do
by
the
Consideration
of
the
Load-stone
:
But
of
that
which
appertains
to
us
,
and
that
we
ought
the
best
to
know
,
Ignoratur
enim
quae
sit
natura
animai
,
Lucret.
lib.
1.
Nata
sit
,
an
contrà
nascentibus
insinuetur
,
Et
simul
intereat
nobifcum
morte
dirempta
,
An
tenebras
Orci
visat
,
vastásque
lacunas
An
pecudes
alias
divinitus
insinuet
se.
For
none
the
Nature
of
the
Soul
doth
know
,
Whether
that
it
be
born
with
us
,
or
no
;
Or
be
infus'd
into
us
at
our
Birth
,
And
dyes
with
us
when
we
return
to
Earth
,
Or
does
descend
to
the
black
Shades
below
,
Or
into
other
Animals
does
go
.
Crates
and
Dicaearchus
were
of
Opinion
,
that
there
was
no
Soul
at
all
;
but
that
the
Body
thus
stirs
by
a
Natural
Motion
:
Plato
,
that
it
was
a
Substance
moving
of
it self
;
Thales
,
a
Nature
without
repose
:
Asclepiades
,
an
exercising
of
the
Senses
:
Hesiod
and
Anaximander
,
a
thing
compos'd
of
Earth
and
Water
:
Parmenides
,
of
Earth
and
Fire
:
Empedocles
,
of
Blood
:
Aeneid
.
lib.
9.
Sanguineam
vomit
ille
animam
.
He
vomits
up
his
bloody
Soul
.
Possidonius
,
Cleanthes
and
Galen
,
that
it
was
heat
,
or
a
hot
Complexion
;
Aeneid
.
lib.
9.
Igneus
est
ollis
vigor
,
&
caelestis
origo
.
Their
Vigour
is
of
Fire
,
and
does
prove
It self
descended
from
the
Gods
above
.
Hippocrates
,
a
Spirit
difus'd
all
over
the
Body
:
Varro
,
that
it
was
an
Air
received
at
the
Mouth
,
heated
in
the
Lungs
,
moistned
in
the
Heart
,
and
diffus'd
throughout
the
whole
Body
.
Zeno
,
the
Quintessence
of
the
four
Elements
:
Heraclitus
Ponticus
,
that
it
was
the
Light
:
Xenocrates
and
the
Egyptians
,
a
Mobile
Number
:
The
Chaldaeans
,
a
Vertue
without
any
determinate
Form
.
Lucret.
lib.
6.
Habitum
quendam
vitalem
corporis
esse
,
Harmoniam
Graeci
quam
dicunt
.
A
vital
Habit
in
Man's
Frame
to
be
,
Which
by
the
Greeks
is
call'd
a
Harmony
.
Let
us
not
forget
Aristotle
,
who
held
the
Soul
to
be
that
which
naturally
causes
the
Body
to
move
,
which
he
calls
Entelechia
,
with
as
cold
an
Invention
as
any
of
the
rest
:
For
he
neither
speaks
of
the
Essence
,
nor
of
the
Original
,
nor
of
the
Nature
of
the
Soul
,
only
takes
notice
of
the
Effect
.
Lactantius
,
Seneca
,
and
most
of
the
Dogmatists
,
have
confessed
,
that
it
was
a
thing
they
did
not
understand
.
And
after
all
this
enumeration
of
Opinions
:
Cicero
:
Of
these
Opinions
,
which
is
the
true
,
let
some
God
determine
.
I
know
by
my self
,
says
St.
Bernard
,
how
incomprehensible
God
is
,
seeing
I
cannot
comprehend
the
part
of
my
own
being
.
Heraclitus
,
who
was
of
Opinion
,
that
every
place
was
full
of
Souls
and
Daemons
,
did
nevertheless
maintain
,
that
no
one
could
advance
so
far
towards
the
knowledge
of
his
Soul
,
as
ever
to
arrive
at
it
,
so
profound
was
the
Essence
of
it
.
Neither
is
there
less
controversie
and
debate
about
seating
of
it
.
Hippocrates
and
Hierophilus
place
it
in
the
Ventricle
of
the
Brain
:
Democritus
and
Aristotle
throughout
the
whole
Body
:
Vt
bona
saepe
valetudo
cùm
dicitur
esse
Lucret.
lib.
3.
Corporis
,
&
non
est
tamen
haec
pars
ulla
valentis
.
As
when
the
Bodies
Health
they
do
it
call
,
When
of
a
sound
Man
,
that
's
no
part
at
all
.
Epicurus
,
in
the
Stomach
;
Hic
exultat
enim
pavor
,
ac
metus
,
haec
loca
circùm
Laetitiae
mulcent
.
The
Stoicks
,
about
and
within
the
Heart
:
Erasistratus
,
adjoyning
the
Membrane
of
the
Epicranion
:
Empedocles
,
in
the
Blood
,
as
also
Moses
,
which
was
the
reason
why
he
interdicted
eating
the
Blood
of
Beasts
,
because
the
Soul
is
their
seated
:
Galen
thought
,
that
every
part
of
the
Body
had
its
Soul
:
Strato
has
plac'd
its
betwixt
the
Eye-brows
:
Qu●
facie
quidem
sit
animus
,
aut
ubi
habitet
,
ne
quaerendum
quidem
est
:
What
Figure
the
Soul
is
of
,
or
what
part
it
inhabits
,
is
not
to
be
inquir'd
into
,
says
Cicero
.
I
very
willingly
deliver
this
Author
to
you
in
his
own
words
:
For
should
I
go
about
to
alter
Eloquence
it self
?
Besides
it
were
but
an
easie
prize
to
steal
the
Matter
of
his
Inventions
.
They
are
neither
very
frequent
,
nor
of
any
great
weight
,
and
sufficiently
known
.
But
the
reason
why
Chrysippus
argues
it
to
be
about
the
Heart
,
as
all
the
rest
of
that
Sect
do
,
is
not
to
be
omitted
.
It
is
,
says
he
,
because
when
we
would
affirm
any
thing
,
we
lay
our
hand
upon
our
Breasts
:
And
when
we
will
pronounce
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
I
,
we
let
the
lower
Mandable
fall
towards
the
Stomach
.
This
place
ought
not
to
be
over-slipt
without
a
Remark
upon
the
Vanity
of
so
great
a
Man
:
For
besides
that
these
Considerations
are
infinitely
light
in
themselves
,
the
last
is
only
a
a
proof
to
the
Greeks
,
that
they
have
their
Souls
lodg'd
in
that
part
.
No
Human
Judgment
is
so
spritely
and
vigilant
,
that
it
does
not
sometimes
sleep
.
Why
should
we
be
afraid
to
speak
?
We
see
the
Stoicks
,
who
are
the
Fathers
of
Human
Prudence
,
have
found
out
,
that
the
Soul
of
Man
crushed
under
a
ruin
,
does
long
labour
and
strive
to
get
out
,
like
a
Mouse
caught
in
a
Trap
,
before
it
can
disingage
it self
from
the
Burthen
.
Some
hold
,
that
the
World
was
made
to
give
Bodies
,
by
way
of
Punishment
,
to
the
Spirits
fallen
,
by
their
own
Fault
,
from
the
Purity
wherein
they
had
been
created
:
The
first
Creation
having
been
no
other
than
incorporeal
:
And
that
according
as
they
are
more
or
less
deprav'd
from
their
Spirituality
,
so
are
they
,
or
more
or
less
jocundly
or
dully
incorporated
.
And
that
thence
proceeds
all
the
Variety
of
so
much
created
Matter
.
But
the
Spirit
that
,
for
his
Punishment
,
was
invested
with
the
Body
of
the
Sun
,
must
certainly
have
a
very
rare
and
particular
Measure
of
Thirst.
The
extremities
of
our
Perquisition
do
all
fall
into
,
and
terminate
in
,
Astonishment
and
Blindness
.
As
Plutarch
says
of
the
Testimony
of
Histories
;
that
,
according
to
Charts
and
Maps
,
the
utmost
Bounds
of
known
Countries
are
taken
up
with
Marishes
,
impenetrable
Forests
,
Desarts
and
uninhabitable
places
.
And
this
is
the
reason
why
the
most
gross
and
childish
Ravings
were
most
found
in
those
Authors
who
treat
of
the
most
elevated
Subjects
,
and
proceed
the
furthest
in
them
:
Losing
themselves
in
their
own
Curiosity
and
Presumption
.
The
beginning
and
end
of
Knowledge
,
are
equally
reputed
Foolish
.
Observe
to
what
a
pitch
Plato
flyes
in
his
Poetick
Clouds
:
Do
but
take
notice
there
of
the
Gibberish
of
the
Gods
.
But
what
did
he
dream
of
when
he
defin'd
a
Man
to
be
a
two
begg'd
Animal
without
Feathers
:
Giving
those
who
had
a
mind
to
deride
him
,
a
pleasant
occasion
?
For
having
pull'd
a
Capon
alive
,
they
call'd
it
the
Man
of
Plato
.
And
what
did
the
Epicureans
think
of
,
out
of
what
simplicity
did
they
first
imagine
,
that
their
Atomes
,
that
they
said
were
Bodies
,
The
Atoms
of
the
Epicureans
.
What.
having
some
weight
and
a
natural
motion
downwards
,
had
made
the
World
:
Till
they
were
put
in
mind
by
their
Adversaries
,
that
,
according
to
this
Description
,
it
was
impossible
they
should
unite
and
joyn
to
one
another
,
their
fall
being
so
direct
and
perpendicular
▪
and
many
,
so
many
parrallel
Lines
throughout
?
Wherefore
there
was
a
necessity
that
they
should
since
add
a
fortuitous
and
side-ways
motion
,
and
that
they
should
moreover
accoutre
their
Atomes
with
hooked
Tails
,
by
which
they
might
afterwards
unite
and
cling
to
one
another
.
And
even
then
do
not
those
that
attack
them
upon
this
Second
Invention
,
put
them
hardly
to
it
?
If
the
Atomes
have
by
chance
form'd
so
many
sorts
of
Figures
,
why
did
it
never
fall
out
that
they
made
a
House
or
a
Shoe
?
Why
at
the
same
rate
should
we
not
believe
,
that
an
infinite
Number
of
Greek
Letters
,
strow'd
all
over
a
certain
place
,
might
possibly
fall
into
the
Contexture
of
the
Iliad
?
Whatever
is
capable
of
Reason
,
says
Zeno
,
is
better
than
that
which
is
not
capable
:
There
is
nothing
better
than
the
World
:
The
World
is
therefore
capable
of
Reason
.
Cotta
,
by
this
way
of
Argumentation
,
makes
the
World
a
Mathematician
:
And
't
is
also
made
a
Musician
and
an
Organist
,
by
this
other
Argumentation
of
Zeno
:
The
Whole
is
more
than
a
Part
;
we
are
capable
of
Wisdom
,
and
are
part
of
the
World
:
Therefore
the
World
is
wise
.
There
are
infinite
like
Examples
,
not
only
of
Arguments
that
are
false
in
themselves
,
but
silly
ones
,
that
do
not
hold
in
themselves
,
and
that
accuse
their
Authors
not
so
much
of
Ignorance
,
as
Impudence
in
the
Reproaches
,
the
Philosophers
dash
one
another
in
the
Teeth
withal
,
upon
the
Dissentions
in
their
Sects
and
Opinions
.
Whoever
should
bundle
up
a
lusty
Faggot
of
the
Fooleries
of
Human
Wisdom
,
would
produce
wonders
.
I
willingly
muster
up
these
few
for
a
Pattern
,
by
a
certain
meaning
not
less
profitable
,
than
the
most
moderate
Instructions
.
Let
us
judge
by
these
,
what
Opinion
we
are
to
have
of
Man
of
his
Sense
and
Reason
;
when
in
these
great
persons
,
and
that
have
raised
Human
Knowledge
so
high
,
so
many
gross
and
manifest
Errors
and
Mistakes
are
to
be
found
.
For
my
part
,
I
am
apt
to
believe
,
that
they
have
treated
of
Knowledge
casually
;
and
like
a
Toy
,
with
both
hands
,
and
have
contended
about
Reason
,
as
of
a
vain
and
frivolous
Instrument
,
setting
on
foot
all
sorts
of
Fancies
and
Inventions
,
sometimes
more
sinewy
,
and
sometimes
weaker
.
This
same
Plato
,
who
defines
Man
,
as
if
he
were
a
Cock
,
says
elsewhere
,
after
Socrates
,
that
he
does
not
in
truth
,
know
what
Man
is
,
and
that
he
is
a
Member
of
the
World
the
hardest
to
understand
.
By
this
variety
and
instability
of
Opinions
,
they
tacitly
lead
us
,
as
it
were
,
by
the
hand
to
this
Resolution
of
their
Irresolution
.
They
profess
not
always
to
deliver
their
Opinions
bare-fac'd
and
apparent
to
us
;
they
have
one
while
disguis'd
them
in
the
fabulous
Shadows
of
Poesie
,
and
another
in
some
other
Vizor
:
For
our
Imperfection
carries
this
also
along
with
it
,
that
crude
Meats
are
not
always
proper
for
our
Stomachs
;
they
must
dry
,
alter
and
mix
them
:
They
do
the
same
:
They
oft
conceal
their
real
Opinions
and
Judgments
,
and
falsifie
them
to
accommodate
themselves
to
the
Publick
Usance
:
They
will
not
make
an
open
Profession
of
Ignorance
,
and
of
the
Imbecillity
of
Human
Reason
,
that
they
may
not
fright
Children
:
But
they
sufficiently
discover
it
to
us
under
the
appearance
of
a
troubled
and
inconstant
Science
.
I
advis'd
a
Person
in
Italy
,
who
had
a
great
mind
to
speak
Italian
,
that
provided
he
only
had
a
desire
to
make
himself
understood
,
without
being
ambitious
to
excel
,
that
he
should
only
make
use
of
the
first
words
that
came
to
the
Tongues
end
,
whether
Latin
,
French
,
Spanish
or
Gascon
,
and
that
in
adding
the
Italian
Terminations
,
he
could
not
fail
of
hitting
upon
some
Idiom
of
the
Country
either
Thuscan
,
Roman
,
Venetian
,
Piedmentois
or
Neapolitan
,
and
to
apply
himself
to
some
one
of
those
many
Forms
.
I
say
the
same
of
Philosophy
,
she
has
so
many
Faces
,
so
much
Variety
,
and
has
said
so
many
things
,
that
all
our
Dreams
and
Ravings
are
there
to
be
found
.
Humane
Fancy
can
conceive
nothing
good
or
bad
that
is
not
there
:
Nihil
tam
absurdè
dici
potest
,
quod
non
dicatur
ab
aliquo
Philosophorum
.
Nothing
can
be
so
absurdly
said
,
that
has
not
been
said
before
by
some
of
the
Philosophers
.
And
I
am
the
more
willing
to
expose
my
Whimsies
to
the
Publick
:
Forasmuch
as
,
though
they
are
spun
out
of
my self
,
and
without
any
Pattern
,
I
know
they
will
be
found
related
to
some
ancient
Humour
,
and
some
will
not
stick
to
say
,
See
,
whence
he
took
it
:
My
Manners
are
Natural
,
I
have
not
call'd
in
the
assistance
of
any
Discipline
to
erect
them
:
But
weak
as
they
are
,
when
it
came
into
my
head
to
lay
them
open
to
the
Worlds
view
,
and
that
to
expose
them
to
the
Light
in
a
little
more
decent
Garb
,
I
went
about
to
adorn
them
with
Reasons
and
Examples
:
It
was
a
wonder
to
my self
,
accidentally
to
find
them
conformable
to
so
many
Philosophical
Discourses
and
Examples
.
I
never
knew
what
Regiment
my
Life
was
of
,
till
after
it
was
near
worn
out
and
spent
.
A
new
Figure
:
An
unpremeditate
and
accidental
Philosopher
.
But
to
return
to
the
Soul
,
in
that
Plato
has
plac'd
the
Reason
in
the
Brain
,
the
Anger
in
the
Heart
,
and
the
Concupiscence
in
the
Liver
;
't
is
likely
that
it
was
rather
an
Interpretation
of
the
Movements
of
the
Soul
,
than
that
he
intended
a
Division
and
Separation
of
it
,
as
of
a
Body
into
several
Members
:
And
the
most
likely
of
their
Opinions
is
,
that
't
is
always
a
Soul
,
that
by
its
Faculty
,
Reasons
,
remembers
,
comprehends
,
judges
,
desires
and
exercises
all
its
other
Operations
by
divers
Instruments
of
the
Body
,
as
the
Pilot
guides
his
Ship
according
to
his
Experience
,
one
while
straining
or
slacking
the
Cordage
,
one
while
hoisting
the
Mainyard
,
or
removing
the
Rudder
,
by
one
and
the
same
strength
carrying
on
so
many
several
effects
:
And
that
it
is
lodg'd
in
the
Brain
,
which
appears
in
that
the
Wounds
and
Accidents
that
touch
that
part
,
do
immediately
offend
the
Faculties
of
the
Soul
:
And
't
is
not
incongruous
,
that
it
should
thence
diffuse
it self
into
the
other
parts
of
the
Body
:
Claud.
in
Paneg.
de
Consal
.
Hon.
—
medium
non
diserit
unquam
Caeli
Phoebus
iter
radiis
tamen
omnia
lustrat
.
Phaebus
ne're
deviates
from
the
Zodiack's
way
;
Yet
all
things
does
illustrate
with
his
Ray.
As
the
Sun
sheds
from
Heaven's
Light
and
Influence
,
and
fills
the
World
with
them
.
Lucret.
lib.
3.
Caetera
pars
animae
per
totum
dissita
corpus
Paret
,
&
ad
numen
mentis
,
noménque
movetur
.
The
other
part
o'
th'
Soul
diffus'd
all
o're
The
Body
,
does
obey
the
Reasons
lore
.
Some
have
said
,
that
there
was
a
General
Soul
,
as
it
were
a
great
Body
,
from
whence
all
the
particular
Souls
were
extracted
,
and
thither
again
return
,
always
restoring
it self
to
that
Universal
Matter
.
—
Deum
namque
ire
per
omnes
Virg.
Geor.
lib.
4.
Terrásque
tractusque
maris
,
caelumque
profundum
:
Hinc
pecudes
,
armenta
,
viros
,
genus
omne
ferarum
:
Quemque
sibi
tenues
nascentem
arcessere
vitas
,
Scilicet
huc
reddi
deinde
,
ac
resoluta
referri
Omnia
:
Nec
morti
esse
locum
:
—
For
they
suppose
That
God
through
Earth
,
the
Sea
and
Heavens
goes
.
Hence
Men
,
Beasts
,
Reptiles
,
Insects
,
Fishes
,
Fouls
Take
all
their
issue
to
the
Light
,
their
Souls
;
And
there
again
restore
them
when
they
dye
,
They
being
not
subject
to
Mortality
.
Others
,
that
they
only
rejoyn'd
and
re-united
themselves
to
it
,
others
that
they
were
produc'd
from
the
Divine
Substance
:
Others
by
the
Angels
of
Fire
and
Air
:
Others
that
they
were
from
all
Antiquity
;
and
some
that
they
were
created
at
the
very
Article
of
time
,
the
Bodies
wanted
them
:
Others
make
them
to
descend
from
the
Orb
of
the
Moon
,
and
to
return
thither
.
The
generality
of
the
Ancients
,
that
they
were
begot
from
Father
to
Son
,
after
a
like
manner
,
and
produc'd
with
all
other
Natural
things
;
raising
their
Argument
from
the
likeness
of
Children
to
their
Fathers
.
Instillata
patris
virtus
tibi
,
Hor.
lib.
4
▪
Ode
.
4.
Fortes
creantur
fortibus
,
&
bonis
.
Thou
hast
thy
Fathers
Vertues
with
his
Blood
;
For
the
Brave
still
spring
from
the
Brave
and
Good
.
And
that
we
see
descend
from
Fathers
to
their
Children
,
not
only
Bodily
Marks
,
but
moreover
a
Resemblance
of
Humours
,
Complexions
and
Inclinations
of
the
Soul
.
Denique
cur
acrum
violentia
triste
leonum
Lucret.
lib.
3.
Seminium
sequitur
,
dolus
vulpibus
,
&
fuga
cervis
A
patribus
datur
,
&
patrius
pavor
incitat
artus
,
Si
non
certa
suo
quia
semine
seminioque
,
Vis
animi
pariter
crescit
cum
corpore
toto
?
For
why
should
Rage
from
the
fierce
Lyon's
Seed
,
Or
from
the
subtle
Foxes
Craft
proceed
,
Or
why
the
tim'rous
and
flying
Hart
His
fear
and
trembling
to
his
Race
impart
,
But
that
a
certain
Force
of
Mind
does
grow
,
And
still
increases
,
as
the
Bodies
do
?
That
thereupon
the
Divine
Justice
is
grounded
,
punishing
in
the
Children
,
the
Faults
of
their
Fathers
:
Forasmuch
as
the
Contagion
of
Paternal
Vices
is
in
some
sort
imprinted
in
the
Soul
of
Children
,
and
that
the
ill
government
of
their
Will
extends
to
them
.
Moreover
that
if
Souls
had
any
other
Derivation
than
a
Natural
Consequence
,
and
that
they
had
been
some
other
thing
out
of
the
Body
,
they
would
retain
some
Memory
of
their
first
Being
,
the
Natural
Faculties
that
are
proper
to
them
of
discoursing
,
reasoning
and
remembring
,
consider'd
.
For
to
make
the
condition
of
our
Souls
such
as
we
would
have
it
to
be
,
we
must
suppose
them
all
knowing
,
even
in
their
Natural
Simplicity
and
Purity
.
By
these
means
they
had
been
such
,
being
free
from
the
Prison
of
the
Body
,
as
well
before
they
entred
into
it
,
as
we
hope
they
shall
be
after
they
are
gone
out
of
it
.
And
from
this
knowledge
it
should
follow
,
that
they
should
remember
being
get
in
the
Body
,
as
Plato
said
,
That
what
we
learn
is
no
other
than
a
remembrance
of
what
we
knew
before
;
a
thing
which
every
one
by
experience
may
maintain
to
be
false
.
Forasmuch
,
in
the
first
place
,
as
that
we
do
not
justly
remember
any
thing
,
but
what
we
have
been
taught
:
And
that
if
the
Memory
did
purely
perform
its
Office
,
it
would
at
least
suggest
to
us
something
more
than
what
we
have
learned
.
Secondly
,
That
which
she
knew
being
in
her
Purity
,
was
a
true
Knowledge
,
knowing
things
as
they
are
by
her
Divine
Intelligence
:
Whereas
here
we
make
her
receive
Falshood
and
Vice
,
when
we
instruct
her
;
wherein
she
cannot
imploy
her
Reminiscence
,
that
Image
and
Conception
having
never
been
planted
in
her
.
●o
say
,
that
the
Corporal
Prison
does
in
such
sort
suffocate
her
Natural
Faculties
,
that
they
are
there
utterly
extinct
,
is
first
,
contrary
to
this
other
Belief
of
acknowledging
her
Power
to
be
so
great
,
and
and
the
Operations
of
it
,
that
Men
sensibly
perceive
in
this
Life
so
admirable
,
as
to
have
thereby
concluded
this
Divinity
,
and
past
Eternity
,
and
the
Immortality
to
come
:
Nam
si
tantopere
est
animi
mutata
potestas
,
Omnis
ut
actarum
exciderit
retinentia
rerum
,
Non
ut
opinor
ea
ab
letho
jam
longior
errat
.
For
if
the
Mind
be
chang'd
to
that
degree
,
As
of
past
things
to
lose
all
Memory
,
So
great
a
Change
as
that
,
I
must
confess
,
Appears
to
me
than
Death
but
little
less
.
Furthermore
't
is
here
with
us
,
and
not
elsewhere
,
that
the
Forces
and
Effects
of
the
Soul
ought
to
be
consider'd
:
All
the
rest
of
her
Perfections
are
vain
and
useless
to
her
;
't
is
by
her
present
condition
,
that
all
her
Immortality
is
to
be
rewarded
and
paid
,
and
of
the
Life
of
Man
only
that
she
is
to
render
an
account
:
It
had
been
Injustice
to
have
stript
her
of
her
Means
and
Powers
,
and
to
have
disarm'd
her
,
only
from
the
time
of
her
Captivity
and
Imprisonment
in
the
Flesh
,
of
her
Weakness
and
Infirmity
from
the
time
wherein
she
was
forc'd
and
compell'd
to
extract
an
infinite
and
perpetual
Sentence
and
Condemnation
,
and
to
insist
upon
the
Consideration
of
so
short
a
time
,
peradventure
but
an
hour
or
two
,
or
at
the
most
but
an
Age
,
(
which
have
no
more
proportion
with
Infinity
,
than
an
Instant
)
for
this
Momentary
Interval
to
ordain
,
and
definitively
to
determine
of
her
whole
Eternity
.
It
were
an
unreasonable
disproportion
to
extract
an
eternal
Recompence
in
consequence
of
so
short
a
Life
.
Plato
,
to
defend
himself
from
this
inconvenience
,
will
have
future
Rewards
limited
to
the
term
of
a
hundred
years
,
relatively
to
Human
Duration
:
And
of
us
our selves
there
are
enow
,
who
have
given
them
Temporal
Limits
.
By
this
they
judg'd
,
that
the
Generation
of
the
Soul
follow'd
the
common
condition
of
Human
things
:
As
also
her
Life
according
to
the
Opinion
of
Epicurus
and
Democritus
,
which
has
been
the
most
receiv'd
,
in
consequence
of
these
fine
apparences
,
that
they
saw
it
born
,
and
that
according
as
the
Body
grew
more
capable
,
they
saw
it
increase
in
Vigour
,
as
the
other
did
;
that
its
feebleness
in
Infancy
was
very
manifest
,
and
in
time
its
better
Strength
and
Maturity
,
and
after
that
its
Declension
and
Old
Age
,
and
at
last
its
decripitude
:
—
gigni
pariter
cum
corpore
,
They
perceiv'd
it
to
be
capable
of
divers
Passions
,
and
agitated
with
several
painful
Motions
,
from
whence
it
fell
into
lassitude
and
uneasiness
,
capable
of
Alteration
and
Change
,
of
Chearfulness
and
Stupidity
,
and
Faintness
,
and
subject
to
Diseases
and
Injuries
,
as
the
Stomach
or
the
Foot
:
—
Mentem
sanari
,
Dazled
and
intoxicated
with
the
Fumes
of
Wine
;
justled
from
her
Seat
by
the
Vapours
of
a
burning
Feaver
,
laid
asleep
by
the
application
of
some
Medicaments
,
and
rous'd
awake
by
others
.
—
Corpoream
naturam
animi
esse
necesse
est
,
They
saw
it
in
Astonishment
,
and
such
a
one
as
overthrow
all
its
Faculties
through
the
mere
Contagion
of
a
mad
Dog
,
and
in
that
condition
to
have
no
Stability
of
Reason
,
no
Sufficiency
,
no
Vertue
,
no
Philosophical
Resolution
,
no
resistance
that
could
exempt
it
from
the
subjection
of
Accidents
;
The
slaver
of
a
contemptible
Curr
,
shed
upon
the
hand
of
Socrates
,
to
shake
all
his
Wisdom
,
and
all
his
great
and
regular
Imaginations
,
and
so
to
annihilate
them
,
as
that
there
remain'd
no
Tracen
or
Footstep
of
his
former
Knowledge
:
And
this
Poyson
to
find
no
more
resistance
in
that
great
Soul
,
than
in
that
of
an
Infant
of
four
years
old
:
A
Poyson
sufficient
to
make
all
Philosophy
,
if
it
were
incarnate
,
to
become
furious
and
mad
;
insomuch
that
Cato
,
who
ever
disdain'd
Death
and
Fortune
,
could
not
indure
the
sight
of
a
Looking-glass
,
or
of
Water
,
confounded
with
Horror
and
Affright
at
the
thought
of
falling
by
the
Contagion
of
a
mad
Dog
,
into
the
Disease
call'd
by
Physitians
,
Hydrophobia
.
Now
as
to
this
particular
,
Philosophy
has
sufficiently
arm'd
Man
to
encounter
all
other
Accidents
,
either
with
Patience
;
or
if
the
Search
of
that
costs
too
dear
,
by
an
infallible
Defeat
,
in
totally
depriving
himself
of
all
sentiment
:
But
these
are
Expedients
,
that
are
only
of
use
to
a
Soul
being
it self
,
and
in
its
full
power
,
capable
of
Reason
and
Deliberation
:
But
not
at
all
proper
for
this
Inconvenience
,
where
even
in
a
Philosopher
,
the
Soul
becomes
the
Soul
of
a
Madman
,
troubled
,
overturn'd
,
and
lost
.
Which
many
Occasions
may
produce
,
as
a
too
vehement
Agitation
that
any
violent
Passion
of
the
Soul
may
beget
in
it self
;
or
a
Wound
in
a
certain
part
of
the
Person
,
or
Vapours
from
the
Stomach
,
any
of
which
may
stupify
the
Understanding
and
turn
the
Brain
.
—
Morbis
in
corporis
auius
errat
Saepe
animus
,
dementit
enim
deliraque
fatur
,
The
Philosophers
,
methinks
,
have
not
much
touch'd
this
string
,
no
more
than
another
of
the
same
Importance
:
They
have
this
Dilemma
continually
in
their
Mouths
to
consolate
our
mortal
Condition
:
The
Soul
is
either
mortal
or
immortal
;
if
mortal
,
it
will
suffer
no
pain
;
if
immortal
,
it
will
change
for
the
better
,
they
never
touch
the
other
Branch
;
what
if
she
change
for
the
worse
,
and
leave
to
the
Poets
the
menaces
of
future
Torments
.
But
thereby
they
make
themselves
a
good
Game
.
They
are
two
Omissions
,
that
I
often
meet
with
in
their
Discourses
:
I
return
to
the
first
.
This
Soul
loses
the
use
of
the
soveraign
stoical
Good
,
so
constant
and
so
firm
.
Our
fine
human
Wisdom
must
here
yield
,
and
give
up
her
Armes
.
As
to
the
rest
,
they
did
also
consider
by
the
vanity
of
human
Reason
,
that
the
mixture
and
association
of
two
so
contrary
things
as
mortal
and
immortal
,
was
unimaginable
:
Moreover
,
they
perceiv'd
the
Soul
tending
towards
death
,
as
well
as
the
Body
.
Simul
aevo
fessa
fatiscit
.
Which
,
Non
alio
pacto
quàm
si
pes
cum
dolet
agri
,
In
nullo
caput
intera
sit
fortè
dolore
.
As
if
a
sick
Man's
Foot
in
pain
should
be
And
yet
his
Head
perhaps
from
Dolours
free
.
The
sight
of
our
Judgment
is
to
Truth
,
the
same
that
the
Owles
Eyes
are
to
the
Sun
,
says
Aristotle
:
By
what
can
we
better
convince
him
,
than
by
so
gross
Blindness
in
so
apparent
a
Light
?
For
the
contrary
Opinion
of
the
immortality
of
the
Soul
,
which
Cicero
says
,
was
first
introduc'd
(
by
the
Testimony
of
the
Authors
at
least
)
by
Pherecides
Syrius
in
the
time
of
King
Tullus
;
(
though
others
attribute
it
to
Thales
,
and
others
to
others
)
't
is
the
part
of
human
Science
,
that
is
treated
of
with
the
most
doubt
and
the
greatest
reservation
.
The
most
positive
Dogmatists
,
are
in
this
point
,
principally
to
fly
to
the
Refuge
of
Academy
.
No
one
knows
what
Aristotle
has
established
upon
this
Subject
,
no
more
than
all
the
Ancients
in
general
,
who
handle
it
with
a
wavering
Belief
:
Rem
gratissimam
promittentium
magis
quàm
probantium
:
A
thing
more
acceptable
in
the
Promisers
,
than
the
Provers
.
He
conceals
himself
in
clouds
of
Words
of
difficult
and
unintelligible
Sense
,
and
has
left
to
those
of
his
Sect
as
great
a
Dispute
about
his
Judgment
,
as
the
matter
it self
.
Two
things
rendred
this
Opinion
plausible
to
them
:
One
,
that
without
the
immortality
of
Souls
,
there
would
be
nothing
whereon
to
ground
the
vain
Hopes
of
Glory
,
which
is
a
Consideration
of
wonderful
Repute
in
the
World
:
The
other
,
that
it
is
a
very
profitable
Impression
,
Vice
punished
by
the
Divine
Justice
after
Death
.
as
Plato
says
,
that
Vices
,
when
they
escape
the
Discovery
and
Cognizance
of
human
Justice
,
are
still
within
the
reach
of
the
Divine
,
which
will
pursue
them
even
after
the
Death
of
the
Guilty
.
Man
is
excessively
solicitous
to
prolong
his
Being
,
and
has
to
the
utmost
of
his
Power
provided
for
it
.
Monuments
are
erected
,
and
embalming
in
use
,
for
the
Conservation
of
the
Body
,
and
glory
to
preserve
the
Name
.
He
has
employed
all
his
Wit
and
Opinion
to
the
rebuilding
of
himself
(
impatient
of
his
Form
)
and
to
prop
himself
by
his
Inventions
.
The
Soul
by
reason
of
its
Anxiety
and
Impotence
,
being
unable
to
stand
by
it self
,
wanders
up
and
down
to
seek
out
Consolations
,
Hopes
and
Foundations
,
and
alien
Circumstances
,
to
which
she
adheres
and
fixes
.
And
how
light
or
fantastick
soever
Invention
delivers
them
to
it
,
relies
more
willingly
and
with
greater
Assurance
upon
them
,
than
it self
.
But
't
is
wonderful
to
observe
,
how
short
the
most
constant
and
obstinate
Maintainers
of
this
just
and
clear
Persuasion
of
the
Immortality
of
the
Soul
do
fall
,
and
how
weak
their
Arguments
are
,
when
they
go
about
to
prove
it
by
human
Reason
.
Somnia
sunt
non
docentis
,
sed
optantis
.
They
are
Dreams
not
of
the
Teacher
but
Wisher
,
says
one
of
the
Antients
.
By
which
Testimony
Man
may
know
,
that
he
owes
the
Truth
he
himself
finds
out
to
Fortune
and
Accident
;
since
that
even
then
,
when
it
is
fallen
into
his
Hand
,
he
has
not
wherewith
to
hold
and
maintain
it
,
and
that
his
Reason
has
not
Force
to
make
use
of
it
.
All
things
produc'd
by
our
own
Meditation
and
Understanding
,
whether
true
or
false
,
are
subject
to
Incertitude
and
Controversy
.
'T
was
for
the
Chastisement
of
our
Pride
,
and
for
the
Instruction
of
our
Misery
and
Incapacity
,
that
God
wrought
the
Perplexity
and
Confusion
at
the
Tower
of
Babel
.
Whatever
we
undertake
without
his
Assistance
,
whatever
we
see
without
the
Lamp
of
his
Grace
,
is
but
Vanity
and
Folly
.
We
corrupt
the
very
Essence
of
Truth
,
which
is
uniform
and
constant
by
our
Weakness
,
when
Fortune
puts
it
into
our
Possession
.
What
Course
soever
Man
takes
of
himself
,
God
still
permits
it
to
come
to
the
same
Confusion
,
the
Image
whereof
he
so
lively
represents
to
us
in
the
just
Chastisement
wherewith
he
crusht
Nimrod's
Presumption
,
and
frustrated
the
vain
Attempt
of
his
proud
Structure
.
Perdam
sapientiam
sapientium
,
&
prudentiam
prudentium
reprobabe
.
I
will
destroy
the
Wisdom
of
the
Wise
,
and
will
bring
to
nothing
the
Vnderstanding
of
the
Prudent
.
The
Diversity
of
Idiomes
and
Languages
with
which
he
disturb'd
this
work
,
what
are
they
other
,
than
this
infinite
and
perpetual
alteration
and
discordance
of
Opinions
and
Reasons
,
which
accompany
and
confound
the
vain
Building
of
human
Wisdom
?
And
't
is
to
very
good
effect
,
that
they
do
so
.
For
what
would
hold
us
if
we
had
but
the
least
grain
of
Knowledg
?
This
Saint
has
very
much
oblig'd
me
.
Ipsa
utilitatis
occultatio
,
aut
humilitatis
exercitatio
est
,
aut
elationis
attritio
.
The
very
concealment
of
the
Vtility
,
is
either
an
exercise
of
Humility
,
or
a
quelling
of
Presumption
.
To
what
a
pitch
of
Presumption
and
Insolence
do
we
raise
our
Blindness
and
Folly
?
But
to
return
to
my
Subject
,
it
was
truly
very
good
Reason
,
that
we
should
be
beholding
to
God
only
,
and
to
the
favour
of
his
Grace
,
for
the
Truth
of
so
noble
a
Belief
,
since
from
his
sole
Bounty
we
receive
the
Fruit
of
Immortality
,
which
consists
in
the
Enjoyment
of
eternal
Beatitude
.
Let
us
ingeniously
confess
,
that
God
alone
has
dictated
it
to
us
and
the
Faith
:
For
't
is
no
Lesson
of
Nature
and
our
own
Reason
.
And
whoever
will
enquire
into
his
own
Being
and
Power
,
both
within
and
without
,
without
this
divine
Privilege
:
Whoever
shall
consider
Man
impartially
,
and
without
Flattery
,
will
see
nothing
in
him
of
Efficacy
,
nor
any
kind
of
Faculty
,
that
relishes
of
any
thing
but
Death
and
Earth
.
The
more
we
give
and
confess
to
owe
and
render
to
God
,
we
do
it
with
the
greater
Christianity
.
That
which
this
Stoick
Philosopher
says
,
he
holds
from
the
fortuitous
Consent
of
the
popular
Voice
,
had
it
not
been
better
,
that
he
had
held
it
from
God
?
Cùm
de
animorum
aeternitate
disserimus
,
non
leve
momentum
apud
nos
habet
consensus
hominum
,
aut
timentium
inferos
,
aut
colentium
.
Vtor
hac
publica
persuasione
.
When
we
discourse
of
the
Immortality
of
Souls
,
the
consent
of
Men
,
that
either
fear
or
adore
the
infernal
Power
,
is
of
no
small
Advantage
.
I
make
use
of
this
publick
Persuasion
.
Now
the
weakness
of
human
Arguments
upon
this
Subject
,
is
particularly
manifested
by
the
fabulous
Arguments
they
have
superadded
as
Consequences
of
this
Opinion
,
to
find
out
of
what
Condition
this
Immortality
of
ours
was
.
Let
us
omit
the
Stoicks
,
Vsuram
nobis
largiuntur
,
tanquam
cornicibus
;
diu
mansuros
aiunt
animos
;
semper
,
negant
.
They
give
us
a
long
Life
,
as
also
they
do
to
Crows
;
they
say
our
Soul
shall
continue
long
,
but
that
it
shall
continue
always
,
they
deny
.
Who
give
to
Souls
a
Life
after
this
,
but
finite
.
The
most
universal
and
receiv'd
Fancy
,
and
that
continues
down
to
our
Times
,
is
that
,
of
which
they
make
Pythagoras
the
Author
;
(
not
that
he
was
the
original
Inventor
,
but
because
it
receiv'd
a
great
deal
of
Weight
and
Repute
by
the
Authority
of
his
Approbation
,
)
is
,
that
Souls
at
their
departure
out
of
us
,
did
nothing
but
shift
from
one
Body
to
another
,
from
a
Lyon
to
a
Horse
,
from
a
Horse
to
a
King
,
continually
travailing
at
this
rate
from
Habitation
to
Habitation
.
And
he
himself
said
,
that
he
remembred
he
had
been
Aethalides
,
since
that
Euphorbus
,
and
afterwards
Hermotimus
;
and
finally
from
Pyrrhus
,
was
past
into
Pythagoras
,
having
a
Memory
of
himself
of
two
hundred
and
six
Years
.
And
some
have
added
that
these
very
Souls
sometimes
remount
to
Heaven
and
come
down
again
.
O
pater
,
Virg.
l.
6.
ànne
aliquas
ad
Coelum
hinc
ire
putandum
est
Sublimes
animas
iterúmque
ad
tarda
reverti
Corpora
?
quae
lucis
miseris
tam
dira
cupido
?
Is
it
to
be
believ'd
,
that
some
sublime
,
And
high-flown
Souls
,
should
hence
from
Heaven
climb
,
And
thence
return
t'immure
themselves
in
slow
,
And
heavy
Prisons
of
dull
Flesh
below
?
Origen
makes
them
eternally
to
go
and
come
,
from
a
better
to
a
worse
Estate
.
The
Opinion
that
Varro
makes
mention
of
,
is
,
that
after
four
hundred
and
forty
Years
Revolution
,
they
should
be
re-united
to
their
first
Bodies
.
Chrysippus
held
,
that
that
would
happen
after
a
certain
space
of
time
unknown
and
unlimited
.
Plato
(
who
professes
to
have
embraced
this
Belief
from
Pindar
and
the
ancient
Poets
)
thinks
they
are
to
undergo
infinite
Vicissitudes
of
Mutation
,
for
which
the
Soul
is
prepar'd
,
having
neither
Punishment
nor
reward
in
the
other
World
,
but
what
is
Temporal
,
as
its
Life
here
is
but
Temporal
,
concludes
that
it
has
a
singular
Knowledg
of
the
Affairs
of
Heaven
,
of
Hell
,
of
the
World
,
through
all
which
it
has
past
,
repast
,
and
made
stay
in
several
Voyages
;
fit
matters
for
her
Memory
.
Observe
her
Progress
elsewhere
;
the
Soul
that
has
liv'd
well
is
reunited
to
the
Star
,
to
which
it
is
assign'd
:
That
removes
into
a
Woman
,
and
,
if
it
do
not
there
reform
,
is
again
removed
into
a
Beast
of
Condition
suitable
to
its
vicious
Manners
,
and
shall
see
no
end
of
its
punishments
,
till
it
be
returned
to
its
natural
Constitution
,
and
that
it
has
by
the
force
of
Reason
purg'd
it self
from
those
gross
,
stupid
,
and
elementary
Qualities
it
was
polluted
with
.
But
I
will
not
omit
the
Objection
the
Epicureans
make
against
this
Transmigration
from
one
Body
to
another
,
and
't
is
a
pleasant
one
.
They
ask
,
what
Expedient
would
be
found
out
,
if
the
number
of
the
dying
should
chance
to
be
greater
,
than
that
of
those
who
are
coming
into
the
World
.
For
the
Souls
,
turned
out
of
their
old
Habitation
,
would
scuffle
and
croud
which
should
first
get
Possession
of
this
new
Lodging
.
And
they
further
demand
,
how
they
should
pass
away
their
time
,
whilst
waiting
till
a
new
Quarter
were
made
ready
for
them
:
Or
on
the
contrary
,
if
more
Animals
should
be
born
,
than
dye
,
the
Body
,
they
say
,
would
be
but
in
an
ill
Condition
,
whilst
in
expectation
of
a
Soul
to
be
infused
into
it
;
and
it
would
fall
out
,
that
some
Bodies
would
dye
,
before
they
had
been
alive
.
Denique
connubia
adveneris
,
partúsque
ferarum
,
Lucret.
lib.
3.
Esse
animas
praesto
deridiculum
esse
videtur
,
Et
spectare
immortales
mortalia
membra
Innumero
numero
,
certaréque
praeproperanter
Inter
se
,
quae
prima
potissimáque
insinuetur
.
It
seems
ridiculous
,
that
Souls
should
be
Always
attending
on
Beast's
Venery
,
And
being
immortal
,
mortal
Bodies
shou'd
,
Covet
to
have
,
and
in
vast
numbers
crowd
,
Strive
and
contend
with
heat
and
eagerness
,
Which
should
the
first
and
most
desir'd
possess
.
Others
have
arrested
the
Soul
in
the
Body
of
the
Deceased
,
with
it
to
animate
Serpents
,
Worms
,
and
other
Beasts
,
which
are
said
to
be
bred
out
of
the
Corruption
of
our
Members
,
and
even
out
of
our
Ashes
;
Others
divide
them
into
two
parts
,
the
one
mortal
,
and
the
other
immortal
.
Others
make
it
Corporeal
,
and
nevertheless
Immortal
.
Some
make
it
Immortal
without
Science
or
Knowledg
.
And
there
are
even
of
us
our selves
who
have
believed
,
that
Devils
were
made
of
the
Souls
of
the
Damned
;
as
Plutarch
thinks
,
that
Gods
we
made
of
those
that
were
saved
.
For
there
are
few
things
which
that
Author
is
so
positive
in
,
as
he
is
in
this
;
maintaining
elsewhere
a
doubtful
and
ambiguous
way
of
Expression
.
We
are
to
hold
,
says
he
,
and
steadfastly
to
believe
,
that
the
Souls
of
Virtuous
Men
,
both
according
to
Nature
and
the
divine
Justice
,
become
Saints
,
and
from
Saints
Demy-Gods
,
and
from
Demy-Gods
,
after
they
are
perfectly
,
as
in
Sacrifices
of
Purgation
,
cleansed
and
purified
,
being
delivered
from
all
Passibility
,
and
all
Mortality
,
they
become
not
by
any
civil
Decree
,
but
in
real
Truth
,
and
according
to
all
probability
of
Reason
,
entire
and
perfect
Gods
,
in
receiving
a
most
happy
and
glorious
End
.
But
who
desires
to
see
him
,
him
,
I
say
,
who
is
the
most
sober
and
moderate
of
the
whole
Gang
of
Philosophers
,
lay
about
him
with
greater
Boldness
,
and
relate
his
Miracles
upon
this
Subject
,
I
refer
him
to
his
Treatise
of
the
Moon
,
and
his
Daemon
of
Socrates
,
where
he
may
as
evidently
as
in
any
other
place
whatever
,
satisfy
himself
and
affirm
,
that
the
Mysteries
of
Philosophy
have
many
strange
things
in
common
with
those
of
Poesy
;
human
Understanding
losing
it self
,
in
attempting
to
sound
and
search
all
things
to
the
Bottom
:
Even
as
we
,
tired
and
worn
out
with
a
long
course
of
Life
,
return
to
Infancy
and
Dotage
.
See
here
the
fine
and
certain
Instructions
,
which
we
extract
from
human
Knowledg
,
concerning
the
Soul
.
Neither
is
there
less
Temerity
in
what
they
teach
us
touching
our
corporal
Parts
.
Let
us
choose
out
one
or
two
Examples
;
for
otherwise
we
should
lose
our selves
in
this
vast
and
troubled
Ocean
of
Medicinal
Errors
.
Let
us
first
know
,
whether
at
least
they
agree
about
the
Matter
,
whereof
Men
produce
one
another
.
For
as
to
their
first
Production
,
it
is
no
wonder
if
in
a
thing
so
high
,
and
so
long
since
past
,
human
Understanding
finds
it self
puzzled
and
perplexed
.
Archelaus
the
Physitian
,
whose
Disciple
and
Favourite
Socrates
was
,
according
to
Aristoxenus
,
said
,
that
both
Men
and
Beasts
were
made
of
a
lacteous
Slime
,
exprest
by
the
Heat
of
the
Earth
.
Pythagoras
says
,
that
our
Seed
is
the
Foam
or
Cream
of
our
better
Blood
.
Plato
,
that
it
is
the
Distillation
of
the
Marrow
of
the
Back-bone
,
and
raises
his
Argument
from
this
,
that
that
part
is
first
sensible
of
being
weary
of
the
Work
.
Alcmeon
,
that
it
is
part
of
the
Substance
of
the
Brain
,
and
that
it
is
so
,
says
he
,
it
causes
weakness
of
the
Eyes
in
those
who
are
over-immoderately
addicted
to
that
Exercise
:
Democritus
,
that
it
is
a
Substance
extracted
from
the
whole
Mass
of
the
Body
:
Epicurus
,
extracted
from
Soul
and
Body
:
Aristotle
,
an
Excrement
drawn
from
the
Aliment
of
the
last
Blood
which
is
diffused
over
all
our
Members
:
Others
,
that
it
is
a
Blood
concocted
and
digested
by
the
heat
of
the
Genitories
,
which
they
judg
,
by
reason
that
in
excessive
Endeavours
a
Man
voids
pure
florid
Blood
:
Wherein
there
seems
to
be
the
most
likelyhood
,
could
a
Man
extract
any
apparance
from
so
infinite
a
Confusion
.
Now
to
bring
this
Seed
to
do
its
Work
,
how
many
contrary
Opinions
do
they
set
on
Foot
?
Aristotle
and
Democritus
are
of
Opinion
,
that
Women
have
no
Sperm
,
and
that
't
is
nothing
but
a
Sweat
that
they
distil
in
the
heat
of
Pleasure
and
Motion
,
that
contributes
nothing
at
all
to
Generation
.
Galen
on
the
contrary
,
and
his
Followers
,
believe
that
without
the
Concurrence
of
Seeds
,
there
can
be
no
Generation
.
Here
are
the
Physitians
,
the
Philosophers
,
the
Lawyers
,
and
Divines
,
by
the
Ears
with
our
Wives
,
about
the
Dispute
,
upon
what
Terms
Women
conceive
their
Fruit.
And
I
for
my
part
,
by
the
Example
of
myself
,
stickle
with
those
that
maintain
a
Woman
going
eleven
Months
with
Child
.
The
World
is
built
upon
this
Experience
;
there
is
not
so
pitiful
a
little
Female
that
cannot
give
her
Judgment
in
all
these
Controversies
;
and
yet
we
cannot
agree
.
Here
is
enough
to
evidence
,
that
Man
is
no
better
instructed
in
the
Knowledg
of
himself
,
in
his
corporal
,
than
in
his
spiritual
Part.
We
have
proposed
himself
to
himself
,
and
his
Reason
to
his
Reason
,
to
see
what
she
could
say
,
and
,
I
think
,
I
have
sufficiently
demonstrated
how
little
she
understands
her self
in
her self
.
And
who
understands
not
himself
in
himself
,
in
what
can
he
possibly
understand
?
Persia
,
Darius
coming
in
with
his
Sword
in
his
Hand
,
and
fearing
to
strike
least
he
should
kill
Gobrias
;
he
called
out
to
him
boldly
to
fall
on
,
tho'
he
should
run
them
both
thorow
at
once
.
I
have
known
the
Arms
and
Conditions
of
single
Combat
to
the
utmost
,
and
wherein
he
,
that
offered
them
,
put
himself
and
his
Adversary
upon
Terms
of
inevitable
Death
to
them
both
,
censured
for
unjust
.
The
Portuguese
in
the
Indian
Sea
took
certain
Turks
Prisoners
,
who
,
impatient
of
their
Captivity
,
resolv'd
,
and
it
succeded
,
by
striking
the
Nayles
of
the
Ship
against
one
another
,
and
making
a
Spark
to
fall
into
the
Barrels
of
Powder
(
that
were
set
in
the
place
,
where
they
were
guarded
)
to
blow
and
reduce
themselves
,
their
Masters
,
and
the
Vessel
to
Ashes
.
We
have
touched
the
out-Pale
and
utmost
Limits
of
Sciences
;
wherein
the
Extremity
is
Vicious
,
as
in
Virtue
.
Keep
your selves
in
the
common
Road
,
it
is
not
good
to
be
so
subtle
and
cunning
.
Remember
the
Thuscan
Proverb
.
I
advise
you
,
that
,
in
all
your
Opinions
and
Discourses
,
as
well
as
in
your
Manners
,
and
all
other
things
,
you
keep
your selves
moderate
and
temperate
,
and
to
avoid
all
Novelty
.
I
am
an
Enemy
to
all
extravagant
Ways
.
You
,
who
by
the
Authority
of
your
Grandeur
,
and
yet
more
by
the
Advantages
which
those
Qualities
give
you
that
are
most
your
own
,
may
with
the
twinck
of
an
Eye
command
whom
you
please
,
ought
to
give
this
Caution
to
some
one
who
made
Profession
of
Letters
,
who
might
after
a
better
manner
have
proved
and
illustrated
these
things
to
you
.
But
here
is
as
much
as
you
will
stand
in
need
of
.
Epicurus
said
of
the
Laws
,
that
the
worst
were
necessary
for
us
,
and
that
without
them
Men
would
devour
one
another
.
And
Plato
affirms
,
that
without
Laws
,
we
should
live
like
Beasts
.
Our
Spirit
is
a
wandring
,
dangerous
,
and
temerarious
Utile
,
it
is
hard
to
couple
any
Order
or
Measure
to
it
.
In
those
of
our
own
time
,
who
are
endued
with
any
rare
Excellence
above
others
,
or
any
extraordinary
Vivacity
of
Understanding
,
we
see
them
almost
all
lash
out
into
Licence
of
Opinions
and
Manners
;
and
't
is
almost
a
Miracle
to
find
one
Temperate
and
Sociable
.
'T
is
all
the
Reason
in
the
World
to
limit
human
Wit
within
the
strictest
Limits
imaginable
.
In
Study
,
as
in
all
the
rest
,
we
ought
to
have
its
Steps
and
Advances
numbred
and
fix'd
,
and
that
the
Limits
of
its
Inquisition
be
bounded
by
Act.
It
is
curb'd
and
fetter'd
by
Religions
,
Laws
and
Customs
,
by
Sciences
,
Precepts
,
mortal
and
Immortal
Penalties
:
and
yet
we
see
,
that
it
escapes
from
all
these
Bounds
by
its
Volubility
and
Dissolution
.
'T
is
a
vain
Body
which
has
nothing
to
lay
hold
on
,
or
to
seize
,
a
various
and
difform
Body
,
incapable
of
being
either
bound
or
held
.
In
earnest
,
there
are
few
Souls
so
regular
,
firm
,
and
well
descended
,
that
are
to
be
trusted
with
their
own
Conduct
;
and
that
can
with
Moderation
,
and
without
Temerity
sayl
in
the
Liberty
of
their
own
Judgments
,
beyond
the
common
and
received
Opinions
.
'T
is
more
expedient
to
put
them
under
Pupillage
.
Wit
is
a
dangerous
Weapon
,
even
to
the
Possessor
,
if
he
knows
not
discreetly
how
to
use
it
,
and
there
is
not
a
Beast
to
whom
a
Head-board
is
more
justly
to
be
given
,
to
keep
his
Looks
down
and
before
his
Feet
,
and
to
hinder
him
from
wandring
here
and
there
out
of
the
Tracks
,
which
Custom
and
the
Laws
have
laid
before
him
.
And
therefore
it
will
much
better
become
you
to
keep
your selves
in
the
beaten
Path
,
let
it
be
what
it
will
,
than
to
fly
out
at
a
venture
with
this
unbridled
Liberty
,
But
if
any
of
these
new
Doctors
,
will
pretend
to
be
ingenious
in
your
Presence
,
at
the
Expence
both
of
your
Soul
and
his
own
,
to
avoid
this
dangerous
Plague
,
which
is
every
day
laid
in
your
way
to
infect
you
,
this
Preservative
,
in
the
extreamest
Necessity
,
will
prevent
the
Danger
,
and
hinder
the
Contagion
of
this
Poison
from
offending
either
you
or
your
Company
.
The
Liberty
then
,
and
frolick
Forwardness
of
these
antient
Wits
,
produced
in
Philosophy
and
human
Sciences
,
several
Sects
of
different
Opinions
,
every
one
undertaking
to
judg
and
make
choise
of
what
he
would
stick
to
and
maintain
.
But
now
that
Men
go
all
one
way
:
Qui
certis
quibusdam
destinatisque
sententiis
addicti
&
consecrati
sunt
,
ut
etiam
,
quae
non
probant
,
cogantur
defendere
.
Who
are
so
tyed
and
obliged
to
certain
Beliefs
,
that
they
are
bound
to
defend
even
those
they
do
not
approve
:
and
that
we
receive
the
Arts
by
civil
Authority
and
Decree
:
So
that
the
Schools
have
but
one
Pattern
,
and
a
like
circumscribed
Institution
and
Discipline
,
we
no
more
take
notice
what
the
Coyn
weighs
,
and
is
really
worth
;
but
every
one
receives
it
according
to
the
Estimate
that
common
Approbation
puts
upon
it
:
The
Alloy
is
not
disputed
,
but
how
much
it
is
currant
for
;
and
in
like
manner
all
things
pass
.
We
take
Physick
as
we
do
Geometry
aad
Tricks
of
Hocus-pocus
,
Enchantments
,
Codpiece-Points
,
the
Correspondence
of
the
Souls
of
the
Dead
,
Prognostications
,
Domifications
,
and
so
much
as
this
ridiculous
pursuit
of
the
Philosophers
Stone
,
all
things
pass
for
currant
Pay
,
without
any
manner
of
Scruple
or
Contradiction
.
We
need
to
know
no
more
,
but
that
Mars
his
House
is
in
the
middle
of
the
Triangle
of
the
Hand
,
that
of
Venus
in
the
Thumb
,
and
that
of
Mercury
in
the
little
Finger
,
that
when
the
Table-Line
cuts
the
Tubercle
of
the
Fore-Fingers
,
't
is
a
sign
of
Cruelty
;
that
when
it
falls
short
of
the
middle
Finger
,
Sign
of
Cruelty
,
and
that
the
natural
Median-Line
makes
an
Angle
with
the
Vital
in
the
same
side
,
Of
a
miserable
Death
,
't
is
a
sign
of
a
miserable
Death
.
That
if
in
a
Woman
the
natural
Line
be
open
,
and
does
not
close
the
Angle
with
the
Vital
,
denotes
that
she
shall
not
be
very
Chast.
Of
Vnchastity
.
I
leave
you
to
judg
,
whether
a
Man
,
thus
qualified
,
may
not
pass
with
Reputation
and
Esteem
in
all
Companies
.
Theophrastus
said
,
that
human
Knowledg
,
guided
by
the
Sences
,
might
judg
of
the
Causes
of
things
to
a
certain
degree
;
but
that
being
arriv'd
to
first
and
extream
Causes
,
it
Must
stop
short
and
retire
,
by
reason
either
of
its
own
infirmity
,
or
the
difficulty
of
things
.
'T
is
a
moderate
and
gentle
Opinion
,
that
our
own
Understandings
may
conduct
us
to
the
knowledge
of
some
things
,
and
that
it
has
certain
Measures
of
Power
,
beyond
which
,
't
is
Temerity
to
employ
it
.
This
Opinion
is
plausible
,
and
introduced
by
Men
of
well-compos'd
Minds
;
but
't
is
hard
to
limit
our
Wit
,
't
is
curious
and
greedy
,
and
will
no
more
stop
at
a
thousand
,
than
at
fifty
Paces
.
Having
my self
experimentally
found
,
that
wherein
one
has
failed
,
the
other
has
hit
,
and
that
what
was
unknown
to
one
Age
,
the
Age
following
has
explain'd
;
and
that
Arts
and
Sciences
are
not
cast
in
a
Mould
,
but
are
form'd
and
perfected
by
degrees
,
by
often
handling
and
polishing
,
as
Bears
leisurely
lick
their
Cubs
into
shape
;
what
my
Force
cannot
discover
,
I
do
not
yet
desist
to
sound
and
to
try
:
But
handling
and
kneading
this
new
Matter
over
,
and
over
again
,
by
turning
and
heating
it
,
I
lay
open
to
him
,
that
shall
succeed
me
,
a
kind
of
Facility
to
injoy
it
more
at
his
ease
,
and
make
it
more
maniable
and
supple
for
him
:
—
ut
Hymettia
sole
Ovid.
Met.
lib.
10.
Cera
remollescit
,
tractatáque
pollice
multas
Vertitur
in
facies
,
ipsóque
fit
utilis
usu
.
As
Wax
does
softer
in
the
Sun
become
,
As
much
will
the
second
do
to
the
third
,
which
is
the
cause
that
the
difficulty
ought
not
to
make
me
despair
,
and
my
own
Imbecillity
,
as
little
;
for
't
is
nothing
,
but
my
own
.
Man
is
as
capable
of
all
things
,
as
of
some
:
And
if
he
confesses
,
as
Theophrastus
says
,
the
ignorance
of
first
Causes
,
let
him
hard
by
surrender
to
me
all
the
rest
of
his
Knowledge
:
If
he
is
defective
in
Foundation
,
his
Reason
is
on
the
Ground
:
Disputation
and
Inquisition
have
no
other
aim
,
nor
stop
but
Principles
,
if
this
do
not
stop
his
Carreer
,
he
runs
into
an
infinite
Irresolution
.
Non
potest
aliud
alio
magis
minusve
comprehendi
,
quoniam
omnium
rerum
una
est
definitio
comprehendendi
:
One
thing
can
no
more
be
comprehended
than
another
,
because
the
definition
of
comprehending
all
things
is
the
same
.
Now
't
is
very
likely
,
that
if
the
Soul
knew
any
thing
,
it
would
in
the
first
place
know
it self
,
and
if
it
knew
any
thing
out
of
it self
,
it
would
be
its
own
Body
and
Case
,
before
any
thing
else
.
If
we
see
the
Gods
of
Physick
to
this
very
day
debating
about
our
Anatomy
.
—
Mulciber
in
Trojam
,
pro
Troja
stabat
Apollo
:
Ovid.
Tr.
lib.
1.
El.
2.
Vulcan
against
,
for
Troy
Apollo
stood
.
When
are
we
to
expect
,
that
they
will
be
agreed
?
We
are
nearer
Neighbours
to
our selves
,
than
the
whiteness
of
Snow
,
or
the
weight
of
Stone
are
to
us
.
If
Man
does
not
know
himself
,
how
should
he
know
his
Forces
and
Functions
?
It
is
not
peradventure
,
that
we
have
not
some
real
Knowledge
in
us
;
but
't
is
by
chance
;
and
forasmuch
as
Errors
are
received
into
our
Soul
by
the
same
way
,
after
the
same
manner
,
and
by
the
same
Conduct
,
it
has
not
wherewithal
to
distinguish
them
,
nor
wherewithal
to
chuse
the
Truth
from
Falshood
.
The
Academicks
admitted
a
certain
Partiality
of
Judgment
;
and
thought
it
too
crude
to
say
,
that
it
was
not
more
likely
,
that
Snow
was
white
,
than
black
,
and
that
we
were
no
more
assur'd
of
the
motion
of
a
Stone
,
thrown
by
the
hand
,
than
of
that
of
the
eighth
Sphear
.
And
to
avoid
this
difficulty
and
strangeness
,
that
can
,
in
truth
,
hardly
lodg
in
our
Imagination
;
though
they
did
conclude
,
that
we
were
in
no
sort
capable
of
Knowledge
,
and
that
Truth
is
ingulfed
in
so
profound
an
Abyss
,
as
is
not
to
be
penetrated
by
Human
Sight
:
Yet
do
they
acknowledge
something
to
be
more
likely
than
others
,
and
receiv'd
into
their
Judgment
this
Faculty
,
that
they
had
a
power
to
incline
to
one
apparence
more
than
another
.
They
allow'd
him
this
propension
,
interdicting
all
Resolution
.
The
Pyrrhonians
Opinon
is
more
bold
,
and
also
more
likely
.
For
this
Academick
Inclination
,
and
this
Propension
to
one
Proposition
rather
than
another
;
what
is
it
other
,
than
a
Discovery
of
some
more
apparent
Truth
in
this
,
than
in
that
?
If
our
Understanding
be
capable
of
the
Form
,
Lineaments
,
Comportment
and
Face
of
Truth
,
it
might
as
well
see
it
intire
,
as
by
halves
,
springing
and
imperfect
.
This
apparence
of
likelihood
,
which
makes
them
rather
take
the
Left
hand
,
than
the
Right
,
augments
it
:
Multiply
this
Ounce
of
Verisimilitude
,
that
turns
the
Scales
to
a
hundred
,
to
a
thousand
Ounces
,
it
will
happen
in
the
end
,
that
the
Ballance
will
it self
end
the
Controversie
,
and
determine
one
Choice
,
and
intire
Truth
.
But
why
do
they
suffer
themselves
to
incline
to
,
and
be
sway'd
by
Verisimilitude
,
if
they
know
not
the
Truth
?
How
should
they
know
the
Similitude
of
that
,
whereof
they
do
not
know
the
Essence
:
Either
we
can
absolutely
judge
,
or
absolutely
we
cannot
.
If
our
intellectual
and
sensible
Faculties
are
without
Foot
or
Foundation
;
if
they
only
hull
and
drive
,
't
is
to
no
purpose
that
we
suffer
our
Judgments
to
be
carried
away
with
any
thing
of
their
Operation
,
what
apparence
soever
they
may
seem
to
present
us
.
And
the
surest
and
most
happy
Seat
of
our
Understanding
would
be
that
,
where
it
kept
it self
temperate
,
upright
and
inflexible
,
without
tottering
,
or
without
agitation
.
Inter
visa
,
vera
,
aut
falsa
,
ad
animi
assensum
,
nihil
interest
.
Amongst
things
that
seem
,
whether
true
or
false
,
it
signifies
nothing
to
the
assent
of
the
mind
.
That
things
do
not
lodge
in
us
in
their
Form
and
Essence
,
and
do
not
there
make
their
entry
by
their
own
Force
and
Authority
,
we
sufficiently
see
.
Because
if
it
were
so
,
we
should
receive
them
after
the
same
manner
:
Wine
would
have
the
same
relish
with
the
sick
,
as
with
the
healthful
.
He
who
has
his
Finger
chapt
or
benum'd
,
would
find
the
same
hardness
in
Wood
or
Iron
that
he
handles
,
that
another
does
.
Strange
Subjects
then
surrender
themselves
to
our
Mercy
,
and
are
seated
in
us
as
we
please
.
Now
if
on
our
part
we
did
receive
any
thing
without
alteration
,
if
Human
Grasp
were
capable
and
strong
enough
to
seize
on
Truth
by
our
own
means
,
being
common
to
all
Men
,
this
Truth
would
be
convey'd
from
hand
to
hand
from
one
to
another
;
and
at
least
there
would
be
some
one
thing
to
be
found
in
the
World
amongst
so
many
as
there
are
,
that
would
be
believ'd
by
Men
with
an
universal
Consent
.
But
this
,
that
there
is
no
one
Proposition
,
that
is
not
debated
and
controverted
amongst
us
,
or
that
may
not
be
,
makes
it
very
manifest
,
that
our
Natural
Judgment
does
not
very
clearly
discern
what
it
imbraces
:
For
my
Judgment
cannot
make
my
Companions
approve
of
what
it
approves
:
Which
is
a
sign
that
I
seiz'd
it
by
some
other
means
,
than
by
a
Natural
Power
that
is
in
me
,
and
in
all
other
Men.
Let
us
lay
aside
this
infinite
Confusion
of
Opinions
,
which
we
see
even
amongst
the
Philosophers
themselves
,
and
this
perpetual
and
universal
Dispute
about
the
knowledge
of
things
.
For
this
is
truly
presuppos'd
,
that
Men
,
I
mean
the
most
knowing
,
the
best
born
,
and
of
the
best
parts
,
are
not
agreed
about
any
one
thing
:
Not
that
Heaven
is
over
our
heads
:
For
they
that
doubt
of
every
thing
,
do
also
doubt
of
that
;
and
they
who
deny
that
we
are
able
to
comprehend
any
thing
▪
say
,
that
we
have
not
comprehended
,
that
the
Heaven
is
over
our
heads
,
and
these
two
Opinions
are
without
comparison
the
stronger
in
number
.
Besides
this
infinite
Diversity
and
Division
,
through
the
Trouble
that
our
Judgment
gives
our selves
,
and
the
Incertainty
that
every
one
is
sensible
of
in
himself
,
't
is
easie
to
perceive
that
its
Seat
is
very
unstable
and
unsecure
.
How
variously
do
we
judge
of
things
?
How
often
do
we
alter
our
Opinions
?
What
I
hold
and
believe
to
day
,
I
hold
and
believe
with
my
whole
Belief
:
All
my
Instruments
and
Engines
seize
and
take
hold
of
this
Opinion
,
and
become
responsible
to
me
for
it
,
at
least
as
much
as
in
them
lyes
;
I
could
not
imbrace
,
nor
conserve
any
Truth
with
greater
confidence
and
assurance
▪
than
I
do
this
.
I
am
wholly
and
intirely
possess'd
with
it
:
But
has
it
not
befallen
me
not
only
once
,
but
a
thousand
times
every
day
to
have
imbrac'd
some
other
thing
with
all
the
same
Instruments
,
and
in
the
same
condition
,
which
I
have
since
judg'd
to
be
false
?
A
Man
must
at
least
become
wise
at
his
own
expence
.
If
I
have
often
found
my self
betrayed
under
this
colour
,
if
my
Touch
prove
ordinarily
false
,
and
my
Ballance
unequal
and
unjust
,
what
assurance
can
I
now
have
more
,
than
at
other
times
?
Is
it
not
stupidity
and
madness
to
suffer
my self
to
be
so
often
deceiv'd
by
my
Guide
?
Nevertheless
let
Fortune
remove
and
shift
us
five
hundred
times
from
place
ro
place
,
let
her
do
nothing
but
incessantly
empty
and
fill
into
our
Belief
,
as
into
a
Vessel
,
other
and
other
Opinions
;
yet
still
the
present
and
the
last
is
the
certain
and
infallible
:
For
this
we
must
abandon
Goods
,
Honour
,
Life
,
Health
and
all
.
—
posterior
res
illa
reperta
Lucret.
lib.
5.
Perdit
,
&
immutat
sensus
ad
pristina
quaeque
.
The
last
thing
we
find
out
is
always
best
,
And
makes
us
to
disrelish
all
the
rest
.
Whatever
is
preach'd
to
us
,
and
whatever
we
learn
,
we
should
still
remember
,
that
it
is
Man
that
gives
,
and
Man
that
receives
;
't
is
a
mortal
Hand
that
presents
it
to
us
,
't
is
a
mortal
Hand
that
accepts
it
.
The
things
that
come
to
us
from
Heaven
,
have
the
sole
Right
and
Authority
of
Persuasion
,
the
sole
mark
of
Truth
:
Which
also
we
do
not
see
with
our
own
Eyes
,
nor
receive
by
our
own
means
:
That
Great
and
Sacred
Image
could
not
abide
in
so
wretched
a
Habitation
,
if
God
for
this
end
did
not
prepare
it
,
if
God
did
not
by
his
particular
and
supernatural
Grace
and
Favour
,
fortifie
and
reform
it
:
At
least
our
frail
and
defective
condition
ought
to
make
us
comport
our selves
with
more
reservedness
and
moderation
in
our
Innovations
and
Change
.
We
ought
to
remember
,
that
whatever
we
receive
into
the
Understanding
,
we
often
receive
things
that
are
false
,
and
that
it
is
by
the
same
Instruments
that
so
often
gives
themselves
the
Lie
,
and
are
so
oft
deceiv'd
.
Now
it
is
no
wonder
they
should
so
often
contradict
themselves
,
being
so
easie
to
be
turn'd
and
sway'd
by
very
light
Occurrences
.
It
is
certain
that
our
Apprehensions
,
our
Judgment
,
and
the
Faculties
of
the
Soul
in
general
,
suffer
according
to
the
Movements
and
Alterations
of
the
Body
;
which
Alterations
are
continual
.
Are
not
our
Wits
more
spritely
,
our
Memories
more
prompt
and
quick
,
and
our
Meditations
more
lively
in
Health
,
than
in
Sickness
?
Do
not
Joy
and
Gayety
make
us
receive
Subjects
that
present
themselves
to
our
Souls
,
quite
otherwise
that
Care
and
Melancholy
?
Do
you
believe
that
Catellus
his
Verses
,
or
those
of
Sappho
please
an
old
doting
Miser
,
as
they
do
a
vigorous
and
amorous
Young-man
?
Cleomenes
the
Son
of
Anaxandridas
being
sick
,
his
Friends
reproach'd
him
,
that
he
had
Humours
and
Whimsies
that
were
new
and
unaccustom'd
;
I
believe
it
,
said
he
,
neither
am
I
the
same
Man
now
,
as
when
I
am
in
health
:
Being
now
another
thing
,
my
Opinions
and
Fancies
are
also
other
than
they
were
before
.
In
our
Courts
of
Justice
,
this
word
which
is
spoken
of
Criminals
,
when
they
find
the
Judges
in
a
good
Humour
,
gentle
and
mild
,
Gaudeat
de
bona
fortuna
,
Let
him
rejoyce
in
his
good
Forune
,
is
much
in
use
.
For
it
is
most
certain
that
Mens
Judgments
are
sometimes
more
prone
to
Condemnation
,
more
sharp
and
severe
;
and
at
others
more
facile
,
easie
,
and
inclin'd
to
excuse
.
He
that
carries
with
him
from
his
House
,
the
pain
of
the
Gout
,
Jealousie
or
Theft
by
his
Man
,
having
his
whole
Soul
possest
with
Grief
and
Anger
,
it
is
not
to
be
doubted
but
that
his
Judgment
will
lean
this
way
.
That
venerable
Senate
,
of
the
Areopagites
,
was
want
to
hear
and
determine
by
night
,
for
fear
lest
the
sight
of
the
Parties
might
corrupt
their
Justice
.
The
very
Air
it self
,
and
the
Serenity
of
Heaven
,
will
cause
some
mutation
in
us
,
according
to
these
Greek
Verses
in
Cicero
.
Tales
sunt
hominum
mentes
,
'T
is
not
only
Feavers
,
Debauches
,
and
great
Accident●
that
overthrow
our
Judgments
;
the
least
things
in
the
World
will
do
it
.
We
are
not
to
doubt
,
though
we
are
not
sensible
of
it
,
but
that
if
a
continued
Feaver
can
overwhelm
the
Soul
,
a
Tertian
will
in
some
proportionate
measure
alter
it
.
If
an
Apoplexy
can
stupifie
,
and
totally
extinguish
the
sight
of
our
Understanding
,
we
are
not
to
doubt
but
that
a
great
Cold
will
dazzle
it
.
And
consequently
there
is
hardly
one
single
hour
in
a
Man's
whole
Life
,
wherein
our
Judgment
is
in
its
due
place
and
right
condition
,
our
Bodies
being
subject
to
so
many
continual
mutations
,
and
stuffed
with
so
many
several
sorts
of
Springs
and
Devices
,
that
I
believe
Physicians
how
hard
it
is
,
but
that
there
must
be
always
some
one
or
other
out
of
order
.
As
to
what
remains
,
this
Malady
does
not
very
easily
discover
it self
,
unless
it
be
extream
and
past
remedy
:
Forasmuch
as
reason
goes
always
lame
,
halting
,
and
that
as
well
with
Falshood
,
as
with
Truth
;
and
therefore
't
is
hard
to
discover
her
Deviations
and
Mistakes
.
I
always
call
that
appearance
of
meditation
which
every
one
forges
in
himself
,
reason
:
This
reason
,
of
the
condition
of
which
,
there
may
be
a
hundred
contrary
ones
about
one
and
the
same
Subject
,
is
an
Instrument
of
Lead
and
of
Wax
,
ductile
,
plyable
and
accommodable
to
all
sorts
of
Bias's
,
and
to
all
Measures
;
so
that
nothing
remains
but
the
Art
and
Skill
,
how
to
turn
and
mould
it
.
How
uprightly
soever
a
Judge
may
resolve
to
demean
himself
,
if
he
be
not
well
look'd
to
himself
,
which
few
are
careful
to
do
,
his
Inclination
to
Friendship
,
to
Relation
,
to
Beauty
or
Revenge
,
and
not
only
things
of
that
weight
,
but
even
the
fortuitous
instinct
,
that
makes
us
favour
one
thing
more
than
another
,
and
that
without
the
Reasons
leave
,
puts
the
Choice
upon
us
in
two
equal
Subjects
;
or
some
Shadow
of
like
Vanity
,
may
insensibly
insinuate
into
his
Judgment
,
the
recommendation
or
disfavour
of
a
Cause
,
and
make
the
Ballance
dip
.
I
,
that
watch
my self
as
narrowly
as
I
can
,
and
that
have
my
Eyes
continually
bent
upon
my self
,
like
one
that
has
no
great
business
elsewhere
to
do
;
Hor.
l.
2.
Ode
.
26.
—
quis
sub
Areto
Rex
gelidae
mettatur
orae
,
Quid
Tyridatem
terreat
,
unicè
Securus
.
—
—
secure
whatever
King
Does
rule
the
stubborn
North
,
or
whatso'ere
The
mighty
Tiridates
puts
in
fear
.
Dare
hardly
tell
the
Vanity
and
Weakness
I
find
in
my self
.
My
Foot
is
so
unstable
,
and
stands
so
tickle
,
I
find
myself
so
apt
to
totter
and
reele
,
and
my
Sight
so
disordered
,
that
fasting
I
am
quite
another
Man
,
than
when
full
;
if
Health
and
a
fair
Day
smile
upon
me
,
I
am
a
very
honest
good
natur'd
Man
,
if
a
Corn
trouble
my
Toe
,
I
am
sullen
,
out
of
Humor
,
and
not
to
be
seen
.
The
same
Pace
of
a
Horse
seems
to
me
one
while
hard
,
and
another
easy
,
and
the
same
way
one
while
shorter
,
and
another
more
long
:
And
the
same
Form
,
one
while
more
,
and
another
less
taking
.
I
am
one
while
for
doing
every
thing
,
and
another
for
doing
nothing
at
all
;
and
what
pleases
me
now
,
would
be
a
trouble
to
me
at
another
time
.
I
have
a
thousand
senceless
and
casual
Actions
within
myself
.
Either
I
am
possest
by
Melancholy
,
or
sway'd
by
Choler
;
now
by
its
own
private
Authority
,
Sadness
predominates
in
me
,
and
by
and
by
I
am
as
merry
as
a
Cricket
.
When
I
take
a
Book
in
hand
,
I
have
then
discovered
admirable
Graces
in
such
and
such
Passages
,
and
such
as
have
strook
my
Soul
,
let
me
light
upon
them
at
another
time
,
I
may
turn
and
toss
,
tumble
and
rattle
the
Leaves
to
much
purpose
,
't
is
then
to
me
an
inform
and
undiscover'd
Mass.
Even
in
my
own
Writings
,
I
do
not
always
find
the
Aire
of
my
first
Fancy
:
I
know
not
what
I
would
have
said
,
but
am
often
put
to
it
to
correct
and
pump
for
a
new
Sence
,
because
I
have
lost
the
first
that
was
better
.
I
do
nothing
but
go
and
come
:
my
Judgment
does
not
always
advance
,
it
floates
and
romes
,
—
velut
minuta
magno
Very
often
(
as
I
am
apt
to
do
)
having
for
Sports
sake
undertaken
to
maintain
an
Opinion
contrary
to
my
own
,
my
Mind
bending
and
applying
it self
that
way
,
does
so
rarely
engage
me
in
the
Quarrel
,
that
I
no
more
discern
the
Reason
of
my
former
Belief
,
and
forsake
it
.
I
am
as
it
were
mislead
by
the
Side
to
which
I
encline
,
be
it
what
it
will
,
and
carried
away
by
my
own
Weight
.
Every
one
would
almost
say
the
same
of
himself
,
if
he
considered
himself
as
I
do
.
Preachers
very
well
know
,
that
the
Emotions
which
steals
upon
them
in
speaking
,
does
animate
them
towards
Belief
;
and
that
in
Passion
we
are
more
stiff
in
the
Defence
of
our
Proposition
,
take
our selves
a
deeper
Impression
of
it
,
and
imbrace
it
with
greater
Vehemence
and
Approbation
,
than
we
do
in
our
colder
and
more
temperate
Sense
.
You
only
give
your
Councel
a
simple
Breviate
of
your
Cause
,
he
returns
you
a
dubious
and
uncertain
Answer
,
by
which
you
find
him
indifferent
,
which
side
he
takes
:
Have
you
fed
him
well
that
he
may
relish
it
the
better
,
does
he
begin
to
be
really
concern'd
,
and
do
you
find
him
truly
interested
and
zealous
in
your
Quarrel
?
His
Reason
and
Learning
will
by
degrees
grow
hot
in
your
Cause
,
behold
an
apparent
and
undobted
Truth
presents
itself
to
his
Understanding
,
he
discovers
a
new
Light
in
your
Business
,
and
does
in
good
earnest
Believe
,
and
persuade
himself
that
it
is
so
.
Nay
I
do
not
know
whether
the
Ardour
that
springs
from
Spite
and
Obstinacy
,
against
the
Power
and
Violence
of
the
Magistrate
and
Danger
;
or
the
Interest
of
Reputation
,
may
it
not
have
made
some
Men
even
to
the
Stake
maintain
the
Opinion
,
for
which
at
Liberty
,
and
amongst
Friends
,
he
would
not
have
burn'd
his
Finger
.
The
Shocks
and
Justles
,
that
the
Soul
receives
from
the
Bodies
Passions
▪
can
do
much
in
it
,
but
it
s
own
can
do
a
great
deal
more
:
To
which
it
is
so
subjected
,
that
peradventure
it
is
to
be
made
good
,
that
it
has
no
other
Pace
and
Motion
,
but
from
the
Breath
of
those
Winds
,
without
the
Agitation
of
which
,
it
would
be
becalm'd
and
without
Action
,
like
a
Ship
in
the
middle
of
the
Sea
,
to
which
the
Winds
have
denyed
their
Assistance
.
And
whoever
should
maintain
this
,
siding
with
the
Peripatetick
,
would
do
us
no
great
Wrong
.
Seeing
it
is
very
well
known
,
that
the
greatest
and
most
noble
Actions
of
the
Soul
proceed
from
,
and
stand
in
need
of
,
this
Impulse
of
Passions
.
Valour
,
they
say
,
cannot
be
perfect
without
the
assistance
of
Anger
.
Semper
Ajax
fortis
,
fortissimus
tamen
in
furore
.
l.
4.
Ajax
was
always
brave
,
but
most
when
mad
.
Neither
do
we
encounter
the
Wicked
and
the
Enemy
vigorously
enough
,
if
we
be
not
angry
:
Nay
the
Advocate
is
to
inspire
the
Judges
with
Indignation
,
to
obtain
Justice
.
Illicite
Desires
disordered
Themistocles
and
Demosthenes
,
and
have
push'd
on
the
Philosophers
to
Watching
,
Fasting
,
and
Pilgrimages
;
and
lead
us
to
Honour
,
Learning
and
Health
,
which
are
all
very
useful
Ends.
And
this
meanness
of
Soul
in
suffering
Anxiety
and
Trouble
,
serves
to
breed
Penitency
and
Repentance
in
the
Conscience
,
and
to
make
us
sensible
of
the
Scourge
of
God
,
and
politick
Correction
for
the
Chastisement
of
our
Offences
.
Compassion
is
a
Spur
to
Clemency
and
Prudence
;
and
the
Prudence
of
preserving
and
governing
our selves
is
rous'd
by
our
Fear
;
and
how
many
brave
Actions
by
Ambition
?
How
many
by
Presumption
?
Finally
there
is
no
brave
and
spiritual
Virtue
,
without
some
irregular
Agitation
.
Should
it
not
be
one
of
the
Reasons
that
mov'd
the
Epicureans
to
discharge
God
from
all
Care
and
solicitude
of
our
Affairs
,
because
even
the
E●fects
of
his
Bounty
could
not
be
exercis'd
in
our
Behalf
,
without
disturbing
his
Repose
,
by
the
Means
of
Passions
,
which
are
as
so
many
Spurs
and
Instruments
pricking
on
the
Soul
to
vertuous
Actions
?
or
have
they
thought
otherwise
,
and
taken
them
for
Tempests
,
that
shamefully
hurry
the
Soul
from
her
Tranquility
?
Vt
maris
tranquillitas
intelligitur
,
nulla
ne
minima
quidem
,
aura
fluctus
commovente
:
Sic
animi
quietus
&
placatus
status
cernitur
;
quum
perturbatio
nulla
est
qua
moveri
queat
.
As
it
is
understood
to
be
a
Calm
at
Sea
,
when
there
is
aot
the
least
Breath
of
Air
stirring
:
So
the
State
of
the
Soul
is
discern'd
to
be
quiet
and
appeased
,
when
there
is
no
Perturbation
to
move
it
.
What
varietys
of
Sense
and
Reason
,
what
contrariety
of
Imaginations
does
the
Diversity
of
our
Passions
inspire
us
with
?
What
Assurance
than
can
we
take
of
a
thing
so
mobile
and
unstable
,
subject
by
its
Condition
to
the
Dominion
of
Trouble
,
and
never
going
other
than
a
forced
and
borrowed
Pace
?
If
our
Judgment
be
in
the
Power
even
of
Sickness
and
Perturbation
:
If
it
be
from
Folly
and
Temerity
,
that
it
is
held
to
receive
the
Impression
of
things
,
what
Assurance
can
we
expect
from
it
?
Is
it
not
a
great
Boldness
in
Philosophy
,
to
believe
that
Men
perform
the
greatest
Actions
,
and
nearest
approaching
the
Divinity
,
when
they
are
Furious
,
Mad
,
and
besides
themselves
?
We
better
our selves
by
the
Astonishment
and
Privation
of
Reason
.
The
two
natural
Ways
to
enter
into
the
Cabinet
of
the
Gods
,
and
there
to
foresee
the
Course
of
Destiny
are
Fury
and
Sleep
.
This
is
pleasant
to
consider
.
By
the
Dislocation
that
Passions
cause
in
our
Reason
,
we
must
become
Vertuous
:
By
its
Extirpation
occasioned
by
Madness
,
as
the
Image
of
Death
,
we
become
Diviners
and
Prophets
.
I
was
never
so
willing
to
believe
Philosophy
in
any
thing
,
as
this
.
'T
is
a
Pure
Enthusiasme
,
wherewith
Sacred
Truth
has
inspir'd
the
Spirit
of
Philosophy
,
which
makes
it
confess
contrary
to
its
own
Proposition
,
that
the
most
calm
,
composed
,
and
healthful
Estate
of
the
Soul
,
that
Philosophy
can
seat
it
in
,
is
not
its
best
Condition
.
Our
waking
is
more
asleep
,
than
Sleep
it self
;
our
Wisdom
less
Wise
than
Folly
:
Our
Dreams
are
worth
more
than
our
Meditation
;
and
the
worst
Place
we
can
take
is
in
our selves
.
But
does
not
Philosophy
think
that
we
are
Wise
enough
to
consider
,
that
the
Voice
that
the
Spirit
utters
,
when
dismist
from
Man
,
so
clear-sighted
,
so
great
,
and
so
perfect
,
and
whilst
it
is
in
Man
so
terrestrial
Ignorant
and
dark
,
is
a
Voice
proceeding
from
the
Spirit
of
a
dark
,
terrestrial
and
ignorant
Man
;
and
for
this
Reason
a
Voice
not
to
be
trusted
and
believed
?
I
have
no
great
Experience
of
these
vehement
Agitations
,
being
of
a
soft
and
heavy
Complexion
,
the
most
of
which
surprize
the
Soul
on
a
suddain
,
without
giving
it
leisure
to
recollect
it self
.
But
the
Passion
,
that
is
said
to
be
produced
by
Idleness
in
the
Hearts
of
young
Men
,
tho'
it
proceed
leisurely
,
and
with
a
measured
Progress
,
does
evidently
manifest
to
those
who
have
tryed
to
oppose
its
Power
,
the
Violence
our
Judgment
suffers
in
this
Alteration
and
Conversion
.
I
have
formerly
attempted
to
withstand
and
repel
it
.
For
I
am
so
far
from
being
one
of
those
who
invite
Vices
,
that
I
do
not
so
much
as
follow
them
,
if
they
do
not
hale
me
along
:
I
perceiv'd
it
to
spring
,
grow
and
encrease
in
despight
of
my
Resistance
;
and
at
last
,
living
and
seeing
as
I
was
,
wholy
to
seize
and
possess
me
;
so
that
,
as
if
newly
rous'd
frum
Drunkenness
,
the
Images
of
things
began
to
appear
to
me
quite
other
than
they
were
wont
to
be
:
I
evidently
saw
the
Person
,
I
desired
,
grow
and
encrease
in
Advantages
of
Beauty
,
and
to
expand
and
blow
fairer
by
the
influence
of
my
Imagination
,
the
Difficulties
of
my
Attempt
to
grow
more
easy
and
smooth
;
and
both
my
Reason
and
Conscience
to
be
laid
aside
:
But
this
Fire
being
evaporated
in
an
Instant
,
as
from
a
flash
of
Lightning
,
I
was
aware
that
my
Soul
resum'd
another
kind
of
Sight
,
and
another
sort
of
Estate
,
and
another
Judgment
.
The
Difficulties
of
my
Retreat
appear'd
great
and
invincible
,
and
the
same
things
had
quite
another
Tast
and
Aspect
,
than
the
heat
of
Desire
had
presented
them
to
me
.
Than
which
Pyrrho
himself
knows
nothing
more
truly
.
We
are
never
without
Sickness
.
Agues
have
their
hot
and
cold
Fits
;
from
the
Effects
of
an
ardent
Passion
,
we
fall
again
to
shivering
.
As
much
as
I
had
advanc'd
,
so
much
I
retir'd
.
Aeneid
.
lib.
11.
Qualis
ubi
alterno
procurrens
gurgite
pontus
,
Nunc
ruit
ad
terras
scopulisque
superjacit
undam
,
Spumeus
,
extremámque
sinu
perfundit
arenam
:
Nunc
rapidus
retro
,
atque
aestu
revoluta
resorbens
Sixa
fugit
,
littusque
vado
labente
reliquit
.
As
spumy
Neptune
with
repeated
Waves
,
Now
the
pale
Shoar
,
and
craggy
Beaches
laves
,
And
like
a
Drunckard
vomits
up
the
Sand
,
That
deepest
lay
in
heaving
Tides
to
Land
;
And
now
retiring
thence
,
as
loud
does
roare
,
Sucking
in
Pebbles
from
the
new
wash'd
Shore
.
Now
from
the
Knowlege
of
this
Volubility
of
mine
,
I
have
accidentally
begot
in
myself
a
certain
Constancy
of
Opinions
,
and
have
not
much
altered
those
that
were
first
and
natural
in
me
.
For
what
Apparence
soever
there
may
be
in
Novelty
,
I
do
not
easily
change
,
for
fear
of
losing
by
the
Bargain
:
And
besides
,
I
am
not
capable
of
chusing
,
I
take
other
Mens
Choice
,
and
keep
myself
in
the
Station
wherein
God
has
plac'd
me
,
I
could
not
otherwise
keep
myself
from
perpetual
rouling
.
Thus
have
I
,
by
the
Grace
of
God
,
preserved
my self
entire
,
without
Anxiety
or
trouble
of
Conscience
,
amidst
so
many
Sects
and
Divisions
,
as
our
Age
has
produced
.
The
Writings
of
the
Ancients
,
the
best
Authors
I
mean
,
being
full
and
solid
,
tempt
and
carry
me
which
way
almost
they
will
:
He
,
that
I
am
reading
,
seems
always
to
have
the
most
Force
,
and
I
find
that
every
one
has
Reason
,
tho'
they
contradict
one
another
.
The
Facility
that
good
Wits
have
of
rendring
every
thing
likely
they
would
recommend
;
and
that
nothing
is
so
strange
,
to
which
they
do
not
undertake
to
give
Colour
enough
to
deceive
such
a
Simplicity
as
mine
,
this
does
evidently
shew
the
Weakness
of
their
Testimony
.
The
Heaven
and
the
Stars
have
been
three
thousand
Years
in
Motion
,
and
all
the
World
were
of
that
Belief
,
till
Cleanthes
the
Samian
,
or
(
according
to
Theophrastus
)
Nicetas
of
Siracusa
unbethought
him
to
maintain
that
it
was
the
Earth
that
mov'd
,
turning
about
the
Axis
by
the
oblique
Circle
of
the
Zodiack
.
And
Copernicus
has
in
our
times
so
grounded
this
Doctrine
,
that
it
very
regularly
serves
to
all
Astrological
Consequences
.
What
use
can
we
make
of
this
,
if
not
,
that
we
ought
not
much
to
care
,
which
is
the
true
Opinion
?
And
who
knows
but
that
a
third
,
a
thousand
Years
hence
,
may
overthrow
the
two
former
?
Lucr.
l.
5.
Sic
volvenda
aetas
commuta
tempora
rerum
,
Quodque
fuit
in
pretio
,
fit
nullo
denique
honore
,
Porro
aliud
succedit
,
&
è
contemptibus
exit
,
Inque
dies
magis
appetitur
,
floretque
repertum
Laudibus
,
&
miro
est
mortales
inter
honore
.
Things
are
so
chang'd
by
Revolution
,
That
what
had
Credit
once
,
had
after
none
,
To
which
some
other
things
despis'd
,
before
,
Suceeds
,
&
grows
in
Vogue
still
more
&
more
,
And
once
receiv'd
,
all
Praise
too
little
seems
,
So
highly
it
is
rais'd
in
Mens
Esteems
.
So
that
when
any
new
Doctrine
presents
it self
to
us
,
Why
new
Opinions
are
to
be
rejected
.
we
have
great
Reason
to
mistrust
;
and
to
consider
that
before
that
was
set
on
foot
,
the
contrary
had
been
generally
received
;
and
that
as
that
has
been
overthrown
by
this
,
Principles
in
Vogue
.
a
third
Invention
in
time
to
come
,
may
start
up
which
may
damn
the
second
.
Before
the
Principles
that
Aristotle
introduced
were
in
Reputation
,
other
Principles
contented
human
Reason
,
as
these
satisfie
us
now
.
What
Patent
have
these
People
,
what
particular
Privilege
,
that
the
Carreer
of
our
Invention
must
be
stoped
by
them
,
and
that
to
them
should
appertain
the
Possession
of
our
whole
future
Belief
?
They
are
no
more
exempt
from
being
thrust
out
of
Doors
than
their
Predecessors
were
.
When
any
one
presses
me
with
a
new
Argument
,
I
ought
to
believe
,
that
what
I
cannot
answer
,
another
can
:
For
to
believe
all
Likelyhoods
that
a
Man
cannot
confute
,
is
great
Simplicity
:
It
would
by
that
means
come
to
pass
,
that
all
the
Vulgar
,
(
and
we
are
all
of
the
Vulgar
,
would
have
their
Belief
as
turnable
as
a
Weathercock
:
For
the
Soul
being
so
easy
to
be
imposed
upon
,
and
without
any
Resistance
,
must
of
force
incessantly
receive
other
and
other
Impressions
,
the
last
still
effacing
all
Footsteps
,
of
that
which
went
before
.
He
that
finds
himself
weak
,
ought
to
answer
according
to
Practice
,
that
he
will
speak
with
his
Councel
,
or
refer
himself
to
the
Wise
,
from
whom
he
receiv'd
his
Instruction
.
How
long
is
it
that
Physick
has
been
practised
in
the
World
?
'T
is
said
,
that
a
new
Commer
,
call'd
Paracelsus
,
changes
and
overthrows
the
whole
Order
of
antient
Rules
,
and
maintains
that
till
now
,
it
has
been
of
no
other
use
,
but
to
kill
Men.
I
do
believe
that
he
will
easily
make
this
good
:
But
I
do
not
think
it
were
Wisdom
to
venture
my
Life
in
making
tryal
of
his
own
Experience
.
We
are
not
to
believe
every
one
,
(
says
the
Precept
)
because
every
one
can
say
all
things
.
A
Man
of
this
Profession
of
Novelties
and
Physical
Reformations
,
not
long
since
told
me
,
that
all
the
Ancients
were
notoriously
mistaken
in
the
Nature
and
Motions
of
the
Winds
,
which
he
would
evidently
demonstrate
to
me
,
if
I
would
give
him
the
hearing
.
After
I
had
with
some
Patience
heard
his
Arguments
,
which
were
all
full
of
likelyhood
of
Truth
:
What
then
said
I
,
did
those
that
fail'd
according
to
Theophrastus
,
make
way
Westward
,
when
they
had
the
Prow
towards
the
East
!
did
they
go
Sideward
or
Backward
?
That
's
Fortune
,
answered
he
;
but
so
it
is
,
that
they
were
mistaken
.
I
then
replyed
,
that
I
had
rather
follow
Effects
than
Reason
.
Now
these
are
things
that
often
interfere
,
and
I
have
been
told
that
in
Geometrie
,
(
which
pretends
to
have
gain'd
the
highest
Point
of
Certainty
of
all
Science
)
there
are
Demonstrations
found
so
inevitable
,
as
subvert
the
Truth
of
all
Experience
.
As
Jaques
Pelletier
told
me
at
my
own
House
,
that
he
had
found
out
two
Lines
stretching
themselves
one
towards
the
other
to
meet
,
which
nevertheless
he
affirmed
,
though
extended
to
all
Infinity
,
could
never
happen
to
touch
one
another
;
and
the
Pyrrhonians
make
no
other
use
of
their
Arguments
and
their
Reason
,
than
to
ruine
the
Apparence
of
Experience
;
and
't
is
a
wonder
,
how
far
the
suppleness
of
our
Reason
has
followed
them
in
this
Design
of
controverting
the
Evidence
of
Effects
.
For
they
affirm
,
that
we
do
not
move
,
that
we
do
not
speak
,
and
that
there
is
neither
Weight
nor
Heat
,
with
the
same
force
of
Argument
,
that
we
verify
the
most
likely
things
.
Ptolomy
,
who
was
a
great
Man
,
had
established
the
Bounds
of
this
World
of
ours
:
All
the
Ancient
Philosophers
thought
they
had
the
Measure
of
it
,
excepting
some
remote
Isles
,
that
might
escape
their
Knowledg
:
It
had
been
Pyrrh●nism
a
thousand
Years
ago
,
to
doubt
the
Science
of
Cosmographie
,
and
the
Opinions
that
every
one
had
thence
received
:
It
was
Heresy
to
hold
the
Antipodes
;
and
behold
in
this
Age
of
ours
there
is
an
infinite
Extent
of
firm
Land
discovered
,
not
an
Island
,
or
a
particular
Country
;
but
a
part
very
near
equal
in
Greatness
to
that
we
knew
before
.
The
Geographers
of
our
times
stick
not
to
assure
us
,
that
now
all
is
found
,
all
is
seen
;
Nam
quod
adest
praesto
,
placet
,
&
pollere
videtur
.
But
the
Question
is
,
whether
,
if
Ptolomy
was
therein
formerly
deceiv'd
,
upon
the
Foundations
of
his
Reason
,
it
were
not
very
foolish
to
trust
now
in
what
these
People
say
:
And
whether
it
is
not
more
like
,
that
this
great
Body
,
which
we
call
the
World
,
is
not
quite
another
thing
,
than
what
we
imagine
.
Plato
says
,
that
it
changes
Countenance
in
all
Respects
:
That
the
Heavens
,
the
Stars
,
and
the
Sun
,
have
all
of
them
sometimes
Motions
retrograde
to
what
we
see
,
changing
East
into
West
.
The
Egyptian
Priests
told
Herodotus
,
that
from
the
time
of
their
first
King
,
Several
Opinions
concerning
the
World
.
which
was
eleven
thousand
and
od
Years
(
and
they
shew'd
him
the
Effigies
of
all
their
Kings
in
Statues
taken
by
the
Life
)
the
Sun
had
four
times
altered
his
Course
:
That
the
Sea
and
the
Earth
did
alternately
change
into
one
another
.
Aristotle
and
Cicero
,
both
say
,
that
the
Beginning
of
the
World
is
undetermin'd
.
And
some
amongst
us
are
of
Opinion
,
that
it
has
been
from
all
Eternity
,
is
mortal
,
and
renued
again
by
several
Vicissitudes
;
calling
Salomon
and
Isaiah
to
witness
:
To
evade
those
Oppositions
,
that
God
has
once
been
a
Creator
without
a
Creature
;
that
he
has
had
nothing
to
do
,
that
he
has
contradicted
that
Vacancy
,
by
putting
his
Hand
to
this
Work
;
and
that
consequently
he
is
subject
to
Change
.
In
the
most
famous
of
the
Greek
Schools
,
the
World
is
taken
for
a
God
,
made
by
another
God
greater
than
he
,
and
is
composed
of
a
Body
and
a
Soul
,
fix'd
in
his
Center
,
and
dilating
himself
by
musical-Numbers
to
his
Circumference
:
Divine
,
infinitely
Happy
,
and
infinitely
Great
,
infinitely
Wise
and
Eternal
.
In
him
are
other
Gods
,
the
Sea
,
the
Earth
,
the
Stars
,
who
entertain
one
another
with
a
harmonious
and
perpetual
Agitation
,
and
divine
Dance
:
Sometimes
meeting
,
sometimes
retiring
from
one
another
;
concealing
and
discovering
themselves
,
changing
their
Order
,
one
while
before
,
and
another
behind
.
Heraclytus
was
positive
that
the
World
was
composed
of
Fire
,
and
by
the
order
of
Destiny
was
one
Day
to
be
enflam'd
and
consum'd
in
Fire
,
and
then
to
be
again
renew'd
.
Sigillatim
mortales
,
cunctim
perpetui
.
That
they
are
Mortal
in
particular
,
and
Immortal
in
general
.
Alexander
writ
to
his
Mother
the
Narration
of
an
Egyptian
Priest
drawn
from
their
Monuments
,
testifying
the
Antiquity
of
that
Nation
to
be
infinite
,
and
comprizing
the
Birth
and
Progress
of
other
Countries
.
Cicero
and
Diodorus
say
,
that
in
their
time
the
Chaldees
kept
a
Register
of
four
hundred
thousand
and
odd
Years
.
Aristotle
,
Pliny
,
and
others
,
that
Zoroaster
flourished
six
thousand
Years
before
Plato's
time
.
Plato
says
,
that
they
of
the
City
of
Sais
have
Records
in
Writing
of
eight
thousand
Years
:
And
that
the
City
of
Athens
was
built
a
thousand
Years
before
the
said
City
of
Sais
.
Epicurus
,
that
at
the
same
time
things
are
here
in
the
Posture
we
see
,
they
are
alike
and
in
the
same
manner
in
several
other
Worlds
.
Which
he
would
have
delivered
with
greater
Assurance
,
had
he
seen
the
Similitude
and
Concordance
of
the
new
discovered
World
of
the
West-Indies
,
with
ours
present
,
and
past
in
so
many
strange
Examples
.
In
earnest
,
considering
what
is
arriv'd
at
our
Knowledg
from
the
Course
of
this
terrestrial
Policy
,
I
have
often
wondred
to
see
in
so
vast
a
Distance
of
Places
and
Times
,
such
a
Concurrence
of
so
great
a
number
of
popular
and
wild
Opinions
,
and
of
savage
Manners
and
Beliefs
,
which
by
no
means
seem
to
proceed
from
our
natural
Meditation
,
Human
Wit
is
a
great
Worker
of
Miracles
.
But
this
Relation
has
moreover
,
I
know
not
what
of
Extraordinary
in
it
,
't
is
found
to
be
in
Names
also
,
and
a
thousand
other
things
.
For
they
found
Nations
there
,
(
that
for
ought
we
know
)
never
heard
of
us
)
where
Circumcision
was
in
use
:
his
Cross.
to
protect
themselves
from
Nocturnal
Visions
,
and
to
lay
upon
the
Cradles
of
the
Infants
against
Inchantments
:
Elsewhere
there
was
found
one
of
Wood
of
very
great
Stature
,
which
was
ador'd
for
the
God
of
Rain
,
A
Cross
ador'd
for
the
God
of
Rain
.
and
that
a
great
way
into
the
firm
Land
,
where
there
was
seen
an
express
Image
of
our
Shriving-Priests
,
with
the
use
of
Miters
,
the
Coelibacy
of
Priests
,
the
Art
of
Divination
by
the
Entrails
of
Sacrific'd
Beasts
,
Abstinence
from
all
sorts
of
Flesh
and
Fish
in
their
Diet
,
the
manner
of
Priests
Officiating
in
a
particular
and
not
a
vulgar
Language
:
And
this
Fancy
,
that
the
first
God
was
dishonoured
by
a
second
,
his
younger
Brother
:
That
they
were
Created
with
all
sorts
of
Necessaries
and
Conveniences
,
The
Creation
of
the
World
.
which
have
since
been
taken
from
them
for
their
Sins
,
their
Territory
chang'd
,
and
their
natural
Condition
made
worse
:
That
they
were
of
old
overwhelm'd
by
the
Inundation
of
Water
from
Heaven
,
that
but
few
Families
escaped
,
who
retired
into
Caves
of
high
Mountains
,
the
Mouths
of
which
they
so
stopp'd
,
that
the
Waters
could
not
get
in
,
having
shut
up
,
together
with
themselves
,
several
sorts
of
Animals
,
that
when
they
perceived
the
Rain
to
cease
,
they
sent
out
Dogs
,
which
returning
clean
and
wet
,
they
judg'd
that
the
Water
was
not
much
abated
:
Afterward
sending
out
others
,
and
seeing
them
return
durty
,
they
issued
out
to
re-people
the
World
,
which
they
found
only
full
of
Serpents
.
In
one
place
they
met
with
the
persuasion
of
a
day
of
Judgment
;
The
day
of
Judgment
.
insomuch
that
they
were
marvelously
displeas'd
at
the
Spaniards
for
discomposing
the
Bones
of
the
Dead
,
in
rifling
the
Sepultures
for
Riches
,
saying
that
those
Bones
so
disorder'd
,
could
not
easily
rejoyn
:
The
Traffick
by
Exchange
,
and
no
other
way
,
Fairs
and
Markets
for
that
end
:
Dwarfs
and
deform'd
people
for
the
Ornament
of
the
Tables
of
Princes
:
Dwarfs
at
the
Tables
of
Princes
.
The
use
of
Falconry
according
to
the
Natures
of
their
Hawks
;
tyrannical
Subsidies
:
Curiosity
in
Gardens
,
Dances
,
tumbling
Tricks
,
Musick
of
Instruments
,
Armories
,
Tennis
Courts
,
Dice
and
Lotteries
,
Divers
sorts
of
Games
.
wherein
they
are
sometimes
so
eager
and
hot
,
as
to
stake
and
play
themselves
and
their
liberty
:
Physick
,
no
otherwise
,
than
by
Charms
:
And
the
way
of
writing
in
Cipher
:
The
belief
of
only
one
first
Man
,
the
Father
of
all
Nations
:
The
Adoration
of
one
God
,
who
formerly
liv'd
a
Man
in
perfect
Virginity
,
Fasting
and
Penitence
preaching
the
Law
of
Nature
,
Adoration
of
one
God
made
man
.
and
the
Ceremonies
of
Religion
;
and
that
vanished
from
the
World
without
a
Natural
Death
:
The
Opinion
of
Gyants
;
the
Custom
of
making
themselves
drunk
with
their
Beverages
,
and
drinking
to
the
utmost
:
The
religious
Ornaments
painted
with
Bones
and
dead
Mens
Sculls
:
Surplices
,
Holy
Water
sprinkled
;
Wives
and
Servants
who
present
themselves
with
Emulation
,
to
be
burnt
and
interr'd
with
the
dead
Husband
or
Master
:
A
Law
by
which
the
Eldest
succeeds
to
all
the
Estate
,
no
other
Provision
being
made
for
the
Younger
,
but
Obedience
:
The
Custom
that
upon
Promotion
to
a
certain
Office
of
great
Authority
,
the
Promoted
is
to
take
upon
him
a
new
Name
,
and
to
leave
that
he
had
before
:
Another
to
strew
Lime
upon
the
Knee
of
the
New-born
Child
;
with
those
Words
,
From
Dust
thou
camest
,
and
to
Dust
thou
must
return
:
As
also
the
Art
of
Augury
:
These
vain
●hadows
of
our
Religion
,
which
are
observable
in
some
of
these
Examples
,
are
Testimonies
of
its
Dignity
and
Divinity
.
Its
is
not
only
in
some
sort
insinuated
into
all
the
Infidel
Nations
one
this
side
of
the
World
,
by
a
certain
Imitation
,
but
into
the
fore-nam'd
Barbarians
also
,
as
by
a
common
and
supernatural
Inspiration
:
For
we
find
there
the
Belief
of
Purgatory
,
A
new
sort
of
Purgatory
.
but
of
a
new
Form
;
that
which
we
give
to
the
Fire
,
they
give
to
the
Cold
,
and
imagine
that
the
Souls
are
both
purg'd
and
punish'd
by
the
rigour
of
an
excessive
Coldness
.
And
this
Example
puts
me
in
mind
of
another
pleasant
diversity
:
For
as
there
were
in
hat
place
some
people
,
who
,
took
a
Pride
to
strip
and
unmuffle
the
Glances
of
their
Instruments
and
clipt
off
the
Prepuce
after
the
Mahometan
and
Jewish
manner
;
there
were
others
,
who
made
so
great
conscience
of
laying
it
bare
,
that
they
carefully
purs'd
it
up
with
little
Strings
,
to
keep
that
end
from
peeping
into
the
Air.
And
of
this
other
diversity
,
that
whereas
we
to
honour
Kings
and
Festivals
,
put
on
the
best
Cloths
we
have
:
In
some
Religions
to
express
their
Disparity
and
Submission
to
their
King
,
his
Subjects
present
themselves
before
him
in
their
vilest
Habits
,
and
entring
his
Palace
,
throw
some
old
tatter'd
Garment
over
their
better
Apparel
,
to
the
end
that
all
the
Lustre
and
Ornament
may
solely
remain
in
him
.
But
to
proceed
;
if
Nature
inclose
within
the
Bounds
of
her
ordinary
Progress
,
the
Beliefs
,
Judgments
and
Opinions
of
Men
,
as
well
as
all
other
things
:
If
they
have
their
Revolution
,
their
Season
,
their
Birth
and
Death
,
like
Cabage
Plants
:
If
the
Heavens
agitate
and
rule
them
at
their
pleasure
,
what
Magisterial
and
Permanent
Authority
do
we
attribute
to
them
?
If
we
experimentally
see
,
that
the
Form
of
our
Being
depends
upon
the
Air
,
upon
the
Climat
,
and
upon
the
Soile
where
we
are
born
:
And
not
only
the
Colour
,
the
Stature
,
the
Complexion
and
the
Countenances
,
but
moreover
the
very
Faculties
of
the
Soul
it self
:
Et
plaga
Caeli
non
solùm
ad
robur
corporum
,
sed
etiam
animorum
facit
:
The
Climate
is
of
great
Efficacy
,
not
only
to
the
strength
of
Bodies
,
but
to
that
of
Souls
also
,
says
Vegetius
:
And
that
the
Goddess
who
founded
the
City
of
Athens
chose
to
scituate
it
in
a
temperature
of
Air
fit
to
make
Men
prudent
,
is
subtle
and
thin
:
From
whence
also
the
Athenians
are
reputed
to
be
more
acute
:
And
at
Thebes
more
gross
and
thick
,
wherefore
the
Thebans
are
look'd
upon
as
more
heavy-witted
,
and
more
strong
:
In
such
sort
that
as
the
Fruits
and
Animals
differ
,
the
Men
should
also
be
more
or
less
warlike
,
just
,
temperate
and
docile
,
here
given
to
Wine
,
elsewhere
to
Theft
or
Uncleanness
:
Here
inclin'd
to
Superstition
;
elsewhere
to
Miscreancy
:
In
one
place
to
Liberty
,
in
another
to
Servitude
;
capable
of
one
Science
,
or
of
one
Art
,
Dull
or
Ingenious
,
Obedient
or
Mutinous
,
Good
or
Ill
,
according
as
the
place
where
they
are
seated
inclines
them
,
and
assume
a
new
Complexion
,
if
remov'd
,
like
Trees
:
Which
was
the
reason
,
why
Cyrus
would
not
grant
the
Persians
leave
to
quit
their
rough
and
craggy
Country
to
remove
to
another
more
pleasant
and
plain
:
Saying
,
that
fertile
and
tender
Soiles
made
Men
effeminate
and
soft
.
If
we
see
one
while
one
Art
,
and
one
Belief
flourish
,
and
another
while
another
,
thorough
some
Celestial
Influence
:
Such
an
Age
to
produce
such
Natures
,
and
to
incline
Mankind
to
such
and
such
a
Propension
:
The
Spirits
of
Men
one
while
gay
,
and
another
grum
;
like
our
Feilds
,
what
becomes
of
all
those
fine
Prerogatives
we
so
sooth
our selves
withal
?
Seeing
that
a
wise
Man
may
be
mistaken
,
a
hundred
Men
,
a
hundred
Nations
,
nay
that
even
Human
Nature
it self
,
as
we
believe
,
is
many
Ages
wide
in
one
thing
or
another
,
what
assurance
have
we
that
she
sometimes
is
not
mistaken
,
or
not
in
this
very
Age
of
ours
?
Methinks
,
that
amongst
others
Testimonies
of
our
Imbecillity
,
this
ought
not
to
be
forgotten
,
that
Man
cannot
,
by
his
own
Wish
and
Desire
,
find
out
what
is
necessary
for
him
,
that
not
in
Fruition
only
,
but
in
Imagination
and
Wish
,
we
cannot
agree
about
what
we
would
have
to
satisfie
and
content
us
.
Let
us
leave
it
to
our
own
Thought
to
cut
out
and
make
up
at
pleasure
:
It
cannot
so
much
as
covet
what
is
proper
for
it
,
and
satisfie
it self
.
Juv.
stat.
10.
—
quid
enim
ratione
timemus
Aut
cupimus
?
Quid
tam
dextro
pede
concipis
,
ut
te
Conatus
non
poeniteat
,
votique
peracti
?
For
what
with
Reason
does
Man
wish
or
fear
,
Or
undertake
upon
a
Ground
so
clear
,
That
afterward
he
may
not
well
repent
Both
the
Attempt
,
and
the
desir'd
Event
.
And
therefore
it
was
,
his
Prayer
.
that
Socrates
beg'd
nothing
of
the
Gods
,
but
what
they
knew
to
be
best
for
him
.
And
the
both
private
and
publick
Prayers
of
the
Lacedemonians
were
only
simply
to
obtain
good
and
useful
things
,
referring
the
Choice
and
Election
of
them
,
to
the
Discretion
of
the
Supream
Power
.
And
Christians
,
pray
to
God
,
that
his
Will
may
be
done
:
That
they
may
not
fall
into
the
Inconvenience
the
Poet
feigns
of
King
Midas
.
He
pray'd
to
the
Gods
,
that
all
he
touch'd
might
be
turn'd
into
Gold
:
His
Prayer
was
heard
,
his
Wine
was
Gold
,
his
Bread
was
Gold
,
and
the
Feathers
of
his
Bed
,
his
Shirt
,
and
Clothes
were
turn'd
into
Gold
;
so
that
he
found
himself
ruin'd
and
overwhelm'd
with
the
Fruition
of
his
Desire
,
and
being
inrich'd
with
an
inollerable
Wealth
,
was
fain
to
unpray
his
Prayers
:
Attonitus
novitate
mali
divesque
miserque
,
To
instance
in
my self
;
Being
young
,
I
desir'd
of
Fortune
above
all
things
the
Order
of
St.
Michel
;
The
Order
of
St.
Michel
of
high
esteem
in
France
.
which
was
then
the
utmost
distinction
of
Honour
amongst
the
French
Nobless
,
and
very
rare
.
She
pleasantly
gratified
my
longing
.
Instead
of
raising
me
,
and
lifting
me
up
from
my
own
place
to
attain
to
it
,
she
was
much
kinder
to
me
,
for
she
brought
it
so
low
,
and
made
it
so
cheap
,
that
It
stoopt
down
to
my
Shoulders
,
and
lower
.
Cleobis
and
Biton
,
Trophonius
and
Agamedes
,
having
requested
the
first
of
their
Goddess
,
the
last
of
their
God
;
a
Recompence
worthy
of
their
Piety
,
had
Death
for
a
Reward
:
so
differing
are
the
heavenly
Opinions
concerning
what
is
fit
for
us
,
from
ours
.
God
might
grant
us
Riches
,
Honours
,
Life
and
Health
sometimes
to
our
own
hurt
:
for
every
thing
that
is
pleasing
to
us
,
is
not
always
good
for
us
,
if
he
sends
us
Death
,
or
an
increase
of
Sickness
instead
of
a
Cure
.
Virga
tua
,
&
baculus
tuus
ipsa
me
consolata
sunt
:
Thy
Rod
,
and
thy
Staff
have
comforted
me
:
He
does
it
by
the
Rule
of
his
Providence
,
which
better
and
more
certainly
discerns
what
is
proper
for
us
,
than
we
can
do
;
and
we
ought
to
take
it
in
good
part
,
as
coming
from
a
wise
,
and
most
amicable
Hand
.
For
to
require
Honours
and
Commands
,
is
to
require
that
he
may
throw
you
into
a
Battel
,
set
you
upon
a
cast
at
a
Dice
,
or
something
of
the
like
nature
,
whereof
the
issue
is
to
you
unknown
,
and
the
Fruit
doubtful
.
There
is
no
so
sharp
and
violent
Dispute
amongst
the
Philosophers
,
as
about
the
Question
of
the
sovereign
good
of
Man
:
From
whence
,
by
the
calculation
of
Varro
▪
two
hundred
and
fourscore
Sects
.
Qui
autem
de
summo
bono
dissentit
,
Cicero
de
finibus
.
lib.
5.
de
tota
Philosophiae
ratione
disputat
.
For
,
whoever
enters
into
Controversie
concerning
the
supream
good
,
disputes
upon
the
whole
reason
of
Philosophy
.
Nature
should
say
the
same
to
their
Contests
and
Debates
.
Some
say
that
our
well
being
lies
in
Vertue
,
others
in
Pleasure
,
others
in
our
submitting
to
Nature
:
one
in
Knowledge
,
another
in
being
exempt
from
Pain
,
another
in
not
suffering
our selves
to
be
carried
away
by
Apparences
:
and
this
Fancy
seems
to
have
some
relation
to
that
of
the
Ancient
Pythagoras
.
Nil
admirari
propè
res
est
una
Numaci
,
lib.
1.
Epist.
6.
Solaque
quae
possit
facere
,
&
servare
beatum
.
Nothing
t'admire's
the
only
thing
I
know
Can
make
us
happy
,
and
can
keep
us
so
.
Which
is
the
drift
of
the
Pyrrhonian
Sect.
Aristotle
attributes
the
admiring
of
nothing
to
Magnanimity
.
And
Archesilaus
said
,
that
Constancy
,
and
a
right
and
inflexible
state
of
Judgment
,
were
the
true
Goods
:
but
that
consent
,
and
application
the
Evils
;
and
there
it
is
true
,
in
being
thus
positive
,
and
establishing
it
by
a
certain
Axiome
,
he
quitted
Pyrrhonism
.
For
the
Pyrrhonians
,
when
they
say
that
the
Ataraxy
,
which
is
the
immobility
of
Judgment
,
is
the
sovereign
Good
;
do
not
design
to
speak
it
affirmatively
;
but
that
the
same
motion
of
Soul
which
makes
them
avoid
Precipices
,
and
take
shelter
from
the
old
,
presents
them
such
a
Fancy
,
and
makes
them
refuse
another
.
How
much
do
I
wish
,
that
whilst
I
live
,
either
some
other
,
or
Justus
Lipsius
,
Character
of
Justus
Lipsius
.
the
most
learned
Man
now
living
,
of
a
most
polite
and
judicious
Understanding
,
and
truly
resembling
my
Turnebus
;
had
both
the
Will
,
and
Health
,
and
Leisure
sufficient
,
sincerely
to
collect
into
a
Register
,
according
to
their
Divisions
and
Classes
,
as
many
as
are
to
be
found
of
the
Opinions
of
the
ancient
Philosophers
,
about
the
subject
of
our
Being
and
Manners
,
their
Controversies
,
the
Succession
and
Reputation
of
Sects
;
with
the
Application
of
the
Lives
of
the
Authors
and
their
Disciples
to
their
own
Precepts
in
memorable
Accidents
,
and
upon
exemplary
Occasions
.
What
a
beautiful
and
useful
Work
that
would
be
!
As
to
what
remains
,
if
it
be
from
our selves
that
we
are
to
extract
the
Rules
of
our
Manners
,
upon
what
a
Confusion
do
we
throw
our selves
?
For
that
which
our
Reason
advises
us
to
,
as
the
most
probable
,
is
generally
for
every
one
to
obey
the
Laws
of
his
Country
,
as
it
was
that
of
Socrates
,
inspir'd
,
as
he
pretends
himself
,
by
a
Divine
Council
.
And
by
that
what
would
it
say
,
if
not
that
our
Duty
has
no
other
Rule
but
what
is
accidental
?
Truth
ought
to
have
alike
and
universal
Visage
:
If
man
could
know
Equity
and
Justice
,
that
it
had
a
Body
and
a
true
Being
,
he
would
not
fetter
it
to
the
Conditions
of
this
Country
or
that
;
it
would
not
be
from
the
whimsies
of
the
Persians
or
Indians
that
Vertue
would
receive
its
Form
.
There
is
nothing
more
subject
to
perpetual
Agitation
than
the
Laws
.
Since
the
time
that
I
was
born
,
I
have
known
those
of
the
English
,
our
Neighbours
,
three
or
four
times
chang'd
,
not
only
in
matters
of
Civil
Regiment
,
which
is
the
only
thing
wherein
Constancy
is
dispensed
with
,
but
in
the
most
important
Subject
that
can
be
,
namely
Religion
.
At
which
I
am
the
more
troubled
,
and
of
which
I
am
the
more
ashamed
,
because
it
is
a
Nation
,
with
whom
those
of
my
Province
have
formerly
had
so
great
Familiarity
and
Acquaintance
;
that
there
yet
remains
in
my
House
some
footsteps
of
our
ancient
Kindred
.
And
here
with
us
at
home
,
I
have
known
a
thing
that
was
Capital
,
to
become
Lawful
;
and
we
that
hold
others
are
likewise
according
to
the
chance
of
War
,
in
a
possibility
of
being
found
one
day
guilty
of
High-Treason
,
both
Divine
and
Humane
;
should
the
Justice
of
our
Arms
fall
into
the
Power
of
Injustice
:
and
after
a
few
years
Possession
,
taking
a
quite
contrary
Being
.
O
God
,
what
infinite
Obligation
have
we
to
the
bounty
of
our
Sovereign
Creator
,
for
having
disabus'd
our
Belief
from
wandring
and
arbitrary
Devotions
,
and
for
having
seated
it
upon
the
eternal
foundation
of
the
Holy
Word
?
But
what
will
then
Philosophy
say
to
us
in
this
necessity
?
Why
,
that
we
follow
the
Laws
of
our
Country
,
that
is
to
say
,
this
floating
Sea
of
the
Opinions
of
a
Republick
,
or
a
Prince
,
that
will
paint
out
Justice
for
me
in
as
many
colours
,
and
reform
it
as
many
ways
as
there
are
changes
of
Passions
in
themselves
.
I
cannot
suffer
my
Judgement
to
be
so
flexible
.
What
a
kind
of
bounty
is
that
which
I
shall
see
one
day
in
repute
,
and
that
too
morrow
shall
be
in
none
,
and
that
the
crossing
of
a
River
shall
be
made
a
Crime
?
What
Truth
is
it
that
these
Mountains
impale
,
and
keep
it
from
the
World
beyond
them
?
But
they
are
pleasant
,
when
to
give
some
certainty
to
the
Laws
,
Natural
Laws
.
they
say
,
that
there
are
some
firm
,
perpetual
,
and
immoveable
,
which
they
call
Natural
,
that
are
imprinted
in
humane
kind
by
the
condition
of
their
own
proper
Being
,
and
those
some
reckon
three
,
some
four
,
some
more
,
and
some
less
,
a
sign
that
it
is
a
mark
as
doubtful
as
the
rest
.
Now
they
are
so
unfortunate
(
for
what
can
I
call
it
else
but
misfortune
)
that
of
so
infinite
a
number
of
Laws
,
there
should
not
be
found
one
at
least
,
that
Fortune
,
and
the
temerity
of
Chance
,
has
suffered
to
be
universally
received
by
the
consent
of
all
Nations
?
They
are
,
I
say
,
so
miserable
,
that
of
these
three
or
four
select
Laws
,
there
is
not
so
much
as
one
that
is
not
contradicted
and
disowned
,
not
only
by
one
Nation
but
by
many
.
Now
the
only
likely
sign
by
which
they
can
argue
or
infer
some
Laws
to
be
Natural
,
is
,
the
universality
of
Approbation
;
for
we
should
without
doubt
follow
that
which
Nature
had
truly
ordain'd
us
;
and
not
only
every
Nation
,
but
every
particular
man
would
resent
the
Force
and
Violence
that
any
one
should
do
him
,
who
would
tempt
him
to
any
thing
contrary
to
this
Law
.
Let
them
produce
me
but
one
of
this
Condition
:
Protagoras
and
Aristo
,
gave
no
other
Essence
to
the
Justice
of
Laws
,
than
the
Authority
and
Opinion
of
the
Legislator
,
and
,
that
these
laid
aside
,
the
honest
and
the
good
would
lose
their
Qualities
,
and
remain
empty
Names
of
indifferent
things
.
Thrasymachus
in
Plato
is
of
Opinion
,
that
there
is
no
other
Right
but
the
Convenience
of
the
Superiour
.
There
is
not
any
thing
wherein
the
World
is
so
various
,
as
in
Laws
and
Customs
;
such
a
thing
is
abominable
here
,
which
is
elsewhere
in
Esteem
,
as
in
Lacedemonia
,
the
dexterity
of
stealing
.
Marriages
within
the
forbidden
Degrees
are
capitally
interdicted
amongst
us
,
they
are
else-where
in
Honour
.
Gentes
esse
feruntur
,
The
murther
of
Infants
,
murther
of
Fathers
,
communication
of
Wives
,
traffick
of
Robberies
,
licence
in
all
sorts
of
Voluptuousness
:
Finally
,
there
is
nothing
so
extream
,
that
is
not
allowed
by
the
Custom
,
and
the
common
Usance
of
some
Nation
or
other
.
It
is
credible
,
that
there
are
natural
Laws
,
but
they
are
lost
in
us
;
this
fine
humane
Reason
every
where
so
insinuating
it self
to
govern
and
command
,
as
to
shuffle
and
confound
the
face
of
things
,
according
to
it
's
own
vanity
and
inconstancy
.
Nihil
itaque
amplius
nostrum
est
;
quod
nostrum
dico
,
artis
est
.
Therefore
nothing
is
any
more
truly
ours
:
what
we
call
ours
belongs
to
Art
.
Subjects
have
divers
lusters
,
and
divers
considerations
;
and
from
thence
the
diversity
of
Opinions
principally
proceed
.
One
Nation
considers
a
Subject
in
one
aspect
,
and
stops
there
,
another
takes
it
from
another
prospect
.
There
is
nothing
of
greater
horror
to
be
imagin'd
,
than
for
a
man
to
eat
his
Father
;
and
yet
the
People
,
whose
ancient
Custom
it
was
so
to
do
,
look'd
upon
it
as
a
testimony
of
Piety
and
natural
Affection
,
seeking
thereby
to
give
their
Progenitors
the
most
worthy
and
honorable
Sepulture
;
storing
up
in
themselves
,
and
as
it
were
in
their
own
Marrow
,
That
being
born
a
man
,
he
would
not
willingly
dress
himself
in
Womans
Cloths
;
but
Aristippus
accepted
it
,
with
this
Answer
,
That
no
Accoustrement
could
corrupt
a
chast
Courage
.
His
Friends
reproaching
him
with
meanness
of
Spirit
,
for
laying
it
no
more
to
heart
,
that
Dionysius
had
spit
in
his
Face
;
Fisher-men
,
said
he
,
suffer
themselves
to
be
dash'd
with
the
waves
of
the
Sea
from
head
to
foot
to
catch
a
Gudgeon
.
Diogenes
was
washing
Cabidges
,
and
seeing
him
pass
by
;
If
thou
couldst
live
on
Cabidge
,
said
he
,
thou
wouldst
not
fawn
upon
a
Tyrant
.
To
whom
Aristippus
replied
;
And
if
thou
knewest
how
to
live
amongst
men
,
thou
wouldst
not
be
washing
Cabidges
.
Thus
Reason
finds
apparence
for
divers
effects
.
'T
is
a
Pot
with
two
Ears
,
that
a
man
may
take
by
the
right
or
left
.
It
is
for
that
reason
,
that
I
the
more
justly
shed
them
,
said
he
,
because
they
are
powerless
and
unprofitable
.
Oh
,
how
unjustly
do
these
wicked
Judges
put
him
to
Death
!
Why
,
replied
he
,
hadst
thou
rather
they
should
justly
execute
me
?
We
have
our
Ears
bor'd
;
the
Greeks
look'd
upon
that
as
a
mark
of
slavery
.
We
retire
in
private
to
enjoy
our
Wives
,
the
Indians
do
it
in
publick
:
The
Scythians
immolated
Strangers
in
their
Temples
,
elsewhere
Temples
were
a
Refuge
.
I
have
heard
of
a
Judge
,
that
where
he
met
with
a
sharp
conflict
betwixt
Bartolus
and
Baldus
,
and
some
point
controverted
with
many
Contrarieties
,
writ
in
the
Margent
of
his
Book
;
A
question
for
a
Friend
,
that
is
to
say
,
that
Truth
was
there
so
controverted
and
disputed
,
that
in
a
like
Cause
he
might
favour
which
of
the
Parties
he
thought
fit
:
'T
was
only
for
want
of
wit
,
that
he
did
not
write
,
A
question
for
a
Friend
,
throughout
.
The
Advocates
and
Judges
of
our
times
,
find
Biass
enough
in
all
Causes
to
accommodate
them
to
what
they
themselves
think
fit
:
In
so
infinite
a
Science
,
depending
upon
the
authority
of
so
many
Opinions
,
and
so
arbitrary
a
Subject
,
it
cannot
be
,
but
that
of
necessity
,
an
extream
confusion
of
Judgements
must
arise
.
There
is
also
hardly
any
Suit
so
clear
,
wherein
Opinions
do
not
very
much
differ
;
what
one
Court
has
determin'd
,
another
determines
quite
contrary
,
and
it self
contrary
to
that
at
another
time
.
Of
which
we
see
very
frequent
Examples
,
which
is
a
marvellous
blemish
to
the
Ceremonious
Authority
and
lustre
of
our
Justice
,
not
to
stick
to
positive
Sentences
,
but
to
run
from
Judge
to
Judge
,
and
Court
to
Court
,
to
decide
one
and
the
same
Cause
.
As
to
the
liberty
of
Philosophical
Opinions
concerning
Vice
and
Vertue
,
't
is
not
necessary
to
be
insisted
upon
;
and
wherein
are
found
many
Opinions
that
are
better
conceal'd
than
publish'd
to
weak
Spirits
:
Archesilaus
said
,
that
in
Fornication
it
was
no
matter
where
,
or
with
whom
it
was
committed
.
Et
obscoenas
voluptates
,
Cicero
,
Thus.
lib.
5.
si
natura
requirit
,
non
genere
,
aut
loco
,
aut
ordine
,
sed
forma
,
aetate
,
figura
metiendas
Epicurus
putat
,
ne
amores
quidem
sanctos
à
sapiente
alienos
esse
arbitrantur
.
Quaeramus
ad
quum
usque
aetatem
juvenes
amandi
sint
.
And
obscene
Pleasures
,
if
nature
requires
,
Epicurus
thinks
are
not
to
be
measur'd
,
either
by
kind
,
place
,
or
order
,
but
by
Age
and
Beauty
.
Neither
are
Holy
Loves
thought
to
be
stranger
to
wise
Men
;
we
are
to
enquire
till
what
age
young
men
are
to
be
lov'd
.
These
two
last
Stoical
Quotations
,
and
the
reproach
that
Diogarchus
threw
in
the
teeth
of
Plato
himself
upon
this
Account
,
shew
how
much
the
soundest
Philosophy
indulges
Licences
and
Excess
,
very
remote
from
the
common
Usance
.
Laws
derive
their
Authority
from
Possession
and
Usance
:
'T
is
dangerous
to
trace
them
backward
to
their
beginning
;
they
grow
great
,
and
ennoble
themselves
like
our
Rivers
by
running
,
Moechus
es
Aufidiae
qui
vir
Corvine
fuisti
,
This
Experience
diversifies
it self
in
a
thousand
Examples
.
Nullus
in
Vrbe
fuit
tota
,
qui
tangere
vellet
Vxorem
gratis
Caeciliane
tuam
,
A
Philosopher
being
taken
in
the
very
act
,
and
askt
what
he
was
doing
,
coldly
reply'd
,
I
am
planting
a
Man
;
no
more
blushing
to
be
so
caught
,
than
if
they
had
found
him
planting
Garlick
.
It
is
,
I
suppose
,
out
of
tenderness
and
respect
to
the
natural
Modesty
of
Mankind
,
that
a
great
and
religious
Author
is
of
Opinion
,
that
this
act
is
so
necessarily
bound
to
Privacy
and
Shame
,
that
he
cannot
persuade
himself
there
could
be
any
absolute
performance
in
those
impudent
embraces
of
the
Cynicks
,
The
Embraces
of
the
Cynicks
impudent
,
and
in
open
Sight
.
but
that
they
only
made
it
their
Business
to
represent
the
lascivious
Gestures
of
Lust
;
to
maintain
the
impudence
of
their
Schools
Profession
,
and
that
to
eject
what
Shame
had
with-held
,
it
was
afterward
necessary
for
them
to
withdraw
into
the
Shade
.
But
he
had
not
thoroughly
examined
their
Debauches
,
for
Diogenes
,
playing
the
beast
with
himself
in
publick
,
wish'd
in
the
presence
of
all
that
saw
him
,
that
he
could
fill
his
Belly
by
that
Exercise
.
To
those
who
ask'd
him
why
he
did
not
find
out
a
more
commodious
place
to
eat
in
,
than
the
open
Street
;
he
made
answer
,
because
I
am
hungry
in
the
open
Street
.
The
Women
Philosophers
,
who
mixt
with
their
Sect
,
mixt
also
with
their
Persons
in
all
Places
without
Reservation
:
and
Hipparchia
was
not
received
into
Crates
his
Society
,
but
upon
Condition
,
that
she
should
in
all
things
follow
the
Usances
and
Customs
of
his
Rule
.
These
Philosophers
set
a
great
price
upon
Vertue
,
and
renounce
all
other
Discipline
but
the
Moral
:
and
yet
in
all
their
Actions
,
they
attributed
the
Sovereign
Authority
to
the
Election
of
their
Sage
,
and
above
the
Laws
,
and
gave
no
other
curb
to
Voluptuousness
,
but
Moderation
only
,
and
the
Conservation
of
the
Liberty
of
others
.
Heraclitus
and
Protagoras
,
forasmuch
as
Wine
seem'd
bitter
to
the
Sick
,
and
pleasant
to
the
sound
,
the
Rudder
crook'd
in
the
Water
,
and
strait
when
out
,
and
such
like
contrary
apparences
as
are
found
in
Subjects
,
argued
from
thence
,
that
all
Subjects
had
in
themselves
the
Causes
of
these
Apparences
;
and
that
there
was
some
bitterness
in
the
Wine
,
which
had
some
sympathy
with
the
sick
man's
Taste
,
and
the
Rudder
some
bending
Quality
,
sympathizing
with
him
that
looks
upon
it
in
the
Water
.
And
so
of
all
the
rest
,
which
is
to
say
,
that
all
is
in
all
things
,
and
consequently
nothing
in
any
one
,
for
where
all
is
there
is
nothing
.
This
Opinion
put
me
in
mind
of
the
Experience
we
have
,
that
there
is
no
sence
nor
aspect
of
any
thing
whether
bitter
or
sweet
,
strait
or
crooked
,
that
humane
Wit
does
not
find
out
in
the
Writings
he
undertakes
to
tumble
over
.
Into
the
cleanest
,
purest
,
and
most
perfect
Speaking
that
can
possibly
be
,
Divines
,
Law-givers
,
Captains
,
Philosophers
,
and
all
sorts
of
Men
who
treat
of
Sciences
,
That
all
things
had
in
them
those
forms
that
we
discern'd
,
Democritus
drew
a
quite
contrary
conclusion
;
namely
,
That
Subjects
had
nothing
at
all
in
them
of
what
we
there
find
:
and
that
forasmuch
as
Honey
is
sweet
to
one
,
and
bitter
to
another
,
he
thence
argued
,
that
it
was
neither
sweet
nor
bitter
.
The
Pyrrhonians
would
say
,
that
they
knew
not
whether
it
is
sweet
or
bitter
,
or
neither
the
one
or
the
other
,
or
both
;
for
those
always
gain
the
highest
point
of
Dubitation
.
The
Cyrenaicks
held
,
that
nothing
was
perceptible
from
without
,
and
that
that
only
was
perceptible
,
that
internally
touch'd
us
,
as
Grief
and
Pleasure
;
acknowledging
neither
Sound
,
nor
Colour
,
but
certain
Affections
only
that
we
receive
from
them
,
and
that
mans
Judgment
had
no
other
Seat
.
Protagoras
believ'd
,
that
what
seem'd
to
every
one
was
true
to
every
one
.
The
Epicureans
lodg'd
all
Judgment
in
the
Senses
,
and
in
the
Knowledge
of
things
,
and
in
Pleasure
.
Plato
would
have
the
Judgment
of
Truth
,
and
Truth
it self
deriv'd
from
Opinions
,
and
the
Senses
to
appertain
to
the
Wit
and
Cogitation
.
This
Discourse
put
me
upon
the
Consideration
of
the
Senses
,
in
which
lies
the
greatest
Foundation
and
Proof
of
our
Ignorance
.
Whatsoever
is
known
,
is
doubtless
known
by
the
Faculty
of
the
knower
;
for
seeing
the
Judgment
proceeds
from
the
Operation
of
him
that
judges
,
't
is
Reason
that
this
Operation
performs
it
by
his
means
,
and
will
not
by
the
constraint
of
another
;
as
it
would
happen
,
if
we
knew
things
by
the
Power
,
and
according
to
the
Law
of
their
Essence
.
Now
all
Knowledge
is
convey'd
to
us
by
the
Senses
,
they
are
our
Masters
:
—
via
qua
munita
fidei
Science
begins
by
them
,
and
is
resolved
into
them
.
After
all
,
we
should
know
no
more
than
a
Stone
,
if
we
did
not
know
that
there
is
Sound
,
Odour
,
Light
,
Taste
,
Measure
,
Weight
,
Softness
,
Hardness
,
Sharpness
,
Colour
,
Smoothness
,
Breadth
and
Depth
.
These
are
the
Platform
and
Principles
of
all
the
Structure
of
all
our
Knowledge
.
And
,
according
to
some
Science
,
is
nothing
else
but
Sense
.
He
that
could
make
me
contradict
the
Senses
,
would
have
me
by
the
Throat
,
he
could
not
make
me
go
further
back
.
The
Senses
are
the
beginning
and
the
end
of
humane
Knowledge
.
Let
us
attribute
to
them
the
least
we
can
,
we
must
however
of
necessity
grant
them
this
,
that
it
is
by
their
means
and
mediation
that
all
our
Instruction
is
directed
.
Cicero
says
,
that
Chrysippus
,
having
attempted
to
extenuate
the
force
and
vertue
of
Senses
,
presented
to
himself
Arguments
,
and
so
vehement
Oppositions
to
the
contrary
,
that
he
could
not
be
satisfied
in
himself
therein
:
Whereupon
Carneades
,
who
maintain'd
the
contrary
side
,
boasted
,
that
he
would
make
use
of
the
same
Words
and
Arguments
that
Chrysippus
had
done
,
with
them
to
controvert
and
confute
him
,
and
therefore
thus
cried
out
against
him
:
O
Miserable
!
thy
force
has
destroy'd
thee
.
There
can
be
nothing
absurd
to
a
greater
Degree
,
than
to
maintain
that
Fire
does
not
warm
,
that
Light
does
not
shine
,
and
,
that
there
is
no
weight
nor
solidity
in
Iron
,
which
are
Advertisements
convey'd
to
us
by
the
Senses
;
neither
is
there
Belief
nor
Knowledge
in
Man
,
that
can
be
compar'd
to
that
for
certainty
.
The
first
Consideration
I
have
upon
the
Subject
of
the
Senses
is
,
They
all
make
the
extreamest
limits
of
our
ability
.
—
seorsum
cuique
potestas
It
is
impossible
to
make
a
man
,
naturally
blind
,
conceive
that
he
does
not
see
,
impossible
to
make
him
desire
Sight
,
or
to
be
sensible
of
his
defect
.
For
which
Reason
,
we
ought
not
to
derive
any
assurance
from
the
Soul
's
being
contented
and
satisfied
with
those
we
have
:
considering
that
it
cannot
be
sensible
herein
of
it's
Infirmity
and
Imperfection
,
if
there
be
any
such
thing
.
It
is
impossible
to
say
any
thing
to
this
blind
Man
,
either
by
Argument
or
Similitude
,
that
can
possess
his
Imagination
with
any
Apprehension
of
Light
,
Colour
,
or
Sight
.
There
nothing
remains
behind
that
can
push
on
the
Senses
to
Evidence
.
Those
that
are
born
Blind
,
whom
we
hear
to
wish
they
could
see
,
it
is
not
that
they
understand
what
they
desire
:
They
have
learn'd
from
us
that
they
want
something
,
that
there
is
something
to
be
desired
that
we
have
,
which
they
can
name
indeed
,
and
speak
of
it's
Effects
and
Consequence
,
but
yet
they
know
not
what
it
is
,
nor
apprehend
it
not
at
all
.
I
have
seen
a
Gentleman
of
a
good
Family
,
who
was
born
Blind
,
or
at
least
Blind
from
such
an
Age
that
he
knows
not
what
Sight
is
;
who
is
so
little
sensible
of
his
defect
,
that
he
makes
use
as
we
do
of
Words
proper
for
Seeing
,
and
applies
them
after
a
manner
wholly
particular
,
and
his
own
.
They
brought
him
a
Child
to
which
he
was
Godfather
,
which
having
taken
into
his
Arms
:
Good
God
(
said
he
)
what
a
fine
Child
is
this
,
how
beautiful
to
look
upon
,
what
a
pretty
Face
it
has
!
He
will
say
,
like
one
of
us
,
this
Room
has
a
very
fine
Prospect
,
it
is
clear
Weather
,
the
Sun
shines
bright
.
And
moreover
,
being
that
Hunting
,
Tennis
,
and
Butts
,
are
our
Exercises
,
and
that
he
has
heard
so
,
he
has
taken
a
liking
to
them
,
will
Ride
a
Hunting
;
and
believes
he
has
as
good
a
share
of
the
Sport
as
we
have
;
and
will
express
himself
as
angry
or
pleas'd
as
the
best
of
us
all
,
and
yet
knows
nothing
of
it
,
but
by
the
Ear.
One
cries
out
to
him
,
here
's
a
Hare
,
when
he
is
upon
some
even
Plain
where
he
may
safely
Ride
;
and
afterwards
,
when
they
tell
him
the
Hare
is
kill'd
,
he
will
be
as
overjoy'd
,
and
proud
of
it
,
as
he
hears
others
say
they
are
.
He
will
take
a
Tennis
Ball
in
his
left
hand
,
and
strike
it
away
with
the
Racket
:
He
will
shoot
with
a
Musket
at
random
,
and
is
contented
with
what
his
People
tell
him
,
that
he
is
over
or
wide
.
Who
knows
whether
all
humane
kind
commit
not
the
like
absurdity
,
for
want
of
some
Sense
,
and
that
through
this
Default
,
the
greatest
part
of
the
face
of
things
is
conceal'd
from
us
?
What
do
we
know
but
that
the
difficulties
which
we
find
in
several
effects
of
Animals
which
exceed
our
Capacity
,
are
not
produc'd
by
faculty
of
some
sense
that
we
are
defective
in
?
And
whether
some
of
them
have
not
by
this
means
a
Life
more
full
and
entire
than
ours
?
We
seize
an
Apple
as
it
were
with
all
our
Senses
:
We
there
find
Redness
,
Smoothness
,
Odour
,
and
Sweetness
:
But
it
may
have
other
Vertues
besides
these
,
as
to
heat
,
or
bind
,
which
no
sense
of
ours
can
have
any
reference
unto
.
Is
it
not
likely
that
there
are
sensitive
faculties
in
Nature
that
are
fit
to
judge
of
,
and
to
discern
those
which
we
call
the
occult
Proprieties
in
several
things
,
as
for
the
Load-stone
to
attract
Iron
;
and
that
the
want
of
such
faculties
is
the
cause
that
we
are
ignorant
of
the
true
Essence
of
such
things
?
'T
is
peradventure
some
particular
Sense
that
gives
Cocks
to
understand
what
hour
it
is
of
Midnight
,
and
when
it
grows
to
be
towards
Day
,
and
that
makes
them
to
Crow
accordingly
;
that
teaches
Chickens
,
before
they
have
any
Experience
of
what
they
are
,
to
fear
a
Spar-hawk
,
and
not
a
Goose
,
or
a
Peacock
,
though
Birds
of
a
much
larger
Size
:
That
cautions
them
of
the
hostil
Quality
the
Cat
has
against
them
,
and
makes
them
not
to
fear
a
Dog
:
To
arm
themselves
against
the
meawing
(
a
kind
of
flattering
Voice
)
of
the
one
,
and
not
against
the
barking
,
a
shrill
,
and
threatning
Voice
of
the
other
.
That
teaches
Wasps
,
Ants
,
and
Rats
,
to
fall
upon
the
best
Pear
,
and
the
best
Cheese
,
before
they
have
tasted
them
,
and
inspires
the
Stag
,
Elephant
,
and
Serpents
,
with
the
knowledge
of
a
certain
Herb
proper
for
their
Cure
.
There
is
no
Sense
that
has
not
a
mighty
Dominion
,
and
that
does
not
by
it's
power
introduce
an
infinite
number
of
Knowledges
.
If
we
were
defective
in
the
intelligence
of
sounds
of
Musick
,
and
of
the
Voice
,
it
would
cause
an
inimaginable
confusion
in
all
the
rest
of
our
Science
.
For
,
besides
what
appertains
to
the
proper
effect
of
every
Sense
,
how
many
Arguments
,
Consequences
,
and
Conclusions
do
we
draw
to
other
things
,
by
comparing
one
Sense
with
another
?
Let
an
Understanding
Man
imagine
humane
Nature
originally
produc'd
without
the
Sense
of
Seeing
,
and
consider
what
Ignorance
and
Trouble
such
a
Defect
would
bring
upon
him
,
what
a
Darkness
,
and
Blindness
in
the
Soul
;
he
will
then
see
by
that
of
how
great
Importance
to
the
knowledge
of
Truth
,
the
privation
of
such
another
Sense
,
or
of
two
,
or
three
,
should
we
be
so
depriv'd
,
would
be
.
We
have
form'd
a
Truth
by
the
Consultation
and
Concurrence
of
our
five
Senses
,
but
peradventure
,
we
should
have
the
consent
and
contribution
of
eight
or
ten
,
to
make
a
certain
discovery
of
our
own
Being
.
The
Sects
that
controvert
the
Knowledge
of
man
,
do
it
principally
by
the
incertainty
and
weakness
of
our
Senses
.
For
since
all
Knowledge
is
by
their
means
and
mediation
convey'd
unto
us
,
if
they
fail
in
their
report
,
if
they
corrupt
,
or
alter
what
they
bring
us
from
without
,
if
the
Light
which
by
them
creeps
into
the
Soul
be
obscur'd
in
the
passage
,
we
have
nothing
else
to
hold
by
.
From
this
extream
difficulty
all
these
fancies
proceed
,
that
every
subject
has
all
we
there
find
in
it self
:
That
it
has
nothing
in
it
of
what
we
think
we
there
find
;
and
that
of
the
Epicureans
,
that
the
Sun
is
no
bigger
than
't
is
judg'd
by
our
sight
to
be
:
That
the
apparences
,
which
represent
a
Body
great
to
him
that
is
near
,
and
less
to
him
that
is
more
remote
,
are
both
true
:
Nec
tamen
hic
oculis
falli
concedimus
hilum
;
and
resolutely
,
that
there
is
no
deceit
in
the
Senses
;
that
we
are
to
lye
at
their
Mercy
,
and
seek
elsewhere
Reasons
to
salve
and
excuse
the
Difference
and
Contradictions
we
there
find
;
even
to
the
inventing
of
Lyes
and
other
slams
,
(
if
it
come
to
that
)
rather
than
accuse
the
Senses
.
Timagoras
vow'd
,
that
by
pressing
or
turning
his
Eye
,
he
could
never
perceive
the
light
of
the
Candle
to
double
,
and
that
the
seeming
so
,
proceeded
from
the
Vice
of
Opinion
,
and
not
from
the
Instrument
.
The
most
absurd
of
all
the
Epicureans
Absurdities
,
is
,
in
denying
the
force
and
effect
of
the
Senses
.
Proinde
quod
in
quoque
est
his
visum
tempore
,
verum
est
.
This
so
desperate
and
unphilosophical
Advice
,
expresses
only
this
,
that
humane
Knowledge
cannot
support
it self
but
by
Reason
,
that
is
unreasonable
,
foolish
and
mad
;
but
that
it
is
yet
better
,
that
man
,
to
set
a
greater
value
upon
himself
,
make
use
of
any
other
Remedy
,
how
fantastick
soever
,
than
to
confess
his
necessary
Ignorance
;
a
truth
so
disadvantageous
to
him
.
He
cannot
avoid
owning
,
that
the
Senses
are
the
sovereign
Lords
of
his
Knowledge
;
but
they
are
uncertain
,
and
falsifiable
in
all
Circumstances
.
'T
is
there
that
he
is
to
fight
it
out
to
the
last
;
and
if
his
just
Forces
fail
him
,
as
they
do
,
to
supply
that
Defect
with
Obstinacy
,
Temerity
and
Impudence
.
In
case
that
what
the
Epicureans
say
be
true
,
viz.
That
we
have
no
Knowledge
if
the
Senses
apparences
be
false
;
and
if
that
also
be
true
,
which
the
Stoicks
say
,
That
the
apparences
of
the
Senses
are
so
false
,
that
they
can
furnish
us
with
no
manner
of
Knowledge
:
We
shall
conclude
,
to
the
Disadvantage
of
these
two
great
Dogmatical
Sects
,
that
there
is
no
Science
at
all
.
As
to
what
concerns
the
Error
and
uncertainty
of
the
Operation
of
the
Senses
,
every
one
may
furnish
himself
with
as
many
examples
as
he
pleases
;
so
ordinary
are
the
Faults
and
Tricks
they
put
upon
us
.
In
the
Eccho
of
a
Valley
,
the
sound
of
the
Trumpet
seems
to
meet
us
,
which
comes
from
a
place
behind
.
Extantesque
procul
medio
de
gurgite
montes
Like
a
Musket
Bullet
,
under
the
Fore-finger
,
the
middle
Finger
being
lap'd
over
it
,
which
feels
so
like
two
,
that
a
Man
will
have
much
ado
to
persuade
himself
there
is
but
one
;
the
end
of
the
two
Fingers
feeling
each
of
them
one
at
the
same
time
.
For
that
the
Senses
are
very
often
Masters
of
our
Reason
,
and
constrain
it
to
receive
Impressions
which
it
judges
and
knows
to
be
false
,
is
frequently
seen
.
I
set
aside
the
Sense
of
feeling
,
that
has
its
Functions
nearer
,
more
lively
and
substantial
;
that
so
often
by
the
effect
of
the
Pains
it
helps
the
Body
to
,
subverts
and
overthrows
all
those
fine
Stoical
Resolutions
,
and
compells
him
to
cry
out
of
his
Belly
,
who
has
resolutely
establish'd
this
Doctrine
in
his
Soul
,
that
the
Cholick
,
and
all
other
Pains
and
Diseases
are
indifferent
things
;
not
having
the
Power
to
abate
any
thing
of
the
Sovereign
Felicity
,
wherein
the
wise
man
is
seated
by
his
Vertue
.
There
is
no
Heart
so
effeminate
,
that
the
rattle
and
sound
of
our
Drums
and
Trumpets
will
not
enflame
with
Courage
;
nor
so
sullen
,
that
the
Harmony
of
our
Musick
will
not
rouse
and
cheer
;
nor
so
stubborn
Soul
,
that
will
not
feel
it self
struck
with
some
Reverence
,
in
considering
the
gloomy
vastness
of
our
Churches
,
the
variety
of
Ornaments
,
and
Order
of
our
Ceremonies
,
and
to
hear
the
solemn
Musick
of
our
Organs
,
and
the
Grace
and
devout
Harmony
of
our
Voices
.
Even
those
that
come
in
with
Contempt
,
feel
a
certain
shivering
in
their
Hearts
,
and
something
of
dread
that
makes
them
begin
to
doubt
their
Opinions
.
For
my
part
,
I
do
not
think
my self
strong
enough
to
hear
an
Ode
of
Horace
or
Catullus
Sung
by
a
beautiful
young
Mouth
without
emotion
.
And
Zeno
had
reason
to
say
,
I
break
what
is
thine
,
because
thou
corrupt'st
what
is
mine
.
To
what
end
did
those
Men
,
who
have
with
a
positive
Resolution
destroy'd
themselves
,
turn
away
their
Faces
that
they
might
not
see
the
blow
that
was
by
themselves
appointed
?
and
that
those
,
who
for
their
Health
desire
and
command
Incisions
to
be
made
,
and
Cauteries
to
be
applied
to
them
,
cannot
endure
the
sight
of
the
Preparations
,
Instruments
,
and
Operations
of
the
Chyrurgeon
;
being
that
the
Sight
is
not
any
way
to
participate
in
the
Pain
?
Are
not
these
proper
Examples
to
verifie
the
authority
the
Senses
have
over
the
Imagination
?
'T
is
to
much
purpose
that
we
know
these
Tresses
were
borrow'd
from
a
Page
,
or
a
Lacquey
;
that
this
Vermilion
came
from
Spain
,
and
this
Cerus
from
the
Ocean
Sea
:
our
Sight
will
nevertheless
compell
us
to
confess
that
Subject
more
agreeable
and
more
lovely
against
all
Reason
.
For
in
this
there
is
nothing
of
it's
own
.
Anferimur
cultu
,
gemmis
,
auroque
teguntur
What
a
strange
Power
do
the
Poets
attribute
to
the
Senses
,
that
make
Narcissus
so
desperately
in
Love
with
his
own
Shadow
?
Cunctáque
miratur
,
quibus
est
mirabilis
ipse
,
And
Pygmalion's
Judgement
so
troubled
by
the
Impression
of
the
sight
of
his
Ivory
Statue
,
that
he
loves
and
adores
it
as
if
it
were
a
living
Woman
.
Oscula
dat
,
reddique
putat
,
sequiturque
tenetque
,
Let
a
Philosopher
be
put
into
a
Cage
of
small
thin
set
Bars
of
Iron
,
and
hang
him
on
the
Top
of
the
high
Tower
of
Nostre
Dame
of
Paris
;
He
will
see
by
manifest
Reason
,
that
he
cannot
possibly
fall
,
and
yet
he
will
find
(
unless
he
have
been
used
to
the
Plummers
Trade
)
that
he
cannot
help
,
but
that
the
excessive
height
will
fright
and
astonish
him
.
For
we
have
enough
to
do
to
assure
our selves
in
the
Galleries
of
our
Steeples
,
if
they
are
made
with
Rail
and
Baluster
,
altho
they
are
of
Stone
;
and
some
there
are
that
cannot
endure
so
much
as
to
think
of
it
.
Let
there
be
a
Beam
thrown
over
betwixt
these
two
Towers
,
of
breadth
sufficient
to
walk
upon
,
there
is
no
Philosophical
Wisdom
so
firm
that
can
give
us
the
courage
to
walk
over
it
,
as
we
should
do
upon
the
Ground
.
I
have
often
tried
this
upon
our
Mountains
in
these
Parts
;
and
yet
I
am
one
who
am
not
the
most
subject
to
be
afraid
,
that
I
was
not
able
to
endure
to
look
into
that
infinite
Depth
without
horror
and
trembling
,
though
I
stood
above
my
length
from
the
edge
of
the
Precipice
,
and
could
not
have
fall'n
down
if
I
would
.
Where
I
also
observ'd
,
that
what
height
soever
the
Precipice
were
,
provided
there
were
some
Tree
,
or
some
jutting
out
of
a
Rock
,
a
little
to
support
and
divide
the
Sight
,
it
a
little
eases
our
Fears
,
and
gives
greater
Assurance
;
as
if
they
were
things
by
which
in
falling
we
might
have
some
relief
:
But
that
direct
Precipices
we
are
not
able
to
look
upon
without
being
giddy
;
ut
despici
sine
vertigine
simul
oculorum
animique
non
possit
.
Which
is
a
manifest
imposture
of
the
Sight
.
And
therefore
it
was
,
that
the
fine
Philosopher
put
out
his
own
Eyes
,
to
free
the
Soul
from
being
diverted
by
them
,
and
that
he
might
Philosophise
at
greater
liberty
.
But
by
the
same
Rule
,
he
should
have
damm'd
up
his
Ears
,
that
Theophrastus
says
are
the
most
dangerous
Instruments
about
us
,
for
receiving
violent
Impressions
to
alter
and
disturb
us
;
and
finally
,
should
have
depriv'd
himself
of
all
his
other
Senses
,
that
is
to
say
,
of
his
Life
and
Being
;
For
they
have
all
the
power
to
command
our
Soul
and
Reason
.
Fit
etiam
saepe
specie
quadam
,
saepe
vocum
gravitate
&
cantibus
,
Cicero
de
Divin
.
lib.
1.
ut
pellantur
animi
vehementius
:
saepe
etiam
cura
&
timore
.
For
it
oft
falls
out
that
minds
are
more
vehemently
struck
by
some
fight
,
by
the
quality
and
sound
of
the
Voice
,
or
by
Singing
;
and
oft
times
also
by
Grief
and
Fear
.
Physicians
hold
,
that
there
are
certain
Complexions
that
are
agitated
by
some
Sounds
,
and
Instruments
,
even
to
Fury
.
I
have
seen
some
,
who
could
not
hear
a
Bone
gnaw'd
under
the
Table
without
impatience
;
and
there
is
scarce
any
man
,
who
is
not
disturb'd
at
the
sharp
and
shrill
noise
that
the
File
makes
in
grating
upon
the
Iron
;
as
also
to
hear
chewing
near
them
,
or
to
hear
any
one
speak
,
who
has
any
impediment
in
the
Throat
or
Nose
,
will
move
some
People
even
to
anger
and
hatred
.
Of
what
use
was
that
piping
prompter
of
Gracchus
,
who
softened
,
raised
,
and
mov'd
his
Master's
Voice
,
whilst
he
declaim'd
at
Rome
,
if
the
movements
and
quality
of
the
sound
had
not
the
power
to
move
and
alter
the
Judgments
of
the
Auditory
?
In
earnest
,
there
is
wonderful
reason
to
keep
such
a
clutter
about
the
firmity
of
this
fine
piece
,
that
suffers
it self
to
be
turn'd
and
twin'd
by
the
motion
and
accidents
of
so
light
a
wind
.
The
same
cheat
that
the
Senses
put
upon
our
Understanding
,
they
have
in
turn
put
upon
them
.
The
Soul
also
sometimes
has
its
revenge
,
they
lye
and
contend
which
should
most
deceive
one
another
.
What
we
see
and
hear
when
we
are
transported
with
Passion
,
we
neither
see
nor
hear
as
it
is
.
Et
solem
geminum
,
&
duplices
se
ostendere
Thebas
.
The
Object
that
we
love
appears
to
us
more
beautiful
than
it
really
is
:
and
that
we
hate
more
ugly
.
To
a
discontented
and
afflicted
Man
,
the
Light
of
the
Day
seems
dark
and
overcast
.
Our
Senses
are
not
only
deprav'd
,
but
very
often
stupified
by
the
Passions
of
the
Soul
.
How
many
things
do
we
see
,
that
we
do
not
take
notice
of
,
if
the
Mind
be
taken
up
with
other
Thoughts
?
It
appears
that
the
Soul
retires
within
,
and
amuses
the
Powers
of
the
Senses
.
And
so
both
the
inside
,
and
the
outside
of
man
is
full
of
Infirmities
and
Mistakes
.
They
who
have
compar'd
our
Lives
to
a
Dream
,
The
Life
of
a
Man
compared
to
a
Dream
.
were
peradventure
more
in
the
right
than
they
were
aware
of
;
when
we
dream
,
the
Soul
lives
,
works
,
and
exercises
all
its
Faculties
,
neither
more
nor
less
,
than
when
awake
;
but
more
largly
and
obscurely
;
Yet
not
so
much
neither
,
that
the
difference
should
be
as
great
as
betwixt
Night
and
the
Meridional
Brightness
of
the
Sun
,
but
as
betwixt
Night
and
Shade
;
there
she
sleeps
,
here
she
slumbers
;
but
whether
more
or
less
,
't
is
still
dark
and
Cymmerian
Darkness
.
We
wake
sleeping
,
and
sleep
waking
.
I
do
not
see
so
clearly
in
my
Sleep
;
but
as
to
my
being
awake
,
I
never
found
it
clear
enough
,
and
free
from
Clouds
.
Moreover
,
Sleep
,
when
it
is
profound
,
sometimes
rocks
even
Dreams
themselves
asleep
,
but
our
awaking
is
never
so
spritely
,
that
it
does
rightly
,
and
as
it
should
,
purge
and
dissipate
those
Ravings
and
Whimsies
,
which
are
waking
Dreams
,
and
worse
than
Dreams
.
Our
Reason
and
Soul
receiving
those
Fancies
and
Opinions
that
come
in
Dreams
,
and
authorizing
the
Actions
of
our
Dreams
,
with
the
like
Approbation
that
they
do
those
of
the
Day
;
wherefore
do
we
not
doubt
,
whether
our
Thought
and
Action
is
another
sort
of
Dreaming
,
and
our
waking
a
certain
kind
of
sleep
?
If
the
Senses
be
our
first
Judges
,
it
is
not
ours
that
we
are
to
consult
;
for
in
Faculty
Beasts
have
as
great
,
or
greater
right
than
we
.
It
is
certain
that
some
of
them
have
the
Sense
of
Hearing
more
quick
than
Man
;
others
that
of
Seeing
,
others
that
of
Feeling
,
others
that
of
Touch
and
Taste
.
Democritus
said
,
that
the
Gods
and
Brutes
had
the
sensitive
Faculties
more
perfect
than
Man
.
But
betwixt
the
Effects
of
their
Senses
and
ours
,
the
difference
is
extream
.
Our
Spittle
cleanses
and
dries
up
our
Wounds
,
it
kills
the
Serpent
.
What
Quality
do
we
attribute
to
our
Spittle
,
either
in
respect
to
our selves
,
or
to
the
Serpent
?
By
which
of
the
two
Senses
shall
we
prove
the
true
Essence
that
we
seek
for
?
Pliny
says
,
that
there
are
certain
Sea-Hares
in
the
Indies
that
are
Poyson
to
us
,
and
we
to
them
;
insomuch
that
with
the
least
touch
we
kill
them
.
Which
shall
be
truly
Poyson
,
the
Man
,
or
the
Fish
?
Which
shall
we
believe
,
the
Fish
of
the
Man
,
or
the
Man
of
the
Fish
?
One
Quality
of
the
Air
infects
a
Man
,
that
does
the
Oxe
no
harm
;
some
other
infects
the
Oxe
,
but
hurts
not
the
Man
:
Which
of
the
two
shall
in
Truth
and
Nature
be
the
pestilent
Quality
?
To
them
who
have
the
Jaundies
,
all
things
seems
yellow
and
paler
than
to
us
:
Creech
.
Jaundies
.
Besides
whatever
Jaundice
Eyes
do
view
Look
pale
as
well
as
those
,
and
yellow
too
:
For
lurid
parts
fly
off
with
nimble
Wings
,
And
meet
the
distant
coming
forms
of
things
;
And
others
lurk
within
the
Eyes
,
and
seize
,
And
strain
with
pale
the
entring
Images
.
They
who
are
troubled
with
the
Disease
that
the
Physicians
call
Hyposphragma
,
Bina
Lucernarum
florentia
lumina
Flammis
,
Et
duplices
hominum
facies
,
&
corpora
bina
.
If
our
Ears
be
hindred
,
or
the
Passage
stopp'd
with
any
thing
,
we
receive
the
sound
quite
otherwise
,
than
we
usually
do
;
the
Animals
likewise
,
who
have
either
the
Ears
hairy
,
or
but
a
very
little
hole
instead
of
an
Ear
,
do
not
consequently
hear
as
we
do
;
but
another
kind
of
sound
.
We
see
at
Festivals
and
Theaters
,
that
opposing
a
painted
Glass
of
a
certain
Colour
to
the
Light
of
the
Flambeaus
,
all
things
in
the
Room
appear
to
us
green
,
yellow
,
or
violet
.
'T
is
likely
that
the
Eyes
of
Animals
,
which
we
see
to
be
of
divers
colours
,
do
produce
the
apparence
of
Bodies
the
same
with
their
Eyes
.
We
should
therefore
,
to
make
a
right
Judgement
of
the
operations
of
the
Senses
,
be
first
agreed
with
Beasts
,
and
secondly
,
amongst
our selves
,
which
we
by
no
means
are
,
but
enter
at
every
turn
into
Dispute
;
forasmuch
as
one
Hears
,
Sees
,
or
Tastes
something
otherwise
than
another
does
,
and
contests
as
much
as
upon
any
other
thing
,
of
the
diversity
of
the
Images
that
the
Senses
represent
to
us
.
A
Child
,
by
the
ordinary
rule
of
Nature
,
Hears
,
Sees
,
and
Tastes
otherwise
than
a
Man
of
thirty
years
old
,
and
he
,
than
one
of
threescore
.
The
Senses
are
in
some
more
obscure
and
dusky
,
and
more
open
and
quick
in
others
;
and
we
receive
things
variously
according
as
we
are
,
and
accordingly
as
they
appear
to
us
.
Now
our
Perception
being
so
uncertain
and
controverted
,
it
is
no
more
a
wonder
if
we
are
told
that
we
may
declare
that
Snow
appears
white
to
us
,
but
that
to
affirm
that
it
is
in
it's
own
Essence
really
so
,
is
more
than
we
are
able
to
justifie
:
and
this
foundation
being
shaken
,
all
the
Knowledge
in
the
World
must
of
necessity
fall
to
ruine
.
What
do
our
Senses
themselves
hinder
one
another
?
A
Picture
seems
rais'd
and
emboss'd
to
the
Sight
,
in
the
handling
it
seems
flat
to
the
Touch
:
Shall
we
say
that
Musk
,
which
delights
the
Smell
,
and
is
offensive
to
the
Taste
,
is
agreeable
or
no
?
There
are
Herbs
and
Vnguents
,
proper
for
one
part
of
the
Body
,
that
are
hurtful
to
another
:
Honey
is
pleasant
to
the
Taste
,
but
offensive
to
the
Sight
.
They
,
who
to
assist
their
Lust
,
were
wont
in
ancient
times
to
make
use
of
Magnifying
Glasses
,
to
represent
the
Members
they
were
to
employ
,
bigger
,
by
that
ocular
Tumidity
,
to
please
themselves
the
more
;
to
which
of
their
Senses
did
they
give
the
Prize
,
whether
to
the
Sight
,
that
represents
the
Members
as
large
and
great
as
they
would
desire
;
or
to
their
Feeling
,
which
represents
them
little
and
contemptible
?
Are
they
our
Senses
that
supply
the
Subject
with
these
different
Conditions
,
and
have
the
Subjects
themselves
nevertheless
but
one
?
As
we
see
in
the
Bread
we
eat
,
it
is
nothing
but
Bread
,
but
by
being
eaten
,
it
becomes
Bones
,
Blood
,
Flesh
,
Hair
,
and
Nails
.
The
humidity
suck'd
up
by
the
root
of
a
Tree
,
becomes
Trunk
,
Leaf
,
and
Fruit
:
and
the
Air
being
but
one
,
is
modulated
in
a
Trumpet
to
a
thousand
sorts
of
Sounds
.
Are
they
our
Senses
,
I
would
fain
know
,
that
in
like
manner
form
these
Subjects
into
so
many
divers
Qualities
,
or
have
they
them
really
such
in
themselves
?
And
upon
this
doubt
,
what
can
we
determine
of
their
true
Essence
?
Moreover
,
since
the
accidents
of
Diseases
,
of
Raving
,
or
Sleep
,
makes
things
appear
otherwise
to
us
than
they
do
to
the
Healthful
,
the
Wise
,
and
those
that
are
awake
:
Is
it
not
likely
,
that
our
right
posture
of
Health
and
Understanding
,
and
our
natural
Humors
,
have
also
wherewith
to
give
a
Being
to
things
that
have
relation
to
their
own
Condition
,
and
accommodate
them
to
themselves
,
as
well
as
when
they
are
disorder'd
;
and
our
Health
as
capable
of
giving
them
an
Aspect
as
Sickness
?
Why
has
not
the
Temperate
a
certain
form
of
Objects
relative
to
it
as
well
as
the
Intemperate
:
and
why
may
it
not
as
well
stamp
it
with
it
's
own
Character
as
the
other
?
He
,
whose
mouth
is
out
of
Taste
,
says
the
Wine
is
flat
,
the
healthful
Man
commends
it's
flavour
,
and
the
thirsty
it's
briskness
.
Now
our
Condition
always
accommodating
things
to
it self
,
and
transforming
them
according
to
it
's
own
posture
;
we
cannot
know
what
things
truly
are
in
themselves
,
being
that
nothing
comes
to
us
but
what
is
falsified
and
altered
by
the
Senses
.
Where
the
Compass
,
the
Square
,
and
the
Rule
are
crooked
,
all
Propositions
drawn
from
thence
,
and
all
Buildings
erected
by
those
Guides
,
must
of
necessity
be
also
defective
.
The
incertainty
of
our
Senses
renders
every
thing
uncertain
that
they
produce
.
Denique
ut
in
fabrica
,
si
prava
est
regula
prima
,
As
to
what
remains
,
who
can
be
fit
to
judge
of
,
and
to
determine
these
Differences
?
As
we
say
in
Controversies
of
Religion
,
that
we
must
have
a
Judge
,
neither
inclining
to
the
one
side
nor
the
other
,
free
from
all
Choice
and
Affection
,
which
cannot
be
amongst
Christians
;
just
so
it
falls
out
in
this
;
for
if
he
be
old
,
he
cannot
judge
of
the
sense
of
old
Age
,
being
himself
a
Party
in
the
Case
:
if
Young
,
there
is
the
same
Exception
;
if
Healthful
,
Sick
,
Asleep
,
or
Awake
,
he
is
still
the
same
incompetent
Judge
:
We
must
have
some
one
exempt
from
all
these
Propositions
,
as
of
things
indifferent
to
him
;
and
by
this
Rule
we
must
have
a
Judge
that
never
was
.
To
judge
of
the
apparence
that
we
receive
of
Subjects
,
we
ought
to
have
a
deciding
Instrument
,
to
prove
this
Instrument
,
we
must
have
Demonstration
,
to
verifie
this
Demonstration
,
an
Instrument
,
and
here
we
are
upon
the
Wheel
.
Seeing
the
Senses
cannot
determine
our
Dispute
,
being
full
of
incertainty
themselves
,
it
must
then
be
Reason
that
must
do
it
;
but
no
Reason
can
be
erected
upon
any
other
foundation
than
that
of
another
Reason
,
and
so
we
run
back
to
all
Infinity
.
Our
fancy
does
not
apply
it self
to
things
that
are
strange
,
but
is
conceiv'd
by
the
mediation
of
the
Senses
,
and
Senses
do
not
comprehend
a
foreign
Subject
,
but
only
their
own
Passions
,
by
which
means
fancy
and
apparence
are
no
part
of
the
Subject
,
but
only
of
the
Passion
and
Sufferance
of
Sense
,
which
Passion
and
Subject
are
several
things
;
wherefore
,
whoever
judges
by
Apparences
,
judges
by
another
thing
than
the
Subject
.
And
to
say
that
the
Passions
of
the
Senses
convey
to
the
Soul
the
quality
of
strange
Subjects
by
Resemblance
:
how
can
the
Soul
and
Understanding
be
assur'd
of
this
Resemblance
,
having
of
it self
no
Commerce
with
foreign
Subjects
?
As
they
who
never
knew
Socrates
,
cannot
,
when
they
see
his
Picture
,
say
it
is
like
him
.
Now
,
whoever
would
notwithstanding
judge
by
Apparences
,
if
it
be
by
all
,
it
is
impossible
,
because
they
hinder
one
another
by
their
Contrarieties
and
Discrepancies
,
as
we
by
Experience
see
.
Shall
some
select
Apparences
govern
the
rest
?
You
must
verifie
this
Select
by
another
Select
,
the
second
by
the
third
,
and
consequently
there
will
never
be
any
end
on
't
.
Finally
,
there
is
no
constant
Existence
neither
of
the
Objects
Being
,
nor
our
own
.
Both
we
,
and
our
Judgements
,
and
all
mortal
things
,
are
evermore
incessantly
running
and
rowling
,
and
consequently
,
nothing
certain
can
be
establish'd
from
the
one
to
the
other
,
both
the
judging
and
the
judged
being
in
a
continual
Motion
and
Mutation
:
We
have
no
Communication
with
Being
,
by
reason
that
all
humane
Nature
is
always
in
the
mid'st
,
betwixt
being
Born
and
Dying
,
giving
but
an
obscure
Apparence
and
Shadow
,
a
weak
and
uncertain
Opinion
of
it self
.
And
if
peradventure
you
fix
your
thought
to
apprehend
your
Being
,
it
would
be
but
like
grasping
Water
,
for
the
more
you
clutch
your
hand
to
squeeze
and
hold
what
is
in
it's
own
nature
flowing
,
so
much
more
you
lose
of
what
you
would
grasp
and
hold
:
So
seeing
that
all
things
are
subject
to
pass
from
one
change
to
another
,
Reason
,
that
there
looks
for
a
real
Substance
,
finds
it self
deceiv'd
,
not
being
able
to
apprehend
any
thing
that
is
Subsistent
and
Permanent
,
because
that
every
thing
is
either
entring
into
Being
,
and
is
not
yet
wholly
arriv'd
at
it
,
or
begins
to
Dye
before
it
is
Born
.
Plato
said
,
that
Bodies
had
never
any
Existence
,
but
only
Birth
;
conceiving
that
Homer
had
made
the
Ocean
,
and
Thetis
,
Father
and
Mother
of
the
Gods
,
to
shew
us
,
that
all
things
are
in
a
perpetual
Fluctuation
,
Motion
,
and
Variation
;
the
Opinion
of
all
the
Philosophers
,
as
he
says
,
before
his
time
,
Parmenides
only
excepted
,
who
would
not
allow
things
to
have
Motion
,
of
the
Power
whereof
he
sets
a
mighty
Value
.
Pythagoras
was
of
Opinion
,
that
all
Matter
was
flowing
and
unstable
:
The
Stoicks
,
that
there
is
no
time
present
,
and
that
what
we
call
so
,
is
nothing
but
the
juncture
,
and
meeting
of
the
future
and
the
past
:
Heraclitus
,
that
never
any
man
entred
twice
into
the
same
River
:
Epicharmus
;
that
who
borrow'd
Money
but
an
hour
ago
,
does
not
owe
it
now
;
and
,
that
he
,
who
was
invited
over-night
to
come
the
next
day
to
Dinner
,
comes
nevertheless
uninvited
,
considering
,
that
they
are
no
more
the
same
men
,
but
are
become
others
;
and
,
that
there
could
not
a
mortal
Substance
be
found
twice
in
the
same
Condition
:
for
,
by
the
suddenness
and
quickness
of
Change
,
it
one
while
disperses
,
and
another
reassembles
;
it
comes
and
goes
after
such
a
manner
,
that
what
begins
to
be
Born
,
never
arrives
to
the
Perfection
of
Being
;
forasmuch
as
that
Birth
is
never
finish'd
,
and
never
stays
,
as
being
at
an
end
,
but
from
the
Seed
is
evermore
changing
and
shifting
from
one
to
another
.
As
humane
Seed
is
first
in
the
Mothers
Womb
made
a
formless
Embrio
,
after
deliver'd
thence
a
sucking
Infant
;
afterwards
it
becomes
a
Boy
,
then
consequently
a
Youth
,
after
that
a
full
Man
,
then
a
middle-ag'd
Man
,
and
at
last
a
decrepid
old
Man
.
So
that
Age
and
subsequent
Generation
is
always
destroying
and
spoiling
that
which
went
before
.
Mutat
enim
Mundi
naturam
totius
aetas
,
And
yet
we
foolishly
fear
one
kind
of
Death
,
whereas
we
have
already
past
,
and
do
daily
pass
so
many
other
.
For
not
only
,
as
Heraclitus
said
,
the
Death
of
the
Fire
is
the
Generation
of
the
Air
,
and
the
Death
of
Air
the
Generation
of
Water
:
but
moreover
,
we
may
more
manifestly
discern
it
in
our selves
:
The
Flower
of
Youth
dies
,
and
passes
away
when
Age
comes
on
,
and
youth
is
terminated
in
the
Flower
of
Age
of
a
full
grown
Man
;
Infancy
in
Youth
,
and
the
first
Age
dies
in
Infancy
:
Yesterday
died
in
to
Day
,
and
to
Day
will
die
in
to
Morrow
;
and
there
is
nothing
that
remains
in
the
same
state
,
or
that
is
always
the
same
thing
.
And
that
it
is
so
,
let
this
be
the
Proof
;
If
we
are
alwayes
one
and
the
same
,
how
comes
it
then
to
pass
,
that
we
are
now
pleas'd
with
one
thing
,
and
by
and
by
with
another
?
How
comes
it
to
pass
that
we
love
contrary
things
,
that
we
praise
or
condemn
them
?
How
comes
it
to
pass
that
we
have
different
Affections
,
and
no
more
retain
the
same
Sentiment
in
the
same
Thought
?
For
it
is
not
likely
that
without
mutation
we
should
assume
other
Passions
;
and
that
which
suffers
Mutation
does
not
remain
the
same
,
and
if
it
be
not
the
same
,
it
is
not
at
all
:
But
the
same
that
the
Being
is
,
does
,
like
it
,
unknowingly
change
and
alter
,
becoming
evermore
another
from
another
thing
:
And
consequently
the
natural
Senses
abuse
and
deceive
themselves
,
taking
that
which
seems
,
for
that
which
is
,
for
want
of
well
knowing
what
that
which
is
,
is
.
But
what
is
it
then
that
truly
is
?
That
which
is
Eternal
:
that
is
to
say
,
that
never
had
beginning
,
nor
never
shall
have
ending
,
and
to
which
Time
can
bring
no
mutation
.
Time
a
moving
thing
without
permanency
.
For
Time
is
a
mobile
thing
,
and
that
appears
as
in
a
shadow
,
with
a
matter
evermore
flowing
and
running
,
without
ever
remaining
stable
and
permanent
:
and
to
which
those
words
appertain
,
before
,
and
after
,
has
been
,
or
shall
be
:
Which
at
the
first
sight
evidently
shew
,
that
it
is
not
a
thing
that
is
;
and
it
were
a
great
folly
,
and
an
apparent
falsity
,
to
say
that
that
is
,
which
is
not
yet
in
being
,
or
that
has
already
ceas'd
to
be
.
And
as
to
these
words
,
present
,
instant
,
and
now
,
by
which
it
seems
that
we
principally
support
and
found
the
intelligence
of
Time
,
Reason
discovering
,
does
presently
destroy
it
;
for
it
immediately
divides
and
splits
it
into
the
future
and
past
,
being
of
necessity
to
consider
it
divided
in
two
.
The
same
happens
to
Nature
,
that
is
measur'd
,
as
to
Time
that
measures
it
;
for
she
has
nothing
more
subsisting
and
permanent
than
the
other
,
but
all
things
are
either
born
,
bearing
,
or
dying
.
By
which
means
,
it
were
a
sinful
saying
,
to
say
of
God
,
who
is
He
who
only
is
,
that
He
was
,
or
that
He
shall
be
:
for
those
are
Terms
of
declension
,
transportation
,
and
vicissitude
,
of
what
cannot
continue
,
nor
remain
in
Being
.
Wherefore
we
are
to
conclude
,
that
God
only
is
,
not
according
to
any
measure
of
Time
,
but
according
to
an
immutable
and
immoveable
Eternity
,
not
measur'd
by
Time
,
nor
subject
to
any
Declension
:
before
whom
nothing
was
,
and
after
whom
nothing
shall
be
,
either
more
new
,
or
more
recent
,
but
a
real
Being
,
that
with
one
sole
Now
fills
the
for
ever
,
and
that
there
is
nothing
that
truly
is
,
but
He
alone
;
without
being
able
to
say
,
He
has
been
,
or
shall
be
,
without
beginning
,
and
without
end
.
To
this
Religious
conclusion
of
a
Pagan
,
I
shall
only
add
this
testimony
of
one
of
the
same
condition
,
for
the
close
of
this
long
and
tedious
Discourse
,
which
would
furnish
me
with
endless
matter
.
What
a
vile
and
abject
thing
,
says
he
,
is
man
,
if
he
do
not
raise
himself
above
Humanity
?
'T
is
a
good
word
,
and
a
profitable
desire
,
but
withall
absurd
;
For
to
make
the
handle
bigger
than
the
Hand
,
and
the
Cubit
longer
than
the
Arm
,
and
to
hope
to
stride
further
than
our
Legs
can
reach
,
is
both
impossible
and
monstrous
;
or
that
Man
should
rise
above
himself
and
Humanity
:
for
he
cannot
see
but
with
his
Eyes
,
nor
seize
but
with
his
Power
.
He
shall
be
exalted
,
if
God
will
lend
him
his
extraordinary
hand
;
he
shall
exalt
himself
,
by
abandoning
and
renouncing
his
own
proper
means
,
and
by
suffering
himself
to
be
rais'd
and
elevated
by
means
purely
Celestial
;
It
belongs
to
our
Christian
Faith
,
and
not
to
the
Stoical
Vertue
,
to
pretend
to
that
Divine
and
miraculous
Metamorphosis
.
CHAP.
XIII
.
Of
judging
of
the
Death
of
another
.
WHen
we
judge
of
another's
assurance
in
Death
,
which
without
doubt
is
the
most
remarkable
action
of
humane
Life
;
we
are
to
take
notice
of
one
thing
,
which
is
,
that
men
very
hardly
believe
themselves
to
be
arriv'd
to
that
period
.
Few
men
dye
in
an
opinion
that
it
is
their
latest
hour
,
and
there
is
nothing
wherein
the
flattery
of
Hope
does
more
delude
us
.
It
never
ceases
to
whisper
in
our
Ears
,
Provehimur
portu
,
terraeque
,
urbesque
recedunt
.
Whoever
saw
old
Age
that
did
not
applaud
the
past
,
and
condemn
the
present
time
,
laying
the
fault
of
his
Misery
and
Discontent
upon
the
World
,
and
the
Manners
of
Men
?
We
will
make
all
things
to
go
along
with
us
:
whence
it
follows
,
that
we
consider
our
Death
as
a
very
great
thing
,
and
that
does
not
so
easily
pass
,
nor
without
the
solemn
Consultation
of
the
Stars
:
Tot
circa
unum
Caput
tumultuantes
Deos
,
and
so
much
the
more
think
it
,
as
we
more
value
our selves
.
What
shall
so
much
Knowledge
be
lost
,
with
so
much
damage
to
the
World
without
a
particular
concern
of
the
Destinies
?
Does
so
rare
and
exemplary
a
Soul
cost
no
more
the
killing
than
one
that
is
mean
,
and
of
no
use
to
the
publick
?
This
Life
that
protects
so
many
others
,
upon
which
so
many
other
Lives
depend
,
that
employs
so
vast
a
number
of
men
in
his
Service
,
and
that
fills
so
many
places
,
shall
it
drop
off
like
one
that
hangs
but
by
its
own
simple
Thread
?
None
of
us
layes
it
enough
to
Heart
,
that
we
are
but
one
.
Thence
proceeded
those
Words
of
Caesar
to
his
Pilot
,
more
tumid
than
the
Sea
that
threatned
him
.
—
Italiam
si
coelo
authore
recusas
And
these
,
—
credit
jam
digna
pericula
Caesar
Fatis
esse
suis
,
tantusque
evertere
(
dixit
)
Me
superis
labor
est
,
parva
quem
puppe
sedentem
,
Tam
magno
petiere
mari
—
These
Dangers
,
worthy
of
his
Destiny
,
Caesar
did
now
believe
,
and
then
did
cry
,
What
is
it
for
the
Gods
a
task
so
great
To
overthrow
me
,
that
to
do
the
feat
In
a
poor
little
Bark
they
must
be
fain
Here
to
surprize
me
on
the
swelling
Main
?
And
that
idle
Fancy
of
the
Publick
,
The
Suns
Mourning
for
the
Death
of
Caesar.
that
the
Sun
carried
in
his
Face
the
Mourning
for
his
Death
a
whole
Year
.
Ille
etiam
extincto
miseratus
Caesare
Romam
,
Cum
Caput
obscura
nitidum
ferrugine
texit
.
and
a
thousand
of
the
like
;
wherewith
the
World
suffers
it self
to
be
so
easily
impos'd
upon
,
believing
that
our
interests
alter
the
Heavens
,
and
that
they
are
concern'd
at
our
ordinary
Actions
.
Non
tanta
Coelo
societas
nobiscum
est
,
Plin.
Nat.
Hist.
lib.
2·
c.
8.
ut
nostro
fato
mortalis
sit
ille
,
quoque
siderum
fulgor
.
There
is
no
such
Alliance
betwixt
us
and
Heaven
,
that
the
Brightness
of
the
Stars
should
be
made
Mortal
by
our
Death
.
Now
to
judge
of
the
Constancy
and
Resolution
in
a
Man
that
does
not
yet
believe
himself
to
be
certainly
in
Danger
,
though
he
really
is
,
is
no
Reason
;
and
't
is
not
enough
that
he
dies
in
this
posture
,
unless
he
did
purposely
put
himself
into
it
for
this
effect
.
It
most
commonly
falls
out
in
most
men
,
that
they
set
a
good
Face
upon
the
Matter
,
and
speak
with
great
Indifferency
,
to
acquire
Reputation
,
which
they
hope
afterward
living
to
enjoy
.
Of
all
that
I
have
seen
dye
,
Fortune
has
dispos'd
their
Countenances
,
and
no
design
of
theirs
;
and
even
of
those
who
in
ancient
times
have
made
away
themselves
,
there
is
much
to
be
consider'd
,
whether
it
were
a
sudden
,
or
a
lingring
Death
.
That
cruel
Roman
Emperour
would
say
of
his
Prisoners
,
That
he
would
make
them
feel
Death
,
and
if
any
one
kill'd
himself
in
Prison
,
That
Fellow
has
made
an
escape
from
me
;
he
would
say
he
would
spin
out
Death
,
and
make
it
felt
by
Torments
.
Vidimus
&
toto
quamvis
in
Corpore
caeso
,
In
plain
truth
,
it
is
no
such
great
Matter
for
a
Man
in
Health
and
in
a
temperate
state
of
Mind
,
to
resolve
to
kill
himself
;
it
is
very
easie
to
give
ill
sign●
before
one
comes
to
the
push
:
insomuch
that
Heliogabalus
,
the
most
effeminate
Man
in
the
World
,
amongst
his
most
sensual
Pleasures
,
could
forecast
to
make
himself
dye
delicately
,
when
he
should
be
forc'd
thereto
.
And
that
his
Death
might
not
give
the
lye
to
the
rest
of
his
Life
,
had
purposely
built
a
sumptuous
Tower
,
the
Front
and
Base
whereof
was
cover'd
and
lay'd
with
Planks
enrich'd
with
Gold
and
precious
Stones
,
thence
to
precipitate
himself
;
and
also
caus'd
Cords
twisted
with
Gold
and
Crimson
Silk
to
be
made
,
wherewith
to
strangle
himself
;
and
a
Sword
with
the
blade
of
Gold
to
be
hammer'd
out
to
fall
upon
:
and
kept
Poyson
in
Vessels
of
Emerald
and
Topaze
wherewith
to
poyson
himself
,
according
as
he
should
like
to
choose
one
of
these
ways
of
dying
.
Yet
,
for
so
much
as
concerns
this
Person
,
the
effeminacy
of
his
Preparations
makes
it
more
likely
that
he
would
have
thought
better
on
't
,
had
he
been
put
to
the
test
.
But
in
those
who
with
greater
Resolution
have
determin'd
to
dispatch
themselves
,
we
must
examine
,
whether
it
were
with
one
blow
which
took
away
the
leisure
of
feeling
the
Effect
:
for
it
is
to
be
question'd
,
whether
perceiving
Life
by
little
and
little
to
steal
away
,
the
sentiment
of
the
Bod●●
mixing
it self
with
that
of
the
Soul
,
and
the
means
of
repenting
being
offer'd
,
whether
,
I
say
,
Constancy
and
Obstinacy
in
so
dangerous
a
will
is
to
be
found
.
In
the
Civil
Wars
of
Caesar
,
Lucius
Domittus
being
taken
in
Prussia
,
and
thereupon
poysoning
himself
,
afterward
repented
.
It
has
hapned
in
our
time
,
that
a
certain
Person
being
resolv'd
to
dye
,
and
not
having
gone
deep
enough
at
the
first
thrust
,
the
sensibility
of
the
Flesh
opposing
his
Arm
,
gave
himself
three
or
four
Wounds
more
,
but
could
never
prevail
upon
himself
to
thrust
home
.
Whilst
Plantius
Sylvanus
was
upon
his
Tryal
,
Virgulantia
his
Grand
Mother
sent
him
a
Poignard
,
with
which
not
being
able
to
kill
himself
,
he
made
his
Servants
to
cut
his
Veins
.
Albucilla
in
Tiberius
his
Time
,
having
,
to
kill
himself
,
struck
with
too
much
tenderness
,
gave
his
Adversaries
Oportunity
to
imprison
,
and
put
him
to
Death
their
own
way
:
and
that
great
Leader
Demosthenes
,
after
his
Rout
in
Sicily
did
the
same
;
and
C.
Fimbria
,
having
struck
himself
too
weakly
,
intreated
his
Servant
to
dispatch
him
,
and
to
kill
him
out
.
On
the
contrary
,
Ostorius
,
who
could
not
make
use
of
his
own
Arm
,
disdain'd
to
employ
that
of
his
Servant
to
any
other
use
,
but
only
to
hold
the
Poignard
straight
and
firm
;
and
running
his
Breast
full
drive
against
it
,
thrust
himself
through
.
'T
is
in
truth
a
morsel
that
is
to
be
swallow'd
without
chewing
,
unless
a
man
be
throughly
resolv'd
▪
and
yet
Adrian
the
Emperour
made
his
Physi●ian
mark
and
incircle
in
his
Pap
the
mortal
place
wherein
he
was
to
stab
,
to
him
he
had
given
order
to
kill
him
.
For
this
reason
it
was
,
that
Caesar
being
ask'd
what
Death
he
thought
to
be
the
most
desir'd
,
made
Answer
,
The
least
premeditated
,
and
the
shortest
.
If
Caesar
dar'd
to
say
it
,
it
is
no
Cowardize
in
me
to
believe
it
.
A
short
Death
,
says
Pliny
,
is
the
sovereign
good
hap
of
humane
Life
.
They
do
not
much
care
to
discover
it
:
No
one
can
say
that
he
is
resolv'd
for
Death
,
who
fears
to
trifle
with
it
,
and
that
cannot
undergo
it
with
his
Eyes
open
.
They
that
we
see
in
exemplary
Punishments
run
to
their
Death
,
hasten
and
press
their
Execution
,
do
it
not
out
of
Resolution
,
but
they
will
not
give
themselves
leisure
to
consider
it
;
it
does
not
trouble
them
to
be
dead
,
but
to
dye
.
'T
is
a
degree
of
Constancy
to
which
I
have
experimented
,
that
I
can
arrive
to
do
like
those
who
plunge
themselves
into
Dangers
,
as
into
the
Sea
,
with
their
Eyes
shut
.
There
is
nothing
,
in
my
Opinion
,
more
illustrious
in
the
Life
of
Socrates
,
Pomponius
Atticus
,
Pomponius
Atticus
,
by
Fasting
.
to
whom
Cicero
writes
so
oft
,
being
sick
,
caus'd
Agrippa
his
Son-in-law
,
and
two
or
three
more
of
his
Friends
,
to
be
call'd
to
him
,
and
told
them
,
That
having
found
all
means
practis'd
upon
him
for
his
Recovery
to
be
in
vain
,
and
that
all
he
did
to
prolong
his
Life
,
did
also
prolong
and
augment
his
Pain
;
he
was
resolved
to
put
an
end
both
to
the
one
and
the
other
,
desiring
them
to
approve
of
his
Deliberation
,
or
at
least
,
not
to
lose
their
labour
in
endeavouring
to
disswade
him
.
Now
having
chosen
to
destroy
himself
by
Abstinence
,
his
Disease
was
accidentally
so
cur'd
,
and
the
Remedy
that
he
had
made
use
of
wherewith
to
kill
himself
,
restor'd
him
to
his
perfect
Health
.
His
Physicians
and
Friends
rejoycing
at
so
happy
an
Event
,
and
coming
to
congratulate
him
,
found
themselves
very
much
deceiv'd
,
it
being
impossible
for
them
to
make
him
alter
his
Purpose
;
he
telling
them
,
that
he
must
one
day
dye
,
and
that
being
now
so
far
on
his
way
,
he
would
save
himself
the
labour
of
beginning
again
another
time
.
This
Man
,
having
discover'd
Death
at
leisure
,
was
not
only
not
discourag'd
at
the
approach
of
it
,
but
provokes
it
:
for
being
satisfied
that
he
had
engag'd
in
the
Combat
,
he
consider'd
it
as
a
piece
of
Bravery
,
and
that
he
was
oblig'd
in
Honour
to
see
the
end
.
'T
is
far
beyond
not
fearing
Death
,
to
taste
and
relish
it
.
The
Story
of
the
Philosopher
Cleanthes
is
very
like
this
.
He
had
his
Gums
swell'd
and
rotten
;
his
Physicians
advis'd
him
to
great
Abstinence
:
having
fasted
two
days
,
he
was
so
much
better
,
that
they
pronounc'd
him
cur'd
,
and
permitted
him
to
his
ordinary
course
of
Diet
:
he
,
on
the
contrary
,
already
tasting
some
sweetness
in
this
Faintness
of
his
,
would
not
be
persuaded
to
go
back
,
but
resolv'd
to
proceed
,
and
to
finish
what
he
had
so
far
advanc'd
.
Tullius
Marcellinus
,
a
Young-man
of
Rome
,
having
a
mind
to
anticipate
the
hour
of
his
Destiny
,
to
be
rid
of
a
Disease
that
was
more
trouble
to
him
than
he
was
willing
to
endure
;
though
his
Physicians
assur'd
him
of
a
certain
,
tho
not
sudden
Cure
,
call'd
a
Council
of
his
Friends
,
to
consult
about
it
;
of
which
,
some
,
says
Seneca
,
gave
him
the
Counsel
,
that
out
of
Unmanliness
they
would
have
taken
themselves
,
others
,
out
of
Flattery
,
such
as
they
thought
he
would
best
like
:
but
a
Stoick
said
thus
to
him
,
Do
not
concern
thy self
,
Marcellinus
,
as
if
thou
did'st
deliberate
of
a
thing
of
Importance
;
't
is
no
great
matter
to
live
,
thy
Servants
and
Beasts
live
,
but
it
is
a
great
thing
to
dye
handsomly
,
wisely
,
and
constantly
:
do
but
think
how
long
thou
hast
done
the
same
thing
,
eat
,
drink
,
and
sleep
,
drink
,
sleep
,
and
eat
.
We
incessantly
wheel
in
the
same
circle
:
not
only
ill
and
insupportable
Accidents
,
but
even
the
saciety
of
living
,
inclines
a
man
to
desire
to
dye
.
Marcellinus
did
not
stand
in
need
of
a
man
to
advise
,
but
of
a
man
to
assist
him
;
his
Servants
were
afraid
to
meddle
in
the
Business
:
but
this
Philosopher
gave
them
to
understand
,
that
Domesticks
are
suspected
,
even
when
it
is
in
doubt
,
whether
the
Death
of
the
Master
were
voluntary
,
or
no
;
otherwise
,
that
it
would
be
of
as
ill
example
to
hinder
him
,
as
to
kill
him
,
forasmuch
as
,
He
afterwards
told
Marcellinus
,
that
it
would
not
be
indecent
,
as
the
remainder
of
Tables
,
when
we
have
done
,
is
given
to
the
Assistants
;
so
Life
being
ended
,
to
distribute
something
to
those
who
have
been
our
Servants
.
Now
Marcellinus
was
of
a
free
and
liberal
Spirit
;
he
therefore
divided
a
certain
sum
of
Money
amongst
his
Attendants
,
and
conforted
them
.
As
to
the
rest
,
he
had
no
need
of
Steel
,
nor
of
Blood
.
He
was
resolv'd
to
go
out
of
this
Life
,
and
not
to
run
out
of
it
;
not
to
escape
from
Death
,
but
to
essay
it
.
And
to
give
himself
leisure
to
trifle
with
it
,
having
forsaken
all
manner
of
Nourishment
,
the
third
day
following
,
after
having
caus'd
himself
to
be
sprinkled
with
warm
Water
,
he
fainted
by
degrees
,
and
not
without
some
kind
of
Pleasure
,
as
he
himself
declar'd
.
In
earnest
,
such
as
have
been
acquainted
with
these
Faintings
,
proceeding
from
weakness
,
do
say
that
they
are
therein
sensible
of
no
manner
of
Pain
,
but
rather
feel
a
kind
of
Delight
,
as
in
a
Passage
to
Sleep
and
Rest.
These
are
studied
and
digested
Deaths
.
But
to
the
end
that
Cato
only
may
furnish
out
the
whole
Example
of
Vertue
,
CHAP.
XIV
.
That
the
Mind
hinders
it self
.
'T
IS
a
pleasant
Imagination
to
fancy
a
Mind
exactly
balanc'd
betwixt
two
equal
desires
:
for
doubtless
it
can
never
pitch
upon
either
,
forasmuch
as
the
Choice
and
Application
would
manifest
an
inequality
of
esteem
;
and
were
we
set
betwixt
the
Bottle
and
the
Hamme
with
an
equal
Appetite
to
drink
and
eat
,
there
would
doubtless
be
no
remedy
,
but
we
must
dye
of
Thirst
and
Hunger
.
To
provide
against
this
Inconvenience
,
the
Stoicks
,
when
they
are
ask'd
whence
this
Election
in
the
Soul
of
two
indifferent
things
does
proceed
,
(
and
that
makes
us
out
of
a
great
number
of
Crowns
rather
take
one
than
another
,
there
being
no
reason
to
incline
us
to
such
a
preference
)
makes
Answer
,
That
this
movement
of
the
Soul
is
extraordinary
and
irregular
,
that
enters
into
us
by
a
strange
,
accidental
,
and
fortuitous
Impulse
.
It
might
rather
methinks
be
said
,
that
nothing
presents
it self
to
us
wherein
there
is
not
some
difference
,
how
little
soever
;
and
that
either
by
the
Sight
or
Touch
there
is
always
some
choice
,
that
,
tho
it
be
imperceptibly
,
tempts
and
attracts
us
.
Whoever
likewise
shall
presuppose
a
packthread
equally
strong
throughout
,
it
is
utterly
impossible
it
should
break
;
for
,
where
will
you
have
the
breaking
to
begin
?
and
that
it
should
break
altogether
is
not
in
nature
.
Whoever
also
should
hereunto
joyn
the
Geometrical
Propositions
,
that
by
the
certainty
of
their
Demonstrations
conclude
the
Contained
to
be
greater
than
the
Containing
,
the
Center
also
to
be
as
great
as
the
Circumference
,
and
that
find
out
two
Lines
incessantly
approaching
each
other
,
and
that
yet
can
never
meet
,
and
the
Philosopher's
Stone
,
and
the
Quadrature
of
Circle
,
where
the
Reason
and
the
Effect
are
so
opposite
;
might
peradventure
find
some
Argument
to
second
this
bold
Saying
of
Pliny
,
Solum
certum
nihil
esse
certi
,
Plin.
l.
2.
c.
7.
&
homine
nihil
miserius
aut
superbius
.
That
it
is
only
certain
there
is
nothing
certain
,
and
that
nothing
is
more
miserable
,
or
more
proud
than
Man
.
CHAP.
XV.
That
our
Desires
are
augmented
by
difficulty
.
THere
is
no
Reason
that
has
not
his
contrary
,
say
the
wisest
of
Philosophers
:
which
puts
me
upon
ruminating
on
the
excellent
Saying
one
of
the
Antients
alledges
for
the
contempt
of
Life
;
No
Good
can
bring
Pleasure
,
if
not
that
for
the
loss
of
which
we
are
before-hand
prepared
:
In
aequo
est
dolor
amissae
rei
,
Senec.
Ep.
98.
&
timor
amittendae
,
The
grief
of
losing
a
thing
,
and
the
fear
of
losing
it
,
are
equal
.
Meaning
by
that
,
that
the
Fruition
of
Life
cannot
be
truly
pleasant
to
us
,
if
we
are
in
fear
of
losing
it
.
It
might
however
be
said
on
the
contrary
,
that
we
hug
and
embrace
this
Good
by
so
much
the
more
tenderly
,
and
with
so
much
greater
Affection
,
by
how
much
we
see
it
the
less
assur'd
,
and
fear
to
have
it
taken
from
us
;
for
,
as
it
is
evident
,
that
Fire
burns
with
greater
Fury
when
Cold
comes
to
mix
with
it
,
so
our
Wills
are
more
obstinate
by
being
oppos'd
:
and
that
there
is
nothing
naturally
contrary
to
our
Taste
but
Saciety
,
which
proceeds
from
facility
;
nor
any
thing
that
so
much
whets
it
,
as
Rarity
and
Difficulty
.
Sen.
de
Ben.
lib.
7.
cap.
9.
Omnium
rerum
voluptas
ipso
quo
debet
fugare
periculo
crescit
.
The
pleasure
of
all
things
increases
by
the
same
danger
that
should
deterr
it
.
To
keep
Love
in
breath
,
Lycurgus
made
a
Decree
,
that
the
married
People
of
Lacedaemonia
should
never
enjoy
one
another
but
by
stealth
;
and
that
it
should
be
as
great
a
shame
to
take
them
in
bed
together
as
committing
with
others
.
The
difficulty
of
Assignations
,
the
danger
of
Surprize
,
and
the
Shame
of
the
Morning
,
&
languor
,
&
silentium
,
these
are
they
that
give
the
Haut-gout
to
the
Sawce
.
How
many
very
wantonly
pleasant
Plays
are
made
from
the
cleanly
and
modest
way
of
speaking
of
the
Works
of
Love
?
Even
Pleasure
it self
would
be
heightned
with
Pain
.
It
is
much
sweeter
when
it
smarts
,
and
has
the
Skin
rippled
.
The
Courtezan
Flora
said
she
never
lay
with
Pompey
,
but
that
she
made
him
wear
the
Prints
of
her
Teeth
.
Quod
petiere
,
premunt
aretè
,
And
so
it
is
in
every
thing
:
Difficulty
gives
all
things
their
Estimation
.
Those
of
the
Marque
of
Ancona
,
most
cheerfully
make
their
Vows
to
St.
James
,
and
those
of
Galicia
to
our
Lady
of
Loretta
,
they
make
wonderful
Boasts
at
Liege
of
the
Baths
of
Luques
,
and
in
Tuscany
of
those
of
Aspa
:
there
are
few
Romans
seen
in
the
Fencing-Schools
of
Rome
,
which
is
full
of
French
.
The
great
Cato
also
,
as
well
as
we
,
nauseated
his
Wife
whilst
she
was
his
,
and
long'd
for
her
when
in
the
Possession
of
another
.
I
was
fain
to
turn
out
an
old
Stallion
into
the
Paddock
,
being
he
was
vicious
,
and
not
to
be
govern'd
when
he
smelt
a
Mare
:
the
facility
presently
sated
him
,
as
towards
his
own
,
but
towards
strange
Mares
,
and
the
first
that
past
by
the
Pale
of
his
Pasture
,
he
would
again
fall
to
his
importunate
Neighings
and
his
furious
Heats
,
as
before
.
Our
Appetite
contemns
,
and
passes
by
what
it
has
in
possession
,
to
run
after
that
it
has
not
.
Alex.
Brome
.
And
court'st
those
that
are
difficult
and
coy
.
To
forbid
us
any
thing
,
is
to
make
us
have
a
mind
to
't
.
nisi
tu
servare
puellam
To
give
it
wholly
up
to
us
,
is
to
beget
in
us
Contempt
,
Want
,
and
abundance
fall
into
the
same
Inconvenience
.
Desire
and
Fruition
do
equally
afflict
us
.
The
rigours
of
Mistresses
are
troublesome
,
but
facility
,
to
say
truth
,
is
more
,
forasmuch
as
Discontent
and
Anger
spring
from
the
esteem
we
have
of
the
thing
desired
,
heat
and
actuate
Love
,
but
Saciety
begets
disgust
;
't
is
a
blunt
,
dull
,
stupid
,
tir'd
,
and
slothful
Passion
.
Si
qua
volet
regnare
diu
,
contemnat
amentem
.
Why
did
Poppea
invent
the
use
of
a
Mask
to
hide
the
Beauties
of
her
Face
,
but
to
enhance
it
to
her
Lovers
?
Why
have
they
veil'd
,
even
below
the
Heels
,
those
Beauties
that
every
one
desires
to
shew
,
and
that
every
one
desires
to
see
?
Why
do
they
cover
,
with
so
many
Hinderances
one
over
another
,
the
Parts
where
our
desires
and
their
own
have
their
principal
Seat
?
And
to
what
serve
those
great
Bastion
Farthingals
,
with
which
our
Ladies
fortifie
their
Haunches
,
but
to
allure
our
Appetite
,
and
to
draw
us
on
by
removing
them
farther
from
us
?
Et
fugit
ad
salices
,
&
se
cupit
antè
videri
.
To
what
use
serves
the
artifice
of
this
Virgin
Modesty
?
this
grave
Coldness
,
this
severe
Countenance
,
this
profession
to
be
ignorant
of
things
that
they
know
better
than
we
who
instruct
them
in
them
,
but
to
encrease
in
us
the
desire
to
overcome
,
controul
,
and
trample
under
foot
at
pleasure
,
all
this
Ceremony
,
and
all
these
Obstacles
?
For
there
is
not
only
Pleasure
,
but
moreover
,
Glory
,
to
conquer
and
debauch
that
soft
Sweetness
,
and
that
childish
Modesty
,
and
to
reduce
a
cold
and
Matron-like
Gravity
to
the
Mercy
of
our
ardent
Desires
:
'T
is
a
glory
,
say
they
,
to
triumph
over
Modesty
,
Chastity
,
and
Temperance
;
and
whoever
disswades
Ladies
from
those
Qualities
,
betray
both
them
and
themselves
.
They
are
to
believe
,
That
their
Hearts
tremble
with
affright
,
that
the
very
sound
of
our
Words
offends
the
purity
of
their
Ears
,
that
they
hate
us
for
talking
so
,
and
only
yield
to
our
Importunity
by
a
compulsive
force
.
Beauty
,
as
powerful
as
it
is
,
has
not
wherewithal
to
make
it self
relish'd
,
without
the
Mediation
of
these
little
Arts
:
look
into
Italy
,
where
there
is
the
most
and
the
finest
Beauty
to
be
sold
,
how
it
is
nevertheless
necessitated
to
have
recourse
to
other
means
and
other
artifices
to
render
it self
charming
,
and
if
in
truth
,
whatever
it
may
do
being
venal
and
publick
,
it
does
not
remain
feeble
and
languishing
in
it self
.
Even
as
in
Vertue
it self
,
of
two
like
effects
,
we
notwithstanding
look
upon
that
as
the
best
and
most
worthy
,
wherein
the
most
trouble
and
hazard
is
propos'd
.
'T
is
an
effect
of
the
divine
Providence
to
suffer
the
holy
Church
to
be
afflicted
,
as
we
see
it
,
with
so
many
Storms
and
Troubles
,
by
this
opposition
to
rouze
pious
Souls
,
and
to
awake
them
from
that
drowsie
Lethargy
whereinto
,
by
so
long
Tranquility
,
they
had
been
immerg'd
.
If
we
should
lay
the
loss
we
have
sustain'd
in
the
number
of
those
who
have
gone
astray
,
in
the
Ballance
against
the
Benefit
we
have
had
by
being
again
put
in
breath
,
and
by
having
our
Zeal
and
Forces
exercis'd
by
reason
of
this
Opposition
;
I
know
not
whether
the
Utility
would
not
surmount
the
Damage
.
We
have
thought
to
tye
the
Nuptial
Knot
of
our
Marriages
more
fast
and
firm
,
for
having
taken
all
means
of
dissolving
it
;
but
the
Knot
of
the
Will
and
Affection
is
so
much
the
more
slackned
and
made
loose
,
by
how
much
that
of
Constraint
is
drawn
closer
together
.
And
on
the
contrary
,
that
which
kept
the
Marriages
at
Rome
so
long
in
honour
and
inviolate
,
was
the
liberty
every
one
that
would
had
to
break
them
.
They
kept
their
Wives
the
better
,
because
they
might
part
with
them
if
they
would
:
and
in
the
full
liberty
of
Divorces
they
liv'd
fifty
years
and
more
,
before
any
one
made
use
on
't
.
We
might
here
introduce
the
Opinion
of
an
Ancient
upon
this
occasion
,
That
Executions
rather
whet
than
dull
the
edge
of
Vices
:
That
they
do
not
beget
the
care
of
doing
well
,
that
being
the
work
of
Reason
and
Discipline
;
but
only
a
care
not
to
be
taken
in
doing
ill
.
I
do
not
know
that
this
is
true
;
but
I
experimentally
know
,
that
never
Civil
Government
was
by
that
means
reform'd
.
The
order
and
regiment
of
Manners
depend
upon
some
other
expedient
.
The
Greek
Histories
make
mention
of
the
Agrippians
,
Neighbours
to
Scythia
,
who
live
without
either
rod
or
stick
to
offend
;
that
not
only
no
one
attempts
to
attack
them
,
but
whoever
can
fly
thither
is
safe
,
by
reason
of
their
Vertue
and
Sanctity
of
Life
,
and
no
one
is
so
bold
as
there
to
lay
hands
upon
them
;
and
they
have
Applications
made
to
them
to
determine
the
Controversies
that
arise
betwixt
Men
of
other
Countries
.
There
is
a
certain
Nation
,
where
the
Inclosures
of
Gardens
and
Fields
they
would
preserve
,
is
made
only
of
a
string
of
Cotton-yarn
;
and
so
fenc'd
,
is
more
firm
and
secure
than
our
Hedges
and
Ditches
.
Furem
signata
solicitant
.
Aperta
effractarius
praeterit
.
Senec.
Epist.
68.
Things
seal'd
up
invite
a
Thief
.
House-breakers
pass
by
open
doors
.
Peradventure
the
facility
of
entring
my
House
,
amongst
other
things
,
has
been
a
means
to
preserve
it
from
the
Violence
of
our
Civil
Wars
.
Defence
allures
Attempt
,
and
Defiance
provokes
an
Enemy
.
I
enervated
the
Souldier's
design
,
by
depriving
the
Exploit
of
Danger
,
and
all
matter
of
Military
Glory
,
which
is
wont
to
serve
them
for
pretence
and
excuse
.
Whatever
is
bravely
,
is
ever
honourably
done
,
at
a
time
when
Justice
is
dead
.
I
render
them
the
Conquest
of
my
House
cowardly
and
base
;
it
is
never
shut
to
any
one
that
knocks
.
My
Gate
has
no
other
Guard
than
a
Porter
,
and
that
of
ancient
Custom
and
Ceremony
;
who
does
not
so
much
serve
to
defend
it
,
as
to
offer
it
with
more
decency
,
and
the
better
grace
.
I
have
no
other
Guard
nor
Centinel
than
the
Stars
.
A
Gentleman
would
play
the
Fool
to
make
a
shew
of
Defence
,
if
he
be
not
really
in
a
Condition
to
defend
himself
.
He
that
lies
open
on
one
side
,
is
every
where
so
.
Our
Ancestors
did
not
think
of
building
frontier
Garrisons
.
The
means
of
assaulting
,
I
mean
without
Battery
,
or
Army
,
and
of
surprizing
our
Houses
,
increase
every
day
above
the
means
to
guard
them
.
Mens
Wits
are
generally
bent
that
way
.
Invasion
every
one
is
concern'd
in
,
none
but
the
Rich
in
Defence
.
Mine
was
strong
for
the
time
when
it
was
built
,
I
have
added
nothing
to
it
of
that
kind
,
and
should
fear
that
its
strength
should
turn
against
my self
;
to
which
we
are
to
consider
,
that
a
peaceable
time
would
require
it
should
be
dismantled
.
There
is
danger
never
to
be
able
to
regain
it
,
and
it
would
be
very
hard
to
keep
.
For
in
intestine
Dissentions
your
man
may
be
of
the
Party
you
fear
;
and
where
Religion
is
the
Pretext
,
even
a
man's
nearest
Relations
becomes
unfaithful
with
a
colour
of
Justice
.
The
publick
Exchequer
will
not
maintain
our
domestick
Garrisons
;
they
would
exhaust
it
.
We
our selves
have
not
means
to
do
it
without
ruine
,
or
which
is
more
inconvenient
and
injurious
,
without
ruining
the
People
.
As
to
the
rest
,
you
there
lose
all
,
and
even
your
Friends
will
be
more
ready
to
accuse
your
want
of
Vigilancy
,
and
your
Improvidence
,
than
to
lament
you
.
That
so
many
garrison'd
Houses
have
been
lost
,
whereas
this
of
mine
remains
,
makes
me
apt
to
believe
,
that
they
were
only
lost
,
by
being
guarded
.
This
gives
an
Enemy
both
an
Invitation
and
colour
of
reason
.
All
defence
shews
a
face
of
War
.
Let
who
will
come
to
me
in
God's
Name
;
but
I
shall
not
invite
them
.
'T
is
the
Retirement
I
have
chosen
for
my
repose
from
War
.
I
endeavour
to
withdraw
this
corner
from
the
publick
Tempest
,
as
I
also
do
another
corner
in
my
Soul
.
Our
War
may
put
on
what
forms
it
will
,
multiply
,
and
diversify
it self
into
new
Parties
;
for
my
part
I
shall
not
budge
.
Amongst
so
many
garrison'd
Houses
,
I
am
the
only
Person
of
my
Condition
,
that
I
know
of
,
who
have
purely
intrusted
mine
to
the
Protection
of
Heaven
;
without
removing
either
Plate
,
Deeds
,
or
Hangings
.
I
will
neither
fear
,
nor
save
my self
by
halfs
.
If
a
full
acknowledgment
can
acquire
the
Divine
Favour
,
it
will
stay
with
me
to
the
end
:
if
not
,
I
have
however
continued
long
enough
,
to
render
my
continuance
remarkable
and
fit
to
be
recorded
.
How
?
Why
,
I
have
liv'd
thirty
Years
.
CHAP.
XVI
.
Of
Glory
.
THere
is
the
Name
and
the
thing
:
the
Name
is
a
Voice
which
denotes
and
signifies
the
thing
;
the
name
is
no
part
of
the
thing
,
or
of
the
Substance
;
't
is
a
foreign
piece
joyn'd
to
the
thing
;
and
without
it
,
God
,
who
is
all
fullness
in
himself
,
and
the
height
of
all
Perfection
,
cannot
augment
or
add
any
thing
to
himself
within
;
but
his
Name
may
be
augmented
and
increas'd
by
the
Blessing
and
Praise
we
attribute
to
his
exteriour
Works
.
Which
Praise
,
seeing
we
cannot
incorporate
it
in
him
,
forasmuch
as
he
can
have
no
accession
of
good
,
we
attribute
it
to
his
Name
;
which
is
the
part
out
of
him
,
that
is
nearest
to
us
.
Thus
is
it
,
that
to
God
alone
Glory
and
Honour
appertain
;
and
there
is
nothing
so
remote
from
Reason
,
as
that
we
should
go
in
quest
of
it
for
our selves
;
for
being
indigent
and
necessitous
within
,
our
Essence
being
imperfect
,
and
having
need
of
Melioration
,
't
is
to
that
,
that
we
ought
to
employ
all
our
endeavour
.
We
are
all
hollow
and
empty
:
't
is
not
with
wind
and
voice
that
we
are
to
fill
our selves
;
we
want
a
more
solid
substance
to
repair
us
:
a
man
starv'd
with
hunger
,
would
be
very
simple
to
seek
rather
to
provide
himself
of
a
gay
Garment
,
than
a
good
Meal
:
we
are
to
look
after
that
whereof
we
have
most
need
.
As
we
have
it
in
our
ordinary
Prayers
,
Gloria
in
excelsis
Deo
,
in
Terra
pax
hominibus
.
Glory
be
to
God
on
high
,
and
in
Earth
Peace
,
&c.
We
are
in
great
want
of
Beauty
,
Health
,
Wisdom
,
Virtue
,
and
such
like
essential
Qualities
:
exteriour
Ornaments
should
be
look'd
after
when
we
have
made
Provision
for
necessary
things
.
Divinity
treats
amply
and
more
pertinently
of
this
Subject
,
but
I
am
not
much
vers'd
in
it
.
Chrisippus
and
Diogenes
were
the
first
and
the
most
constant
Authors
of
the
contempt
of
Glory
:
and
maintain'd
,
that
amongst
all
Pleasures
,
there
was
none
more
dangerous
,
nor
more
to
be
avoided
,
than
that
which
proceeds
from
the
Approbation
of
others
.
And
in
truth
,
Experience
makes
us
sensible
of
many
very
hurtful
Treasons
in
it
.
There
is
nothing
that
so
poisons
Princes
,
as
flattery
,
nor
any
thing
whereby
wicked
men
more
easily
obtain
Credit
and
Favour
with
them
:
nor
Pandarism
so
proper
and
usually
made
use
of
to
corrupt
the
Chastity
of
Women
,
than
to
wheedle
and
entertain
them
with
their
own
Prayers
.
The
first
Charm
the
Syrens
made
use
of
to
allure
Vlysses
,
is
of
this
Nature
.
Deca
vers
nous
,
deca
,
o
tres-louable
Ulysse
,
These
Philosophers
said
,
that
all
the
Glory
of
the
World
was
not
worth
an
understanding
mans
holding
out
his
Finger
to
obtain
it
;
Gloria
quantalibet
quid
erit
,
si
Gloria
tantum
est
?
I
say
for
it
alone
:
for
it
often
brings
several
commodities
along
with
it
,
for
which
it
may
justly
be
desir'd
:
it
acquires
us
good
will
,
and
renders
us
less
subject
and
expos'd
to
the
injuries
of
others
,
and
the
like
.
It
was
also
one
of
the
principal
Doctrines
of
Epicurus
;
for
this
Precept
of
his
Sect
,
Conceal
thy
Life
,
that
forbids
men
to
incumber
themselves
with
Offices
and
publick
Negotiations
,
does
also
necessarily
presuppose
a
contempt
of
Glory
,
which
is
the
worlds
approbation
of
those
actions
we
produce
in
publick
.
He
that
bids
us
conceal
our selves
,
and
to
have
no
other
Concern
but
for
our selves
,
and
that
will
not
have
us
known
to
others
,
would
much
less
have
us
honour'd
and
glorifi'd
.
He
advises
Idomeneus
also
,
not
in
any
sort
to
regulate
his
Actions
by
the
common
reputation
,
or
opinion
;
if
not
to
avoid
the
other
accidental
inconveniences
that
the
contempt
of
men
might
bring
upon
him
.
Those
Discourses
are
in
my
opinion
very
true
and
rational
:
but
we
are
,
I
know
not
how
,
double
in
our selves
,
which
is
the
cause
that
what
we
believe
we
do
not
believe
,
and
cannot
disengage
our selves
from
what
we
condem
.
Let
us
see
the
last
,
and
dying
words
of
Epicurus
;
they
are
great
,
and
worthy
of
such
a
Philosopher
,
and
yet
they
carry
some
marks
of
the
recommendation
of
his
name
,
and
of
that
humour
he
had
decried
by
his
Precepts
.
Here
is
a
Letter
that
he
dictated
a
little
before
his
last
gasp
.
Epicurus
to
Hermachus
,
health
.
WHilst
I
was
passing
over
the
happy
,
and
last
day
of
my
Life
,
I
writ
this
;
but
at
the
same
time
,
afflicted
with
such
a
pain
in
my
Bladder
and
Bowels
,
that
nothing
can
be
greater
.
But
it
was
recompenc'd
with
the
Pleasure
the
remembrance
of
my
Inventions
and
Doctrines
suggested
to
my
Soul
.
Now
,
as
the
affection
thou
hast
ever
from
thy
Infancy
borne
towards
me
,
and
Philosophy
does
require
,
take
upon
thee
the
Protection
of
Metrodorus
his
Children
.
This
is
the
Letter
.
And
that
which
makes
me
interpret
that
the
Pleasure
he
says
he
had
in
his
Soul
,
concerning
his
Inventions
,
has
some
reference
to
the
Reputation
he
hop'd
for
after
his
Death
,
is
the
manner
of
his
Will.
In
which
he
gives
order
,
that
Aminomachus
and
Timocrates
,
his
Heirs
,
should
every
January
defray
the
Expence
for
the
Celebration
of
his
Nativity
,
that
Hermachus
should
appoint
;
and
also
the
expence
that
should
be
made
the
twentieth
of
every
Moon
in
entertaining
of
the
Philosophers
,
his
Friends
,
who
should
assemble
in
Honour
of
the
Memory
of
him
and
Metrodorus
.
Carneades
was
Head
of
the
contrary
Opinion
:
and
maintain'd
that
Glory
was
to
be
desir'd
for
it self
,
even
as
we
embrace
our
Posthumes
for
themselves
,
having
no
Knowledge
nor
Enjoyment
of
them
.
This
Opinion
was
more
universally
follow'd
,
as
those
commonly
are
that
are
most
suitable
to
our
Inclinations
.
Aristotle
gives
it
the
first
place
amongst
eternal
Goods
:
and
avoids
,
as
too
extream
Vices
,
the
immoderate
either
seeking
or
evading
it
.
I
believe
that
if
we
had
the
Books
Cicero
has
writ
upon
this
Subject
,
we
should
there
find
fine
Stories
,
for
he
was
so
possess'd
with
this
Passion
,
that
if
he
had
dar'd
,
I
think
he
could
willingly
have
fallen
into
the
excess
that
others
did
,
that
Virtue
it self
was
not
to
be
coveted
,
very
ambitious
of
Glory
.
but
upon
the
account
of
the
Honour
that
alwayes
attends
it
.
Paulum
sepultae
distat
inertiae
Which
is
an
Opinion
so
false
,
that
I
am
vext
it
could
ever
enter
into
the
Understanding
of
a
man
that
was
honour'd
with
the
name
of
a
Philosopher
.
If
this
was
true
,
Men
should
not
be
Virtuous
but
in
publick
,
and
he
should
be
no
further
concern'd
to
keep
the
operation
of
the
Soul
,
which
is
the
true
seat
of
Vertue
,
regular
and
in
order
,
than
as
they
are
to
arrive
at
the
knowledge
of
others
.
Is
there
no
more
in
it
then
but
only
slily
,
and
with
Circumspection
to
do
ill
?
If
thou
knowest
,
says
Carneades
,
of
a
Serpent
lurking
in
a
place
,
where
without
suspicion
,
a
Person
is
going
to
sit
down
,
by
whose
Death
thou
expect'st
an
Advantage
,
thou
dost
ill
,
if
thou
dost
not
give
him
caution
of
his
Danger
;
and
so
much
the
more
because
the
Action
is
to
be
known
by
none
but
thy self
.
If
we
do
not
take
up
of
our selves
a
rule
of
well
doing
,
if
Impunity
passes
with
us
for
Justice
,
to
how
many
sorts
of
Wickedness
shall
we
every
day
abandon
our selves
?
I
do
not
find
what
Sp.
Peduceus
did
,
in
faithfully
restoring
the
Treasure
that
C.
Plotius
had
committed
to
his
sole
Secrecy
and
Trust
;
(
a
thing
that
I
have
often
done
my self
)
so
commendable
,
as
I
should
think
it
an
execrable
baseness
had
we
done
otherwise
.
And
think
it
of
good
use
in
our
dayes
to
introduce
the
Example
of
P.
Sextilius
Ruffus
,
whom
Cicero
accuses
to
have
enter'd
upon
an
Inheritance
contrary
to
his
Conscience
,
not
only
not
against
Law
,
but
even
by
the
Determination
of
the
Laws
themselves
.
And
M.
Crassus
,
and
Q.
Hortensius
,
who
,
by
reason
of
their
Authority
and
Power
,
having
been
call'd
in
by
a
Stranger
to
share
in
the
Succession
of
a
forg'd
Will
,
that
so
he
might
secure
his
own
part
;
satisfied
themselves
with
having
no
hand
in
the
Forgery
,
and
refus'd
not
to
make
their
Advantage
,
and
to
come
in
for
a
share
:
secure
enough
if
they
could
shrowd
themselves
from
Accusations
,
Witnesses
,
and
the
Cognizance
of
the
Laws
.
Meminerint
Deum
se
habere
testem
,
Cicero
de
off
.
l.
3.
id
est
(
ut
ego
arbitror
)
mentem
suam
.
Let
them
consider
they
have
God
to
witness
,
that
is
(
as
I
interpret
it
)
their
own
Consciences
.
Vertue
is
a
very
vain
and
frivolous
thing
,
if
it
derives
its
recommendation
from
Glory
.
And
't
is
to
no
purpose
that
we
endeavour
to
give
it
a
Station
by
it self
,
and
separate
it
from
Fortune
;
for
what
is
more
accidental
than
Reputation
?
Profecto
Fortuna
,
in
omni
re
dominatur
:
ea
res
cunctas
ex
libidine
,
magis
quam
ex
vero
celebrat
,
obscuratque
.
Fortune
rules
in
all
things
,
and
does
advance
and
depress
things
more
out
of
her
own
Will
,
than
Right
and
Justice
.
So
to
order
it
that
Actions
may
be
known
and
seen
,
is
purely
the
work
of
Fortune
;
't
is
Chance
that
helps
us
to
glory
,
according
to
its
own
temerity
.
I
have
often
seen
her
go
along
with
Merit
,
and
often
very
much
exceed
it
.
He
that
first
liken'd
Glory
to
a
shadow
,
did
better
than
he
was
aware
of
.
They
are
both
of
them
things
excellently
vain
.
Glory
also
,
like
a
shadow
,
goes
sometimes
before
the
Body
,
and
sometimes
in
length
infinitely
exceeds
it
.
They
that
instruct
Gentlemen
only
to
employ
their
Valour
for
the
obtaining
of
Honour
:
Quasi
non
sit
honestum
,
Cicero
de
off
.
l.
1.
quod
nobilitatum
non
sit
.
As
though
it
were
not
a
Vertue
unless
ennobled
.
What
do
they
intend
by
that
,
but
to
instruct
them
never
to
hazard
themselves
if
they
are
not
seen
,
and
to
observe
well
,
if
there
be
Witnesses
present
,
who
may
carry
News
of
their
Valour
;
whereas
a
thousand
Occasions
of
well
doing
present
themselves
,
when
we
cannot
be
taken
notice
of
?
How
many
brave
Actions
are
buried
in
the
crowd
of
a
Battel
?
Whoever
shall
take
upon
him
to
censure
anothers
Behaviour
in
such
a
Confusion
,
is
not
very
busie
himself
;
and
the
Testimony
he
shall
give
of
his
Companions
Deportments
,
will
be
Evidence
against
himself
.
Vera
,
&
sapiens
Animi
magnitudo
honestum
illud
quod
maxime
naturam
sequitur
,
in
factis
positum
,
non
in
Gloria
judicat
.
The
true
and
wise
magnanimity
judges
,
that
the
bravery
which
most
follows
Nature
,
more
consists
in
Act
than
Glory
.
All
the
Glory
that
I
pretend
to
derive
from
my
Life
,
is
that
I
have
liv'd
it
in
quiet
.
In
quiet
,
not
according
to
Metrodorus
,
Archesilans
,
or
Aristippus
,
but
according
to
my self
;
for
seeing
Philosophy
has
not
been
able
to
find
out
any
way
to
tranquility
that
is
good
in
common
,
let
every
one
seek
it
in
particular
.
To
what
do
Caesar
and
Alexander
owe
the
infinite
grandeur
of
their
Renown
,
but
to
Fortune
?
How
many
Men
has
she
extinguish'd
in
the
beginning
of
their
Progress
,
of
whom
we
have
no
Knowledge
;
who
brought
as
much
Courage
to
the
Work
as
they
,
if
their
adverse
hap
had
not
cut
them
off
in
the
first
sally
of
their
Arms
?
Amongst
so
many
and
so
great
Dangers
,
I
do
not
remember
I
have
any
where
read
,
that
Caesar
was
ever
wounded
;
a
thousand
have
fallen
in
less
Dangers
,
than
the
least
of
those
he
went
through
.
A
great
many
brave
Actions
must
be
expected
to
be
perform'd
without
Witness
,
and
so
lost
,
before
one
turn
to
account
.
A
man
is
not
alwayes
on
the
top
of
a
Breach
,
or
at
the
head
of
an
Army
in
the
sight
of
his
General
,
as
upon
a
Scaffold
.
A
man
is
oft
surpris'd
betwixt
the
Hedg
and
the
Ditch
,
he
must
run
the
hazard
of
his
Life
against
a
Hen-roost
,
he
must
bolt
four
rascally
Musketeers
out
of
a
Barn
,
he
must
prick
out
single
from
his
Party
,
and
alone
make
some
Attempts
,
according
as
Necessity
will
have
it
.
And
whoever
will
observe
,
will
,
I
believe
,
find
it
experimentally
true
,
that
Occasions
of
the
least
Lustre
,
are
ever
the
most
dangerous
:
and
that
in
the
Wars
of
our
own
Times
there
have
more
brave
Men
been
lost
in
Occasions
of
little
moment
,
and
in
the
dispute
about
some
little
paltery
Fort
,
than
in
Places
of
greater
Importance
,
and
where
their
Valours
might
have
been
more
honourably
employ'd
.
Who
thinks
his
Death
unworthy
of
him
,
if
he
do
not
fall
in
some
signal
Occasions
;
instead
of
illustrating
his
Death
,
does
willfully
obscure
his
Life
,
suffering
in
the
mean
time
many
very
just
Occasions
of
hazarding
himself
to
slip
out
of
his
Hands
.
And
every
just
one
is
illustrious
enough
:
every
mans
Conscience
being
a
sufficient
Trumpet
to
him
.
Gloria
nostra
est
,
Testimonium
Conscientiae
nostrae
.
For
our
rejoycing
is
this
,
the
Testimony
of
our
Conscience
.
Who
is
only
a
good
Man
that
Men
may
know
it
,
and
that
he
may
be
the
better
esteem'd
when
't
is
known
;
who
will
not
do
well
,
but
upon
Condition
that
his
Virtue
may
be
known
to
Men
,
is
one
from
whom
much
Service
is
not
to
be
expected
.
A
Man
must
go
to
the
War
upon
the
account
of
Duty
,
and
expect
the
Recompence
that
never
fails
brave
and
worthy
Actions
,
how
private
and
conceal'd
soever
,
not
so
much
as
Virtuous
Thoughts
;
'T
is
the
Satisfaction
that
a
well
dispos'd
Conscience
receives
in
it self
,
to
do
well
.
A
Man
must
be
valiant
for
himself
,
and
upon
the
account
of
the
Advantage
it
is
to
him
,
to
have
his
Courage
seated
in
a
firm
and
secure
place
against
the
Assaults
of
Fortune
.
Virtus
repulsae
nescia
sordidae
,
Intaminatis
fulget
honoribus
.
Nec
sumit
,
aut
ponit
secures
Arbitrio
popularis
aurae
.
Virtue
,
that
n'ere
Repulse
admits
,
Tho
▪
Hawkins
,
In
taintless
honours
glorious
sits
,
Nor
takes
,
or
leaveth
Dignities
Rais'd
with
the
Noise
of
vulgar
Cries
.
It
is
not
for
outward
shew
that
the
Soul
is
to
play
its
part
,
but
for
our selves
within
,
where
no
Eyes
can
pierce
but
our
own
;
there
she
defends
us
from
the
fear
of
Death
,
of
Pains
,
and
Shame
it self
:
she
there
arms
us
against
the
loss
of
our
Children
,
Friends
,
and
Fortunes
:
and
when
Opportunity
presents
it self
,
she
leads
us
on
to
the
Hazards
of
War
.
Non
emolumento
aliquo
,
Cicero
▪
sed
ipsius
honestatis
decore
.
Not
for
any
Profit
or
Advantage
,
but
for
the
Decency
of
Virtue
.
A
much
greater
Advantage
,
and
more
worthy
to
be
coveted
and
hop'd
for
,
than
Honour
and
Glory
;
Honour
what
is
it
.
which
is
no
other
than
the
favourable
Judgment
is
given
of
us
.
A
dozen
men
must
be
call'd
out
of
a
whole
Nation
to
judge
of
an
Acre
of
Land
,
and
the
Judgment
of
our
Inclinations
and
Actions
,
the
hardest
,
and
most
important
thing
that
is
,
we
refer
to
the
Voice
,
and
determinations
of
the
Rabble
,
the
Mother
of
Ignorance
,
Injustice
,
and
Inconstancy
.
Is
it
reasonable
that
the
Life
of
a
wise
Man
should
depend
upon
the
Judgment
of
Fools
?
An
quidquam
stultius
,
Elian.
Varro
.
quam
quos
singulos
contemnas
,
eos
aliquid
putare
esse
universos
?
Can
any
thing
be
more
foolish
,
than
to
think
that
those
you
dispise
single
,
can
be
any
other
when
joyn'd
together
?
He
that
makes
it
his
Business
to
please
them
,
will
have
enough
to
do
,
and
never
have
done
;
't
is
a
Mark
that
never
is
to
be
reach'd
or
hit
.
Nil
tam
inestimabile
est
,
quam
animi
multitudinis
.
Nothing
is
to
be
so
little
esteem'd
,
as
the
Minds
of
the
Multitude
.
Demetrius
pleasantly
said
of
the
Voice
of
the
People
,
that
he
made
no
more
account
of
that
which
came
from
above
,
than
of
that
which
sum'd
from
below
.
Cic.
de
Fin.
Cicero
says
more
,
Ego
hoc
judico
,
si
quando
turpe
non
sit
,
tamen
non
esse
non
turpe
,
quum
id
à
multitudine
landatur
.
I
am
of
Opinion
,
that
though
a
thing
be
not
foul
in
it self
,
yet
it
cannot
but
become
so
when
commended
by
the
Multitude
.
No
Art
,
no
activity
of
Wit
could
conduct
our
steps
so
as
to
follow
so
wandring
and
so
irregular
a
Guide
.
In
this
windy
Confusion
of
the
Noise
of
vulgar
Reports
and
Opinions
that
drive
us
on
,
no
way
worth
any
thing
can
be
chosen
.
Let
us
not
propose
to
our selves
so
floating
and
wavering
an
end
;
let
us
follow
constantly
after
Reason
,
let
the
publick
Approbation
follow
us
there
,
if
it
will
,
and
it
wholly
depending
upon
Fortune
,
we
have
no
Reason
sooner
to
expect
it
by
any
other
way
than
that
.
Though
I
would
not
follow
the
right
way
because
it
is
right
,
I
should
however
follow
it
for
having
experimentally
found
,
that
at
the
end
of
the
reckoning
,
't
is
commonly
the
most
happy
,
and
of
greatest
Utility
.
Dedit
hoc
providentia
hominibus
munus
,
ut
honesta
magis
juvarent
.
This
Gift
Providence
has
given
to
men
,
that
honest
things
should
be
the
most
delightful
.
The
Mariner
said
thus
to
Neptune
,
O
God
,
thou
mayest
save
me
if
thou
wilt
,
and
if
thou
wilt
thou
mayest
destroy
me
;
but
however
I
will
steer
my
Rudder
true
.
I
have
seen
in
my
time
a
thousand
Men
of
easie
and
ambiguous
Natures
,
and
that
no
one
doubted
but
they
were
more
worldly
wise
than
I
,
throw
themselves
away
,
where
I
have
sav'd
one
.
Risi
successus
posse
carere
dolos
.
Paulus
Aemylius
,
going
in
the
glorious
Expedition
of
Macedonia
,
above
all
things
charg'd
the
People
of
Rome
,
not
to
speak
of
his
Actions
during
his
Absence
.
O
,
the
Licence
of
Judgments
is
a
great
disturbance
to
great
Affairs
!
Forasmuch
as
every
one
has
not
the
Constancy
of
Fabius
against
common
adverse
and
injurious
wayes
:
who
rather
suffer'd
his
Authority
to
be
dissected
by
the
vain
Fancies
of
Men
,
than
to
go
less
in
his
Charge
with
a
favourable
Reputation
and
the
popular
Applause
.
There
is
,
I
know
not
what
natural
sweetness
in
hearing
a
man's
self
commended
;
but
we
are
a
great
deal
too
fond
of
it
.
Laudari
haud
metuam
,
I
care
not
so
much
what
I
am
in
the
Opinion
of
others
,
as
what
I
am
in
my
own
.
I
would
be
rich
of
my self
,
and
not
by
borrowing
.
Strangers
see
nothing
but
Events
and
outward
Apparences
;
every
body
can
set
a
good
Face
on
the
matter
,
when
they
have
trembling
and
terrour
within
.
They
do
not
see
my
Heart
,
they
see
but
by
my
Countenance
.
'T
is
with
good
Reason
that
Men
decry
the
Hypocrisie
that
is
in
War
;
for
what
is
more
easie
to
an
old
Souldier
,
than
to
shift
in
a
time
of
Danger
,
and
to
counterfeit
the
brave
,
when
he
has
no
more
Heart
than
a
Chicken
?
There
are
so
many
wayes
to
avoid
hazarding
a
man's
own
Person
,
that
we
have
deceiv'd
the
World
a
thousand
times
,
before
we
come
to
be
engag'd
in
a
real
Danger
:
and
even
then
,
finding
our selves
in
an
inevitable
necessity
of
doing
something
,
we
can
make
shift
for
that
time
to
conceal
our
Apprehensions
with
setting
a
good
Face
on
the
Business
,
though
the
Heart
beats
within
;
and
whoever
had
the
use
of
the
Platonick
Ring
,
which
renders
those
invisible
that
wear
it
,
if
turn'd
inward
towards
the
palm
of
the
Hand
;
a
great
many
would
very
often
hide
themselves
when
they
ought
most
to
appear
;
and
would
repent
being
plac'd
in
so
honourable
a
post
,
where
Necessity
must
make
them
brave
.
Falsus
honor
juvat
,
R.
F.
and
false
Infamy
Affrights
,
whom
?
those
that
love
to
hear
a
lye
.
Thus
we
see
how
all
the
Judgments
that
are
founded
upon
external
Apparences
,
are
marvellously
incertain
and
doubtful
;
and
that
there
is
no
so
certain
Testimony
as
every
one
is
to
himself
.
In
these
other
,
how
many
Pedy's
are
made
Companions
of
our
Glory
?
He
that
stands
firm
in
an
open
Trench
,
what
does
he
in
that
do
more
than
fifty
poor
Pioneers
,
who
open
him
the
way
,
and
cover
it
with
their
own
Bodies
for
five
pence
a
day
pay
,
have
done
before
him
?
—
non
quicquid
turbida
Roma
The
dispersing
and
scattering
our
names
into
many
Mouths
,
we
call
making
them
more
great
;
we
will
have
them
there
well
receiv'd
,
and
that
this
increase
turn
to
their
Advantage
,
which
is
all
that
can
be
excusable
in
this
Design
;
but
the
excess
of
this
Disease
proceeds
so
far
,
that
many
covet
to
have
a
Name
be
it
what
it
will
.
Trogus
Pompeius
says
of
Herostratus
and
Titus
Livius
of
Manlius
Capitolinus
,
that
they
were
more
ambitious
of
a
great
Reputation
,
than
a
good
one
.
This
Vice
is
very
common
.
We
are
more
sollicitous
that
Men
speak
of
us
,
than
how
they
speak
;
and
't
is
enough
for
us
that
our
Names
are
often
mention'd
,
be
it
after
what
manner
it
will
.
It
should
seem
,
that
to
be
known
,
is
in
some
sort
to
have
a
Man's
Life
and
its
duration
in
another's
keeping
.
I
for
my
part
hold
,
that
I
am
not
but
in
my self
,
and
of
that
other
Life
of
mine
which
lies
in
the
Knowledge
of
my
Friends
,
to
consider
it
naked
and
simply
in
it self
,
I
know
very
well
that
I
am
sensible
of
no
Fruit
nor
Enjoyment
,
but
by
the
Vanity
of
a
fantastick
Opinion
;
and
when
I
shall
be
dead
,
I
shall
be
much
less
sensible
of
it
;
and
shall
withall
absolutely
lose
the
use
of
those
real
Advantages
that
sometimes
accidentally
follow
it
;
I
shall
have
no
more
handle
whereby
to
take
hold
of
Reputation
;
neither
shall
it
have
any
whereby
to
take
hold
of
,
or
to
cleave
to
me
.
For
,
to
expect
that
my
Name
should
be
advanc'd
by
it
,
in
the
first
place
,
I
have
no
Name
that
is
enough
my
own
;
of
two
that
I
have
,
one
is
common
to
all
my
Race
,
and
even
to
others
also
.
There
are
two
Families
at
Paris
and
Montpellier
,
whose
surname
is
Montaigne
;
another
in
Brittany
,
and
another
Montaigne
in
Xaintonge
.
The
Transposition
of
one
Syllable
only
is
enough
to
ravel
our
Affairs
,
so
that
I
shall
peradventure
share
in
their
Glory
,
and
they
shall
partake
of
my
Shame
;
and
moreover
,
my
Ancestors
have
formerly
been
surnam'd
Eyquem
,
a
Name
wherein
a
Family
well
known
in
England
,
is
at
this
day
concern'd
.
As
to
my
other
Name
,
every
one
may
take
it
that
will
.
And
so
perhaps
I
may
honour
a
Porter
in
my
own
stead
.
And
besides
,
though
I
had
a
particular
Distinction
by
my self
,
what
can
it
distinguish
when
I
am
no
more
?
Can
it
point
out
,
and
favour
Inanity
?
—
nunc
levior
cippus
non
imprimit
ossa
,
But
of
this
I
have
spoken
elsewhere
.
As
to
what
remains
,
in
a
great
Battel
where
ten
thousand
Men
are
maim'd
or
kill'd
,
there
are
not
fifteen
that
are
taken
notice
of
.
It
must
be
some
very
eminent
greatness
,
or
some
consequence
of
great
Importance
,
that
Fortune
has
added
to
it
,
that
must
signalize
a
private
Action
,
not
of
a
Harquebuser
only
,
but
of
a
great
Captain
;
for
to
kill
a
man
,
or
two
,
or
ten
,
to
expose
a
Mans
self
bravely
to
the
utmost
Peril
of
Death
,
is
indeed
something
in
every
one
of
us
,
because
we
there
hazard
all
;
but
for
the
Worlds
concern
,
they
are
things
so
ordinary
,
and
so
many
of
them
are
every
day
seen
,
and
there
must
of
Necessity
be
so
many
of
the
same
kind
to
produce
any
notable
Effect
,
that
we
cannot
expect
any
particular
Renown
.
Of
so
many
thousands
of
valiant
men
that
have
died
within
these
fifteen
years
in
France
,
with
their
Swords
in
their
hands
,
not
a
hundred
have
come
to
our
knowledge
.
The
memory
,
not
of
the
Commanders
only
,
but
of
Battels
and
Victories
is
buried
and
gone
.
The
Fortunes
of
above
half
of
the
world
,
for
want
of
a
Record
,
stir
not
from
their
place
,
and
vanish
without
duration
.
If
I
had
unknown
Events
in
my
possession
,
I
should
think
with
great
ease
to
out-do
those
that
are
recorded
in
all
sorts
of
Examples
.
Is
it
not
strange
,
that
even
of
the
Greeks
and
Romans
,
amongst
so
many
Writers
,
and
Witnesses
,
and
so
many
rare
and
noble
Exploits
,
so
few
are
arriv'd
at
our
knowledge
?
It
will
be
much
if
a
hundred
years
hence
it
be
remembred
in
gross
,
that
in
our
times
there
were
Civil
Wars
in
France
.
The
Lacedaemonians
entering
into
Battel
,
Quos
fama
obscura
recondit
.
Even
those
we
see
behave
themselves
the
best
;
three
months
,
or
three
years
after
they
have
been
knock'd
on
the
Head
,
they
are
no
more
spoken
of
than
if
they
had
never
been
.
Whoever
will
justly
consider
,
and
with
due
proportion
,
of
what
kind
of
men
,
and
of
what
sorts
of
actions
Glory
supports
it self
,
in
the
Records
of
History
will
find
,
that
there
are
very
few
Actions
,
and
very
few
Persons
of
our
times
who
can
there
pretend
any
right
.
How
many
worthy
men
have
we
seen
survive
their
own
Reputation
,
who
have
seen
and
suffered
the
Honour
and
Glory
most
justly
acquir'd
in
their
Youth
,
extinguish'd
in
in
their
own
presence
?
And
for
three
years
of
this
fantastick
and
imaginary
Life
,
we
must
go
and
throw
away
our
true
and
essential
Life
,
and
engage
our selves
in
a
perpetual
Death
?
The
Sages
propose
to
themselves
a
nobler
and
more
just
end
in
so
important
an
Enterprize
.
Rectè
facti
,
fecisse
merces
est
:
officii
fructus
,
ipsum
officium
est
.
The
reward
of
a
thing
well
done
is
to
have
done
it
:
the
fruit
of
a
good
Office
,
is
the
Office
it self
.
It
were
peradventure
excusable
in
a
Painter
,
or
any
other
Artizan
,
or
yet
in
a
Rhetorician
,
or
a
Grammarian
,
to
endeavour
to
raise
themselves
a
Name
by
their
Works
;
but
the
actions
of
Vertue
are
too
noble
in
themselves
,
to
seek
any
other
reward
than
from
their
own
value
,
and
especially
to
seek
it
in
the
vanity
of
Humane
Judgements
.
If
this
false
Opinion
nevertheless
be
of
that
use
to
the
Publick
,
as
to
keep
men
in
their
duty
;
if
the
People
are
thereby
stir'd
up
to
Vertue
;
if
Princes
are
touch'd
to
see
the
world
bless
the
memory
of
Trajan
,
and
abominate
that
of
Nero
;
if
it
moves
them
to
see
the
name
of
that
great
Beast
,
once
so
terrible
,
and
fear'd
by
every
School-boy
,
so
freely
curs'd
and
revil'd
,
let
it
in
the
name
of
God
increase
,
and
be
as
much
as
possibly
,
nurss'd
up
,
cherish'd
,
and
countenanced
amongst
us
.
And
Plato
,
bending
his
whole
Endeavour
to
make
his
Citizens
Virtuous
,
does
also
advise
them
not
to
despise
the
good
esteem
of
the
People
;
and
says
,
that
it
falls
out
by
a
certain
Divine
Inspiration
,
that
even
the
wicked
themselves
oft-times
,
as
well
by
Word
as
Opinion
,
can
rightly
distinguish
the
Virtuous
from
the
Wicked
.
This
Person
and
his
Tutor
are
both
marvellous
bold
Artificers
,
every
where
to
add
Divine
Operations
and
Revelations
where
humane
force
is
wanting
.
And
peradventure
for
this
Reason
it
was
,
that
Timon
,
railing
at
him
,
call'd
him
the
great
forger
of
Miracles
.
Cicero
de
Nat.
Deor.
Vt
trajici
Poetae
confugiunt
ad
Deum
,
cum
explicare
argumenti
exitum
non
possunt
.
As
tragick
Poets
fly
to
some
God
,
when
they
cannot
explain
the
issue
of
their
Argument
.
Seeing
that
Men
by
their
insufficiency
cannot
pay
themselves
well
enough
with
current
Money
,
let
the
counterfeit
be
superaded
.
'T
is
a
way
that
has
been
practis'd
by
all
the
Legislators
;
and
there
is
no
Government
that
has
not
some
mixture
either
of
ceremonial
Vanity
,
or
of
false
Opinion
,
that
serves
for
a
curb
to
keep
the
People
in
their
Duty
.
'T
is
for
this
that
most
of
them
have
their
fabulous
Originals
and
Beginnings
,
and
so
enrich'd
with
supernatural
Mysteries
.
'T
is
this
that
has
given
Credit
to
Bastard
Religions
,
and
caus'd
them
to
be
countenanc'd
by
men
of
Understanding
;
and
for
this
that
Numa
and
Sextorius
,
to
possess
their
Men
with
a
better
Opinion
of
them
,
fed
them
with
this
Foppery
;
one
,
That
the
Nympth
Egeria
,
the
other
,
That
his
white
Hind
,
brought
them
all
their
Resolutions
from
the
Gods
.
And
the
Authority
that
Numa
gave
to
his
Laws
under
the
Title
of
a
Patronage
of
this
Goddess
;
Zeroaster
,
Legislator
of
the
Bactrians
and
Persians
,
gave
to
his
under
the
name
of
Oromazis
:
Trismegistus
Legislator
of
the
Egyptians
,
under
that
of
Mercury
;
Xamobxis
Legislator
of
the
Scythians
,
under
that
of
Vesta
:
Charondas
Legislator
of
the
Chalcedonians
,
under
that
of
Saturn
:
Minos
Legislator
of
the
Candiots
,
under
that
of
Jupiter
:
Licurgus
Legislator
of
the
Lacedaemonians
,
under
that
of
Apollo
:
and
Draco
,
and
Solon
,
Legislators
of
the
Athenians
,
under
that
of
Minerva
.
And
every
Government
has
a
God
at
the
head
of
it
;
others
falsely
,
that
truly
which
Moses
set
over
the
Jews
at
their
departure
out
of
Egypt
.
The
Religion
of
of
the
Bedoins
,
as
the
Sire
de
Joinville
reports
,
amongst
other
things
,
enjoin'd
a
Belief
,
that
the
Soul
of
him
amongst
them
who
died
for
his
Prince
,
went
into
another
more
happy
Body
,
more
beautiful
,
and
more
robust
than
the
former
;
by
which
means
they
much
more
willingly
ventur'd
their
Lives
:
This
is
a
very
comfortable
,
however
an
erronious
Belief
.
Every
Nation
has
many
such
Examples
of
it's
own
:
but
this
Subject
would
require
a
Treatise
by
it self
.
To
add
one
word
more
to
my
former
Discourse
,
I
would
advise
the
Ladies
no
more
to
call
that
Honour
,
which
is
but
their
Duty
,
Cicero
de
fin
.
lib.
2.
Vt
enim
consuetudo
loquitur
,
id
solum
dicitur
honestum
,
quod
est
populari
fama
gloriosum
:
According
to
the
vulgar
Chat
,
which
only
approves
that
for
laudable
,
that
is
glorious
by
the
publick
Voice
;
their
Duty
is
the
mark
,
their
Honour
but
the
outward
rind
.
Neither
would
I
advise
them
to
give
that
excuse
for
payment
of
their
denial
:
for
I
presuppose
that
their
Intentions
,
their
Desire
,
and
Will
,
which
are
things
wherein
their
Honour
is
not
at
all
concern'd
,
forasmuch
as
nothing
appears
without
,
are
much
better
regulated
than
the
effects
.
Quae
quia
non
liceat
,
non
facit
,
illa
facit
.
The
Offence
both
towards
God
,
and
in
the
Conscience
,
would
be
as
great
to
desire
as
to
do
it
.
And
besides
,
they
are
Actions
so
private
and
secret
of
themselves
,
as
would
be
easily
enough
kept
from
the
Knowledge
of
others
wherein
the
Honour
Consists
,
if
they
had
not
another
respect
to
their
Duty
,
and
the
Affection
they
bear
to
Chastity
for
it self
.
Every
Woman
of
Honour
,
will
much
rather
choose
to
lose
her
Honour
,
than
to
hurt
her
Conscience
.
CHAP.
XVII
.
Of
Presumption
.
THere
is
another
sort
of
Glory
,
which
is
the
having
too
good
an
opinion
of
our
own
Worth
.
'T
is
an
inconsiderate
Affection
,
with
which
we
flatter
our selves
,
and
that
represents
us
to
our selves
other
than
we
truly
are
.
Like
the
passion
of
Love
,
that
lends
beauties
and
graces
to
the
Person
it
does
embrace
;
and
that
makes
those
who
are
caught
with
it
,
with
a
deprav'd
and
corrupt
Judgement
,
consider
the
thing
they
love
,
other
and
more
perfect
than
it
is
.
I
would
not
nevertheless
for
fear
of
failing
on
the
other
side
,
that
a
man
should
not
know
himself
aright
,
or
think
himself
less
than
he
is
,
the
Judgement
ought
in
all
things
to
keep
it self
upright
and
just
:
't
is
all
the
reason
in
the
world
he
should
discern
in
himself
,
as
well
as
in
others
,
what
Truth
sets
before
him
;
if
it
be
Caesar
,
let
him
boldly
think
himself
the
greatest
Captain
in
the
world
.
We
are
nothing
but
Ceremony
;
Ceremony
carries
us
away
,
and
we
leave
the
Substance
of
things
:
we
hold
by
the
Branches
,
and
quit
the
Trunk
.
We
have
taught
the
Ladies
to
blush
when
they
hear
that
but
nam'd
,
that
they
are
not
at
all
afraid
to
do
:
we
dare
not
call
our
members
by
their
right
names
,
and
are
not
afraid
to
employ
them
in
all
sorts
of
Debauches
.
Ceremony
forbids
us
to
express
by
words
things
that
are
lawful
and
natural
,
and
we
obey
it
:
Reason
forbids
us
to
do
things
unlawful
and
ill
,
and
no
body
obeys
it
.
I
find
my self
here
fetter'd
by
the
Laws
of
Ceremony
;
for
it
neither
permits
a
man
to
speak
well
of
himself
,
nor
ill
.
We
will
leave
her
there
for
this
time
.
They
whom
fortune
(
call
it
good
or
ill
)
has
made
to
pass
their
Lives
in
some
eminent
degree
,
may
by
their
publick
Actions
manifest
what
they
are
:
but
they
whom
she
has
only
employed
in
the
crowd
,
and
of
whom
no
body
will
say
a
word
unless
they
speak
themselves
,
are
to
be
excus'd
if
they
take
the
boldness
to
speak
of
themselves
to
such
whose
Interest
it
is
to
know
them
;
by
the
Example
of
Lucilius
,
Ille
velut
fidis
arcana
sodalibus
olim
Richard
Fenshaw
.
As
freely
,
as
his
Secrets
he
would
tell
To
a
try'd
Friend
,
and
took
it
ill
,
or
well
He
held
his
Custom
.
Hence
it
came
to
pass
The
old
man's
Life
is
there
as
in
a
Glass
.
He
always
committed
to
Paper
his
Actions
and
Thoughts
,
and
there
pourtray'd
himself
,
such
as
he
found
himself
to
be
.
Nec
id
Rutilio
,
misbeliev'd
,
or
condemn'd
for
so
doing
.
I
remember
then
,
that
from
my
Infancy
there
was
observ'd
in
me
I
know
not
what
kind
of
Carriage
and
Behaviour
,
that
seem'd
to
relish
of
Pride
and
Arrogancy
.
I
will
say
this
by
the
way
,
that
it
is
not
inconvenient
to
have
Propensions
so
proper
and
incorporated
into
us
,
that
we
have
not
the
means
to
feel
and
be
aware
of
them
.
And
of
such
natural
Inclinations
the
Body
will
retain
a
certain
bent
,
without
our
Knowledge
or
Consent
.
It
was
an
Affectation
confederate
with
his
Beauty
,
that
made
Alexander
carry
his
Head
on
one
side
,
and
Alcibiades
to
lisp
;
Julius
Caesar
scratch'd
his
Head
with
one
Finger
,
which
is
the
fashion
of
a
Man
full
of
troublesome
Thoughts
:
and
Cicero
,
as
I
remember
,
was
wont
to
tweak
his
Nose
,
a
sign
of
a
Man
given
to
scoffing
.
Such
Motions
as
these
may
imperceptibly
happen
in
us
:
there
are
other
artificial
ones
which
I
meddle
not
with
;
as
Salutations
and
Congees
,
by
which
Men
for
the
most
part
unjustly
acquire
the
Reputation
of
being
humble
and
courteous
;
or
perhaps
,
humble
out
of
Pride
.
I
am
prodigal
enough
of
my
Hat
,
especially
in
Summer
,
and
never
am
so
saluted
,
but
I
pay
it
again
,
from
Persons
of
what
quality
soever
,
unless
they
be
in
my
own
dependance
.
I
should
make
it
my
Request
to
some
Princes
that
I
know
,
that
they
would
be
more
sparing
of
that
Ceremony
,
and
bestow
that
Courtesie
where
it
is
more
due
;
for
being
so
indiscreetly
and
indifferently
confer'd
on
all
,
they
are
thrown
away
to
no
purpose
,
if
they
be
without
respect
of
Persons
,
they
lose
their
Effect
.
Amongst
irregular
Countenances
,
let
us
not
forget
that
severe
one
of
the
Emperour
Constantius
,
that
alwayes
in
publick
held
his
Head
upright
and
steady
,
without
bending
or
turning
on
either
side
,
not
so
much
as
to
look
upon
those
who
saluted
him
on
one
side
,
planting
his
Body
in
a
stiff
immoveable
posture
,
without
suffering
it
to
yield
to
the
Motion
of
his
Coach
;
not
daring
so
much
as
to
spit
,
blow
his
Nose
,
or
wipe
his
Face
before
People
.
I
know
not
whether
the
Gestures
that
were
observ'd
in
me
were
of
this
first
quality
,
and
whether
I
had
really
any
secret
propension
to
this
Vice
,
as
it
might
well
be
;
and
I
cannot
be
responsible
for
the
Motions
of
the
Body
:
but
as
to
the
Motions
of
the
Soul
,
I
must
here
confess
that
I
am
sensible
of
something
of
that
kind
there
.
Presumption
divided
into
two
parts
.
This
Glory
consists
of
two
parts
,
the
one
in
setting
too
great
a
value
upon
our selves
,
and
the
other
in
setting
too
little
a
value
upon
others
.
As
to
the
one
,
methinks
these
Considerations
ought
in
the
first
place
to
be
of
some
force
.
I
feel
my self
importun'd
by
an
Errour
of
the
Soul
that
displeases
me
,
both
as
it
is
unjust
,
and
as
it
is
troublesome
.
I
attempt
to
correct
it
,
but
I
cannot
root
it
out
,
which
is
,
that
I
lessen
the
just
value
of
things
that
I
possess
,
and
overvalue
others
,
because
they
are
foreign
,
absent
,
and
none
of
mine
.
This
Humour
spreads
very
far
.
As
the
prerogative
of
the
Authority
which
makes
Husbands
look
upon
their
own
Wives
with
a
vicious
disdain
,
and
many
Fathers
their
Children
,
so
do
I
:
and
betwixt
two
equal
Merits
should
alwayes
be
sway'd
against
my
own
.
Not
so
much
that
the
jealousie
of
my
Preferment
,
and
the
bettering
of
my
Affairs
does
trouble
my
Judgment
,
and
hinders
me
from
satisfying
my self
,
as
that
Dominion
of
it self
begets
a
Contempt
of
what
is
our
own
,
and
over
which
we
have
an
absolute
Command
.
Foreign
Governments
,
Manners
,
and
Languages
,
insinuate
themselves
into
my
esteem
;
and
I
am
very
sensible
that
Latin
allures
me
by
the
Favour
of
it's
Dignity
,
to
value
it
above
it's
due
,
as
it
does
Children
,
and
the
common
sort
of
People
.
The
Oeconomy
,
House
,
and
Horse
of
my
Neighbour
,
though
no
better
than
my
own
,
I
prize
above
my
own
,
because
they
are
not
mine
.
Besides
that
,
I
am
very
ignorant
in
my
own
Affairs
;
I
am
astonish'd
at
the
assurance
that
every
one
has
of
himself
:
whereas
there
is
not
almost
any
thing
that
I
am
sure
I
know
,
or
that
I
dare
be
responsible
to
my self
that
I
can
do
:
I
have
not
my
means
of
doing
any
thing
stated
and
ready
,
and
am
only
instructed
after
the
effect
,
as
doubtful
of
my
own
force
as
I
am
of
anothers
;
whence
it
comes
to
pass
,
that
if
I
happen
to
do
any
thing
commendable
,
I
attribute
it
more
to
my
Fortune
than
Industry
:
forasmuch
as
I
design
every
thing
by
chance
,
and
in
fear
.
I
have
this
also
in
general
,
that
of
all
the
Opinions
Antiquity
has
held
of
men
in
gross
,
I
most
willingly
embrace
,
and
most
adhere
to
those
that
most
contemn
and
undervalue
us
.
Methinks
Philosophy
has
never
so
fair
a
Game
to
play
as
when
it
falls
upon
our
Vanity
and
Presumption
;
when
it
most
lays
open
their
Irresolution
,
Weakness
,
and
Ignorance
.
I
look
upon
the
too
good
Opinion
that
Man
has
of
himself
to
be
the
nursing
Mother
of
all
the
most
false
,
both
publick
and
private
Opinions
.
Those
People
,
who
ride
astride
upon
the
Epicicle
of
Mercury
,
who
see
so
far
into
the
Heavens
,
are
worse
to
me
than
a
Tooth-drawer
that
comes
to
draw
my
Teeth
:
for
in
my
Study
,
the
Subject
of
which
is
Man
,
finding
so
great
a
variety
of
Judgements
,
so
great
a
Labyrinth
of
Difficulties
one
upon
another
,
so
great
diversity
and
incertainty
,
even
in
the
School
of
Wisdom
it self
,
you
may
judge
,
seeing
those
People
could
not
resolve
upon
the
knowledge
of
themselves
,
and
their
own
condition
,
which
is
continually
before
their
Eyes
,
and
within
them
,
seeing
they
do
not
know
how
that
moves
which
they
themselves
move
,
nor
how
to
give
us
a
Description
of
the
Springs
they
themselves
govern
and
make
use
of
;
how
can
I
believe
them
about
the
ebbing
and
flowing
of
Nile
.
The
curiosity
of
knowing
things
,
has
been
given
to
Man
for
a
Scourge
,
says
the
holy
Scripture
.
But
to
return
to
what
concerns
my self
;
I
think
it
very
hard
,
that
any
other
should
have
a
meaner
Opinion
of
himself
,
nay
,
that
any
other
should
have
a
meaner
Opinion
of
me
than
I
have
of
my self
.
I
look
upon
my self
as
one
of
the
common
sort
,
saving
in
this
,
that
I
have
no
better
an
Opinion
of
my self
;
guilty
of
the
meanest
and
most
popular
defects
,
but
not
disown'd
or
excus'd
;
and
do
not
value
my self
upon
any
other
account
than
because
I
know
my
own
value
.
If
there
be
any
Glory
in
the
case
,
't
is
superficially
infus'd
into
me
by
the
treachery
of
my
Complexion
,
and
has
no
Body
that
my
Judgement
can
discern
.
I
am
sprinkled
,
but
not
tincted
.
For
in
Truth
,
as
to
the
effects
of
the
Mind
,
there
is
no
part
of
me
,
be
it
what
it
will
,
with
which
I
am
satisfied
:
and
the
Approbation
of
others
makes
me
not
think
the
better
of
my self
;
my
Judgement
is
tender
and
tickle
,
especially
in
things
that
concern
my self
;
I
feel
my self
float
and
waver
by
reason
of
my
weakness
.
I
have
nothing
of
my
own
that
satisfies
my
Judgment
:
my
sight
is
clear
and
regular
enough
,
but
in
opening
it
,
it
is
apt
to
dazle
;
as
I
most
manifestly
find
in
Poesie
.
I
love
it
infinitely
,
and
am
able
to
give
a
tolerable
Judgment
of
other
mens
Works
:
but
in
good
earnest
,
when
I
apply
my self
to
it
,
I
play
the
Child
,
and
am
not
able
to
endure
my self
.
A
Man
may
play
the
fool
in
every
thing
else
,
but
not
in
Poetry
.
Ben
Johnson
.
But
neither
Men
,
nor
Gods
,
nor
Pillars
meant
Poets
should
ever
be
indifferent
.
I
would
to
God
this
Sentence
was
writ
over
the
Doors
of
all
our
Printers
,
to
forbid
the
entrance
of
so
many
Rimers
.
Why
have
not
we
such
People
?
Dyonysius
the
Father
valu'd
himself
so
much
upon
nothing
as
his
Poetry
.
At
the
Olympick
Games
,
with
Chariots
surpassing
the
others
in
Magnificence
,
he
sent
also
Poets
and
Musicians
to
present
his
Verses
,
with
Tents
and
Pavillions
royally
gilt
and
hung
with
Tapistry
.
When
his
Verses
came
to
be
recited
,
the
excellency
of
the
Pronunciation
did
at
first
attract
the
attention
of
the
People
;
but
when
they
afterwards
came
to
poise
the
meanness
of
the
Composition
,
they
first
enter'd
into
disdain
,
and
continuing
to
nettle
their
Judgments
,
presently
proceeded
to
Fury
,
and
ran
to
pull
down
,
and
tear
to
pieces
all
his
Pavilions
:
and
in
that
his
Chariots
neither
perform'd
any
thing
to
purpose
in
the
course
;
and
that
the
Ship
which
brought
back
his
People
fail'd
of
making
Sicily
,
and
was
by
the
Tempest
driven
and
wrack'd
upon
the
Coast
of
Tarantum
,
they
did
certainly
believe
was
thorough
the
Anger
of
the
Gods
,
incens'd
,
as
they
themselves
were
,
against
that
paltry
Poem
;
and
even
the
Mariners
who
escap'd
from
the
wrack
,
seconded
this
Opinion
of
the
People
:
to
which
also
the
Oracle
that
foretold
his
Death
seem'd
to
subscribe
;
which
was
,
That
Dionysius
should
be
near
his
end
,
when
he
should
have
overcome
those
who
were
better
than
himself
,
which
he
interpreted
of
the
Carthaginians
,
who
surpass'd
him
in
Power
;
and
having
War
with
them
,
often
declin'd
the
Victory
,
not
to
incur
the
Sence
of
this
Prediction
.
But
he
understood
it
ill
;
for
the
God
pointed
at
the
time
of
the
Advantage
that
by
Favour
and
Injustice
he
obtain'd
at
Athens
over
the
Tragick
Poets
,
better
than
himself
,
having
caus'd
his
own
Play
call'd
the
Leineicus
to
be
acted
in
Emulation
.
Presently
after
which
Victory
he
died
,
and
partly
of
the
excessive
Joy
he
conceiv'd
at
the
Success
.
What
I
find
tolerable
of
mine
,
〈◊〉
not
so
really
,
and
in
it self
:
but
in
compariso●
of
other
worse
things
,
that
I
see
are
well
enough
receiv'd
.
I
envy
the
Happiness
of
those
that
can
please
and
hug
themselves
,
in
what
they
do
,
for
't
is
a
very
easie
thing
to
be
so
pleas'd
,
because
a
Man
extracts
that
pleasure
from
himself
,
especially
if
he
be
constant
in
his
self-conceit
.
I
know
a
Poet
,
against
whom
both
the
Intelligent
in
Poetry
,
and
the
Ignorant
,
abroad
and
at
home
,
both
Heaven
and
Earth
,
exclaim
,
that
he
understands
very
little
in
it
;
and
yet
for
all
that
,
he
has
never
a
whit
the
worse
opinion
of
himself
:
but
is
always
falling
upon
some
new
Piece
,
always
contriving
some
new
Invention
,
and
still
persists
;
by
so
much
the
more
obstinate
,
as
it
only
concerns
him
to
stand
up
in
his
own
Defence
.
My
Works
are
so
far
from
pleasing
me
,
that
as
oft
as
I
review
them
they
disgust
me
:
I
have
always
an
Idea
in
my
Soul
,
which
presents
me
a
better
Form
than
that
I
have
made
use
of
;
but
I
cannot
catch
it
,
nor
fit
it
to
my
purpose
;
and
yet
even
that
Idea
is
but
of
the
meaner
sort
,
by
which
I
conclude
,
that
the
productions
of
those
great
Souls
of
former
times
,
as
very
much
beyond
the
utmost
stretch
of
my
Imagination
,
or
my
wish
:
their
Writings
do
not
only
satisfie
and
fill
me
,
but
they
astonish
me
,
and
ravish
me
with
Admiration
.
I
judge
of
their
Beauty
,
I
see
it
,
if
not
to
the
utmost
,
yet
so
far
at
least
as
't
is
possible
for
me
to
aspire
.
Whatever
I
undertake
,
I
owe
a
Sacrifice
to
the
Graces
,
as
Plutarch
says
of
some
one
,
to
make
a
return
for
their
Favour
.
—
si
quid
enim
placet
,
Si
quid
dulce
hominum
sensibus
influit
,
Debentur
lepidis
omnia
gratiis
.
If
any
thing
does
please
that
I
do
write
,
Into
Mens
Minds
if
it
infuse
delight
,
All
's
to
the
lovely
Graces
due
.
They
abandon
me
throughout
:
all
I
write
is
rude
,
polishing
and
Beauty
are
wanting
:
I
cannot
set
things
off
to
any
advantage
,
my
handling
adds
nothing
to
the
Matter
;
for
which
Reason
I
must
have
it
forcible
,
very
full
,
and
that
has
lustre
of
its
own
.
If
I
pitch
upon
Subjects
that
are
popular
and
gay
,
't
is
to
follow
my
own
Inclination
,
who
do
not
affect
a
grave
and
ceremonious
Wisdom
,
as
the
World
does
;
and
to
make
my self
more
spritely
,
but
not
to
make
my
stile
more
wanton
,
Montaigns
Stile
.
which
would
rather
have
them
grave
and
severe
,
at
least
,
if
I
may
call
an
inform
and
irregular
way
of
speaking
,
a
vulgar
jargon
,
and
a
proceeding
without
Definition
,
Division
,
and
without
Conclusion
,
perplext
like
that
of
Amafanius
and
Raberius
,
a
Stile
.
I
can
neither
please
nor
delight
,
much
less
ravish
any
one
:
the
best
Story
in
the
World
would
be
spoil'd
by
my
handling
.
I
cannot
speak
but
in
earnest
;
and
am
totally
unprovided
of
that
Facility
which
I
observe
in
many
of
my
Acquaintance
,
of
entertaining
the
first
commers
,
and
keeping
a
whole
company
in
Breath
,
or
taking
up
the
care
of
a
Prince
with
all
sorts
of
Discourse
,
without
being
weary
:
they
never
wanting
Matter
,
by
reason
of
the
Faculty
and
Grace
they
have
in
taking
hold
of
the
first
thing
is
started
,
and
accommodating
it
to
the
Humor
and
Capacity
of
those
with
whom
they
have
to
do
.
Princes
do
not
much
affect
solid
Discourses
,
nor
I
to
tell
Stories
.
The
first
and
easiest
Reasons
,
which
are
commonly
the
best
taken
,
I
know
not
how
to
employ
.
I
am
an
ill
Orator
to
the
common
sort
.
I
am
apt
of
every
thing
to
say
the
utmost
that
I
know
.
Cicero
is
of
Opinion
,
that
in
Treatises
of
Philosophy
the
exordium
is
the
hardest
part
:
which
,
if
it
be
true
,
I
am
wise
in
sticking
to
the
Conclusion
.
And
yet
we
are
to
know
how
to
wind
the
string
to
all
Notes
,
and
the
sharpest
is
that
which
is
the
most
seldom
touch'd
.
There
is
at
least
as
much
perfection
in
elevating
an
empty
,
as
in
supporting
a
weighty
thing
.
A
man
must
sometimes
superficially
handle
things
,
and
sometimes
push
them
home
.
I
know
very
well
,
that
most
Men
keep
themselves
in
this
lower
form
,
for
not
conceiving
things
otherwise
than
by
this
outward
bark
:
but
I
likewise
know
,
that
the
greatest
Masters
,
and
Xenophon
and
Plato
are
often
seen
to
stoop
to
this
low
and
popular
manner
of
speaking
and
treating
of
things
,
and
maintaining
them
with
Graces
,
which
are
never
wanting
to
them
.
As
to
the
rest
,
my
Language
has
nothing
in
it
that
is
facile
and
fluent
:
't
is
rough
,
free
,
and
irregular
:
and
therefore
best
pleases
not
my
Judgment
,
but
Inclination
.
But
I
very
well
perceive
,
that
I
sometimes
give
my self
too
much
rein
,
and
that
by
force
of
endeavour
to
avoid
Art
and
Affectation
,
I
fall
into
the
other
Inconvenience
.
—
brevis
esse
laboro
,
Plato
sayes
,
that
the
long
,
nor
the
short
are
not
Proprieties
,
that
either
take
away
,
or
give
lustre
to
Language
.
Should
I
attempt
to
follow
the
other
more
moderate
and
united
style
,
I
should
never
attain
unto
it
:
and
though
the
short
round
Periods
of
Salust
best
suit
with
my
Humour
,
yet
I
find
Caesar
much
greater
,
and
harder
to
imitate
;
and
though
my
Inclination
would
rather
prompt
me
to
imitate
Seneca's
way
of
Writing
,
yet
do
I
nevertheless
more
esteem
that
of
Plutarch
.
Both
in
silence
and
speaking
I
simply
follow
my
own
natural
way
;
from
whence
peradventure
it
falls
out
,
that
I
am
better
at
speaking
than
writing
.
Motion
and
Action
animate
Words
,
especially
in
those
who
lay
about
them
briskly
,
as
I
do
,
and
grow
hot
.
〈◊〉
Comportment
,
the
Countenance
,
the
Voice
,
the
〈◊〉
and
the
Tribunal
,
will
set
off
some
things
,
〈◊〉
of
themselves
,
and
so
consider'd
,
would
appe●●
no
better
than
prating
.
Messalla
complains
〈◊〉
Tacitus
of
the
straightness
of
some
Garmen●
in
his
time
,
and
of
the
fashion
of
the
Pew●
where
the
Orators
were
to
declaim
,
that
wen●
a
disadvantage
to
their
Eloquence
.
My
French
Tongue
is
corrupted
both
in
the
Pronuntiation
and
elsewhere
,
by
the
Barbarism
of
my
Country
.
I
never
saw
a
Man
who
was
a
Native
of
any
of
the
Provinces
on
this
side
,
of
the
Kingdom
,
who
had
not
a
twang
of
his
place
of
Birth
,
and
that
was
not
offensive
to
Ears
that
were
purely
French
.
And
yet
it
is
not
that
I
am
so
perfect
in
my
Perigourdin
:
for
I
can
no
more
speak
it
than
high
Dutch
,
nor
do
I
much
care
.
'T
is
a
Language
,
as
the
rest
about
me
on
every
side
,
of
Poitou
,
Xaintonge
,
Angoulesme
,
Limosin
,
and
Auvergne
,
are
a
scurvy
,
drawling
,
durty
Language
.
There
is
indeed
above
us
towards
the
Mountains
a
sort
of
Gascon
spoke
,
that
I
am
mightily
taken
with
,
blunt
,
brief
,
significant
,
and
in
truth
a
more
Manly
and
Military
Language
than
any
other
I
am
acquainted
with
;
as
sinewy
,
insinuating
,
and
pertinent
,
as
French
is
graceful
,
neat
,
and
luxuriant
.
As
to
the
Latin
,
which
was
given
me
for
my
Mother
Tongue
,
I
have
by
discontinuance
lost
the
use
of
speaking
it
,
and
indeed
of
writing
it
too
,
wherein
I
formerly
had
a
particular
Reputation
;
by
which
you
may
see
how
inconsiderable
I
am
on
that
side
.
Beauty
is
a
thing
of
great
recommendation
in
the
correspondency
amongst
men
;
't
is
the
principal
means
of
●●quiring
the
favour
and
good
liking
of
one
another
,
and
no
man
is
so
barbarous
and
morose
,
that
does
not
perceive
himself
in
some
sort
struck
with
it's
Attraction
.
The
Body
has
a
great
share
〈◊〉
our
Being
,
has
an
eminent
place
there
,
and
therefore
it
's
Structure
and
Symmetry
are
of
very
just
consideration
.
They
who
go
about
to
disunite
,
and
separate
our
two
principal
parts
from
one
another
are
to
blame
:
we
must
on
the
contrary
reunite
and
rejoyn
them
.
We
must
command
the
Soul
,
not
to
withdraw
to
entertain
it self
apart
,
not
to
despise
and
abandon
the
Body
,
(
neither
can
she
do
it
,
but
by
some
ridiculous
counterfeit
)
but
to
unite
her self
close
to
it
,
to
embrace
,
cherish
,
assist
,
govern
,
and
advise
it
,
and
to
bring
it
back
,
and
set
it
into
the
true
way
when
it
wanders
;
in
summ
,
to
espouse
,
and
be
a
Husband
to
it
;
forasmuch
as
their
effects
do
not
appear
to
be
diverse
and
contrary
,
but
uniform
and
concurring
.
Christians
have
a
particular
instruction
concerning
this
Connexion
,
for
they
know
that
the
Divine
Justice
embraces
this
Society
,
and
juncture
of
Body
and
Soul
,
even
to
the
making
the
Body
capable
of
eternal
Rewards
;
and
that
God
has
an
Eye
to
every
man's
ways
,
and
will
that
he
receive
entire
,
the
chastisement
or
reward
of
his
Demerits
.
The
Sect
of
the
Peripateticks
,
of
all
others
the
most
Sociable
,
does
attribute
to
Wisdom
this
sole
care
,
equally
to
provide
for
the
good
of
these
two
associate
Parts
:
and
the
other
〈◊〉
in
not
sufficiently
applying
themselves
to
〈◊〉
Consideration
of
this
mixture
,
shew
themselve●
to
be
divided
,
one
for
the
Body
,
and
the
othe●
for
the
Soul
,
with
equal
Error
:
and
to
have
〈◊〉
their
Subject
,
which
is
Man
,
and
their
Guide
which
they
generally
confess
to
be
Nature
.
Th●
first
distinction
that
ever
was
amongst
men
,
and
the
first
Consideration
that
gave
some
Preheminence
over
others
,
't
is
likely
was
the
Advantage
of
Beauty
.
Now
I
am
of
something
lower
than
the
middle
stature
,
a
Defect
that
not
only
borders
upon
Deformity
,
but
carries
withall
a
great
deal
of
Inconvenience
along
with
it
,
especially
those
who
are
in
command
;
for
the
Authority
which
a
graceful
Presence
,
and
a
majestick
meen
beget
,
is
wanting
.
C.
Marius
did
not
willingly
list
any
Souldiers
that
were
not
six
foot
high
.
The
Courtier
has
indeed
reason
to
desire
a
moderate
Stature
in
the
Person
he
is
to
make
,
rather
than
any
other
;
and
to
reject
all
strangeness
that
should
make
him
be
pointed
at
.
But
in
choosing
,
he
must
have
a
care
in
this
Mediocrity
,
to
have
him
rather
below
,
than
above
the
common
standard
:
I
would
not
do
so
in
a
Souldier
.
Little
men
,
says
Aristotle
,
are
pretty
,
but
not
handsome
:
and
greatness
of
Soul
is
discover'd
in
a
great
Body
,
as
Beauty
is
in
a
conspicuous
stature
.
The
Ethiopians
and
Indians
,
says
he
,
in
choosing
their
Kings
and
Magistrates
,
had
a
special
regard
to
the
Beauty
and
Stature
of
their
Persons
.
They
had
Reason
:
for
it
creates
respect
in
those
that
follow
them
,
and
is
a
Terror
to
the
Enemy
,
to
see
a
Leader
of
a
brave
and
goodly
Stature
march
in
the
Head
of
a
Battalion
.
Ipse
inter
primos
praestanti
corpore
Turnus
Our
holy
and
heavenly
King
,
of
whom
every
Circumstance
is
most
carefully
,
and
with
the
greatest
Religion
and
Reverence
to
be
observ'd
,
has
not
himself
refus'd
bodily
Recommendation
,
Speciosus
forma
prae
filiis
hominum
.
He
is
fairer
than
the
Children
of
Men.
And
Plato
,
I
am
,
said
he
,
paying
the
Penalty
of
my
Vgliness
.
The
other
Beauties
belong
to
Women
,
the
Beauty
of
Stature
is
the
only
Beauty
of
Men.
Where
there
is
a
contemptible
Stature
,
neither
the
largeness
and
roundness
of
the
Fore-head
,
nor
the
whiteness
and
sweetness
of
the
Eyes
,
nor
the
moderate
proportion
of
the
Nose
,
nor
the
littleness
of
the
Ears
and
Mouth
,
nor
the
evenness
and
whiteness
of
the
Teeth
,
nor
the
thickness
of
a
well-set
brown
Beard
shining
like
the
Husk
of
a
Chestnut
,
nor
curl'd
Hair
,
nor
the
just
proportion
of
the
Head
,
nor
a
fresh
Complexion
,
nor
a
pleasing
Air
of
a
Face
,
nor
a
Body
without
any
offensive
scent
,
nor
the
just
proportion
of
Limbs
,
Vnde
rigent
setis
mihi
crura
,
&
pectora
villis
.
my
Health
vigorous
and
spritely
,
even
to
a
well
advanc'd
age
,
and
rarely
troubled
with
Sickness
.
Such
I
was
,
for
I
do
not
now
make
any
reckoning
of
my self
,
now
I
say
,
that
I
am
engag'd
in
the
Avenues
of
Age
,
being
already
past
forty
,
—
minutatem
vires
,
What
shall
be
from
this
time
forward
,
will
be
but
a
half
Being
,
and
no
more
me
;
I
every
day
escape
and
steal
away
from
my self
:
Singula
de
nobis
anni
praedantur
euntes
.
J.
D.
and
every
year
Steals
something
from
me
—
Agility
and
address
I
never
had
;
and
yet
am
the
Son
of
a
very
active
and
spritely
Father
,
and
that
continued
to
be
so
to
an
extream
old
age
.
I
have
seldom
known
any
man
of
his
Condition
,
his
equal
in
all
bodily
Exercises
:
as
I
have
seldom
met
with
any
who
have
not
excell'd
me
,
except
in
running
,
at
which
I
was
pretty
good
.
In
Musick
or
Singing
,
for
which
I
have
a
very
unfit
Voice
,
or
to
play
on
any
sort
of
Instrument
,
they
could
never
teach
me
any
thing
.
In
Dancing
,
Tennis
,
or
Wrestling
,
I
could
never
arrive
to
more
than
an
ordinary
pitch
;
in
Swimming
,
Fencing
,
Vaulting
,
and
Leaping
,
to
none
at
all
.
My
Hands
are
so
clumsie
,
that
I
cannot
so
much
as
write
so
as
to
read
it
my self
,
so
that
I
had
rather
do
what
I
have
scribled
over
again
,
than
to
take
upon
me
the
trouble
to
correct
it
,
and
do
not
read
much
better
than
I
write
.
I
cannot
handsomely
fold
up
a
Letter
,
nor
could
ever
make
a
Pen
,
or
carve
at
Table
worth
a
Pin
,
nor
saddle
a
Horse
,
nor
carry
a
Hawk
and
flye
her
,
nor
hunt
the
Dogs
,
nor
lure
a
Hawk
,
nor
speak
to
a
Horse
.
In
fine
,
my
bodily
Qualities
are
very
well
suited
to
those
of
my
Soul
,
there
is
nothing
spritely
,
only
a
full
and
firm
Vigour
.
I
am
patient
enough
of
Labour
and
Pains
,
but
it
is
only
when
I
go
voluntary
to
the
Work
,
and
only
so
long
as
my
own
desire
prompts
me
to
it
.
Alexander
Brome
.
Otherwise
,
if
I
am
not
allur'd
with
some
pleasure
,
or
have
other
guide
than
my
own
pure
and
free
Inclination
,
I
am
there
good
for
nothing
:
for
I
am
of
an
Humour
,
that
Life
and
Health
excepted
,
there
is
nothing
for
which
I
will
bite
my
Nails
,
and
that
I
will
purchace
at
the
price
of
the
Torment
of
Mind
and
constraint
;
—
tanti
mihi
non
sit
opaci
Omnes
arena
Tagi
,
extreamly
idle
,
and
extreamly
given
up
to
my
own
Inclination
both
by
Nature
and
Art
.
I
would
as
willingly
lend
a
Man
my
Blood
,
as
my
Pains
.
I
have
a
Soul
free
and
entirely
its
own
,
and
accustomed
to
guide
it self
after
its
own
fashion
;
having
hitherto
never
had
either
Master
or
Governour
impos'd
upon
me
.
I
have
walk'd
as
far
as
I
would
,
and
the
pace
that
best
pleas'd
my self
.
This
is
it
that
has
render'd
me
unfit
for
the
Service
of
others
,
and
has
made
me
of
no
use
to
any
one
but
my self
;
and
for
that
there
was
no
need
of
forcing
my
heavy
and
lazy
Disposition
;
for
being
born
to
such
a
Fortune
,
as
I
had
Reason
to
be
contented
with
,
(
a
Reason
nevertheless
that
a
thousand
others
of
my
Acquaintance
would
have
rather
made
use
of
for
a
planck
upon
which
to
pass
over
to
a
higher
Fortune
,
to
tumult
and
disquiet
)
I
sought
for
no
more
,
and
also
got
no
more
:
Non
agimur
tumidi
ventis
Aquilone
secundo
,
J.
D.
I
neither
am
opprest
With
storms
,
nor
flat
at
all
with
calms
;
my
Sails
Are
fill'd
with
equal
,
and
indifferent
gales
;
For
Health
,
Wit
,
Vertue
,
Honour
,
Wealth
,
I
'm
plac't
Short
of
the
foremost
,
but
before
the
last
.
I
had
only
need
of
what
was
sufficient
to
content
me
:
which
nevertheless
is
a
Government
of
Soul
,
to
take
it
right
,
equally
difficult
in
all
sorts
of
Conditions
,
and
that
by
Custom
,
we
see
more
easily
found
in
want
than
abundance
:
forasmuch
,
peradventure
,
as
according
to
the
course
of
others
Passions
,
the
desire
of
Riches
is
more
sharp'ned
by
the
use
we
make
of
them
,
than
by
the
need
we
have
of
them
:
and
the
virtue
of
Moderation
more
rare
than
that
of
Patience
.
And
never
had
any
thing
to
desire
,
but
happily
to
enjoy
the
Estate
that
God
by
his
Bounty
had
put
into
my
Hands
:
I
have
never
known
any
thing
of
Trouble
,
and
have
had
little
to
do
in
any
thing
but
the
management
of
my
own
Affairs
:
or
,
if
I
have
,
it
has
been
upon
Condition
to
do
them
at
my
own
leisure
,
and
after
my
own
Method
,
committed
to
my
trust
by
such
as
had
a
confidence
in
me
,
that
did
not
importune
me
,
and
that
knew
my
Humor
.
For
good
Horse-men
will
make
shift
to
get
service
out
of
a
rusty
and
broken
winded
Jade
.
Even
my
Infancy
was
train'd
up
after
a
gentle
and
free
manner
,
and
even
then
exempt
from
any
rigorous
Subjection
:
all
which
have
helpt
me
to
a
Complexion
delicate
and
incapable
of
Sollicitude
,
even
to
that
degree
,
that
I
love
to
have
my
Losses
,
and
the
Disorders
wherein
I
am
concern'd
,
conceal'd
from
me
;
so
that
in
the
account
of
my
Expences
,
I
put
down
what
my
Negligence
costs
me
in
feeding
and
maintaining
my self
.
—
hae
nempe
supersunt
,
Alexander
Brome
.
Not
many
things
superfluous
,
and
to
spare
;
Goods
which
the
Owner
knows
not
of
,
but
may
Be
unconcern'd
when
they
are
stole
away
.
I
do
not
love
to
know
what
I
have
,
that
I
may
be
less
sensible
of
my
Loss
.
I
intreat
those
that
serve
me
,
where
Affection
and
Integrity
are
wanting
,
to
deceive
me
with
something
that
may
look
tollerably
handsome
.
For
want
of
Constancy
enough
to
support
the
shock
of
the
adverse
Accidents
,
to
which
we
are
subject
,
and
of
patience
seriously
to
apply
my self
to
the
management
of
my
Affairs
;
I
nourish
as
much
as
I
can
this
in
my self
,
wholly
leaving
all
to
Fortune
;
to
take
all
things
at
the
worst
,
and
to
resolve
to
bear
that
worst
with
Temper
and
Patience
.
That
is
the
only
thing
I
aim
at
,
and
to
which
I
apply
my
whole
Meditation
.
In
a
Danger
,
I
do
not
so
much
consider
how
I
shall
escape
it
,
as
of
how
little
importance
it
is
whether
I
escape
it
or
no
:
should
I
be
left
dead
upon
the
place
,
what
matter
?
Not
being
able
to
govern
Events
,
I
govern
my self
,
and
apply
my self
to
them
,
if
they
will
not
apply
themselves
to
me
.
I
have
no
great
art
to
evade
,
escape
from
,
or
to
force
Fortune
,
and
by
Prudence
to
guide
and
incline
things
to
my
own
Biass
.
I
have
the
least
Patience
of
all
to
undergo
the
troublesome
and
painfull
Care
therein
requir'd
;
and
the
most
uneasie
condition
for
me
is
to
be
suspended
in
urgent
Occasions
,
and
to
be
agitated
betwixt
Hope
and
Fear
.
Deliberation
,
even
in
things
of
lightest
moment
,
is
very
troublesome
to
me
;
and
I
find
my
Mind
more
put
to
it
to
undergo
the
various
tumbling
and
tossing
of
Doubt
and
Consultation
,
than
to
set
up
it's
rest
,
and
to
acquiesce
in
what
ever
shall
happen
after
the
Die
is
thrown
.
Few
Passions
break
my
sleep
,
but
of
deliberations
,
the
least
will
do
it
.
As
in
Ways
,
I
willingly
avoid
those
that
are
sloping
and
slippery
,
and
put
my self
into
the
beaten
track
how
durty
or
deep
soever
,
where
I
can
fall
no
lower
,
and
there
seek
my
safety
:
so
I
love
Misfortunes
that
are
purely
so
,
that
do
not
torment
and
teaze
me
with
the
incertainty
of
their
growing
better
;
but
that
at
the
first
push
plunge
me
directly
into
the
worst
can
be
expected
.
In
Events
,
I
carry
my self
like
a
Man
,
in
the
Conduct
,
like
a
Child
.
The
fear
of
the
Fall
more
astonishes
me
than
the
Fall
it self
.
It
will
not
quit
cost
.
The
covetous
Man
has
a
worse
account
of
his
Passion
than
the
poor
,
and
the
jealous
Man
than
the
Cuckold
;
and
a
man
oft-times
loses
more
by
defending
his
Vine-yard
than
if
he
gave
it
up
.
The
lowest
walk
is
the
safest
;
't
is
the
Seat
of
Constancy
:
you
have
there
need
of
no
one
but
your self
,
't
is
there
founded
,
and
wholly
stands
upon
it's
own
Basis
.
Has
not
this
Example
of
a
Gentleman
very
well
known
some
air
of
Philosophy
in
it
?
He
married
,
being
well
advanc'd
in
years
,
having
spent
his
Youth
in
Good-fellowship
,
a
great
Talker
and
a
great
Jeerer
;
calling
to
mind
how
much
the
subject
of
Cuckoldry
had
given
him
occasion
to
talk
and
scoff
at
others
,
to
prevent
them
from
paying
him
in
his
own
coin
,
he
married
a
Wife
from
a
Place
where
any
may
have
flesh
for
his
money
:
Good
morrow
Whore
,
Good
morrow
Cuckold
;
and
there
was
not
any
thing
wherewith
he
more
commonly
and
openly
entertain'd
those
that
came
to
see
him
than
with
this
design
of
his
,
by
which
he
stop'd
the
private
muttering
of
Mockers
,
and
defended
himself
from
this
Reproach
.
As
to
Ambition
,
which
is
Neighbour
,
or
rather
Daughter
to
Presumption
,
Fortune
,
to
advance
me
,
must
have
come
and
taken
me
by
the
hand
;
for
to
trouble
my self
for
an
uncertain
Hope
,
and
to
have
submitted
my self
to
all
the
Difficulties
that
accompany
those
who
endeavour
to
bring
themselves
into
Credit
in
the
beginning
of
their
progress
,
I
could
never
have
done
it
.
I
apply
my self
to
what
I
see
,
and
to
what
I
have
in
my
Hand
,
and
go
not
very
far
from
the
Shoar
:
and
besides
,
a
Man
rarely
arrives
to
these
Advancements
,
but
in
first
hazarding
what
he
has
of
his
own
:
and
I
am
of
Opinion
,
that
if
a
Man
have
sufficient
to
maintain
him
in
the
Condition
wherein
he
was
born
and
brought
up
,
't
is
a
great
folly
to
hazard
that
upon
the
incertainty
of
augmenting
it
.
He
to
whom
Fortune
has
deny'd
whereon
to
set
his
Foot
,
and
to
settle
a
quiet
and
compos'd
way
of
living
,
is
to
be
excus'd
if
he
does
venture
what
he
has
,
because
,
happen
what
will
,
Necessity
puts
him
upon
shifting
for
himself
.
And
I
rather
excuse
a
younger
Brother
to
expose
what
his
Friends
have
left
him
to
the
Courtesie
of
fortune
,
than
him
with
whom
the
Honour
of
his
Family
is
intrusted
,
that
cannot
be
necessitous
,
but
by
his
own
Fault
.
I
have
found
a
much
shorter
and
more
easie
way
,
by
the
Advice
of
the
good
Friends
I
had
in
my
younger
days
,
to
free
my self
from
any
such
Ambition
,
and
to
sit
still
.
Cui
sit
conditio
dulcis
,
sine
pulvere
palmae
.
Richard
Fenshaw
.
Dusty
Olympick
Lawrels
that
Man
slights
.
Judging
rightly
enough
of
my
own
Forces
,
that
they
were
not
capable
of
any
great
Matters
;
and
calling
to
mind
the
saying
of
the
late
Chancellor
Oliver
,
that
the
French
were
like
Monkies
,
that
swarm
up
a
Tree
from
Branch
to
Branch
,
and
never
stop
till
they
come
to
the
highest
;
and
there
show
their
ugly
bald
Breech
.
Turpe
est
quod
nequeas
capiti
committere
pondus
,
I
should
find
the
best
Qualities
I
have
useless
in
this
Age.
The
Facility
of
my
Manners
would
have
been
call'd
Weakness
and
Negligence
,
my
Faith
and
Conscience
,
if
such
I
have
,
Scrupulosity
and
Superstition
;
my
Liberty
and
Freedom
would
have
been
reputed
troublesome
,
inconsiderate
and
rash
.
Ill
luck
is
good
for
something
.
And
never
was
time
or
place
wherein
Princes
might
propose
to
themselves
more
certain
Rewards
for
their
Virtue
and
Justice
.
The
first
that
shall
make
it
his
business
to
get
himself
into
favour
and
esteem
by
those
ways
,
I
am
much
deceiv'd
if
he
do
not
,
and
by
the
best
Title
outstrip
his
Concurrents
.
Force
and
Violence
can
do
something
,
but
not
always
all
:
We
see
Merchants
,
Country
Justices
,
and
Artizans
,
go
cheek
by
joul
with
the
best
Gentry
in
Valour
and
Military
Knowledge
.
They
perform
honourable
Actions
both
in
publick
Engagements
and
private
Quarrels
,
they
fight
Duels
,
and
defend
Towns
in
our
present
Wars
.
A
Prince
stifles
his
Renown
in
this
crowd
.
Let
him
shine
bright
in
Humanity
,
Truth
,
Loyalty
,
Temperance
,
and
especially
in
Justice
;
marks
rare
,
unknown
,
and
exil'd
;
't
is
by
no
other
means
but
by
the
sole
good-will
of
the
People
that
he
can
do
his
business
,
and
no
other
Qualities
can
attract
their
good-will
like
those
,
as
being
of
greatest
Utility
to
them
.
Nil
est
tam
populare
quàm
bonitas
.
Nothing
is
so
popular
as
goodness
.
By
this
proportion
I
had
been
great
and
rare
,
as
I
find
my self
now
a
Pigmee
,
and
popular
by
the
proportion
of
some
past
Ages
;
wherein
,
if
other
better
Qualities
did
not
concur
,
it
was
ordinary
and
common
to
see
a
Man
moderate
in
his
Revenges
,
gentle
in
resenting
Injuries
,
in
absence
religious
of
his
Word
,
neither
double
nor
too
supple
,
nor
accomodating
his
Faith
to
the
will
of
others
,
or
the
turns
of
Times
:
I
would
rather
see
all
Affairs
go
to
wrack
and
ruine
than
falsifie
my
Faith
to
secure
them
.
For
as
to
this
Virtue
of
Dissimulation
,
which
is
now
in
so
great
request
,
I
mortally
hate
it
;
and
of
all
Vices
,
find
none
that
does
evidence
so
much
baseness
and
meanness
of
Spirit
.
'T
is
a
cowardly
and
servile
Humour
to
hide
and
disguise
a
man's
self
under
a
Vizor
,
and
not
to
dare
to
shew
himself
what
he
is
.
By
that
our
followers
are
train'd
up
to
Treachery
.
Being
brought
up
to
speak
what
is
not
true
,
they
make
no
Conscience
of
a
Lye
.
A
generous
Heart
ought
not
to
belye
its
own
Thoughts
,
but
will
make
it self
seen
within
,
all
there
is
good
,
or
at
least
manly
:
Aristotle
reputes
it
the
Office
of
Magnanimity
,
openly
and
profess'dly
to
love
and
hate
,
to
judge
and
speak
with
all
freedom
;
and
not
to
value
the
approbation
or
dislike
of
others
in
comparison
of
Truth
:
Apollonius
said
,
it
was
for
Slaves
to
lye
,
and
for
Free-men
to
speak
truth
.
'T
is
the
chief
and
fundamental
part
of
Vertue
,
we
must
love
it
for
it self
.
He
that
speaks
truth
,
because
he
is
oblig'd
so
to
do
,
and
because
he
serves
;
and
that
is
not
afraid
to
lye
when
it
signifies
nothing
to
any
body
,
is
not
sufficiently
true
.
that
they
would
burn
their
Shirts
if
they
knew
their
true
Intentions
;
which
was
a
saying
of
the
Ancient
Metellus
of
Macedon
;
and
,
that
who
knows
not
how
to
dissemble
,
knows
not
how
to
Rule
:
is
to
give
warning
to
all
who
have
any
thing
to
do
with
them
,
that
all
they
say
is
nothing
but
Lying
and
Deceit
.
Cicero
.
de
off
.
l.
1.
Quo
quis
versutior
,
&
callidior
est
,
hoc
invisior
&
suspectior
,
detracta
opinione
probitatis
.
By
how
much
any
one
is
more
subtle
and
cunning
,
by
so
much
is
he
hated
and
suspected
,
the
Opinion
of
his
Integrity
being
lost
and
gone
.
It
were
a
great
simplicity
in
any
one
to
lay
any
stress
either
on
the
Countenance
or
word
of
a
man
,
that
has
past
on
a
Resolution
to
be
always
another
thing
without
than
he
is
within
,
as
Tiberius
did
;
and
I
cannot
conceive
what
Interest
such
can
have
in
the
Conversation
with
men
,
seeing
they
produce
nothing
that
is
current
and
true
.
Whoever
is
disloyal
to
Truth
,
is
the
same
to
Falshood
also
.
Those
of
our
time
,
who
have
considered
in
the
establishment
of
the
duty
of
a
Prince
,
the
good
of
his
Affairs
only
,
and
have
preferr'd
that
to
the
care
of
his
Faith
and
Conscience
;
might
say
something
to
a
Prince
whose
Affairs
Fortune
had
put
into
such
a
posture
,
that
he
might
for
ever
Establish
them
by
only
once
breaking
his
Word
:
but
it
will
not
go
so
,
they
often
buy
in
the
same
Market
,
they
make
more
than
once
Peace
,
and
enter
into
more
than
one
Treaty
in
their
lives
.
Gain
tempts
them
to
the
first
breach
of
Faith
,
and
almost
always
presents
it self
,
as
in
all
other
ill
Acts
,
Sacrileges
,
Murthers
,
Rebellions
,
Treasons
,
as
always
undertaken
for
some
kind
of
Advantage
.
But
this
first
Gain
has
infinite
mischievous
Consequences
;
throws
this
Prince
out
of
all
Correspondence
and
Negotiation
,
by
this
Example
of
Infidelity
.
Soliman
,
of
the
Ottoman
Race
,
a
Race
not
very
sollicitous
of
keeping
their
Words
or
Articles
,
when
in
my
Infancy
he
made
his
Army
land
at
Otranto
,
being
inform'd
that
Mercurino
de
Gratinare
,
and
the
Inhabitants
of
Castro
were
detain'd
Prisoners
,
after
having
surrendred
the
Place
,
contrary
to
the
Articles
of
their
Capitulation
,
sent
order
to
have
them
set
at
Liberty
,
saying
,
That
having
other
great
Enterprizes
in
hand
in
those
Parts
,
the
disloyalty
,
though
it
carried
a
shew
of
present
Utility
,
would
for
the
future
bring
on
him
a
disrepute
and
diffidence
of
infinite
prejudice
.
Now
,
for
my
part
,
I
had
rather
be
troublesome
and
indiscreet
,
than
a
Flatterer
and
a
Dissembler
.
I
confess
that
there
may
be
some
mixture
of
Pride
and
Obstinacy
in
keeping
my self
so
upright
and
open
as
I
do
without
any
Consideration
of
others
;
and
methinks
I
am
a
little
too
free
,
where
I
ought
least
to
be
so
,
and
that
I
grow
hot
by
the
opposition
of
Respect
;
and
it
may
be
also
,
that
I
suffer
my self
to
follow
the
Propension
of
my
own
Nature
for
want
of
Art
;
using
the
same
liberty
of
Speech
and
Countenance
towards
great
Persons
,
that
I
bring
with
me
from
my
own
House
:
I
am
sensible
how
much
it
declines
towards
Incivility
and
Indiscretion
:
but
besides
that
,
I
am
so
bred
,
I
have
not
a
Wit
supple
enough
to
evade
a
sudden
Question
,
and
to
escape
by
some
Evasion
,
nor
to
feign
a
Truth
,
nor
Memory
enough
to
retain
it
so
feign'd
;
nor
truly
assurance
enough
to
maintain
it
,
and
play
the
brave
out
of
Weakness
.
And
therefore
it
is
that
I
abandon
my self
to
Candor
,
always
to
speak
as
I
think
,
both
by
Complexion
and
Design
,
leaving
the
event
to
Fortune
.
Aristippus
was
wont
to
say
,
that
the
principal
benefit
he
had
extracted
from
Philosophy
was
,
that
he
spoke
freely
and
openly
to
all
.
Memory
very
useful
to
the
Judgment
.
Memory
is
a
faculty
of
wonderful
use
,
and
without
which
the
Judgment
can
very
hardly
perform
its
Office
:
for
my
part
I
have
none
at
all
.
What
any
one
will
propose
to
me
,
he
must
do
it
by
parcels
,
for
to
answer
a
speech
consisting
of
several
heads
,
I
am
not
able
.
I
could
not
receive
a
Commission
by
word
of
mouth
,
without
a
Note-book
:
and
when
I
have
a
Speech
of
Consequence
to
make
,
if
it
be
long
,
I
am
reduc'd
to
the
miserable
Necessity
of
getting
it
Word
for
Word
what
I
am
to
say
by
Heart
;
I
should
otherwise
have
neither
fashion
nor
assurance
,
being
in
fear
that
my
Memory
would
play
me
a
slippery
trick
.
But
this
way
is
no
less
difficult
to
me
than
the
other
.
I
must
have
three
hours
to
learn
three
Verses
.
And
besides
,
in
a
Work
of
a
man
's
own
,
the
Liberty
and
Authority
of
altering
the
Order
,
of
changing
a
Word
,
incessantly
varying
the
matter
,
makes
it
harder
to
stick
in
the
Memory
of
the
Author
.
The
more
I
mistrust
it
,
the
worse
it
is
,
it
serves
me
best
by
chance
,
I
must
negligently
sollicit
it
,
for
if
I
press
it
,
't
is
astonish'd
,
and
after
it
once
begins
to
stagger
,
the
more
I
sound
it
,
the
more
it
is
perplex'd
;
it
serves
me
at
it's
own
hour
,
not
at
mine
.
And
the
same
defect
I
find
in
my
Memory
,
I
find
also
in
several
other
Parts
.
I
fly
command
,
obligation
,
and
constraint
.
That
which
I
can
otherwise
naturally
and
easily
do
;
if
I
impose
it
upon
my self
by
an
express
and
strict
Injunction
,
I
cannot
do
it
.
Even
the
members
of
my
Body
,
over
which
a
man
has
a
more
particular
jurisdiction
,
sometimes
refuse
to
obey
me
,
if
I
enjoin
them
a
necessary
service
at
a
certain
hour
.
This
tyrannical
and
compulsive
Appointment
baffles
them
,
they
shrink
up
either
through
fear
or
spite
,
and
fall
into
a
Trance
.
Being
once
in
a
Place
where
it
is
look'd
upon
as
the
greatest
discourtesie
imaginable
not
to
pledge
those
who
drink
to
you
,
though
I
had
there
all
liberty
allowed
me
,
I
try'd
to
play
the
good
Fellow
,
out
of
respect
to
the
Ladies
that
were
there
,
according
to
the
Custom
of
the
Country
;
But
there
was
sport
enough
,
for
this
Threatning
and
Preparation
,
that
I
was
to
force
my self
contrary
to
my
Custom
and
Inclination
,
did
so
stop
my
Throat
,
that
I
could
not
swallow
one
drop
,
and
was
depriv'd
of
drinking
so
much
as
to
my
Meat
.
I
found
my self
gorg'd
,
and
my
Thirst
quench'd
by
so
much
Drink
as
my
Imagination
had
swallow'd
.
This
Effect
is
most
manifest
in
such
as
have
the
most
vehement
and
powerful
Imagination
:
but
it
is
natural
notwithstanding
,
and
there
is
no
one
that
does
not
in
some
measure
find
it
.
They
offer'd
an
excellent
Archer
,
condemn'd
to
dye
,
to
save
his
Life
,
if
he
would
shew
some
notable
proof
of
his
Art
;
but
he
refused
to
try
,
fearing
lest
the
too
great
Contention
of
his
Will
should
make
him
shoot
wide
,
and
that
instead
of
saving
his
Life
,
he
should
also
lose
the
Reputation
he
had
got
of
being
a
good
Marks-man
.
A
Man
that
thinks
of
something
else
,
will
not
fail
to
take
over
and
over
again
the
same
number
and
measure
of
steps
,
even
to
an
inch
,
in
the
place
where
he
walks
:
but
if
he
makes
it
his
Business
to
measure
and
count
them
,
he
will
find
that
what
he
did
by
Nature
and
Accident
,
he
cannot
so
exactly
do
by
Design
.
My
Library
,
which
is
of
the
best
sort
of
Country
Libraries
,
is
scituated
in
a
corner
of
my
House
,
if
any
thing
comes
into
my
Head
that
I
have
a
Mind
to
look
on
or
to
write
;
lest
I
should
forget
it
in
but
going
cross
the
Court
,
I
am
fain
to
commit
it
to
the
Memory
of
some
other
.
If
I
venture
in
speaking
to
digress
never
so
little
from
my
Subject
,
I
am
infallibly
lost
,
which
is
the
reason
that
I
keep
my self
in
Discourse
strictly
close
.
I
am
forc'd
to
call
the
Men
that
serve
me
either
by
the
Names
of
their
Offices
,
or
their
Country
;
for
Names
are
very
hard
for
me
to
remember
.
I
can
tell
indeed
that
there
are
three
Syllables
,
that
it
has
a
harsh
sound
,
and
that
it
begins
or
ends
with
such
a
Letter
,
but
that
's
all
:
and
if
I
should
live
long
,
Messala
Corvinus
,
was
two
years
without
any
trace
of
Memory
,
which
is
also
said
of
Georgius
Trapezuntius
.
For
my
own
interest
,
I
often
meditate
what
a
kind
of
Life
theirs
was
,
and
if
,
without
this
Faculty
,
I
should
have
enough
left
to
support
me
with
any
manner
of
ease
,
and
prying
narrowly
into
it
,
I
fear
that
this
Privation
,
if
absolute
,
destroys
all
the
other
functions
of
the
Soul
.
Plenus
rimarum
sum
,
hac
atque
illac
perfluo
.
It
has
befall'n
me
more
than
once
to
forget
the
Word
I
had
three
hours
before
given
or
receiv'd
,
and
to
forget
where
I
had
hid
my
Purse
,
whatever
Cicero
is
pleas'd
to
say
:
I
help
my self
to
lose
what
I
have
a
particular
care
to
lock
safe
up
.
Memoria
certè
non
modo
Philosophiam
,
sed
omnis
vitae
usum
,
omnesque
artes
,
unà
maximè
continet
.
The
Memory
is
the
receptacle
and
sheath
of
all
Science
;
and
therefore
mine
being
so
treacherous
,
if
I
know
little
,
I
cannot
much
complain
;
I
know
in
general
the
Names
of
the
Arts
,
and
of
what
they
treat
,
but
nothing
more
.
I
turn
over
Books
,
I
do
not
study
them
;
what
I
retain
I
do
not
know
to
be
anothers
,
and
is
only
what
my
Judgment
has
made
it's
advantage
of
;
the
Discourses
and
Imaginations
in
which
it
has
been
instructed
.
Chess
,
Draughts
,
and
the
like
,
I
understand
no
more
but
the
motions
of
the
men
,
without
being
capable
of
any
thing
of
design
.
I
have
a
slow
and
perplex'd
Apprehension
,
but
what
it
once
apprehends
,
it
apprehends
well
,
for
the
time
it
retains
it
.
My
Sight
is
perfect
,
entire
,
Nasutus
sis
usque
licet
,
sis
denique
nasus
,
I
am
not
oblig'd
to
utter
no
Absurdities
,
provided
I
am
not
deceiv'd
in
them
,
and
know
them
to
be
such
:
and
to
trip
knowingly
,
is
so
ordinary
with
me
,
that
I
seldom
do
it
otherwise
,
and
rarely
trip
by
chance
.
'T
is
no
great
matter
to
add
ridiculous
Actions
to
the
temerity
of
my
Humour
,
since
I
cannot
ordinarily
help
supplying
it
with
those
that
are
vicious
.
I
was
present
one
day
at
Barledue
,
when
King
Francis
the
Second
,
for
a
Memorial
of
Rene
King
of
Sicily
,
Ne
si
ne
no
,
nel
cormi
suona
intero
.
I
can
maintain
an
Opinion
,
but
I
cannot
choose
one
,
by
reason
that
in
Humane
things
,
to
what
Sect
soever
a
man
inclines
,
many
Apparences
present
themselves
that
confirm
us
in
it
;
and
the
Philosopher
Chrysippus
said
,
that
he
would
of
Zeno
and
Cleanthes
his
Masters
learn
their
Doctrines
only
:
for
as
to
Proofs
and
Reasons
,
he
should
find
enough
of
his
own
:
which
way
soever
I
turn
,
I
still
furnish
my self
with
Causes
,
and
likelihood
enough
to
fix
me
there
,
which
makes
me
detain
doubt
,
and
the
liberty
of
choosing
,
till
occasion
presses
;
and
then
,
to
confess
the
Truth
,
I
,
for
the
most
part
,
throw
the
Feather
into
the
Wind
,
as
the
saying
is
,
and
commit
my self
to
the
mercy
of
Fortune
;
a
very
light
Inclination
and
Circumstance
carries
me
along
with
it
.
Dum
in
dubio
est
animus
,
Paulo
momento
huc
atque
illuc
impellitur
.
The
incertainty
of
my
Judgement
is
so
equally
balanc'd
in
most
Occurrences
,
that
I
could
willingly
refer
it
to
be
decided
by
the
chance
of
a
Dye
.
And
observe
,
with
great
consideration
of
our
Humane
Infirmity
,
the
Examples
that
the
Divine
History
it self
has
left
us
of
this
custom
of
referring
to
Fortune
and
Chance
the
determination
of
Elections
in
doubtful
things
:
Sors
cecidit
super
Matthiam
,
The
Lot
fell
upon
Matthias
.
Humane
Reason
is
a
two
edg'd
and
a
dangerous
Sword
:
observe
in
the
hand
of
Socrates
,
her
most
intimate
and
familiar
Friend
,
how
many
several
points
it
has
.
I
am
also
good
for
nothing
but
to
follow
and
suffer
my self
to
be
easily
carried
away
with
the
Crowd
;
I
have
not
Confidence
enough
in
my
own
Strength
to
take
upon
me
to
Command
and
Lead
.
I
am
very
glad
to
find
the
way
beaten
before
me
by
others
.
If
I
must
run
the
hazard
of
an
uncertain
Choice
,
I
am
rather
willing
to
have
it
under
such
a
one
as
is
more
confident
in
his
Opinions
than
I
am
in
mine
,
whose
Ground
and
Foundation
I
find
to
be
very
slippery
and
unsure
,
and
yet
I
do
not
easily
change
,
by
reason
that
I
discern
the
same
weakness
in
contrary
Opinions
.
Cicero
.
acad.
lib.
4.
Ipsa
consuetudo
assentiendi
periculosa
esse
videtur
,
&
lubrica
.
The
very
custom
of
assenting
seems
to
be
dangerous
and
slippery
.
Especially
in
politick
Affairs
,
there
is
a
large
Field
open
for
Contestation
.
Machiavel's
Writings
,
for
Example
,
were
solid
enough
for
the
Subject
,
yet
were
they
easie
enough
to
be
controverted
;
and
they
who
have
taken
up
the
Cudgels
against
him
,
have
left
as
great
a
Facility
of
controverting
theirs
.
There
was
never
wanting
in
that
kind
of
Argument
,
replies
upon
replies
,
and
as
infinite
a
contexture
of
Debates
,
as
our
wrangling
Lawyers
have
extended
in
Favour
of
long
Suits
.
the
Reasons
having
little
other
foundation
than
Experience
,
and
the
variety
of
humane
Events
,
presenting
us
with
infinite
Examples
of
all
sorts
of
Forms
.
An
understanding
Person
of
our
Times
says
.
That
whoever
would
in
Contradiction
to
our
Almanacks
write
cold
,
where
they
say
hot
,
and
wet
where
they
say
dry
,
and
alwayes
put
the
contrary
to
what
they
foretell
;
if
he
were
to
lay
a
Wager
,
he
would
not
care
which
side
he
took
,
excepting
where
no
incertainty
could
fall
out
;
as
to
promise
excessive
heats
at
Christmas
,
or
extremity
of
cold
at
Midsummer
,
which
cannot
possibly
be
.
I
have
the
same
Opinion
of
these
politick
Controversies
;
be
on
which
side
you
will
,
you
have
as
fair
a
Game
to
play
as
your
Adversary
,
provided
you
do
not
proceed
so
far
as
to
justle
Principles
that
are
too
manifest
to
be
disputed
.
And
yet
,
in
my
Conceit
,
in
publick
Affairs
,
there
is
no
Government
so
ill
,
provided
it
be
antient
,
and
has
been
constant
,
that
is
not
better
than
change
and
alteration
.
Our
manners
are
infinitely
corrupted
,
and
wonderfully
incline
to
the
worse
:
of
our
Laws
and
Customs
there
are
many
that
are
barbarous
and
monstrous
:
nevertheless
,
by
reason
of
the
difficulty
of
Reformation
,
and
the
Danger
of
stirring
things
,
if
I
could
put
something
under
to
stop
the
Wheel
,
and
keep
it
where
it
is
,
I
would
do
it
with
all
my
Heart
.
Numquam
adeo
faedis
adeoque
pudendis
The
worst
thing
I
find
in
our
State
,
is
the
instability
of
it
,
and
that
our
Laws
,
no
more
than
our
Clothes
cannot
settle
in
any
certain
Form
.
It
is
very
easie
to
accuse
a
Government
of
Imperfection
,
for
all
mortal
things
are
full
of
it
:
it
is
very
easie
to
beget
in
a
People
a
contempt
of
Ancient
Observances
,
never
any
man
undertook
it
but
he
did
it
;
but
to
establish
a
better
Regiment
in
the
stead
of
that
a
man
has
overthrown
,
many
who
have
attempted
that
have
been
founder'd
in
the
attempt
.
I
very
little
consult
my
Prudence
in
my
Conduct
;
I
am
willing
to
let
it
be
guided
by
the
publick
Rule
.
Happy
People
,
who
do
what
they
are
commanded
better
than
they
who
command
,
without
tormenting
themselves
with
the
causes
,
who
suffer
themselves
gently
to
roul
after
the
Coelestial
Revolution
.
Obedience
is
never
pure
nor
calm
in
him
who
argues
and
disputes
.
In
fine
,
to
return
to
my self
;
the
only
thing
by
which
I
esteem
my self
to
be
something
,
is
,
that
wherein
never
any
man
thought
himself
to
be
defective
;
my
recommendation
is
vulgar
and
common
,
for
who
ever
thought
he
wanted
Sense
?
It
would
be
a
Proposition
that
would
imply
a
Contradiction
in
it self
,
't
is
a
Disease
that
never
is
where
it
is
discern'd
,
't
is
tenacious
and
strong
,
but
that
the
first
ray
of
the
Patients
Sight
does
nevertheless
pierce
through
and
disperse
as
the
Beams
of
the
Sun
do
thick
and
obscure
Mists
.
To
accuse
one's
self
would
be
to
excuse
in
this
case
,
and
to
condemn
to
absolve
.
There
never
was
Porter
,
or
the
silliest
Girl
,
that
did
not
think
they
had
sense
enough
to
do
their
business
.
We
easily
enough
confess
an
advantage
of
Courage
,
Strength
,
Experience
,
Activity
and
Beauty
in
others
;
but
an
Advantage
in
Judgment
we
yield
to
none
,
and
the
Reasons
that
simply
proceed
from
the
natural
arguing
of
others
,
we
think
,
if
we
had
but
turn'd
our
Thoughts
that
way
,
we
should
our selves
have
found
out
as
well
as
they
.
Knowledge
,
Stile
,
and
such
Parts
as
we
see
in
others
works
,
we
are
soon
aware
of
,
if
they
excell
our
own
:
but
for
the
simple
Products
of
the
Understanding
,
every
one
thinks
he
could
have
found
out
the
like
,
and
is
hardly
sensible
of
the
weight
and
difficulty
,
if
not
,
(
and
then
with
much
ado
)
in
an
extream
and
incomparable
distance
.
And
whoever
should
be
able
clearly
to
discern
the
height
of
anothers
Judgment
,
would
be
also
able
to
raise
his
own
to
the
same
pitch
.
So
that
it
is
a
sort
of
Exercise
,
from
which
a
Man
is
to
expect
very
little
Praise
,
a
kind
of
Composition
of
small
Repute
.
And
besides
,
for
whom
do
you
write
?
The
Learned
,
to
whom
the
Authority
appertains
of
judging
Books
,
know
no
other
value
but
that
of
Learning
,
and
allow
of
no
other
proceeding
of
Wit
,
but
that
of
Erudition
and
Art
:
if
you
have
mistaken
one
of
the
Scipios
for
another
,
what
is
all
the
rest
you
have
to
say
worth
?
Whoever
is
ignorant
of
Aristotle
,
according
to
their
Rule
,
is
in
some
sort
ignorant
of
himself
.
Heavy
,
ill
bred
,
and
vulgar
Souls
,
cannot
discern
the
Grace
of
a
delicate
Stile
.
Now
these
two
sorts
of
Men
take
up
the
World
.
The
third
sort
,
into
whose
hands
you
fall
,
of
Souls
that
are
regular
and
strong
of
themselves
,
is
so
rare
,
that
it
justly
has
neither
Name
nor
Place
amongst
us
;
and
't
is
so
much
time
lost
to
aspire
unto
it
,
or
to
endeavour
to
please
it
.
'T
is
commonly
said
,
that
the
justest
divident
Nature
has
given
of
her
Favours
,
is
that
of
Sense
;
for
there
is
no
one
that
is
not
contented
with
his
share
:
is
it
not
Reason
?
for
whoever
should
discern
beyond
that
,
would
see
beyond
his
sight
.
I
think
my
Opinions
are
good
and
sound
,
but
who
does
not
think
the
same
of
his
?
one
of
the
best
Proofs
I
have
that
mine
are
so
,
is
the
small
esteem
I
have
of
my self
;
for
had
they
not
been
very
well
assur'd
,
they
would
easily
have
suffer'd
themselves
to
have
been
deceiv'd
by
the
peculiar
Affection
I
have
to
my self
,
as
one
that
place
it
almost
wholly
in
my self
,
and
do
not
let
much
run
by
.
All
that
others
distribute
amongst
an
infinite
number
of
Friends
and
Acquaintance
,
to
their
Glory
and
Grandeur
,
I
dedicate
to
the
repose
of
my
own
mind
and
to
my self
.
That
which
escapes
thence
is
not
properly
by
my
direction
.
Now
I
find
my
Opinions
very
bold
and
constant
,
in
condemning
my
own
Imperfection
;
and
to
say
the
truth
,
't
is
a
Subject
upon
which
I
exercise
my
Judgment
,
as
much
as
upon
any
other
.
The
World
looks
always
opposite
,
I
turn
my
sight
inwards
,
there
fix
and
employ
it
:
Every
one
looks
before
him
,
I
look
into
my self
,
I
have
no
other
business
but
my self
,
I
am
eternally
meditating
upon
my self
,
controul
and
taste
my self
;
other
mens
Thoughts
are
ever
wand'ring
abroad
,
if
they
set
themselves
to
thinking
,
they
are
still
going
forward
,
Nemo
in
sese
tentat
descendere
.
for
my
part
,
I
circulate
in
my self
:
and
this
free
Humour
of
not
over
easily
subjecting
my
Belief
,
I
owe
principally
to
my self
;
for
the
strongest
and
most
general
Imaginations
I
have
,
are
those
,
that
as
a
man
may
say
,
were
born
with
me
;
they
are
natural
and
entirely
my
own
.
I
produc'd
them
crude
and
simple
,
with
a
strong
and
bold
Production
,
but
a
little
troubled
and
imperfect
;
I
have
since
establish'd
and
fortified
them
with
the
Authority
of
others
,
and
the
sound
Examples
of
the
Ancients
,
whom
I
have
found
of
the
same
Judgment
:
they
have
given
me
faster
hold
,
and
a
more
manifest
Fruition
and
Possession
of
that
I
had
before
embrac'd
;
the
Reputation
that
every
one
pretends
to
,
of
vivacity
and
promptness
of
Wit
,
I
speak
in
Regularity
;
the
Glory
they
pretend
to
from
a
brave
and
honourable
Action
,
or
some
particular
Excellency
,
I
claim
from
order
,
correspondence
,
and
tranquillity
of
Opinions
and
Manners
.
Omnino
si
quidquam
est
decorum
,
Cicero
de
offic.
lib.
1.
nihil
est
profecto
magis
quàm
aequabilitas
universae
Vitae
,
tum
singularum
actionum
:
quam
conservare
non
possis
,
si
aliorum
naturam
imitans
,
omittas
tuam
.
If
any
thing
be
entirely
decent
,
nothing
certainly
can
be
more
,
than
an
equability
in
the
whole
Life
,
and
in
every
particular
Action
of
it
:
which
thou
can'st
not
possibly
observe
and
keep
,
if
imitating
other
mens
Natures
,
thou
layest
aside
thy
own
.
Here
then
you
see
to
what
degree
I
find
my self
guilty
of
this
first
part
,
that
I
said
was
in
the
Vice
of
Presumption
.
As
to
the
second
,
which
consists
in
not
having
a
sufficient
esteem
for
others
;
I
know
not
whether
or
no
I
can
so
well
excuse
my self
;
but
whatever
comes
on
't
,
I
am
resolv'd
to
speak
the
Truth
.
And
whether
peradventure
it
be
,
that
the
continual
frequentation
I
have
had
with
the
Humors
of
the
Antients
,
and
the
Idea
of
those
great
Souls
of
past
Ages
,
put
me
out
of
taste
both
with
others
and
my self
;
or
that
,
in
truth
,
the
Age
we
live
in
does
produce
but
very
indifferent
things
;
yet
so
it
is
,
that
I
see
nothing
worthy
of
any
great
admiration
.
Neither
indeed
have
I
so
great
an
intimacy
with
many
Men
,
as
is
requisite
to
make
a
right
Judgment
of
them
:
and
those
with
whom
my
Condition
makes
me
the
most
frequent
,
are
,
for
the
most
part
,
Men
that
have
little
care
of
the
culture
of
the
Soul
;
but
that
look
upon
Honour
as
the
sum
of
all
blessings
,
and
Valour
as
the
height
of
all
Perfection
.
What
I
see
that
is
handsome
in
others
,
I
very
readily
commend
,
and
highly
esteem
:
nay
,
I
often
say
more
in
their
Commendation
,
than
I
think
they
really
deserve
,
and
give
my self
so
far
leave
to
lye
;
for
I
cannot
invent
a
false
Subject
.
My
Testimony
is
never
wanting
to
my
Friends
in
what
I
conceive
deserves
Praise
:
and
where
a
foot
is
due
,
I
am
willing
to
give
them
a
foot
and
a
half
;
but
to
attribute
to
them
Qualities
that
they
have
not
,
I
cannot
do
it
,
nor
openly
defend
their
Imperfections
.
Nay
,
I
frankly
and
ingeniously
give
my
very
Enemies
their
due
Testimony
of
Honour
.
My
Affection
alters
,
my
Judgment
does
not
;
and
I
never
confound
my
Animosity
with
other
Circumstances
that
are
foreign
to
it
:
and
am
so
jealous
of
the
libertyof
my
Judgment
,
that
I
can
very
hardly
part
with
it
for
any
Passion
whatever
.
I
do
my self
a
greater
injury
in
lying
,
than
I
do
him
of
whom
I
tell
a
Lye
.
This
commendable
and
generous
Custom
is
observ'd
of
the
Persian
Nation
,
Enemies
honour'd
by
the
Persians
for
their
Virtue
.
that
they
spoke
of
their
mortal
Enemies
,
and
with
whom
they
were
at
deadly
Wars
,
as
honourably
and
justly
as
their
Virtues
did
deserve
.
I
know
Men
enough
,
that
have
several
fine
Parts
;
one
Wit
,
another
Courage
,
another
Address
,
another
Conscience
,
another
Language
,
one
,
one
Science
,
another
,
another
;
but
a
generally
great
Man
,
and
that
has
all
these
brave
Parts
together
,
or
any
one
of
them
to
such
a
degree
of
Excellence
that
we
should
admire
him
,
or
compare
him
with
those
we
honour
of
times
past
,
my
Fortune
never
brought
me
acquainted
with
;
and
the
greatest
I
ever
knew
,
I
mean
for
the
natural
parts
of
the
Soul
,
was
Stephen
Boetius
;
Praise
of
Stephen
Boetius
.
his
was
a
full
Soul
indeed
,
and
that
had
every
way
a
beautiful
aspect
:
a
Soul
of
the
old
stamp
,
and
that
had
produc'd
great
Effects
,
had
Fortune
been
so
pleas'd
:
having
added
much
to
those
great
natural
Parts
by
learning
and
study
.
But
how
it
comes
to
pass
I
know
not
,
and
yet
it
is
certainly
so
,
there
is
as
much
vanity
and
weakness
of
Judgment
in
those
who
profess
the
greatest
Abilities
,
who
take
upon
them
learned
Callings
,
and
bookish
Employments
,
as
in
any
other
sort
of
Men
whatever
:
either
because
more
is
requir'd
and
expected
from
them
,
and
that
common
defects
are
inexcusable
in
them
;
or
because
the
Opinion
they
have
of
their
own
Learning
makes
them
more
bold
to
expose
and
lay
themselves
too
open
,
by
which
they
lose
and
betray
themselves
.
As
an
Artificer
more
betrays
his
want
of
Skill
in
a
rich
Matter
he
has
in
hand
,
if
he
disgrace
the
Work
by
ill
handling
,
and
contrary
to
the
Rules
requir'd
,
than
in
a
Matter
of
less
value
;
and
Men
are
more
displeas'd
at
a
Disproportion
in
a
Statue
of
Gold
,
than
in
one
of
Alabaster
;
so
do
these
,
when
they
exhibit
things
that
in
themselves
and
in
their
place
would
be
good
:
for
they
make
use
of
them
without
discretion
,
honouring
their
Memories
at
the
expence
of
their
Understandings
,
and
making
themselves
ridiculous
to
honour
Cicero
,
Galen
,
Vlpian
and
St.
Hierom.
I
willingly
fall
again
into
the
Discourse
of
the
Vanity
of
our
Education
;
the
end
of
which
is
not
to
render
us
good
and
wise
,
but
learned
;
and
she
has
obtain'd
it
.
She
has
not
taught
us
to
follow
and
embrace
Virtue
and
Prudence
,
but
she
has
imprinted
in
us
their
Derivation
and
Etymologie
.
We
know
how
to
decline
Virtue
,
we
know
not
how
to
love
it
.
If
we
do
not
know
what
Prudence
is
really
,
and
in
effect
,
and
by
Experience
,
we
have
it
however
by
heart
.
We
are
not
content
to
know
the
Extraction
,
Kindred
and
Alliances
of
our
Neighbours
,
we
will
moreover
have
them
our
Friends
,
and
will
establish
a
Correspondency
and
Intelligence
with
them
:
but
this
Education
of
ours
has
taught
us
Definitions
,
Divisions
,
and
Partitions
of
Vertue
,
as
so
many
Surnames
and
Branches
of
a
Genealogie
,
without
any
further
care
of
establishing
any
Familiarity
or
Intimacy
betwixt
her
and
us
.
She
has
cull'd
out
for
our
initiary
Instruction
,
not
such
Books
as
contain
the
soundest
and
truest
Opinions
,
but
those
that
speak
the
best
Greek
and
Latin
;
and
by
these
queint
Words
has
instill'd
into
our
Fancy
the
vainest
Humours
of
Antiquity
.
A
good
Education
alters
the
Judgment
and
Manners
;
as
it
hapned
to
Polemon
,
a
young
lewd
and
debauch'd
Greek
,
who
going
by
chance
to
hear
one
of
Xenocrates
his
Lectures
,
did
not
only
observe
the
Eloquence
and
Learning
of
the
Reader
,
and
not
only
brought
away
the
knowledge
of
some
fine
matter
;
but
a
more
manifest
and
a
more
solid
Profit
,
which
was
the
sudden
Change
and
Reformation
of
his
former
Life
.
Who
ever
found
such
an
Effect
of
our
Discipline
?
—
faciásne
quod
olim
Alexander
Brome
.
Pray
tell
me
,
can
you
do
like
Polemon
?
Who
,
being
drunk
,
ran
with
a
Garland
on
Into
the
School
of
grave
Xenocrates
,
With
Ribons
,
Cushions
,
Handkerchiefs
;
all
these
He
privately
took
off
,
and
threw
away
,
When
he
heard
what
that
temp'rate
Man
did
say
.
That
seems
to
me
to
be
the
least
contemptible
Condition
of
Men
,
which
by
its
plainness
and
simplicity
is
seated
in
the
lowest
degree
,
and
invites
us
to
a
more
regular
Conversation
.
I
find
the
manner
and
clownish
Language
of
Country
People
commonly
better
suited
to
the
Rule
and
Prescription
of
true
Philosophy
,
than
those
of
our
Philosophers
themselves
.
Lactant.
Instit.
l.
2.
Plus
sapit
vulgus
,
quia
tantum
,
quantum
opus
est
,
sapit
.
The
vulgar
are
so
much
the
wiser
,
because
they
only
know
what
is
needful
for
them
to
know
.
The
most
remarkable
Men
,
as
I
have
judg'd
by
outward
appearance
(
for
to
judge
of
them
according
to
my
own
Method
,
I
must
penetrate
a
great
deal
deeper
)
for
Souldiers
and
military
Conduct
,
were
the
Duke
of
Guise
,
who
died
at
Orleance
,
and
the
late
Mareschal
Strozzy
.
And
for
Gun-men
of
great
Ability
,
and
no
common
Virtue
,
Olivier
,
and
de
l'Hospital
,
Chancellours
of
France
.
Poesie
too
in
my
Opinion
has
flourish'd
in
this
Age
of
ours
.
We
have
abundance
of
very
good
Artificers
in
the
Trade
,
Aurat
,
Beze
,
Buchanan
,
l'Hospital
,
Montdore
,
and
Turnebus
.
As
to
the
French
Poets
,
I
believe
they
have
rais'd
it
to
the
highest
pitch
to
which
it
can
ever
arrive
;
and
in
those
Parts
of
it
wherein
Ronsard
and
du
Bellay
excell
,
I
find
them
little
inferiour
to
the
Ancient
Perfection
.
Adrian
Turnebus
knew
more
,
and
what
he
did
know
,
better
than
any
Man
of
his
Time
,
or
long
before
him
.
The
Lives
of
the
last
●●●ke
of
Alva
,
and
of
our
Constable
de
M●●●●orency
,
were
both
of
them
Great
and
Nobl●
▪
and
that
had
many
rare
resemblances
of
F●●●une
:
but
the
beauty
and
glory
of
the
●●●th
of
the
last
,
in
the
sight
of
Paris
and
of
〈◊〉
King
,
against
his
nearest
Relations
,
in
their
S●●vice
,
at
the
head
of
an
Army
,
through
his
Conduct
victorious
,
and
by
a
blow
of
hand
in
so
extream
an
old
Age
,
merits
methinks
to
be
recorded
amongst
the
most
remarkable
Events
of
our
Times
.
As
also
the
constant
Vertue
,
sweetness
of
Manners
,
and
Conscientious
Facility
of
Monsieur
de
la
Noue
,
in
so
great
an
Injustice
of
armed
Parties
(
the
true
School
of
Treason
,
Inhumanity
,
and
Robbery
,
)
wherein
he
always
kept
up
the
reputation
of
a
good
Man
,
and
a
great
and
experienc'd
Captain
.
I
have
taken
a
delight
to
publish
in
several
Places
the
hopes
I
have
of
Mary
de
Gournay
le
Jars
,
my
Daughter
of
Alliance
;
and
certainly
belov'd
by
me
with
more
than
a
Paternal
Love
,
and
mewd
up
in
my
Solitude
and
Retirement
as
one
of
the
best
parts
of
my
own
Being
.
I
have
no
regard
to
any
thing
in
this
World
but
her
;
and
if
a
man
may
presage
from
her
Youth
,
her
Soul
will
one
day
be
capable
of
very
great
things
;
and
amongst
others
,
of
the
Perfection
of
that
Sacred
Friendship
,
to
which
we
do
not
read
that
any
of
her
Sex
could
ever
yet
arrive
;
the
sincerity
and
solidity
of
her
Manners
are
already
sufficient
for
it
,
and
her
Affection
towards
me
more
than
superabundant
,
and
such
as
that
there
is
nothing
more
to
be
wish'd
,
if
not
that
the
Apprehension
she
has
of
my
End
,
being
now
five
and
fifty
years
old
,
might
not
so
much
afflict
her
.
The
Judgment
she
made
of
my
first
Essays
,
being
a
Woman
so
young
,
and
in
this
Age
,
and
alone
in
her
own
Country
,
and
the
famous
vehemency
wherewith
she
lov'd
,
and
desir'd
me
upon
the
sole
Esteem
she
had
of
me
,
before
she
ever
saw
my
Face
,
is
an
Accident
very
worthy
of
Consideration
.
Other
Vertues
have
had
little
or
no
credit
in
this
Age
;
but
Valour
is
become
popular
by
our
Civil
Wars
:
and
in
this
,
we
have
Souls
brave
,
even
to
Perfection
,
and
in
so
great
number
,
that
the
Choice
is
impossible
to
be
made
.
This
is
all
of
extraordinary
,
and
not
common
,
that
has
hitherto
arrived
at
my
knowledge
.
CHAP.
XVIII
.
Of
giving
the
Lye
.
WEll
,
but
some
one
will
say
to
me
,
this
design
of
making
a
man's
self
the
subject
of
his
writing
,
were
indeed
excusable
in
rare
and
famous
Men
,
who
by
their
Reputation
had
given
others
a
curiosity
to
be
fully
inform'd
of
them
.
It
is
most
true
,
I
confess
it
,
and
know
very
well
,
that
a
Tradesman
will
scarce
lift
his
Eyes
from
his
work
to
look
at
an
ordinary
man
,
when
they
will
forsake
their
Business
and
their
Shops
to
stare
at
an
eminent
Person
when
he
comes
to
Town
:
it
misbecomes
any
other
to
give
his
own
Character
,
but
such
a
one
who
has
Qualities
worthy
of
imitation
,
and
whose
Life
and
Opinions
may
serve
for
Example
.
Caesar
and
Xenophon
had
whereon
to
found
their
Narrations
in
the
greatness
of
their
own
Performances
,
as
a
just
and
solid
Foundation
.
And
it
were
also
to
be
wish'd
,
that
we
had
the
Journal
Papers
of
Alexander
the
Great
,
the
Commentaries
that
Augustus
,
Cato
,
Sylla
,
Brutus
,
and
others
have
left
of
their
Actions
.
Men
love
and
contemplate
the
very
Statues
of
such
Men
both
in
Copper
and
Marble
.
This
Remonstrance
therefore
is
very
true
;
but
it
very
little
concerns
me
.
Non
recito
cuiquam
,
nisi
amicis
,
idque
rogatus
;
Alexander
Brome
.
Not
before
every
one
,
and
every
where
;
We
have
too
many
that
Rehersers
are
,
In
publick
Bath
,
and
open
Markets
too
.
I
do
not
here
form
a
Statue
to
erect
in
the
most
eminent
Place
of
a
City
,
in
a
Church
,
or
any
publick
Place
;
't
is
for
some
corner
of
a
Library
,
or
to
entertain
a
Neighbour
,
a
Kinsman
,
or
a
Friend
,
that
has
a
mind
to
renew
his
Acquaintance
and
Familiarity
with
this
Image
I
have
made
of
my self
.
Others
have
been
encourag'd
to
speak
of
themselves
,
because
they
found
the
Subject
worthy
and
rich
;
I
,
on
the
contrary
,
am
the
bolder
,
by
reason
the
Subject
is
so
poor
and
steril
,
that
I
cannot
be
suspected
of
Ostentation
.
I
judge
freely
of
the
Actions
of
others
,
I
give
little
of
my
own
to
judge
of
,
because
they
are
nothing
:
I
do
not
find
so
much
good
in
my self
as
to
tell
it
without
blushing
.
What
contentment
would
it
be
to
me
to
hear
any
one
thus
relate
to
me
the
Manners
,
Faces
,
Countenances
,
the
ordinary
Words
and
Fortunes
of
my
Ancestors
?
how
attentively
should
I
listen
to
it
!
In
earnest
,
it
would
be
ill
Nature
to
despise
so
much
as
the
Pictures
of
our
Friends
and
Predecessors
,
the
fashion
of
their
Cloths
and
Arms.
I
preserve
my
Father's
Writing
,
his
Seal
,
and
one
peculiar
Sword
of
his
,
and
have
not
thrown
long
Staves
he
us'd
to
carry
in
his
hand
out
of
my
Closet
.
D.
August
.
de
Civit.
l.
1.
cap.
1.
Paterna
vestis
,
&
annulus
,
tanto
charior
est
posteris
,
quanto
erga
parentes
major
affectus
.
A
Father's
Garment
and
Ring
,
is
by
so
much
dearer
to
his
Posterity
,
as
they
had
the
greater
affection
towards
them
.
If
my
Posterity
nevertheless
shall
be
of
another
mind
,
I
shall
be
reveng'd
on
them
;
for
they
cannot
care
less
for
me
,
than
I
shall
then
do
for
them
.
All
the
Traffick
that
I
have
in
this
with
the
Publick
,
is
,
that
I
borrow
those
Utensils
of
their
Writing
,
which
are
more
easie
and
most
at
hand
,
and
in
Recompence
,
shall
peradventure
keep
a
pound
of
Butter
in
the
Market
from
melting
in
the
Sun
.
Ne
toga
cordyllis
,
And
though
no
body
should
read
me
,
have
I
lost
my
time
in
entertaining
my self
so
many
idle
hours
,
in
so
pleasing
and
useful
Thoughts
?
In
moulding
this
Figure
upon
my self
,
I
have
been
so
oft
constrain'd
to
temper
and
compose
my self
in
a
right
posture
,
that
the
Copy
is
truly
taken
,
and
has
in
some
sort
form'd
it self
.
But
painting
for
others
,
I
represent
my self
in
a
better
colouring
than
my
own
natural
Complexion
.
I
have
no
more
made
my
Book
than
my
Book
has
made
me
.
'T
is
a
Book
consubstantial
with
the
Author
,
of
a
peculiar
Design
:
a
Member
of
my
Life
,
and
whose
Business
is
not
design'd
for
others
,
as
that
of
all
other
Books
is
.
In
giving
my self
so
continual
,
and
so
exact
an
account
of
my self
,
have
I
lost
my
time
?
For
they
who
sometimes
cursorily
survey
themselves
only
,
do
not
so
strictly
examine
themselves
,
nor
penetrate
so
deep
,
as
he
who
makes
it
his
Business
,
his
Study
,
and
his
whole
Employment
,
who
intends
a
lasting
Record
,
with
all
his
Fidelity
,
and
with
all
his
Force
.
The
most
delicious
Pleasures
do
so
digest
themselves
within
,
that
they
avoid
leaving
any
trace
of
themselves
,
and
avoid
the
sight
not
only
of
the
People
,
but
of
any
particular
Man
.
How
oft
has
this
Meditation
diverted
me
from
troublesome
Thoughts
?
and
all
that
are
frivolous
should
be
reputed
so
.
Nature
has
presented
us
with
a
large
faculty
of
entertaining
our selves
alone
:
and
oft
calls
us
to
it
,
to
teach
us
,
that
we
owe
our selves
in
part
to
Society
,
but
chiefly
and
mostly
to
our selves
.
That
I
may
habituate
my
Fancy
,
even
to
meditate
in
some
Method
,
and
to
some
end
,
and
to
keep
it
from
losing
it self
,
and
roving
at
random
;
't
is
but
to
give
it
a
Body
,
and
to
Book
all
the
little
Thoughts
that
present
themselves
to
it
.
I
give
ear
to
my
Whimsies
,
because
I
am
to
record
them
.
It
oft
falls
out
,
that
being
displeas'd
at
some
Actions
that
Civility
and
Reason
will
not
permit
me
openly
to
reprove
;
do
I
here
disgorge
my self
without
design
of
publick
Instruction
:
And
also
these
Poetical
Lashes
Zon
sus
l'
aeil
,
zon
sur
le
groin
,
imprint
themselves
better
upon
Paper
,
than
upon
the
most
sensible
Flesh.
What
if
I
listen
to
Books
a
little
more
attentively
than
ordinary
,
since
I
watch
if
I
can
purloin
any
thing
that
may
adorn
or
support
my
own
?
I
have
not
at
all
studied
to
make
a
Book
;
but
I
have
in
some
sort
studied
because
I
had
made
it
,
if
it
be
studying
to
scratch
and
pinch
now
one
Author
,
and
then
another
,
either
by
the
head
or
foot
;
not
with
any
design
to
steal
Opinions
from
them
;
but
to
assist
,
second
,
and
fortifie
those
I
already
have
embrac'd
.
But
who
shall
we
believe
in
the
report
he
makes
of
himself
in
so
corrupt
an
Age
?
considering
there
are
so
few
,
if
any
at
all
,
whom
we
can
believe
,
when
speaking
of
others
,
where
there
is
less
interest
to
lye
.
The
first
thing
that
is
done
in
order
to
the
corruption
of
Manners
,
is
banishing
of
Truth
;
for
,
as
Pindar
says
,
to
be
sincerely
true
,
is
the
beginning
of
a
great
Virtue
,
and
the
first
Article
that
Plato
requires
in
the
Governour
of
his
Republick
.
The
truth
of
these
dayes
is
not
that
which
really
is
,
but
what
every
man
persuades
himself
,
or
that
he
is
made
to
believe
;
as
we
generally
give
the
name
of
Money
,
not
only
to
pieces
of
the
just
alloy
,
but
even
to
the
false
also
,
if
they
are
current
,
and
will
pass
.
Our
Nation
has
long
been
reproach'd
with
this
Vice
;
for
Salvianus
Massiliensis
,
who
liv'd
in
the
time
of
the
Emperour
Valentinian
,
sayes
,
that
lying
and
forswearing
themselves
is
not
a
Vice
in
the
French
,
but
a
way
of
speaking
.
He
that
would
enhaunce
upon
this
Testimony
,
might
say
,
that
it
is
now
a
Virtue
in
them
.
Men
form
and
fashion
themselves
to
it
,
as
to
an
Excercise
of
Honour
;
for
Dissimulation
is
one
of
the
most
notable
Qualities
of
this
Age.
I
have
often
consider'd
whence
this
Custom
that
we
so
religiously
observe
should
spring
,
of
being
more
highly
offended
with
the
reproach
of
a
Vice
so
familiar
to
us
than
any
other
,
and
that
it
should
be
the
highest
injury
can
in
Words
be
done
us
,
to
reproach
us
with
a
Lye
;
and
upon
Examination
,
find
,
that
it
is
natural
to
defend
the
part
that
is
most
open
,
and
lies
expos'd
to
the
greatest
Danger
.
It
seems
as
if
by
resenting
,
and
being
mov'd
at
the
Accusation
,
we
in
some
sort
acquitted
our selves
of
the
Fault
;
though
we
confess
it
in
Effect
,
we
condemn
it
in
outward
appearance
.
May
it
not
also
be
,
that
this
reproach
seems
to
imply
Cowardize
and
meanness
of
Courage
?
of
which
,
can
there
be
a
more
manifest
sign
,
than
to
eat
a
Man
's
own
Words
?
What
,
to
lye
against
a
Man's
own
Knowledge
?
Lying
is
a
base
unworthy
Vice
;
a
Vice
that
one
of
the
Ancients
pourtrays
in
the
most
odious
colours
,
when
he
says
,
that
it
is
to
manifest
a
contempt
of
God
,
Lying
an
Argument
of
the
Contempt
of
God
.
and
withall
a
fear
of
Men.
It
is
not
possible
more
excellently
to
represent
the
Horror
,
Baseness
,
and
Irregularity
of
it
;
for
what
can
a
man
imagine
more
hateful
and
contemptible
than
to
be
a
Coward
towards
Men
,
and
Valiant
against
his
Maker
?
Our
Intelligence
,
being
by
no
other
way
to
be
convey'd
to
one
another
but
by
speaking
,
who
falsifies
that
,
betrays
publick
Society
.
'T
is
the
only
way
by
which
we
communicate
our
Thoughts
and
Wills
;
't
is
the
Interpreter
of
the
Soul
,
and
if
that
deceive
us
,
we
no
longer
know
,
nor
have
no
farther
tye
upon
one
another
.
If
that
deceive
us
,
it
breaks
all
our
Correspondence
,
and
dissolves
all
the
tyes
of
Government
.
Certain
Nations
of
the
new
discover'd
Indies
(
no
matter
for
naming
them
,
being
they
are
no
more
;
for
by
a
wonderful
and
unheard
of
Example
,
the
Desolation
of
that
Conquest
has
extended
to
the
utter
abolition
of
Names
,
and
the
ancient
knowledge
of
Places
)
offer'd
to
their
Gods
Humane
Blood
,
but
only
such
as
was
drawn
from
the
Tongue
and
Ears
,
to
expiate
for
the
Sin
of
Lying
,
as
well
heard
as
pronounc'd
.
The
good
Fellow
of
Greece
was
wont
to
say
,
that
Children
were
amus'd
with
Toyes
,
and
Men
with
Words
.
As
to
the
diverse
usage
of
our
giving
the
Lye
,
and
the
Laws
of
Honour
in
that
Case
,
and
the
alterations
they
have
receiv'd
,
I
shall
refer
saying
what
I
know
of
them
to
another
time
,
and
shall
learn
,
if
I
can
,
in
the
mean
time
,
at
what
time
the
Custom
took
beginning
of
so
exactly
weighing
and
measuring
Words
,
and
of
making
our
Honours
so
interested
in
them
;
for
it
is
easie
to
judge
,
that
it
was
not
anciently
amongst
the
Greeks
and
Romans
;
and
I
have
often
thought
it
strange
to
see
them
rail
at
,
and
give
one
another
the
Lye
without
any
farther
Quarrel
.
Their
Laws
of
Duty
steer'd
some
other
course
than
ours
.
Caesar
is
sometimes
call'd
Thief
,
and
sometimes
Drunkard
to
his
Teeth
.
We
see
the
liberty
of
Invectives
they
practis'd
upon
one
another
;
I
mean
the
greatest
Chiefs
of
War
of
both
Nations
,
where
words
are
only
reveng'd
with
words
,
and
never
proceed
to
any
farther
Quarrel
.
CHAP.
XIX
.
Of
Liberty
of
Conscience
.
T
Is
usual
to
see
good
Intentions
,
if
carried
on
without
Moderation
,
push
men
on
to
very
vicious
Effects
.
In
this
Dispute
,
which
has
at
this
time
engag'd
France
in
a
Civil
War
,
the
better
and
the
soundest
Cause
no
doubt
is
that
which
maintains
the
ancient
Religion
and
Government
of
the
Kingdom
.
Nevertheless
,
amongst
the
good
men
of
that
Party
,
(
for
I
do
not
speak
of
those
that
only
make
a
pretence
,
either
to
execute
their
own
particular
Revenges
,
or
to
gratifie
their
Avarice
,
or
to
pursue
the
Favour
of
Princes
;
but
of
those
who
engage
in
the
quarrel
out
of
true
Zeal
to
Religion
,
and
a
vertuous
Affection
to
maintain
the
Peace
and
Government
of
their
Country
)
of
these
I
say
,
we
see
many
whom
Passion
transports
beyond
the
bounds
of
Reason
,
and
sometimes
inspires
them
with
Counsels
that
are
unjust
and
violent
,
Laws
,
Zeal
armed
many
against
all
sorts
of
Pagan
Books
,
by
which
the
learned
suffer'd
an
exceeding
great
loss
.
A
disorder
that
I
conceive
did
more
prejudice
to
Letters
,
than
all
the
Flames
of
the
Barbarians
.
Of
this
Cornelius
Tacitus
is
a
very
good
Testimony
;
for
though
the
Emperour
Tacitus
,
his
Kinsman
,
had
by
express
Order
furnish'd
all
the
Libraries
in
the
World
with
it
,
nevertheless
one
entire
Copy
could
not
escape
the
curious
examination
of
those
who
desir'd
to
abolish
it
,
for
only
five
or
six
idle
Clauses
that
were
contrary
to
our
belief
.
They
had
also
the
trick
easily
to
lend
undue
Praises
to
all
the
Emperours
who
did
any
thing
for
us
,
and
universally
to
condemn
all
the
Actions
of
those
who
were
our
Adversaries
,
as
is
evidently
manifest
in
the
Emperour
Julian
,
surnamed
the
Apostate
;
who
was
in
truth
a
very
great
and
a
rare
Man
,
Chalcedon
,
Maris
,
Bishop
of
the
Place
,
was
so
bold
as
to
tell
him
that
he
was
impious
,
and
an
Enemy
to
Christ
,
at
which
,
say
they
,
therein
affecting
a
philosophical
Patience
,
he
was
no
further
mov'd
,
than
to
reply
,
Go
Wretch
,
and
lament
the
loss
of
thy
Eyes
,
to
which
the
Bishop
reply'd
again
,
I
thank
Jesus
Christ
for
taking
away
my
sight
,
that
I
may
not
see
thy
impudent
Face
.
So
it
is
,
that
this
Action
of
his
savours
nothing
of
the
Cruelty
that
he
is
said
to
have
exercis'd
towards
us
.
He
was
(
says
Eutropius
,
my
other
Witness
)
an
Enemy
to
Christianity
,
but
without
putting
his
Hand
to
Blood
.
And
to
return
to
his
Justice
,
Marcus
Brutus
,
that
first
threatned
him
in
Gaul
,
and
afterward
appear'd
to
him
in
Persia
just
before
his
Death
.
These
Words
,
that
some
make
him
say
when
he
felt
himself
wounded
,
Thou
hast
overcome
Nazaren
;
or
as
others
,
Content
thy self
Nazaren
;
would
hardly
have
been
omitted
,
had
they
been
believ'd
by
my
Witnesses
,
who
being
present
in
the
Army
,
have
set
down
to
the
least
motions
and
words
of
his
end
,
no
more
than
certain
other
Miracles
that
are
recorded
of
him
.
And
to
return
to
my
Subject
,
he
long
nourish'd
,
says
Marcellinus
,
Paganism
in
his
Heart
;
but
all
his
Army
being
Christians
,
he
durst
not
own
it
.
But
in
the
end
,
seeing
himself
strong
enough
to
dare
to
discover
himself
,
he
caus'd
the
Temples
of
the
Gods
to
be
thrown
open
,
and
did
his
utmost
to
set
on
foot
and
to
encourage
Idolatry
:
Which
the
better
to
effect
,
having
at
Constantinople
found
the
People
disunited
,
and
also
the
Prelates
of
the
Church
divided
amongst
themselves
,
having
conven'd
them
all
before
him
,
he
gravely
and
earnestly
admonish'd
them
to
calm
those
civil
Dissentions
,
and
that
every
one
might
freely
,
and
without
fear
follow
his
own
Religion
.
Which
he
did
the
more
sedulously
sollicit
,
in
hope
that
this
Licence
would
augment
the
Schisms
and
Faction
of
their
Division
,
and
hinder
the
People
from
reuniting
,
and
consequently
fortifying
themselves
against
him
by
their
unanimous
Intelligence
and
Concord
;
having
experimented
by
the
cruelty
of
some
Christians
,
that
there
is
no
Beast
in
the
World
so
much
to
be
fear'd
by
Man
,
as
Man
.
These
are
very
near
his
Words
,
wherein
this
is
very
worthy
of
consideration
,
that
the
Emperor
Julian
made
use
of
the
same
Receipt
of
Liberty
of
Conscience
to
inflame
the
civil
Dissentions
,
that
our
Kings
do
to
extinguish
them
.
So
that
a
man
may
say
on
one
side
,
that
to
give
the
People
the
Reins
to
entertain
every
man
his
own
Opinion
,
CHAP.
XX.
That
we
taste
nothing
pure
.
THE
imbecillity
of
our
Condition
is
such
,
that
things
cannot
in
their
natural
simplicity
and
purity
fall
into
our
Use
;
the
Elements
that
we
enjoy
are
chang'd
,
even
Metals
themselves
,
and
Gold
must
in
some
sort
be
debas'd
to
fit
it
for
our
Service
.
Neither
has
Virtue
,
so
simple
as
that
which
Aristo
,
Pyrro
,
and
also
the
Stoicks
have
made
the
principal
end
of
Life
;
nor
the
Cerenaick
and
Aristippick
Pleasure
,
been
without
mixture
useful
to
it
.
Of
the
Pleasure
and
Goods
that
we
enjoy
,
there
is
not
one
exempt
from
some
mixture
of
ill
and
inconvenience
.
—
medio
de
fonto
leporum
,
Our
extreamest
Pleasure
has
some
Air
of
groaning
and
complaining
in
't
.
Would
you
not
say
that
it
is
dying
of
Pain
?
Nay
,
when
we
forge
the
Image
of
it
,
we
stuff
it
with
sickly
and
painful
Epithets
;
Languor
,
Softness
,
Feebleness
,
Faintness
,
Morbidezza
,
a
great
Testimony
of
their
Consanguinity
and
Consubstantiality
.
The
most
profound
Joy
has
more
of
Severity
than
Gayety
in
it
.
The
most
extream
and
most
full
contentment
,
more
of
the
grave
and
temperate
than
of
the
wanton
.
Ipsa
faelicitas
,
se
nisi
temperat
premit
.
Even
Felicity
,
unless
it
moderate
it self
,
Seneca
.
Ep.
74.
oppresseth
.
Delight
chews
and
grinds
us
;
according
to
the
old
Greek
Verse
,
which
says
,
that
the
Gods
sell
us
all
the
Goods
they
give
us
;
that
is
to
say
,
that
they
give
us
nothing
Pure
and
Perfect
,
and
that
we
do
not
purchace
them
but
at
the
price
of
some
evil
.
Labour
and
Pleasure
,
very
unlike
in
Nature
,
associate
nevertheless
by
I
know
not
what
natural
Conjunction
.
Socrates
says
,
that
some
God
try'd
to
mix
in
one
mass
,
and
to
confound
Pain
and
Pleasure
,
but
not
being
able
to
do
it
,
he
unbethought
him
,
at
least
to
couple
them
by
the
Tail
.
Metrodorus
said
,
that
in
Sorrow
there
is
some
mixture
of
Pleasure
:
I
know
not
whether
or
no
he
intended
any
thing
else
by
that
saying
:
but
for
my
part
,
I
am
of
Opinion
,
that
there
is
design
,
consent
,
and
complacency
in
giving
a
Man's
self
up
to
Melancholy
.
I
say
,
that
besides
Ambition
,
which
may
also
have
a
stroke
in
the
Business
;
there
is
some
shadow
of
Delight
and
Delicacy
which
smiles
upon
and
flatters
us
even
in
the
very
lap
of
Melancholy
.
Are
there
not
some
Complexions
that
feed
upon
it
?
And
one
Attalus
in
Seneca
says
,
that
the
Memory
of
our
lost
Friends
is
as
grateful
to
us
,
as
bitterness
in
Wine
too
old
is
to
the
Palat
,
and
as
Apples
that
have
a
sweet
tartness
.
Nature
discovers
this
confusion
to
us
.
Painters
hold
,
that
the
same
Motions
and
screwings
of
the
Face
that
serve
for
weeping
,
serve
for
laughter
too
;
and
indeed
,
before
the
one
or
the
other
be
finish'd
,
do
but
observe
the
Painters
manner
of
handling
,
and
you
will
be
in
doubt
to
which
of
the
two
the
design
does
tend
.
And
the
extremity
of
Laughter
does
at
last
bring
Tears
.
Nullum
sine
auctora
mente
malum
est
.
No
evil
is
without
its
Compensation
.
Senec.
Ep.
70.
When
I
imagine
man
abounding
with
all
the
pleasure
and
conveniences
that
are
to
be
desir'd
,
let
us
put
the
case
that
all
his
Members
were
always
seiz'd
with
a
pleasure
like
that
of
Generation
in
its
most
excessive
height
;
I
feel
him
melting
under
the
weight
of
his
delight
,
and
see
him
utterly
unable
to
support
so
pure
,
so
continual
,
and
so
universal
a
pleasure
.
Indeed
he
is
running
away
whilst
he
is
there
,
and
naturally
makes
haste
to
escape
,
as
from
a
place
where
he
cannot
stand
firm
,
and
where
he
is
afraid
of
sinking
.
When
I
the
most
strictly
and
religiously
confess
my self
,
I
find
that
the
best
Vertue
I
have
has
in
it
some
tincture
of
Vice
:
and
am
afraid
that
Plato
,
in
his
purest
Vertue
,
(
I
who
am
as
sincere
and
perfect
a
lover
of
Vertue
of
that
stamp
,
as
any
other
whatever
)
if
he
had
list'ned
,
and
laid
his
ear
close
to
himself
(
and
he
did
so
)
he
would
have
heard
some
jarring
sound
of
Humane
mixture
:
but
faint
and
remote
,
and
only
to
be
perceiv'd
by
himself
.
Man
is
wholly
and
throughout
but
patch
and
motly
.
Even
the
Laws
of
Justice
themselves
cannot
subsist
without
mixture
of
Injustice
:
insomuch
that
Plato
says
,
they
undertake
to
cut
off
the
Hydra's
head
,
who
pretend
to
clear
the
Law
of
all
inconvenience
.
Tacit.
Annal
.
lib.
14.
Omne
magnum
exemplum
habet
aliquid
ex
iniquo
,
quod
contra
singulos
utilitate
publica
rependitur
.
Every
great
example
has
in
it
some
mixture
of
Injustice
,
which
recompences
the
wrong
done
to
particular
men
by
the
publick
utility
,
says
Tacitus
.
It
is
likewise
true
,
that
for
the
usage
of
Life
,
and
the
service
of
publick
Commerce
,
there
may
be
some
excesses
in
the
purity
and
perspicacity
of
our
minds
;
that
penetrating
light
has
in
it
too
much
of
subtilty
and
curiosity
:
we
must
a
little
stupifie
,
and
blunt
,
and
abate
them
,
to
render
them
more
obedient
to
example
and
practice
;
and
a
little
veil
and
obscure
them
,
the
better
to
proportion
them
to
this
dark
and
earthly
Life
.
And
yet
common
,
and
less
speculative
Souls
are
found
to
be
more
proper
,
and
more
successful
in
the
management
of
Affairs
;
and
the
elevated
and
exquisite
Opinions
of
Philosophy
more
unfit
for
business
.
This
sharp
vivacity
of
Soul
,
and
the
supple
and
restless
volubility
attending
it
,
disturb
our
Negotiations
.
We
are
to
manage
humane
Enterprizes
more
superficially
and
rudely
,
and
leave
a
great
part
to
Fortune
.
It
is
not
necessary
to
examine
Affairs
with
so
much
subtlety
,
and
so
deep
:
a
man
loses
himself
in
the
consideration
of
so
many
contrary
lustres
,
and
so
many
various
forms
.
Voluntatibus
res
inter
se
pugnantes
,
obtorpuerant
animi
.
Whilst
they
consider'd
of
things
so
indifferent
in
themselves
,
they
were
astonish'd
,
and
knew
not
what
to
do
.
'T
is
what
the
Ancients
say
of
Simonides
,
that
by
reason
his
imagination
suggested
to
him
,
upon
the
question
King
Hiero
had
put
to
him
,
(
to
answer
which
he
had
had
many
days
to
meditate
in
)
several
witty
and
subtile
considerations
,
whilst
he
doubted
which
was
the
most
likely
,
he
totally
despair'd
of
the
truth
.
Who
dives
into
,
and
in
his
inquisition
comprehends
all
circumstances
and
consequences
,
hinders
his
election
:
a
little
Engine
well
handled
,
is
sufficient
for
executions
of
less
or
greater
weight
and
moment
.
The
best
Husbands
are
those
who
can
worst
give
account
how
they
are
so
;
and
the
greatest
Talkers
for
the
most
part
do
nothing
to
purpose
.
I
know
one
of
this
sort
of
men
,
and
a
most
excellent
director
in
all
sorts
of
good
husbandry
,
who
has
miserably
let
an
hundred
thousand
Livers
yearly
Revenue
slip
through
his
hands
.
I
know
another
,
who
says
,
that
he
is
able
to
give
better
advice
than
any
of
his
Counsel
;
and
there
is
not
in
the
world
a
fairer
shew
of
a
Soul
,
and
of
great
understanding
,
than
he
has
;
nevertheless
,
when
he
comes
to
the
test
,
his
Servants
find
him
quite
another
thing
;
not
to
make
any
further
mention
of
his
misfortune
.
CHAP.
XXI
.
Against
Idleness
.
THe
Emperour
Vespasian
,
being
sick
of
the
Disease
whereof
he
died
,
did
not
for
all
that
neglect
to
enquire
after
the
Estate
of
the
Empire
;
and
even
in
bed
continually
dispatcht
very
many
Affairs
of
great
consequence
;
for
which
,
being
reprov'd
by
his
Physician
,
as
a
thing
prejudicial
to
his
health
,
An
Emperour
,
said
he
,
must
dye
standing
.
A
fine
saying
in
my
Opinion
,
and
worthy
a
great
Prince
.
The
Emperour
Adrian
since
made
use
of
the
same
Words
,
and
Kings
should
be
often
put
in
mind
of
it
,
to
make
them
know
,
that
the
great
Office
confer'd
upon
them
of
the
command
of
so
many
men
,
is
not
an
Employment
of
ease
;
and
that
there
is
nothing
can
so
justly
disgust
a
Subject
,
and
make
him
unwilling
to
expose
himself
to
Labour
and
Danger
for
the
Service
of
his
Prince
,
than
to
see
him
in
the
mean
time
devoted
to
his
Ease
and
unmanly
Delights
:
and
to
be
sollicitous
of
his
Preservation
,
who
so
much
neglects
that
of
his
People
.
Whoever
will
take
upon
him
to
maintain
,
that
't
is
better
for
a
Prince
to
carry
on
his
Wars
by
others
,
than
in
his
own
Person
;
Fortune
will
furnish
him
with
Examples
enough
of
those
whose
Lieutenants
have
brought
great
Enterprizes
to
a
happy
Issue
,
and
of
those
also
whose
Presence
has
done
more
hurt
than
good
.
But
no
virtuous
and
valiant
Prince
,
can
with
Patience
endure
so
dishonourable
Councils
,
under
colour
of
saving
his
Head
,
like
the
Statue
of
a
Saint
,
for
the
Happiness
of
his
Kingdom
;
they
degrade
him
from
,
and
declare
him
incapable
of
his
Office
,
which
is
Military
throughout
.
I
know
one
who
had
much
rather
be
beaten
,
than
to
sleep
whilst
another
fights
for
him
;
and
who
never
without
jealousie
heard
of
any
brave
thing
done
even
by
his
own
Officers
in
his
Absence
.
And
Selimus
said
,
with
very
good
Reason
,
in
my
Opinion
,
That
Victories
obtain'd
without
the
Master
,
were
never
compleat
.
Much
more
would
he
have
said
,
that
that
Master
ought
to
blush
for
shame
,
to
pretend
to
any
share
in
the
Honour
,
having
contributed
nothing
to
the
work
,
but
his
Voice
and
thought
;
nor
even
so
much
as
those
,
considering
that
in
such
work
as
that
,
the
Direction
and
Command
that
deserve
Honour
are
only
such
as
are
given
upon
the
place
,
and
in
the
heat
of
the
Business
.
No
Pilot
performs
his
Office
by
standing
still
.
The
Princes
of
the
Ottoman
Family
,
the
chiefest
in
the
World
in
Military
Fortune
,
have
warmly
embrac'd
this
Opinion
,
and
Bajazet
the
second
,
with
his
Son
that
swerv'd
from
it
,
spending
their
time
in
Sciences
and
other
retir'd
Employments
,
gave
great
blows
to
their
Empire
:
and
Amurath
the
third
,
now
reigning
,
following
their
Example
,
begins
to
find
the
same
.
Was
it
not
Edward
the
Third
King
of
England
,
who
said
this
of
our
Charles
the
Fifth
?
There
never
was
King
who
so
seldom
put
on
his
Arms
,
and
yet
never
King
who
cut
me
out
so
much
Work
.
He
had
reason
to
think
it
strange
,
as
an
effect
of
Chance
more
than
of
Reason
.
And
let
those
seek
out
some
other
to
joyn
with
them
than
me
,
who
will
reckon
the
Kings
of
Castile
and
Portugal
amongst
the
warlike
and
magnanimous
Conquerors
,
because
at
the
distance
of
twelve
hundred
Leagues
from
their
lasie
abode
,
by
the
Conduct
of
their
Captains
,
they
made
themselves
Masters
of
both
Indies
;
of
whom
it
would
be
known
,
if
they
have
but
the
Courage
to
go
and
in
Person
enjoy
them
.
The
Emperour
Julian
said
yet
further
,
that
a
Philosopher
,
and
a
brave
man
,
ought
not
so
much
as
to
breathe
;
that
is
to
say
,
not
to
allow
any
more
to
bodily
Necessities
,
than
what
we
cannot
refuse
;
keeping
the
Soul
and
Body
still
intent
and
busie
about
honourable
,
great
,
and
virtuous
things
:
he
was
asham'd
if
any
one
in
publick
saw
him
spit
,
or
sweat
,
(
which
is
said
by
some
also
of
the
Lacedemonian
young
men
,
and
that
Xenophon
says
of
the
Persian
)
forasmuch
as
he
conceiv'd
that
Exercise
,
continual
Labour
,
and
Sobriety
,
ought
to
have
dried
up
all
those
Superfluities
.
What
Seneca
says
will
not
be
unfit
for
this
Place
;
which
is
,
that
the
antient
Romans
kept
their
Youth
always
standing
,
and
taught
them
nothing
that
they
were
to
learn
sitting
.
'T
is
a
generous
desire
to
wish
to
dye
usefully
,
and
like
a
Man
,
but
the
Effect
lies
not
so
much
in
our
Resolution
as
good
Fortune
.
A
thousand
have
propos'd
to
themselves
in
Battel
,
either
to
overcome
,
or
dye
,
who
have
fail'd
both
in
the
one
and
the
other
:
Wounds
and
Imprisonment
crossing
their
Design
,
and
compelling
them
to
live
against
their
Wills
.
There
are
Diseases
that
overthrow
so
much
as
our
Desires
,
and
our
Knowledge
.
Fortune
ought
not
to
second
the
Vanity
of
the
Roman
Legions
,
who
bound
themselves
by
Oath
,
either
to
overcome
▪
or
dye
.
Victor
,
Marce
Fabi
,
revertar
ex
acie
:
si
fallo
,
Jovem
patrem
Gradivumque
Martem
,
aliosque
iratos
invoco
Deos.
I
will
return
(
Marcus
Fabius
)
a
Conquerour
from
the
Army
:
and
if
I
fail
,
I
wish
the
Indignation
of
Jove
,
Mars
,
and
the
other
offended
Gods
,
may
light
upon
me
.
The
Portuguese
say
,
that
in
a
certain
Place
of
their
Conquest
of
the
Indies
,
they
met
with
Souldiers
who
had
damn'd
themselves
with
horrible
Execrations
,
to
enter
into
no
other
Composition
,
but
either
to
cause
themselves
to
be
slain
,
or
to
remain
Victorious
;
and
had
their
Heads
and
Beards
shav'd
in
token
of
this
Vow
.
'T
is
to
much
purpose
for
us
to
hazard
our selves
,
and
to
be
obstinate
.
It
seems
as
if
blows
avoided
those
that
present
themselves
too
briskly
to
Danger
;
and
do
not
willingly
fall
upon
those
who
too
willingly
seek
them
,
and
so
defeat
them
of
their
Design
.
Such
there
have
been
,
after
having
try'd
all
ways
,
not
having
been
able
with
all
their
Endeavour
to
obtain
the
Favour
of
dying
by
the
hand
of
the
Enemy
,
have
been
constrain'd
to
make
good
their
Resolution
of
bringing
home
the
Honour
of
Victory
,
or
of
losing
their
Lives
,
to
kill
themselves
even
in
the
heat
of
Battel
.
Of
which
there
are
other
Examples
,
but
this
is
one
.
Philistus
,
General
of
the
naval
Army
of
Dionysius
the
younger
against
those
of
Syracusa
,
presented
them
Battel
,
which
was
sharply
disputed
,
their
Forces
being
equal
.
In
which
Engagement
he
had
the
better
at
the
first
,
through
his
own
Valour
:
but
the
Syracusans
drawing
about
his
Admiral
Gally
to
environ
him
,
after
having
done
great
things
in
his
own
Person
to
disengage
himself
,
hoping
for
no
relief
,
with
his
own
hand
took
away
that
Life
he
had
so
liberally
,
and
in
vain
,
expos'd
to
the
Fury
of
the
Enemy
.
Muley
Moluck
King
of
Fez
,
who
won
the
Battel
against
Sebastian
King
of
Portugal
,
so
famous
for
the
Death
of
three
Kings
,
and
by
the
transmission
of
that
great
Kingdom
to
the
Crown
of
Castile
;
was
extreamly
sick
when
the
Portuguese
enter'd
in
an
hostile
manner
into
his
Dominions
;
and
from
that
day
forward
grew
worse
and
worse
,
still
drawing
nearer
to
,
and
foreseeing
his
end
:
Yet
never
did
man
better
employ
his
own
sufficiency
more
vigorously
and
bravely
than
he
did
upon
this
Occasion
.
He
found
himself
too
weak
to
undergo
the
Pomp
and
Ceremony
of
entring
into
his
Camp
,
which
after
their
manner
is
very
Magnificent
,
and
therefore
resign'd
that
Honour
to
his
Brother
;
but
that
was
also
all
of
the
Office
of
a
General
that
he
resign'd
,
all
the
rest
of
greatest
Utility
and
Necessity
he
most
exactly
and
gloriously
performed
in
his
own
Person
;
his
body
lying
upon
a
Couch
,
but
his
Judgment
and
Courage
upright
and
firm
to
his
last
gasp
,
and
in
some
sort
beyond
it
.
He
might
have
defeated
his
Enemy
,
indiscreetly
advanc'd
into
his
Dominions
without
striking
a
Blow
;
and
it
was
a
very
unhappy
Occurrence
,
that
for
want
of
a
little
Life
or
some
body
to
substitute
in
the
Conduct
of
this
War
,
and
the
Affairs
of
a
troubled
State
,
he
was
compell'd
to
seek
a
doubtful
and
bloody
Victory
,
having
another
by
a
better
and
surer
way
already
in
his
hands
.
Notwithstanding
he
wonderfully
manag'd
the
continuance
of
his
Sickness
in
consuming
the
Enemy
,
and
in
drawing
them
far
from
the
assistance
of
the
Naval
Army
they
had
in
the
Ports
of
Affrick
,
even
till
the
last
day
of
his
Life
,
which
he
designedly
reserv'd
for
this
furious
Battel
.
He
order'd
his
Battel
in
a
circular
Form
,
environning
the
Portugal
Army
on
every
side
,
which
round
comming
to
close
in
the
Wings
,
and
to
draw
up
close
together
,
did
not
only
hinder
them
in
the
Conflict
(
which
was
very
sharp
through
the
Valour
of
the
young
invading
King
)
considering
they
were
every
way
to
make
a
Front
,
but
prevented
their
Flight
after
the
Defeat
,
so
that
finding
all
Passages
possest
and
shut
up
by
the
Enemy
,
they
were
constrain'd
to
close
up
together
again
;
coacervanturque
non
solum
caede
,
sed
etiam
fuga
,
and
there
they
were
slain
in
heaps
upon
one
another
,
leaving
to
the
Conquerour
a
very
bloody
and
entire
Victory
.
Dying
,
he
caus'd
himself
to
be
carried
and
hurried
from
place
to
place
where
most
need
was
,
and
passing
through
the
Files
,
encouraged
the
Captains
and
Souldiers
one
after
another
.
But
a
corner
of
his
Battel
being
broken
,
he
was
not
to
be
held
from
mounting
on
Horseback
with
his
Sword
in
his
hand
.
He
did
his
utmost
to
break
from
those
about
him
,
and
to
rush
into
the
thickest
of
the
Battel
,
they
all
the
while
withholding
him
,
some
by
the
Bridle
,
some
by
his
Robe
,
and
others
by
his
Stirrups
.
This
last
Effort
totally
overwhelm'd
the
little
Life
he
had
left
,
they
again
lay
him
upon
his
Bed
;
but
comming
to
himself
again
,
and
starting
out
of
his
Swoon
,
all
other
faculties
failing
,
to
give
his
People
notice
that
they
were
to
conceal
his
Death
(
the
most
necessary
command
he
had
then
to
give
,
that
his
Souldiers
might
not
be
discourag'd
with
the
news
)
he
expos'd
with
his
Finger
upon
his
Mouth
the
ordinary
sign
of
keeping
silence
.
Who
ever
liv'd
so
long
and
so
far
in
Death
?
whoever
died
more
like
a
Man
?
The
most
extream
degree
of
entertaining
Death
,
and
the
most
natural
,
is
to
look
upon
it
not
only
without
astonishment
but
without
care
,
continuing
the
wonted
course
of
Life
even
into
it
.
As
Cato
did
,
who
entertain'd
himself
in
study
,
and
went
to
sleep
,
having
a
violent
and
bloody
one
in
his
Heart
,
and
the
Weapon
in
his
hand
,
with
which
he
was
resolved
to
dispatch
himself
.
CHAP.
XXII
.
Of
Posts
.
I
Have
been
none
of
the
least
able
in
this
Exercise
,
which
is
proper
for
men
of
my
pitch
,
short
and
well
knit
;
but
I
give
it
over
,
it
shakes
us
too
much
to
continue
long
.
I
was
just
now
reading
,
Lucius
Vibulus
Rufus
,
being
in
great
haste
to
carry
Intelligence
to
Pompey
,
rid
Day
and
Night
,
still
taking
fresh
Horses
for
the
greater
Diligence
and
Speed
;
and
himself
,
as
Suetonius
reports
,
travelled
a
hundred
miles
a
day
in
a
hir'd
Coach
;
but
he
was
a
furious
Courrier
,
from
where
the
Rivers
stopt
his
way
,
he
always
past
them
by
swimming
,
without
turning
out
of
his
way
to
look
for
either
Bridg
or
Ford.
Tiberius
Nero
,
going
to
see
his
Brother
Drusus
,
who
was
sick
in
Germany
,
travell'd
two
hundred
miles
in
four
and
twenty
hours
,
having
three
Coaches
.
In
the
War
the
Romans
had
against
King
Antiochus
,
T.
Sempronius
Gracchus
,
says
Livie
,
Per
dispositos
equos
propè
incredibili
celeritate
ab
Amphissa
tertio
die
Pellam
pervenit
.
Vpon
Horses
purposely
laid
in
,
he
by
an
almost
incredible
speed
,
rid
in
three
dayes
from
Amphissa
to
Pella
.
And
it
appears
there
,
that
they
were
establish'd
Posts
,
and
not
Horses
purposely
laid
in
upon
this
Occasion
.
Cecinna's
Invention
to
send
back
News
to
his
Family
,
was
much
more
quick
,
for
he
took
Swallows
along
with
him
from
home
,
and
turn'd
them
out
towards
their
Nests
when
he
would
send
back
any
News
;
setting
a
mark
of
some
colour
upon
them
to
signifie
his
meaning
,
according
to
what
he
and
his
People
had
before
agree'd
upon
.
At
the
Theater
at
Rome
,
D.
Brutus
made
use
of
the
same
Device
,
when
besieg'd
in
Mutina
,
and
others
elsewhere
have
done
the
same
.
In
Peru
,
they
rid
post
upon
mens
shoulders
,
who
took
them
upon
their
shoulders
in
a
certain
kind
of
Litter
made
for
that
purpose
,
and
ran
with
such
Agility
,
that
in
their
full
speed
,
the
first
Couriers
throw
their
load
to
the
second
,
without
making
any
stop
;
and
so
on
.
I
understand
that
the
Valachians
,
who
are
the
grand
Signiors
Couriers
,
perform
wonderful
Diligences
,
by
reason
they
have
Liberty
to
dismount
the
first
they
meet
upon
the
road
,
giving
him
their
own
tir'd
Horses
;
to
preserve
themselves
from
being
weary
,
they
gird
themselves
straight
about
the
middle
with
a
broad
Girdle
,
but
I
could
never
find
any
benefit
by
it
.
CHAP.
XXIII
.
Of
ill
means
employ'd
to
a
good
end
.
THere
is
wonderful
Relation
and
Correspondence
in
this
universal
Government
of
the
Works
of
Nature
,
which
very
well
makes
it
appear
that
it
is
neither
accidental
,
nor
carried
on
by
divers
Masters
.
The
Diseases
and
Conditions
of
our
Bodies
is
in
like
manner
manifest
in
Estates
,
and
the
various
Governments
of
the
World
.
Kingdoms
and
Republicks
are
founded
,
flourish
,
and
decay
with
Age
as
we
do
.
We
are
subject
to
a
repletion
of
Humours
either
useless
or
dangerous
,
either
of
those
that
are
good
(
for
even
those
the
Physicians
are
afraid
of
:
and
being
that
we
have
nothing
in
us
that
is
permanent
,
they
say
that
a
too
brisk
and
vigorous
perfection
of
Health
,
must
be
abated
by
Art
,
lest
being
that
our
Nature
cannot
rest
in
any
certain
condition
,
and
not
having
whither
to
rise
to
mend
it self
,
it
makes
too
sudden
and
too
disorderly
a
Retreat
;
and
therefore
prescribe
Wrestlers
to
purge
and
bleed
,
to
qualifie
that
superabundant
Health
)
or
else
a
Repletion
of
evil
Humours
,
which
is
the
ordinary
cause
of
Sickness
.
Estates
are
very
often
sick
of
the
like
Repletion
,
and
therefore
sorts
of
Purgations
have
commonly
been
us'd
.
Sometimes
a
great
multitude
of
Families
are
turn'd
out
to
clear
the
Country
;
who
seek
out
new
Abodes
elsewhere
,
and
encroach
upon
others
.
After
this
manner
our
ancient
Francs
came
from
the
remotest
part
of
Germany
to
seize
upon
Gaule
,
and
to
drive
thence
the
first
Inhabitants
;
so
was
that
infinite
deluge
of
Men
made
up
that
came
into
Italy
under
the
Conduct
of
Brennus
,
and
others
:
so
the
Goths
and
Vandals
;
also
the
People
who
now
possess
Greece
,
left
their
native
Country
,
to
go
settle
elsewhere
where
they
might
have
more
room
;
and
there
is
scarce
two
or
three
little
corners
of
the
World
that
have
not
felt
the
effect
of
such
Removals
.
The
Romans
by
this
means
erected
their
Colonies
,
for
perceiving
their
City
to
grow
immeasurably
populous
,
they
eas'd
it
of
the
most
unnecessary
People
,
and
sent
them
to
inhabit
and
cultivate
the
Lands
by
them
conquer'd
:
sometimes
also
they
purposely
maintain'd
Wars
with
some
of
their
Enemies
,
not
only
to
keep
their
men
in
action
,
for
fear
lest
Idleness
,
the
Mother
of
Corruption
,
should
bring
upon
them
some
worse
inconvenience
;
but
also
to
serve
for
a
Blood-letting
to
their
Republick
,
and
a
little
to
evaporate
the
too
vehement
heat
of
their
Youth
,
to
prune
and
cleanse
the
Branches
from
the
Stock
too
luxuriant
in
Wood
;
and
to
this
end
it
was
,
that
they
formerly
maintain'd
so
long
a
War
with
Carthage
.
In
the
Treaty
of
Bretigny
,
Edward
the
third
,
King
of
England
,
would
not
,
in
the
general
Peace
he
then
made
with
our
King
,
comprehend
the
Controversie
about
the
Dutchy
of
Brittany
,
that
he
might
have
a
Place
wherein
to
discharge
himself
of
his
Souldiers
,
and
that
the
vast
number
of
English
he
had
brought
over
to
serve
him
in
that
Expedition
,
might
not
return
back
into
England
.
And
this
also
was
one
reason
why
our
King
Philip
consented
to
send
his
Son
John
that
Foreign
Expedition
,
that
he
might
take
along
with
him
a
great
number
of
hot
Young-men
that
were
then
in
his
Pay
.
There
are
many
in
our
Times
who
talk
at
this
rate
,
wishing
that
this
hot
Emotion
that
is
now
amongst
us
,
might
discharge
it self
in
some
neighbouring
War
,
for
fear
lest
all
the
peccant
Humours
that
now
reign
in
this
politick
Body
of
ours
,
may
not
diffuse
themselves
farther
,
keep
the
Fever
still
in
the
height
,
and
at
last
cause
our
total
Ruin
;
and
in
truth
a
Foreign
is
much
more
supportable
than
a
Civil
War
;
but
I
do
not
believe
that
God
will
favour
so
unjust
a
design
,
as
to
offend
and
quarrel
others
for
our
own
advantage
.
Nil
mihi
tam
valde
placeat
Rhamnusia
virgo
,
And
yet
the
weakness
of
our
condition
does
often
push
us
upon
the
necessity
of
making
use
of
ill
means
to
a
good
end
.
Lycurgus
,
the
most
vertuous
and
perfect
Legislator
that
ever
was
,
invented
this
unjust
practice
of
making
the
Helotes
,
who
were
there
Slaves
,
drunk
by
force
,
by
so
doing
to
teach
his
People
Temperance
,
to
the
end
that
the
Spartiates
seeing
them
so
overwhelmed
and
buried
in
Wine
,
might
abhor
the
excess
of
this
beastly
Vice
.
And
yet
they
were
more
too
blame
,
who
of
old
gave
leave
that
Criminals
,
to
what
sort
of
death
soever
condemn'd
,
should
be
cut
up
alive
by
the
Physicians
,
that
they
might
make
a
true
discovery
of
our
inward
parts
,
and
build
their
Art
upon
greater
certainty
:
for
if
we
must
run
into
excesses
,
't
is
more
excusable
to
do
it
for
the
health
of
the
Soul
,
than
that
of
the
Body
;
as
the
Romans
train'd
up
the
People
to
Valour
,
and
the
contempt
of
Dangers
,
and
Death
,
by
those
furious
Spectacles
of
Gladiators
and
Fencers
,
who
being
to
fight
it
out
to
the
last
,
cut
,
mangled
,
and
killed
one
another
in
their
Presence
:
and
this
custom
continued
till
the
Emperour
Theodosius
his
time
.
It
was
in
truth
a
wonderful
Example
,
and
of
great
advantage
for
the
training
up
the
People
,
to
see
every
day
before
their
Eyes
a
hundred
,
two
hundred
,
nay
,
a
thousand
couples
of
Men
arm'd
against
one
another
,
cut
one
another
to
pieces
with
so
great
a
constancy
of
Courage
,
that
they
were
never
heard
to
utter
so
much
as
one
syllable
of
Weakness
or
Commiseration
;
never
seen
to
turn
their
back
,
nor
so
much
as
to
make
one
cowardly
step
to
evade
a
Blow
,
but
rather
expose
their
Necks
to
the
Adversaries
Sword
,
and
present
themselves
to
receive
the
stroke
.
And
many
of
them
,
when
wounded
to
Death
,
have
sent
to
ask
the
Spectators
if
they
were
satisfied
with
their
behaviour
,
before
they
lay
down
to
dye
upon
the
Place
.
It
was
not
enough
for
them
to
Fight
and
to
Dye
bravely
,
but
cheerfully
too
;
insomuch
that
they
were
hiss'd
and
curs'd
if
they
made
any
Dispute
about
receiving
their
Death
.
The
very
Maids
themselves
set
them
on
.
—
consurgit
ad
ictus
:
The
first
Romans
only
condemn'd
Criminals
to
this
Example
:
but
they
have
since
employ'd
innocent
Slaves
in
the
work
,
and
even
Freemen
too
,
who
sold
themselves
to
this
effect
:
nay
moreover
,
Senators
and
Knights
of
Rome
:
and
also
Women
;
Nunc
caput
in
mortem
vendunt
,
&
funus
arenae
,
which
I
should
think
strange
and
incredible
,
if
we
were
not
accustom'd
every
day
to
see
in
our
own
Wars
many
thousands
of
men
of
other
Nations
,
for
Money
to
stake
their
Blood
and
their
Lives
in
Quarrels
wherein
they
have
no
manner
of
concern
.
CHAP.
XXIV
.
Of
the
Roman
Grandeur
.
I
will
only
say
a
word
or
two
of
this
infinite
Argument
,
to
shew
the
simplicity
of
those
who
compare
the
pittiful
Grandeurs
of
these
Times
to
that
of
Rome
.
In
the
seventh
Book
of
Cicero's
Familiar
Epistles
(
and
let
the
Grammarians
put
out
that
sirname
of
Familiar
if
they
please
,
for
in
truth
it
is
not
very
proper
;
and
they
who
in
stead
of
familiar
have
substituted
ad
familiares
,
may
gather
something
to
justifie
them
for
so
doing
,
out
of
what
Suetonius
says
in
the
Life
of
Caesar
,
that
he
had
a
Volume
of
Letters
of
his
ad
familiares
)
there
is
one
directed
to
Caesar
,
being
then
in
Gaul
,
wherein
Cicero
repeates
these
words
,
which
were
in
the
end
of
another
Letter
that
Caesar
had
writ
to
him
:
As
to
what
concerns
Marcus
Furius
,
whom
you
have
recommended
to
me
,
I
will
make
him
King
of
Gaul
,
and
if
you
would
have
me
advance
any
other
Friend
of
yours
send
him
to
me
.
It
was
no
new
thing
for
a
simple
Citizen
of
Rome
,
as
Caesar
then
was
,
to
dispose
of
Kingdoms
,
for
he
took
away
that
of
King
Deiotarus
from
him
,
to
give
it
to
a
Gentleman
of
the
City
of
Pergamum
,
call'd
Mithridates
.
And
they
who
writ
his
Life
,
record
several
Cities
by
him
sold
;
and
Suetonius
says
,
that
he
had
once
from
King
Ptolomy
three
millions
and
six
hundred
thousand
Crowns
,
which
was
very
near
selling
him
his
own
Kingdom
.
Tot
Galatae
,
tot
Pontus
,
tot
Lidia
nummis
.
Pontus
,
Lidia
,
and
the
Galatees
.
Marcus
Antonius
said
,
that
the
Grandeur
of
the
People
of
Rome
was
not
so
much
seen
in
what
they
took
,
as
in
what
they
gave
.
And
indeed
some
Ages
before
Antonius
,
they
had
dethron'd
one
amongst
the
rest
with
so
wonderful
Authority
,
that
in
all
the
Roman
History
I
have
not
observ'd
any
thing
that
more
denotes
the
height
of
their
Power
.
Antiochus
possess'd
all
Egypt
,
and
was
moreover
ready
to
conquer
Cyprus
,
and
other
Appendixes
of
that
Empire
;
when
being
upon
the
progress
of
his
Victories
,
C.
Popilius
came
to
him
from
the
Senate
,
and
at
their
first
meeting
refus'd
to
take
him
by
the
Hand
,
till
he
had
first
read
his
Letters
,
which
after
the
King
had
read
,
and
told
him
he
would
consider
of
them
,
Popilius
made
a
Circumference
about
him
with
the
stick
he
had
in
his
hand
,
saying
,
Return
me
an
Answer
,
that
I
may
carry
it
back
to
the
Senate
before
thou
stirrest
out
of
this
Circle
.
Antiochus
,
astonish'd
at
the
roughness
of
so
positive
a
Command
,
after
a
little
Pause
,
replyed
,
I
will
obey
the
Senates
Command
;
and
then
it
was
that
Popilius
saluted
him
as
a
Friend
to
the
People
of
Rome
.
After
having
quitted
Claim
to
so
great
a
Monarchy
,
and
in
such
a
Torrent
of
successful
Fortune
,
upon
three
words
in
writing
,
in
earnest
he
had
Reason
,
as
he
afterwards
did
,
to
send
the
Senate
word
by
his
Ambassadours
,
that
he
had
receiv'd
their
Order
with
the
same
respects
,
as
if
he
had
been
sent
by
the
Immortal
Gods
.
All
the
Kingdoms
that
Augustus
gained
by
the
right
of
War
,
he
either
restor'd
to
those
who
had
lost
them
,
or
presented
them
to
strangers
.
And
Tacitus
,
in
reference
to
this
,
speaking
of
Cogidunus
King
of
England
,
gives
us
a
very
brisk
touch
of
that
infinite
Power
:
The
Romans
,
says
he
,
were
from
all
Antiquity
accustomed
to
leave
the
Kings
they
had
subdu'd
in
possession
of
their
Kingdoms
under
their
Authority
,
that
they
might
have
even
Kings
to
be
their
Slaves
:
Vt
haberent
instrumenta
servitutis
,
&
reges
.
'T
is
like
that
Solyman
,
whom
we
have
seen
make
a
Gift
of
Hungary
,
and
other
Principalities
,
had
therein
more
respect
to
this
consideration
,
than
to
that
he
was
wont
to
alledge
,
viz.
that
he
was
glutted
and
overcharg'd
with
so
many
Monarchies
,
and
so
much
Dominion
,
as
his
own
Valour
,
and
that
of
his
Ancestors
had
acquir'd
.
CHAP.
XXV
.
Not
to
counterfeit
being
sick
.
THere
is
an
Epigram
in
Martial
of
very
good
Sense
,
for
he
has
of
all
sorts
,
where
he
pleasantly
tells
the
story
of
Celius
,
who
,
to
avoid
making
his
Court
to
some
great
Men
of
Rome
,
to
wait
their
rising
,
and
to
attend
them
abroad
,
pretended
to
have
the
Gout
;
and
the
better
to
colour
this
Pretence
,
anointed
his
Legs
,
and
had
them
lap'd
up
in
a
great
many
Clouts
and
Swathings
,
and
perfectly
counterfeited
both
the
Gesture
and
Countenance
of
a
gouty
Person
;
till
in
the
end
,
Fortune
did
him
the
kindness
to
make
him
one
indeed
.
Tantum
cura
potest
&
ars
doloris
,
I
think
I
have
read
somewhere
in
Appian
a
story
like
this
,
of
one
who
to
escape
the
Proscriptions
of
the
Triumviri
of
Rome
,
and
the
better
to
be
conceal'd
from
the
discovery
of
those
who
pursued
him
,
having
shaded
himself
in
a
Disguise
,
would
yet
add
this
Invention
to
counterfeit
having
but
one
Eye
;
but
when
he
came
to
have
a
little
more
liberty
,
and
went
to
take
off
the
Plaister
he
had
a
great
while
worn
over
his
Eye
,
he
found
he
had
totally
lost
the
Sight
of
it
indeed
,
and
that
it
was
absolutely
gone
.
'T
is
possible
that
the
Action
of
Sight
was
dull'd
,
for
having
been
so
long
without
exercise
,
and
that
the
Optick
power
was
wholly
retir'd
into
the
other
Eye
:
For
we
evidently
perceive
,
that
the
Eye
we
keep
shut
,
sends
some
part
of
its
vertue
to
its
fellow
,
so
that
the
remaining
Eye
will
swell
and
grow
bigger
;
as
also
Idleness
,
with
the
heat
of
Ligatures
and
Plaisters
,
might
very
well
have
brought
some
gouty
Humour
upon
this
dissembler
of
Martial
.
Reading
in
Froisard
the
Vow
of
a
Troop
of
young
English
Gallants
,
to
carry
their
left
Eyes
bound
up
till
they
were
arriv'd
in
France
,
and
had
perform'd
some
notable
Exploit
upon
us
;
I
have
oft
been
tickled
with
the
conceit
of
it
,
in
befalling
them
as
it
did
the
before
named
Roman
,
and
that
they
had
return'd
with
but
an
Eye
a
piece
to
their
Mistrisses
,
for
whose
sakes
they
had
entred
into
this
ridiculous
Vow
.
Mothers
have
reason
to
rebuke
their
Children
when
they
counterfeit
having
but
one
Eye
,
Squinting
,
Lameness
,
or
any
other
Personal
defect
;
for
besides
that
their
Bodies
being
then
so
tender
may
be
subject
to
take
an
ill
bent
,
Fortune
,
I
know
not
how
,
sometimes
seems
to
delight
in
taking
us
at
our
word
;
and
I
have
heard
several
Examples
related
of
People
who
have
become
really
sick
,
by
only
feigning
to
be
so
.
I
have
always
us'd
,
whether
on
Horseback
,
or
on
foot
,
to
carry
a
stick
in
my
hand
,
and
so
as
to
affect
doing
it
with
a
Grace
.
Many
have
threat'ned
that
this
wantonness
would
one
day
be
turn'd
into
necessity
,
that
is
,
that
I
should
be
the
first
of
my
Family
that
should
have
the
Gout
.
But
let
us
a
little
lengthen
this
Chapter
,
and
eech
it
with
a
piece
of
another
colour
,
concerning
Blindness
.
Pliny
reports
of
one
,
that
once
dreaming
he
was
Blind
,
finding
himself
in
the
Morning
so
indeed
,
without
any
preceding
infirmity
in
his
Eyes
.
The
force
of
Imagination
might
assist
in
this
Case
,
as
I
have
said
elsewhere
,
and
Pliny
seems
to
be
of
the
same
Opinion
;
but
it
is
more
likely
that
the
motions
which
the
Body
felt
within
(
of
which
Physicians
if
they
please
may
find
out
the
cause
,
)
which
took
away
his
Sight
,
were
the
occasions
of
his
Dream
.
Let
us
add
another
story
,
not
very
improper
for
this
Subject
,
which
Seneca
relates
in
one
of
his
Epistles
.
You
know
,
says
he
,
writing
to
Lucullus
,
that
Harpate
,
my
Wives
Fool
,
is
thrown
upon
me
as
an
hereditary
charge
,
for
I
have
naturally
an
aversion
to
those
Monsters
;
and
if
I
have
a
mind
to
laugh
at
a
Fool
,
I
need
not
seek
him
far
,
I
can
laugh
at
my self
.
This
Fool
has
suddenly
lost
her
sight
.
I
tell
you
a
strange
,
but
a
very
true
thing
;
she
is
not
sensible
that
she
is
blind
,
but
eternally
importunes
her
keeper
to
take
her
abroad
,
because
she
says
the
House
is
dark
:
I
pray
believe
,
that
what
we
laugh
at
in
her
,
happens
to
every
one
of
us
:
no
one
knows
himself
to
be
avaricious
.
Besides
,
the
blind
call
for
a
Guide
,
but
we
stray
of
our
own
accord
.
I
am
not
ambitious
,
we
say
,
but
a
man
cannot
live
otherwise
at
Rome
:
I
am
not
wastful
,
but
the
City
requires
a
great
expence
:
't
is
not
my
fault
if
I
am
cholerick
,
and
if
I
have
not
yet
establish'd
any
certain
course
of
Life
,
't
is
the
fault
of
Youth
.
Let
us
not
seek
our
Disease
out
of
our selves
,
't
is
in
us
,
and
planted
in
our
Bowels
.
And
even
this
,
that
we
do
not
perceive
our selves
to
be
sick
,
renders
us
more
hard
to
be
cur'd
.
If
we
do
not
betimes
begin
to
dress
our selves
,
when
shall
we
have
done
with
so
many
Wounds
and
Evils
wherewith
we
abound
?
And
yet
we
have
a
most
sweet
and
charming
Medicine
of
Philosophy
;
for
of
all
the
rest
we
are
sensible
of
no
Pleasure
till
after
the
Cure
:
this
pleases
and
heals
at
once
.
This
is
what
Seneca
says
,
that
has
carried
me
from
my
Subject
,
but
there
is
advantage
in
the
change
.
CHAP.
XXVI
.
Of
Thumbs
.
TAcitus
reports
,
that
amongst
certain
Barbarian
Kings
,
their
manner
was
,
when
they
would
make
a
firm
Obligation
,
to
joyn
their
hands
close
to
one
another
,
and
twist
their
Thumbs
,
and
when
by
force
of
straining
the
Blood
it
appear'd
in
the
ends
,
they
lightly
prick'd
them
with
some
sharp
Instrument
,
and
mutually
suck'd
them
.
Physicians
say
,
that
the
Thumbs
are
the
master
Fingers
of
the
Hand
,
and
that
their
Latine
Etymologie
is
deriv'd
from
Pollere
.
The
Greeks
call'd
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
who
should
say
,
another
hand
.
And
it
seems
that
the
Latins
also
sometimes
take
it
in
this
sence
for
the
whole
hand
;
Sed
nec
vocibus
excitata
blandis
,
It
was
at
Rome
a
Signification
of
Favour
to
depress
and
clap
in
the
Thumbs
;
Fautor
utroque
tuum
laudabit
pollice
ludum
.
and
of
disfavour
to
elevate
and
thrust
them
outward
:
—
converso
pollice
vulgi
The
Romans
exempted
from
War
all
such
as
were
maim'd
in
the
Thumbs
,
as
having
no
more
sufficient
strength
to
hold
their
Arms.
Augustus
confiscated
the
Estate
of
a
Roman
Knight
,
who
had
maliciously
cut
off
the
Thumbs
of
two
young
Children
he
had
,
to
excuse
them
from
going
into
the
Armies
:
and
before
him
,
the
Senate
,
in
the
time
of
the
Italick
War
,
had
condemn'd
Caius
Valienus
to
perpetual
Imprisonment
,
and
confiscated
all
his
Goods
,
for
having
purposely
cut
off
the
Thumb
of
his
left
hand
,
to
exempt
himself
from
that
Expedition
.
Some
one
,
I
have
forgot
who
,
having
won
a
Naval
Battel
,
cut
off
the
Thumbs
of
all
his
vanquish'd
Enemies
,
to
render
them
incapable
of
fighting
,
and
of
handling
the
Oar.
The
Athenians
also
caus'd
the
Thumbs
of
those
of
Aegina
to
be
cut
off
,
to
deprive
them
of
the
preference
in
the
Art
of
Navigation
.
And
in
Lacedemonia
,
Pedagogues
chastiz'd
their
Scholars
by
biting
their
Thumbs
.
CHAP.
XXVII
.
Cowardize
the
Mother
of
Cruelty
.
I
Have
oft
heard
it
said
,
that
Cowardize
is
the
Mother
of
Cruelty
:
and
I
have
found
by
experience
,
that
that
malicious
and
inhumane
animosity
and
fierceness
,
is
usually
accompanied
with
a
feminine
faintness
.
I
have
seen
the
most
cruel
People
,
and
upon
very
frivolous
occasions
,
very
apt
to
cry
.
Alexander
,
the
Tyrant
of
Pheres
,
durst
not
be
a
Spectator
of
Tragedies
in
the
Theatre
,
for
fear
lest
his
Citizens
should
see
him
weep
at
the
Misfortunes
of
Hecuba
and
Andromache
;
who
himself
caus'd
so
many
People
every
day
to
be
murthered
without
pity
.
Is
it
not
meanness
of
Spirit
that
renders
them
so
plyable
to
all
Extremities
?
Valour
(
whose
Effect
is
only
to
be
exercis'd
against
resistance
)
stops
when
it
sees
the
Enemy
at
its
mercy
;
but
Pusillanimity
,
to
say
that
it
was
also
in
the
Action
,
not
having
dar'd
to
meddle
in
the
first
act
of
Danger
,
rushes
into
the
second
of
Blood
and
Massacre
.
For
the
execution
in
Victories
is
commonly
perform'd
by
the
rascality
and
hangers
on
of
an
Army
,
and
that
which
causes
so
many
unheard
of
Cruelties
in
domestick
Wars
,
is
,
that
the
hottest
of
the
People
are
flesh'd
in
being
up
to
the
Elbows
in
Blood
,
and
ripping
up
Bodies
that
lye
postrate
at
their
feet
,
having
no
sence
of
any
other
Valour
.
Et
Lupus
,
&
turpes
instant
morientibus
ursi
,
Like
cowardly
House-curs
,
that
in
the
House
worry
and
tear
the
Skins
of
wild
Beasts
they
durst
not
come
near
in
the
Field
.
What
is
it
in
these
times
of
ours
that
causes
our
mortal
quarrels
?
And
that
whereas
our
Fathers
had
some
degree
of
revenge
in
their
dayes
,
we
now
begin
with
the
last
in
ours
,
and
that
at
the
first
meeting
nothing
is
to
be
said
but
kill
?
What
is
this
but
Cowardize
?
Every
one
is
sensible
,
that
there
is
more
bravery
and
disdain
in
subduing
an
Enemy
,
than
in
cutting
his
Throat
;
and
in
making
him
yield
,
than
in
putting
him
to
the
Sword
:
besides
that
,
the
appetite
of
Revenge
is
better
satisfied
and
pleas'd
because
it
's
only
aim
●s
to
make
it self
felt
.
And
this
is
the
reason
why
we
do
not
fall
upon
a
Beast
or
a
Stone
when
they
hurt
us
,
because
they
are
not
capable
of
being
sensible
of
our
Revenge
;
and
therefore
to
kill
a
man
,
is
to
defend
him
from
the
Injury
and
Offence
we
intend
him
.
And
as
Bias
cry'd
out
to
a
wicked
Fellow
,
I
know
that
sooner
or
later
thou
wilt
have
thy
Reward
,
but
I
am
afraid
I
shall
not
see
it
.
And
as
the
Orchomenians
complain'd
,
that
the
Penitence
of
Lyciscus
for
the
Treason
committed
against
them
,
came
in
season
,
because
there
was
no
one
remaining
alive
of
those
who
had
been
interested
in
the
Offence
,
and
whom
the
Pleasure
of
this
Penitency
should
affect
:
so
Revenge
is
to
be
repented
of
,
when
the
Person
on
whom
it
is
executed
is
depriv'd
of
means
of
suffering
under
it
:
for
as
the
Avenger
will
look
on
to
enjoy
the
Pleasure
of
his
Revenge
,
so
the
Person
on
whom
he
takes
Revenge
,
should
be
a
Spectator
too
,
to
be
afflicted
,
and
to
repent
.
He
will
repent
it
,
we
say
,
and
because
we
have
given
him
a
Pistol-shot
through
the
Head
,
do
we
imagine
he
will
repent
?
On
the
contrary
,
if
we
but
observe
,
we
shall
find
,
that
he
makes
a
Mouth
at
us
in
falling
:
and
is
so
far
from
penitency
,
that
he
does
not
so
much
as
repine
at
us
.
And
we
do
him
the
kindest
Office
of
Life
,
which
is
to
make
him
die
insensibly
,
and
soon
.
We
are
afterwards
to
hide
our selves
,
and
to
shift
and
flye
from
the
Officers
of
Justice
,
who
pursue
us
whilst
he
is
at
rest
.
Killing
is
good
to
frustrate
an
Offence
to
come
,
not
to
revenge
one
that
is
already
past
:
and
more
an
Act
of
Fear
than
Bravery
;
of
Precaution
,
than
Courage
,
and
of
Defence
than
of
attempt
.
It
is
manifest
that
by
it
we
quit
both
the
true
end
of
Revenge
,
and
the
care
of
our
Reputation
;
we
are
afraid
if
he
lives
he
will
do
us
another
injury
as
great
as
the
first
;
't
is
not
out
of
Animosity
to
him
,
but
care
of
thy self
,
that
thou
rid'st
him
out
of
the
way
.
Asinius
Pollio
,
who
,
let
him
do
more
,
said
he
,
let
him
whip
me
too
,
provided
I
am
not
there
.
Quum
in
se
cuique
minimum
fiduciae
esset
.
They
had
little
confidence
in
themselves
.
For
naturally
any
company
whatever
is
comfortable
in
danger
.
Third
Persons
were
formerly
call'd
in
to
prevent
Disorder
and
foul
play
only
,
and
to
be
witness
of
the
Success
of
the
Combat
.
But
since
they
have
brought
it
to
this
pa●●
that
they
themselves
engage
,
whoever
is
invited
cannot
handsomly
stand
by
as
an
idle
Spectator
,
for
fear
of
being
suspected
either
of
want
of
Affection
or
Courage
.
Besides
the
injustice
and
unworthiness
of
such
an
Action
,
of
engaging
other
Force
and
Valour
in
the
Protection
of
your
Honour
than
your
own
;
I
conceive
it
a
disadvantage
to
a
brave
man
,
and
who
wholly
relies
upon
himself
,
to
shuffle
his
Fortune
with
that
of
a
Second
;
since
every
one
runs
hazard
enough
in
himself
,
without
hazarding
for
another
,
and
has
enough
to
do
to
assure
himself
in
his
own
Vertue
for
the
defence
of
his
Life
,
without
intrusting
a
thing
so
dear
in
a
third
man's
hand
.
For
,
if
it
be
not
expresly
agreed
upon
before
to
the
contrary
,
't
is
a
combin'd
Party
of
all
four
,
and
if
your
Second
be
kill'd
,
you
have
two
to
deal
withal
with
good
reason
.
And
to
say
that
it
is
foul
play
,
it
is
so
indeed
,
as
it
is
well
arm'd
to
charge
a
man
that
has
but
the
hilts
of
a
broken
Sword
in
his
hand
,
or
clear
and
untouch'd
a
man
that
is
desperately
wounded
:
but
if
these
be
advantages
you
have
got
by
fighting
,
you
may
make
use
of
them
without
reproach
:
the
disparity
and
inequality
is
only
weigh'd
and
consider'd
from
the
condition
of
the
Combatants
when
they
begun
,
as
to
the
rest
,
you
must
take
your
Fortune
:
and
though
you
had
alone
three
Enemies
upon
you
at
once
,
your
two
Companions
being
kill'd
,
you
have
no
more
wrong
done
you
,
than
I
should
do
in
a
Battel
,
by
running
a
man
through
I
should
see
engag'd
with
one
of
our
own
men
with
the
like
advantage
.
The
nature
of
Society
will
have
it
so
,
that
where
there
is
Troop
against
Troop
(
as
where
our
Duke
of
Orleance
challeng'd
Henry
King
of
England
an
hundred
against
an
hundred
:
three
hundred
against
as
many
as
the
Argians
against
the
Lacedemonians
,
and
three
to
three
,
as
the
Horatii
against
the
Curiatii
)
the
multitude
on
either
side
is
consider'd
but
as
one
single
man
,
the
hazard
every
where
,
where
there
is
company
,
being
confus'd
and
mix'd
.
I
have
a
domestick
Interest
in
this
Discourse
;
for
my
Brother
,
the
Sieur
de
Matecoulom
,
was
at
Rome
entreated
by
a
Gentleman
with
whom
he
had
no
great
acquaintance
,
and
who
was
Defendant
,
and
challeng'd
by
another
,
to
be
his
Second
;
In
this
Duel
he
found
himself
match'd
with
a
Gentleman
much
better
known
to
him
,
where
,
after
having
dispatch'd
his
man
,
seeing
the
two
Principal
still
on
foot
,
and
sound
,
he
ran
in
to
disengage
his
Friend
.
What
could
he
do
less
?
should
he
have
stood
still
,
and
if
Chance
would
have
order'd
it
so
,
have
seen
him
he
was
come
thither
to
defend
kill'd
before
his
face
,
what
he
had
thither
done
signified
nothing
to
the
Business
,
the
Quarrel
was
yet
undecided
.
The
courtesie
that
you
can
,
and
certainly
ought
to
shew
to
your
Enemy
,
when
you
have
reduc'd
him
to
an
ill
Condition
,
and
have
a
great
advantage
over
him
,
I
do
not
see
how
you
can
do
it
,
where
the
Interest
of
another
is
in
the
case
,
where
you
are
only
call'd
in
as
an
Assistant
,
and
the
Quarrel
is
none
of
yours
.
He
could
neither
be
just
nor
courteous
at
the
hazard
of
him
he
was
there
to
serve
;
and
was
also
inlarged
from
the
Prisons
of
Italy
at
the
speedy
and
solemn
request
of
our
King
.
Indiscreet
Nation
!
we
are
not
content
to
make
our
Vices
and
Follies
known
to
the
World
by
Report
only
,
but
we
must
go
into
Foreign
Countreys
,
there
to
shew
them
what
Fools
we
are
.
Put
three
French-men
into
the
Desarts
of
Libya
,
they
will
not
live
a
Month
together
without
fighting
;
so
that
you
would
say
this
Peregrination
were
a
thing
purposely
design'd
to
give
Strangers
the
pleasures
of
our
Tragedies
,
and
for
the
most
part
such
as
rejoyce
and
laugh
at
our
miseries
.
We
go
into
Italy
to
learn
to
fence
,
and
fall
to
practise
at
the
expence
of
our
Lives
before
we
have
learn'd
it
:
and
yet
,
by
the
order
of
Discipline
,
we
should
put
the
Theory
before
the
Practice
.
We
discover
our selves
to
be
but
Learners
.
Primitiae
juvenum
miserae
,
I
know
Fencing
is
an
Art
very
useful
to
its
end
,
(
in
a
Duel
betwixt
two
Princes
,
Cousin-germans
in
Spain
,
the
elder
,
sayes
Livie
,
by
his
skill
and
dexterity
in
Arms
,
easily
surmounting
the
greater
and
more
aukward
Strength
of
the
younger
)
and
of
which
,
the
knowledge
,
as
I
experimentally
know
,
hath
inspir'd
some
with
Courage
above
their
natural
Talent
:
but
this
is
not
properly
Valour
,
because
it
supports
it self
upon
Address
,
and
is
founded
upon
something
besides
it self
.
The
honour
of
Combat
consists
in
the
jealousie
of
Courage
,
and
not
of
Skill
;
and
therefore
I
have
known
a
Friend
of
mine
,
fam'd
for
a
great
Master
in
this
Exercise
,
in
his
Quarrels
make
choice
of
such
Arms
as
might
deprive
him
of
this
advantage
,
and
that
wholly
depended
upon
Fortune
,
and
assurance
,
that
they
might
not
attribute
his
Victory
rather
to
his
skill
in
Fencing
than
his
Valour
.
When
I
was
young
,
Gentlemen
avoided
the
reputation
of
good
Fencers
,
as
injurious
to
them
;
and
learn'd
with
all
imaginable
privacy
to
fence
,
as
a
Trade
of
subtilty
,
derogating
from
true
and
natural
Vertue
.
Butts
,
Tilting
,
and
Barriers
,
the
images
of
Warlike
Fights
,
were
the
Exercises
of
our
Forefathers
:
this
other
Exercise
is
so
much
the
less
noble
,
as
it
only
respects
a
private
end
,
that
teaches
us
to
ruine
one
another
,
against
Law
and
Justice
,
and
that
every
way
always
produces
very
ill
effects
.
It
is
much
more
worthy
,
and
more
becoming
,
to
exercise
our selves
in
things
that
strengthen
,
than
that
weaken
our
Governments
,
and
that
tend
to
the
publick
safety
and
common
glory
.
Publius
Rutilius
Consus
was
the
first
that
taught
the
Souldiers
to
handle
their
Arms
with
skill
,
and
joyn'd
Art
to
Vertue
:
not
for
the
use
of
private
quarrel
,
but
for
War
,
and
the
Quarrels
of
the
People
of
Rome
.
A
popular
and
civil
Art
of
Defence
.
And
besides
the
example
of
Caesar
,
who
commanded
his
men
to
shoot
chiefly
at
the
face
of
Pompey's
Gensdarmes
in
the
Battel
of
Pharsalia
:
a
thousand
other
Commanders
have
also
unbethought
them
to
invent
new
forms
of
Weapons
,
and
new
ways
of
striking
and
defending
,
according
as
occasion
shall
require
.
But
as
Philopaemen
condemn'd
wrestling
,
wherein
he
excell'd
,
because
the
preparatives
that
were
therein
employ'd
were
differing
from
those
that
appertain
to
Military
Discipline
,
to
which
alone
he
conceiv'd
men
of
Honour
ought
wholly
to
apply
themselves
;
so
it
seems
to
me
,
that
this
Address
to
which
we
form
our
Limbs
,
those
Writings
and
Motions
young
men
are
taught
in
this
new
School
,
are
not
only
of
no
Use
,
but
rather
contrary
and
hurtful
to
the
manner
of
fight
in
Battel
:
and
also
our
People
commonly
make
use
of
particular
Weapons
,
and
peculiarly
design'd
for
Duel
.
And
I
have
known
when
it
has
been
disapprov'd
,
that
a
Gentleman
challeng'd
to
fight
with
Rapier
and
Poignard
,
should
appear
in
the
equipage
of
a
man
at
Arms
;
or
that
another
should
take
his
Cloke
instead
of
a
Poignard
.
It
is
worthy
of
Consideration
,
that
Lachez
in
Plato
,
speaking
of
learning
to
fence
after
our
manner
,
says
,
that
he
never
knew
any
great
Souldier
come
out
of
that
School
,
especially
the
Masters
of
it
:
and
indeed
as
to
them
our
own
experience
tells
us
as
much
.
As
to
the
rest
,
we
may
at
least
conclude
,
that
they
are
Qualities
of
no
Relation
nor
Correspondence
.
And
in
the
Education
of
the
Children
of
his
Government
,
Cuncta
ferit
,
dum
cuncta
timet
.
The
first
Cruelties
are
exercis'd
for
themselves
:
from
thence
springs
the
fear
of
a
just
Revenge
,
which
afterwards
produces
a
series
of
new
Cruelties
,
to
obliterate
one
another
.
Philip
King
of
Macedon
,
who
had
so
much
to
do
with
the
People
of
Rome
,
agitated
with
the
horror
of
so
many
Murthers
committed
by
his
appointment
,
and
doubting
of
being
able
to
keep
himself
secure
from
so
many
Families
,
at
divers
times
mortally
injur'd
and
offended
by
him
;
resolv'd
to
seize
all
the
Children
of
those
he
had
caus'd
to
be
slain
,
to
dispatch
them
daily
one
after
another
,
and
so
to
establish
his
own
repose
.
Fine
Discourses
are
never
impertinent
however
plac'd
;
and
therefore
I
,
who
more
consider
the
weight
and
utility
of
what
I
deliver
than
their
Order
and
Connexion
,
need
not
fear
in
this
place
to
bring
in
a
fine
story
,
though
it
be
a
little
by
the
bye
;
for
when
they
are
rich
in
their
own
native
Beauty
,
and
are
able
to
justifie
themselves
,
the
least
end
of
a
Hair
will
serve
to
draw
them
into
my
Argument
.
Amongst
others
condemn'd
by
Philip
,
Herodicus
,
Prince
of
Thessaly
,
had
been
one
.
He
had
moreover
after
him
caus'd
his
two
Sons
in
Law
to
be
put
to
Death
,
each
leaving
a
Son
very
young
behind
him
.
Theoxena
▪
and
Archo
,
were
their
two
Widows
.
Theoxena
,
though
highly
courted
to
it
,
could
not
be
perswaded
to
marry
again
:
Archo
married
Poris
,
the
greatest
Man
of
the
Aenians
,
and
by
him
had
a
great
many
Children
,
which
she
dying
,
left
in
a
very
tender
Age.
Theoxena
,
mov'd
with
a
Maternal
charity
towards
her
Nephews
,
that
she
might
have
them
under
her
own
Eyes
,
and
in
her
own
Protection
,
married
Poris
:
when
presently
comes
a
Proclamation
of
the
King's
Edict
.
This
brave
spirited
Mother
,
suspecting
the
cruelty
of
Philip
,
and
afraid
of
the
Insolence
of
the
Souldiers
towards
these
fine
and
tender
Children
,
was
so
bold
as
to
declare
,
that
she
would
rather
kill
them
with
her
own
hands
than
deliver
them
.
Poris
,
startled
at
this
Protestation
,
promis'd
her
to
steal
them
away
,
and
to
Transport
them
to
Athens
,
and
there
commit
them
to
the
Custody
of
some
faithful
Friends
of
his
.
They
took
therefore
the
opportunity
of
an
Annual
Feast
which
was
celebrated
at
Aenia
in
Honour
of
Aeneas
,
and
thither
they
went
.
Having
appear'd
by
day
at
the
Publick
Ceremonies
,
and
Banquet
,
they
stole
the
Night
following
into
a
Vessel
laid
ready
for
the
purpose
,
to
escape
away
by
Sea
.
The
Wind
prov'd
contrary
,
and
finding
themselves
in
the
Morning
within
sight
of
the
Land
from
whence
they
had
launch'd
over-night
,
were
made
after
by
the
Guards
of
the
Port
:
which
Poris
perceiving
,
he
labour'd
all
he
could
to
make
the
Mariners
do
their
utmost
to
escape
from
the
Pursuers
.
But
Theoxena
,
frantick
with
Affection
and
Revenge
,
in
pursuance
of
her
former
Resolution
,
prepar'd
both
Arms
and
Poyson
,
and
exposing
them
before
them
;
Go
to
,
my
Children
,
said
she
,
Death
is
now
the
only
means
of
your
Defence
and
Liberty
,
and
shall
administer
occasion
to
the
Gods
to
exercise
their
sacred
Justice
:
These
sharp
Swords
,
and
these
full
Cups
,
will
open
you
the
way
into
it
:
Courage
,
fear
nothing
.
And
thou
,
my
Son
,
who
art
the
eldest
,
take
this
Steel
into
thy
Hand
,
that
thou
may'st
the
more
bravely
Dye
.
The
Children
having
on
one
side
so
powerfull
a
Counsellour
,
and
the
Enemy
at
their
Throats
on
the
other
,
ran
all
of
them
eagerly
upon
what
was
next
to
hand
;
and
half
dead
,
were
thrown
into
the
Sea
.
Theoxena
,
proud
of
having
so
gloriously
provided
for
the
safety
of
her
Children
,
clasping
her
Arms
with
great
affection
about
her
Husband's
Neck
,
Let
us
,
my
Friend
,
said
she
,
follow
these
Boys
,
and
enjoy
the
same
Sepulchre
they
do
:
And
so
embrac'd
,
threw
themselves
head-long
over-board
into
the
Sea
;
so
that
the
Ship
was
carried
back
empty
of
the
Owners
into
the
Harbour
.
Tyrants
,
at
once
both
to
kill
and
to
make
their
Anger
felt
,
have
pump't
their
Wit
to
invent
the
most
lingring
Deaths
.
They
will
have
their
Enemies
dispatch'd
,
but
not
so
fast
that
they
may
not
have
leisure
to
taste
their
Vengeance
.
And
therein
they
are
mightily
perplex'd
,
for
if
the
Torments
they
inflict
are
violent
,
they
are
short
,
if
long
,
they
are
not
then
so
painful
as
they
desire
;
and
thus
torment
themselves
in
contriving
how
to
torment
others
.
Of
this
we
have
a
thousand
Examples
of
Antiquity
,
and
I
know
not
whether
we
unawares
do
not
retain
some
traces
of
this
Barbarity
:
all
that
exceeds
a
simple
Death
appears
to
me
absolute
Cruelty
;
neither
can
our
Justice
expect
,
that
he
,
whom
the
fear
of
being
executed
by
being
Beheaded
or
Hang'd
,
will
not
restrain
,
should
be
any
more
aw'd
by
the
imagination
of
a
languishing
Fire
,
burning
Pincers
,
or
the
Wheel
.
And
I
know
not
in
the
mean
time
,
whether
we
do
not
throw
them
into
despair
;
for
in
what
condition
can
the
Soul
of
a
man
,
expecting
four
and
twenty
hours
together
to
be
broken
upon
a
Wheel
,
or
after
the
old
way
,
nail'd
to
a
Cross
,
be
?
Josephus
relates
,
that
in
the
time
of
the
War
the
Romans
made
in
Judea
;
happening
to
pass
by
where
they
had
three
days
before
crucified
certain
Jews
,
he
amongst
them
knew
three
of
his
own
Friends
,
and
obtained
the
favour
of
having
them
taken
down
,
of
which
,
two
he
says
died
,
the
third
liv'd
a
great
while
after
.
Chalcondilas
,
a
Writer
of
good
credit
,
in
the
Records
he
has
left
behind
him
of
things
that
happen'd
in
his
time
,
and
near
him
,
tell
us
,
as
of
the
most
excessive
Torment
,
of
that
the
Emperour
Meckmed
very
often
practis'd
,
of
cutting
off
men
in
the
middle
by
the
Diaphragma
with
one
blow
of
a
Cimeter
;
by
which
it
follow'd
,
that
they
died
as
it
were
two
Deaths
at
once
,
and
both
the
one
part
,
says
he
,
and
the
other
,
were
seen
to
stir
and
strive
a
great
while
after
in
very
great
Torment
.
I
do
not
think
there
was
any
great
sufferance
in
this
motion
.
The
Torments
that
are
the
most
dreadful
to
look
on
,
are
not
always
the
greatest
to
endure
;
and
I
find
those
that
other
Historians
relate
to
have
been
practic'd
upon
the
Epirot
Lords
,
to
be
more
horrid
and
cruel
,
where
they
were
condemn'd
to
be
flead
alive
by
pieces
,
after
so
malicious
a
manner
that
they
continued
fifteen
days
in
this
misery
.
As
also
these
other
two
following
.
Croesus
,
having
caus'd
a
Gentleman
,
the
favourite
of
his
Brother
Pantaleon
,
to
be
seized
on
,
carried
him
into
a
Fuller's
Shop
,
where
he
caus'd
him
to
be
scratch'd
and
carded
with
the
Cards
and
Combs
belonging
to
that
Trade
till
he
died
.
George
Jechel
,
chief
Commander
of
the
Peasants
of
Polonia
,
who
committed
so
many
Mischiefs
under
the
Title
of
the
Crusado
,
being
defeated
in
Battel
,
and
taken
by
the
Vayvod
of
Transylvania
,
was
three
days
bound
naked
upon
the
Rack
,
exposed
to
all
sorts
of
Torments
that
any
one
could
contrive
against
him
;
during
which
time
,
many
other
Prisoners
were
kept
fasting
;
in
the
end
,
he
living
,
and
looking
on
,
they
made
his
beloved
Brother
Lucat
,
for
whom
he
only
entreated
,
taking
upon
himself
the
blame
of
all
their
evil
Actions
,
to
drink
his
Blood
,
and
caused
twenty
of
his
most
favour'd
Captains
to
feed
upon
him
,
tearing
his
flesh
in
pieces
with
their
Teeth
,
and
swallowing
the
morsels
.
The
remainder
of
his
Body
and
his
Bowels
,
so
soon
as
he
was
dead
,
were
boyl'd
,
and
others
of
his
followers
compell'd
to
eat
them
.
CHAP.
XXVIII
.
All
things
have
their
Season
.
SUch
as
compare
Cato
the
Censor
,
with
the
younger
Cato
that
kill'd
himself
,
compare
two
beautiful
Natures
,
and
much
resembling
one
another
.
The
first
acquir'd
his
Reputation
several
ways
,
and
excells
in
Military
Exploits
,
and
the
Utility
of
his
publick
Vocations
;
but
the
Virtue
of
the
younger
,
besides
,
that
it
were
blasphemy
to
compare
any
to
him
in
Vigour
,
was
much
more
pure
and
unblemish'd
.
For
who
can
acquit
the
Censor
of
Envy
and
Ambition
,
having
dar'd
to
justle
the
Honour
of
Scipio
,
a
man
in
Worth
,
Valour
,
and
all
other
excellent
Qualities
infinitely
beyond
him
,
or
any
other
of
his
time
?
That
which
they
report
of
him
,
amongst
other
things
,
that
in
his
extream
old
Age
he
put
himself
upon
learning
the
Greek
Tongue
,
with
so
greedy
an
Appetite
,
as
if
to
quench
a
long
Thirst
,
does
not
seem
to
me
to
make
much
for
his
Honour
;
it
being
properly
what
we
call
being
twice
a
Child
.
All
things
have
their
Season
,
even
the
best
,
and
a
man
may
say
his
Pater
noster
out
of
time
;
as
they
accused
T.
Quintus
Flaminus
,
that
being
General
of
an
Army
,
he
was
seen
praying
apart
in
the
time
of
a
Battel
that
he
won
.
Eudemonidas
,
seeing
Xenocrates
when
very
old
,
still
very
intent
upon
his
School-Lectures
,
When
will
this
man
be
wise
,
said
he
,
he
does
yet
learn
?
And
Philopaemen
,
to
those
who
extoll'd
King
Ptolomy
for
every
day
inuring
his
Person
to
the
Exercise
of
Arms
;
It
is
not
,
said
he
,
commendable
in
a
King
of
his
Age
to
exercise
himself
in
those
things
he
ought
now
really
to
employ
them
.
The
young
are
to
make
their
Preparations
,
the
old
to
enjoy
them
,
say
the
Sages
:
and
the
greatest
Vice
they
observe
in
us
is
,
that
our
Desires
incessantly
grow
young
again
:
we
are
always
re-beginning
to
live
.
Our
studies
and
desires
should
sometimes
be
sensible
of
Age
;
but
we
have
one
foot
in
the
Grave
,
and
yet
our
Appetites
and
Pursuits
spring
every
day
new
upon
us
.
Tu
secanda
marmora
Thomas
Hawkins
▪
Thou
fairest
Marbles
dost
command
Be
cut
for
use
;
yet
do'st
neglect
Thy
Grave
,
and
Houses
still
erect
.
The
longest
of
my
Designs
is
not
of
above
a
years
extent
;
I
think
of
nothing
now
but
ending
,
rid
my self
of
all
new
Hopes
and
Enterprizes
;
take
my
last
leave
of
every
place
I
depart
from
,
and
every
day
disposses
my self
of
what
I
have
.
Olim
jam
nec
perit
quicquam
mihi
,
nec
acquiritur
:
Sen.
Epist.
plus
superest
viatici
,
quam
viae
.
Henceforward
I
will
neither
lose
,
nor
expect
to
get
:
I
have
more
wherewith
to
defray
my
Journey
,
than
I
have
way
to
go
.
Vixi
,
&
quem
dederat
cursum
fortuna
peregi
.
To
conclude
,
't
is
the
only
comfort
I
find
in
my
old
Age
,
that
it
mortifies
in
me
several
Cares
and
Desires
wherewith
my
Life
has
been
disturbed
;
the
Care
how
the
World
goes
,
the
Care
of
Riches
,
of
Grandeur
,
of
Knowledge
,
of
Health
,
and
my self
.
There
are
,
who
are
learning
to
speak
at
a
time
when
they
should
learn
to
be
silent
for
ever
.
A
man
may
always
study
,
but
he
must
not
always
go
to
School
.
What
a
contemptible
thing
is
an
old
School-boy
!
Diversos
diversa
juvant
,
non
omnibus
annis
.
If
we
must
study
,
let
us
study
what
is
suitable
to
our
present
Condition
,
that
we
may
answer
as
he
did
,
who
being
ask'd
to
what
end
he
studied
in
his
decrepid
Age
,
that
I
may
go
out
better
,
said
he
,
and
at
greater
ease
.
Such
a
study
was
that
of
the
younger
Cato
,
feeling
his
end
approach
,
and
which
he
met
with
in
Plato's
Discourse
of
the
immortality
of
the
Soul
:
Not
as
we
are
to
believe
that
he
was
not
long
before-hand
furnished
with
all
sorts
of
Ammunition
for
such
a
Departure
;
for
of
assurance
,
an
established
Will
and
Instruction
he
had
more
than
Plato
had
in
all
his
Writings
;
his
Knowledge
and
Courage
were
in
this
respect
above
Philosophy
.
He
applyed
himself
to
this
study
,
not
for
the
Service
of
his
Death
,
but
as
a
man
whose
sleeps
were
never
disturbed
in
the
Importance
of
such
a
deliberation
,
he
also
without
choice
or
change
,
continued
his
Studies
with
the
other
accustomary
Actions
of
his
Life
.
The
Night
that
he
was
den
the
Praetorship
,
he
spent
in
play
.
That
wherein
he
was
to
dye
,
he
spent
in
reading
.
The
loss
either
of
Life
or
of
Office
,
was
all
one
to
him
.
CHAP.
XXIX
.
Of
Virtue
.
I
Find
by
experience
,
that
there
is
a
vast
difference
betwixt
the
starts
and
sallies
of
the
Soul
,
and
a
resolute
and
constant
habit
;
and
very
well
perceive
,
that
there
is
nothing
we
may
not
do
,
nay
,
even
to
the
surpassing
the
Divinity
it self
,
says
a
certain
Person
,
forasmuch
as
it
is
more
to
render
a
mans
self
impassible
by
his
own
study
and
industry
,
than
to
be
so
by
his
natural
condition
;
and
even
to
be
able
to
conjoyn
to
man's
imbecillity
and
frailty
a
God-like
resolution
and
assurance
.
But
it
is
by
fits
and
starts
;
and
in
the
Lives
of
those
Heroes
of
Times
past
there
are
sometimes
miraculous
Sallies
,
and
that
seem
infinitely
to
exceed
our
natural
force
,
but
they
are
indeed
but
sallies
:
and
't
is
hard
to
believe
,
that
in
these
so
elevated
qualities
a
man
can
so
thoroughly
tinct
and
imbue
the
Soul
,
that
they
should
become
constant
,
and
as
it
were
,
natural
in
him
.
It
accidentally
happens
even
to
us
,
who
are
but
abortive
births
of
men
,
sometimes
to
dart
out
our
Souls
,
when
rous'd
by
the
Discourses
or
Examples
of
others
,
much
beyond
their
ordinary
stretch
;
but
't
is
a
kind
of
Passion
which
does
push
and
prick
them
on
,
and
in
some
sort
ravishes
them
from
themselves
:
but
this
Whirlwind
once
blown
over
,
we
see
that
they
insensibly
flag
,
and
slacken
of
themselves
,
if
not
to
the
lowest
degree
,
at
least
so
as
to
be
no
more
the
same
;
insomuch
as
that
upon
every
trivial
occasion
,
the
losing
of
a
Hawk
,
or
the
breaking
of
a
Glass
,
we
suffer
our selves
to
be
mov'd
little
less
than
one
of
the
common
People
.
I
am
of
opinion
,
that
Order
,
Moderation
,
and
Constancy
excepted
,
all
things
are
to
be
done
by
a
man
that
is
indifferent
,
and
defective
in
general
.
Therefore
it
is
,
say
the
Sages
,
that
to
make
a
right
judgment
of
a
man
,
you
are
chiefly
to
pry
into
his
common
Actions
,
and
surprize
him
in
his
every
day
habit
.
Pyrrho
,
he
who
erected
so
pleasant
a
knowledge
upon
Ignorance
,
endeavour'd
,
as
all
the
rest
who
were
really
Philosophers
did
,
to
make
his
Life
correspond
with
his
Doctrine
.
And
because
he
maintain'd
the
imbecillity
of
Humane
Judgment
to
be
so
extreme
as
to
be
incapable
of
any
choice
or
inclination
,
and
would
have
it
wavering
and
suspended
,
considering
and
receiving
all
things
as
indifferent
,
't
is
said
,
that
he
always
comported
himself
after
the
same
manner
and
countenance
:
if
he
had
begun
a
Discourse
,
he
would
always
end
what
he
had
to
say
,
though
the
Person
he
was
speaking
to
was
gone
away
:
and
if
he
walk'd
,
he
never
stop'd
for
any
impediment
that
stood
in
his
way
,
being
preserv'd
from
Precipices
,
the
justle
of
Carts
,
and
other
like
accidents
,
by
the
care
of
his
Friends
:
for
,
to
fear
,
or
to
avoid
any
thing
,
had
been
to
justle
his
own
Propositions
,
which
depriv'd
the
Senses
themselves
of
all
certainty
and
election
.
Sometimes
he
suffer'd
Incisions
and
Cauteries
with
so
great
constancy
,
as
never
to
be
seen
so
much
as
to
winch
or
stir
.
'T
is
something
to
bring
the
Soul
to
these
imaginations
,
more
to
joyn
the
effects
,
and
yet
not
impossible
;
but
to
conjoyn
them
with
such
perseverance
and
constancy
as
to
make
them
habitual
,
is
certainly
,
in
attempts
so
remote
from
the
common
usance
,
almost
incredible
to
be
done
.
Therefore
it
was
,
that
being
one
day
taken
in
his
House
terribly
scolding
with
his
Sister
,
and
being
reproach'd
that
he
therein
transgress'd
his
own
Rules
of
indifference
;
What
,
said
he
,
must
this
foolish
Woman
also
serve
for
a
testimony
to
my
Rules
?
Another
time
,
being
seen
to
defend
himself
against
a
Dog
,
It
is
,
said
he
,
very
hard
totally
to
put
off
man
;
and
we
must
endeavour
and
force
our selves
to
resist
and
encounter
things
,
first
by
Effects
,
but
at
least
by
Reason
.
About
seven
or
eight
years
since
,
a
Husbandman
yet
living
,
but
two
Leagues
from
my
House
,
having
long
been
tormented
with
his
Wifes
Jealousie
,
coming
one
day
home
from
his
work
,
and
she
welcoming
him
with
her
accustomed
railing
,
entred
into
so
great
fury
,
that
with
a
Sickle
he
had
yet
in
his
hand
he
totally
cut
off
all
those
Parts
that
she
was
jealous
of
,
and
threw
them
in
her
face
.
And
,
't
is
said
,
that
a
young
Gentleman
of
our
Nation
,
brisk
and
amorous
,
having
by
his
perseverance
at
last
mollified
the
heart
of
a
fair
Mistress
,
enrag'd
,
that
upon
the
point
of
fruition
he
found
himself
unable
to
perform
,
and
that
,
lib.
4.
Eleg.
pen.
non
viriliter
Iners
senile
penis
extulerat
caput
,
so
soon
as
ever
he
came
home
he
depriv'd
himself
of
it
,
and
sent
it
his
Mistriss
,
a
cruel
and
bloody
Victim
for
the
expiation
of
his
offence
.
If
this
had
been
done
upon
mature
consideration
,
and
upon
the
account
of
Religion
,
as
the
Priests
of
Cybele
did
,
what
should
we
say
of
so
high
an
action
?
A
few
dayes
since
,
at
Bergerac
,
within
five
Leagues
of
my
House
,
up
the
River
Dordogne
,
a
Woman
having
over-night
been
beaten
and
abus'd
by
her
Husband
,
a
cholerick
ill-condition'd
fellow
,
resolv'd
to
escape
from
his
ill
usage
at
the
price
of
her
life
;
and
going
so
soon
as
she
was
up
the
next
morning
to
visit
her
Neighbours
,
as
she
was
wont
to
do
,
and
having
let
some
words
fall
of
the
recommendation
of
her
Affairs
,
she
took
a
Sister
of
hers
by
the
hand
,
and
led
her
to
the
Bridge
;
whither
being
come
,
as
it
were
in
jest
,
without
any
manner
of
alteration
in
her
Countenance
,
there
taking
leave
of
her
,
she
threw
her self
headlong
from
the
top
into
the
River
,
and
was
there
drown'd
.
That
which
is
the
most
remarkable
in
this
,
is
,
that
this
resolution
was
a
whole
night
forming
in
her
head
:
But
it
is
quite
another
thing
with
the
Indian
Women
,
for
it
being
the
custom
there
for
the
men
to
have
many
Wives
,
and
the
best
beloved
of
them
to
kill
her self
at
her
Husband's
decease
,
every
one
of
them
makes
it
the
Business
of
her
whole
Life
to
obtain
this
Priviledge
,
and
gain
this
Advantage
over
her
Companions
,
and
the
good
Offices
they
do
their
Husband
's
,
aim
at
no
other
Recompence
,
but
to
be
preferr'd
in
accompanying
him
in
Death
.
Vbi
mortifero
jacta
est
fax
ultima
lecto
,
A
certain
Author
of
our
times
,
Reports
,
that
he
has
seen
in
those
Oriental
Nations
this
Custom
in
practice
,
that
not
only
the
Wives
bury
themselves
with
their
Husbands
,
but
even
the
Slaves
he
has
enjoyed
also
;
which
is
done
after
this
manner
:
The
Husband
being
dead
,
the
Widow
may
if
she
will
(
but
few
will
)
demand
two
or
three
Months
respite
wherein
to
order
her
Affairs
.
The
day
being
come
,
she
mounts
on
Horse-back
,
dress'd
as
fine
as
at
her
Wedding
,
and
with
a
cheerful
Countenance
says
,
she
is
going
to
sleep
with
her
Spouse
,
holding
a
Looking-glass
in
her
left
hand
,
and
an
Arrow
in
the
other
.
Being
thus
conducted
in
pomp
,
accompanied
with
her
Kindred
and
Friends
,
and
a
great
concourse
of
People
,
with
great
Joy
,
she
is
at
last
brought
to
the
publick
Place
appointed
for
such
Spectacles
:
This
is
a
spacious
Place
,
in
the
midst
of
which
is
a
Pit
full
of
Wood
,
and
adjoyning
to
it
a
Mount
raised
four
or
five
steps
,
upon
which
she
is
brought
and
served
with
a
magnificent
Repast
;
which
being
done
,
she
falls
to
Dancing
and
Singing
,
and
gives
order
when
she
thinks
fit
to
kindle
the
Fire
;
which
being
perform'd
,
she
Descends
,
and
taking
the
nearest
of
her
Husband's
Relations
by
the
hand
,
they
walk
together
to
the
River
close
by
,
where
she
strips
her self
stark
naked
,
and
having
distributed
her
Clothes
and
Jewels
to
her
Friends
,
plunges
her self
into
the
Water
,
as
if
there
to
cleanse
her self
from
her
Sins
;
comming
out
thence
,
she
wraps
her self
in
a
yellow
Linnen
of
five
and
twenty
Ells
long
,
and
again
giving
her
hand
to
this
Kinsman
of
her
Husband
's
,
they
return
back
to
the
Mount
,
where
she
makes
a
Speech
to
the
People
,
and
recommends
her
Children
to
them
,
if
she
have
any
.
Betwixt
the
Pit
and
the
Mount
,
there
is
commonly
a
Curtain
drawn
to
skreen
the
burning
Furnace
from
their
sight
,
which
some
of
them
to
manifest
the
greater
Courage
,
forbid
.
Having
ended
what
she
has
to
say
,
a
Woman
presents
her
with
a
Vessel
of
Oil
,
wherewith
to
anoint
her
head
,
and
her
whole
Body
;
which
having
done
with
,
she
throws
into
the
Fire
,
and
in
an
instant
precipitates
her self
after
.
Imediately
the
People
throw
a
great
many
Billets
and
Logs
upon
her
,
that
she
may
not
be
long
in
dying
,
and
convert
all
their
Joy
into
Sorrow
and
Mourning
.
If
they
are
Persons
of
meaner
Condition
,
the
Body
of
the
defunct
is
carried
to
the
place
of
Sepulture
,
and
there
plac'd
sitting
,
the
Widdow
kneeling
before
him
,
embracing
the
dead
Body
;
and
continue
in
this
posture
whilst
they
build
a
Wall
about
them
,
which
so
soon
as
it
is
raised
to
the
height
of
the
Womans
Shoulders
,
some
of
her
Relations
comes
behind
her
,
and
taking
hold
of
her
Head
writhe
her
Neck
in
two
,
and
so
soon
as
she
is
dead
,
the
Wall
is
presently
rais'd
up
,
and
clos'd
,
where
they
remain
entomb'd
.
There
was
in
this
same
Country
something
like
this
in
their
Gymnosophist
;
Gymnosophists
voluntarily
burnt
.
for
not
by
constraint
of
others
,
nor
by
the
impetuosity
of
a
sudden
humour
,
but
by
the
express
Profession
of
their
Order
,
their
Custom
was
,
that
so
soon
as
they
arriv'd
at
a
certain
Age
,
or
that
they
saw
themselves
threatned
by
any
Disease
,
to
cause
a
funeral
Pile
to
be
erected
for
them
,
and
on
the
top
a
stately
Bed
,
where
,
after
having
joyfully
feasted
their
Friends
and
Acquaintance
,
they
laid
them
down
with
so
great
Resolution
,
that
Fire
being
apply'd
to
it
,
they
were
never
seen
to
stir
either
Hand
or
Foot
;
and
after
this
manner
one
of
them
,
Calanus
by
Name
,
expir'd
in
the
presence
of
the
whole
Army
of
Alexander
the
Great
;
and
he
was
neither
reputed
holy
,
nor
happy
amongst
them
,
that
did
not
thus
destroy
himself
;
dismissing
his
Soul
purg'd
and
purified
by
the
Fire
,
after
having
consum'd
all
that
was
earthy
and
mortal
.
This
constant
premeditation
of
the
whole
Life
is
that
which
makes
the
wonder
.
Amongst
our
other
Controversies
,
that
of
Fatum
is
also
crept
in
,
and
to
tye
things
to
come
,
and
even
our
own
Wills
to
a
certain
and
inevitable
Necessity
,
we
are
yet
upon
this
Argument
of
time
past
;
Since
God
foresees
that
all
things
shall
so
fall
out
,
as
doubtless
he
does
,
it
must
then
necessarily
follow
,
that
they
must
so
fall
out
:
to
which
our
Masters
reply
,
that
the
seeing
any
thing
come
to
pass
,
as
we
do
,
and
as
God
himself
also
does
,
(
for
all
things
being
present
with
him
,
he
rather
sees
,
than
foresees
)
is
not
to
compell
an
Event
:
that
is
,
we
see
because
things
do
fall
out
,
but
things
do
not
fall
out
because
we
see
.
Events
cause
Knowledge
,
but
Knowledge
does
not
cause
Events
.
That
which
we
see
happen
,
does
happen
;
but
it
might
have
hapned
otherwise
:
and
God
,
in
the
Catalogue
of
the
Causes
of
Events
which
he
has
in
his
Prescience
,
has
also
those
which
we
call
accidental
and
unvoluntary
,
Causes
of
Events
in
the
prescience
of
Almighty
God
.
which
depend
upon
the
Liberty
he
has
given
our
free
Will
,
and
knows
that
we
do
amiss
because
we
would
do
so
.
I
have
seen
a
great
many
Commanders
encourage
their
Souldiers
with
this
fatal
Necessity
;
Fortuitous
and
voluntary
Causes
.
for
if
our
time
be
limited
to
a
certain
hour
,
neither
the
Enemies
shot
,
nor
our
own
Boldness
,
nor
our
Flight
and
Cowardize
,
can
either
shorten
or
prolong
our
Lives
.
This
is
easily
said
,
but
see
who
will
be
so
perswaded
,
and
if
it
be
so
that
a
strong
and
lively
Faith
draws
along
with
it
Actions
of
the
same
,
certainly
this
Faith
we
so
much
brag
of
,
is
very
light
in
this
Age
of
ours
,
unless
the
Contempt
it
has
of
Works
,
makes
it
disdain
their
Company
.
So
it
is
,
that
to
this
very
purpose
the
Sire
de
Joinville
,
as
credible
a
Witness
as
any
other
whatever
,
tells
us
of
the
Bedoins
,
a
Nation
amongst
the
Saracens
,
with
whom
the
King
St.
Lewis
had
to
do
in
the
Holy-land
,
that
they
in
their
Religion
,
did
so
firmly
believe
the
number
of
every
mans
days
to
be
from
all
eternity
prefix'd
,
and
set
down
by
an
inevitable
Decree
,
that
they
went
naked
to
the
Wars
,
excepting
a
Turkish
Sword
,
and
their
Bodies
only
cover'd
with
a
white
Linnen
Cloth
:
and
for
the
greatest
Curse
they
could
invent
when
they
were
angry
,
this
was
always
in
their
Mouths
,
Accursed
be
thou
,
as
he
that
arms
himself
for
fear
of
Death
.
This
is
a
Testimony
of
Faith
very
much
beyond
ours
.
And
of
this
sort
is
that
also
that
two
Religious
men
of
Florence
gave
in
our
Fathers
days
.
Being
engag'd
in
some
Controversie
of
Learning
,
they
agreed
to
go
both
of
them
into
the
Fire
in
the
sight
of
all
the
People
,
each
for
the
verification
of
his
Argument
,
and
all
things
were
already
prepar'd
,
and
the
things
just
upon
the
point
of
Execution
,
when
it
was
interrupted
by
an
unexpected
accident
.
A
young
Turkish
Lord
,
having
perform'd
a
notable
Exploit
in
his
own
Person
in
the
sight
of
both
Armies
,
that
of
Amurath
,
and
that
of
Hunniades
ready
to
joyn
Battel
,
being
ask'd
by
Amurath
,
who
in
so
tender
and
unexperienc'd
years
(
for
it
was
his
first
sally
into
Arms
)
had
inspir'd
him
with
so
brave
a
Courage
,
reply'd
,
that
his
chief
Tutor
for
Valour
was
a
Hare
.
For
being
,
said
he
,
one
day
a
hunting
,
I
found
a
Hare
sitting
,
and
though
I
had
a
brace
of
excellent
Grey-hounds
with
me
,
yet
methought
it
would
be
best
for
sureness
to
make
use
of
my
Bow
;
for
she
sat
very
fair
.
I
then
fell
to
letting
fly
my
Arrows
,
and
shot
forty
that
I
had
in
my
Quiver
,
not
only
without
hurting
,
but
without
starting
her
from
her
form
.
At
last
I
slipt
my
Dogs
after
her
,
but
to
no
more
purpose
than
I
had
shot
:
by
which
I
understood
,
that
she
had
been
secur'd
by
her
Destiny
;
and
that
neither
Darts
nor
Swords
can
wound
without
the
permission
of
Fate
,
which
we
can
neither
hasten
nor
defer
.
This
Story
which
I
am
going
to
tell
,
may
serve
by
the
way
to
let
us
see
how
flexible
our
Reason
is
to
all
sorts
of
Images
.
A
Person
of
great
Years
,
Name
,
Dignity
,
and
Learning
,
boasted
to
me
to
have
been
induc'd
to
a
certain
very
important
mutation
in
his
Faith
,
by
a
strange
,
whimsical
Incitation
,
and
otherwise
so
very
ill
concluding
,
that
I
thought
it
much
stronger
being
taken
the
contrary
way
:
He
call'd
it
a
Miracle
,
I
look
upon
it
quite
otherwise
.
The
Turkish
Historians
say
,
that
the
perswasion
those
of
their
Nation
have
imprinted
in
them
of
the
fatal
and
unalterable
Prescription
of
their
Days
,
does
manifestly
conduce
to
the
giving
them
great
assurance
in
Dangers
;
and
I
know
a
great
Prince
,
who
makes
very
fortunate
use
of
it
;
whether
it
be
that
he
does
really
believe
it
,
or
that
he
makes
it
his
excuse
,
for
so
wonderfully
hazarding
himself
,
provided
Fortune
be
not
too
soon
weary
of
her
Favour
to
him
.
There
has
not
happened
in
our
memory
a
more
admirable
effect
of
Resolution
,
than
in
those
two
who
conspir'd
the
Death
of
the
Prince
of
Orange
.
'T
is
to
be
wonder'd
at
,
I
was
prepar'd
for
this
,
said
he
,
before-hand
,
and
I
will
make
you
wonder
at
my
Patience
.
The
Assassins
,
a
Nation
bordering
upon
Phaenicia
,
are
reputed
amongst
the
Mahometans
a
People
of
very
great
Devotion
,
and
purity
of
Manners
.
They
hold
that
the
nearest
way
to
gain
Paradise
is
to
kill
some
one
of
a
contrary
Religion
;
which
is
the
Reason
they
have
often
been
seen
,
being
but
one
or
two
,
and
without
Arms
,
to
attempt
against
powerful
Enemies
at
the
price
of
a
certain
Death
,
and
without
any
Consideration
of
their
own
Danger
.
So
was
our
Count
Raimond
of
Tripoly
assassinated
(
which
Word
is
deriv'd
from
their
Name
)
in
the
heart
of
his
City
,
during
our
Enterprizes
of
the
Holy
War
.
And
likewise
Conrade
,
Marquis
of
Montferrat
,
the
Murtherers
at
their
Execution
carrying
themselves
with
great
Pride
and
Glory
,
that
they
had
perform'd
so
brave
an
Exploit
.
CHAP.
XXX
.
Of
a
monstrous
Child
.
THis
Story
shall
go
by
it self
;
for
I
will
leave
it
to
Physicians
to
Discourse
of
.
Two
days
ago
I
saw
a
Child
,
that
two
Men
and
a
Nurse
,
who
said
themselves
to
be
the
Father
,
the
Uncle
,
and
the
Aunt
of
it
,
carried
about
to
get
money
by
shewing
it
,
by
reason
it
was
so
strange
a
Creature
.
It
was
,
as
to
all
the
rest
of
a
common
Form
,
and
could
stand
upon
its
Feet
,
could
go
and
gabble
much
like
other
Children
of
the
same
Age
;
it
had
never
as
yet
taken
any
other
nourishment
but
from
the
Nurses
Breasts
,
and
what
,
in
my
Presence
,
they
tried
to
put
into
the
Mouth
of
it
,
it
only
chew'd
a
little
and
spit
it
out
again
without
swallowing
;
the
Cry
of
it
seem'd
indeed
a
little
odd
and
particular
,
and
it
was
just
fourteen
Months
old
.
Under
the
Breast
it
was
joyned
to
another
Child
,
but
without
a
Head
,
and
that
had
the
spine
of
the
Back
without
motion
,
the
rest
entire
;
for
though
it
had
one
Arm
shorter
than
the
other
,
it
had
been
broken
by
accident
at
their
Birth
;
they
were
joyn'd
Breast
to
Breast
,
and
as
if
a
lesser
Ghild
would
reach
the
Arms
about
the
Neck
of
one
something
bigger
.
The
juncture
and
thickness
of
the
place
where
they
were
conjoyn'd
was
not
above
four
Fingers
,
or
thereabouts
,
so
that
if
you
thrust
up
the
imperfect
Child
you
might
see
the
Navel
of
the
other
below
it
,
and
the
joyning
was
betwixt
the
Paps
and
the
Navel
.
The
Navel
of
the
imperfect
Child
could
not
be
seen
,
but
all
the
rest
of
the
Belly
;
so
that
all
the
rest
that
was
not
joyn'd
of
the
imperfect
one
,
as
Arms
,
Buttocks
,
Thighs
and
Legs
,
hung
dangling
upon
the
other
,
and
might
reach
to
the
Mid-leg
.
The
Nurse
moreover
told
us
that
it
urin'd
at
both
Bodies
,
and
also
the
members
of
the
other
were
nourish'd
,
sensible
,
and
in
the
same
plight
with
that
she
gave
suck
to
,
excepting
that
they
were
shorter
,
and
less
.
This
double
Body
,
and
several
Limbs
relating
to
one
Head
,
might
be
interpreted
a
favourable
Prognostick
to
the
King
,
of
maintaining
these
various
Parts
of
our
State
under
the
union
of
his
Laws
;
but
lest
the
Event
should
prove
otherwise
,
't
is
better
to
let
it
alone
,
for
in
things
already
past
,
Cicero
.
de
Divin
.
l.
2.
there
needs
no
Divination
;
Vt
quum
facta
sunt
,
tum
ad
conjecturam
aliqua
interpretatione
revocantur
.
So
as
when
they
are
come
to
pass
,
they
should
then
by
some
Interpretation
be
recall'd
to
Conjecture
.
As
't
is
said
of
Epimenides
,
that
he
always
Prophesied
of
things
past
.
I
have
lately
seen
a
Heards-man
in
Medoc
of
about
thirty
years
of
Age
,
who
has
no
sign
of
any
Genital
Parts
;
he
has
three
holes
by
which
he
incessantly
voids
his
Water
,
he
is
Bearded
,
has
desire
,
and
covets
the
society
of
Women
.
Those
that
we
call
Monsters
,
are
not
so
to
God
,
who
sees
in
the
Immensity
of
his
Work
,
the
infinite
Forms
that
he
has
comprehended
therein
.
And
it
is
to
be
believed
,
that
this
Figure
which
does
astonish
us
,
has
relation
to
some
other
Figure
of
the
same
kind
unknown
to
man
.
From
his
all
Wisdom
nothing
but
good
,
common
,
and
regular
proceeds
;
but
we
do
not
discern
the
Disposition
and
Relation
.
Quod
crebro
videt
,
Cicero
.
de
Divin
.
l.
2.
non
miratur
,
etiamsi
,
cur
fiat
nescit
.
Quod
antè
non
videt
,
id
,
si
evenerit
,
ostentum
esse
censet
.
What
he
often
sees
he
does
not
admire
,
though
he
be
ignorant
how
it
comes
to
pass
.
But
when
a
thing
happens
he
never
saw
before
,
that
he
looks
upon
as
a
Portent
.
Whatever
falls
out
contrary
to
Custom
,
we
say
is
contrary
to
Nature
,
but
nothing
,
whatever
it
be
,
is
contrary
to
her
.
Let
therefore
this
universal
and
natural
Reason
expell
the
Errour
and
Astonishment
that
Novelty
brings
along
with
it
.
CHAP.
XXXI
.
Of
Anger
.
PLutarch
is
admirable
throughout
;
but
especially
where
he
judges
of
humane
Actions
;
the
fine
things
he
says
,
in
comparison
of
Lycurgus
and
Numa
,
upon
the
Subject
of
our
great
Folly
in
abandoning
Children
to
the
Care
and
Government
of
their
Fathers
,
are
very
easily
discern'd
.
The
most
of
our
Civil
Governments
,
as
Aristotle
says
,
leave
,
after
the
manner
of
the
Cyclops
,
to
every
one
the
ordering
of
their
Wives
and
Children
,
according
to
their
own
foolish
and
indiscreet
Fancy
;
and
the
Lacedemonian
and
Cretensian
are
almost
the
only
Governments
that
have
committed
the
Education
of
Children
to
the
Laws
.
And
who
does
not
see
that
in
a
State
all
depends
upon
their
nurture
and
bringing
up
?
and
yet
they
are
left
to
the
Mercy
of
Parents
,
let
them
be
as
foolish
and
ill
natur'd
as
they
will
,
without
any
manner
of
Discretion
.
Amongst
other
things
,
how
oft
have
I
,
as
I
have
past
along
the
Streets
,
had
a
good
mind
to
make
a
farce
,
to
revenge
the
poor
Boys
whom
I
have
seen
flead
,
knock'd
down
,
and
miserably
abus'd
by
some
Father
or
Mother
when
in
their
Fury
,
and
mad
with
Rage
?
You
shall
see
them
come
out
with
Fire
and
Fury
sparkling
in
their
Eyes
,
(
and
according
to
Hippocrates
the
most
dangerous
Maladies
are
they
,
that
disfigure
the
Countenance
)
with
a
roaring
and
terrible
Voice
very
often
against
those
that
are
but
newly
come
from
Nurse
,
and
there
they
are
lam'd
and
spoil'd
with
blows
,
whilst
our
Justice
takes
no
Cognizance
of
it
;
as
if
these
maims
and
dislocations
were
not
executed
upon
Members
of
our
Common-wealth
.
Gratum
est
quod
patriae
civem
,
populoque
dedisti
,
There
is
no
Passion
that
so
much
transports
men
from
their
right
Judgments
,
as
Anger
.
No
one
would
demurr
upon
punishing
a
Judge
with
Death
who
should
condemn
a
Criminal
upon
the
account
of
his
own
Choler
;
why
then
should
Fathers
and
Pedants
be
any
more
allow'd
to
whip
and
chastise
Children
in
their
Anger
?
'T
is
then
no
longer
Correction
but
Revenge
.
Chastisement
is
instead
of
Physick
to
Children
;
and
should
we
suffer
a
Physician
,
who
should
be
animated
against
and
enrag'd
at
his
Patient
?
We
our selves
,
to
do
well
,
should
never
lay
a
Hand
upon
our
Servants
whilst
our
Anger
lasts
:
whilst
the
Pulse
beats
,
and
that
we
feel
an
Emotion
in
our selves
,
let
us
defer
the
Business
;
things
will
indeed
appear
otherwise
to
us
when
we
are
calm
and
cool
.
'T
is
then
Passion
that
commands
,
't
is
then
Passion
that
speaks
,
and
not
we
.
Faults
seen
through
Passion
are
magnified
,
and
appear
much
greater
to
us
than
they
really
are
,
as
Bodies
do
being
seen
through
a
Mist.
Who
is
hungry
uses
Meat
,
but
he
that
will
make
use
of
Correction
should
have
no
appetite
neither
of
Hunger
or
Thirst
to
it
.
And
moreover
,
Chastisements
that
are
inflicted
with
weight
and
discretion
,
are
much
better
receiv'd
,
and
with
greater
benefit
by
him
who
suffers
.
Otherwise
he
will
not
think
himself
justly
condemn'd
by
a
man
transported
with
anger
and
fury
,
and
will
alledge
his
Master's
excessive
Passion
,
his
inflam'd
Countenance
,
his
unwonted
Oaths
,
his
Emotion
and
precipitous
Rashness
,
for
his
own
justification
.
Gorgonian
Fire
.
Suetonius
reports
,
that
Caius
Rabirius
having
been
condemn'd
by
Caesar
,
the
thing
that
most
prevail'd
upon
the
People
(
to
whom
he
had
appeal'd
)
to
determine
the
Cause
in
his
favour
,
was
,
the
animosity
and
vehemency
that
Caesar
had
manifested
in
that
Sentence
.
Saying
is
one
thing
and
Doing
is
another
;
we
are
distinctly
to
consider
the
Sermon
and
the
Preacher
.
These
men
took
a
pretty
Business
in
hand
,
who
in
our
Times
have
attempted
to
shake
the
Truth
of
our
Church
by
the
Vices
of
her
Ministers
;
she
extracts
her
Testimony
elsewhere
.
'T
is
a
foolish
way
of
Arguing
,
and
that
would
throw
all
things
into
confusion
.
A
man
whose
Manners
are
good
,
may
have
false
Opinions
,
and
wicked
men
may
preach
Truth
,
nay
,
though
he
believe
it
not
himself
.
'T
is
doubtless
a
fine
Harmony
when
doing
and
saying
go
together
;
and
I
will
not
deny
but
that
Saying
,
when
the
Actions
follow
,
are
of
greater
Authority
and
Efficacy
,
as
Eudamidas
said
,
hearing
a
Philosopher
talk
of
Military
Affairs
;
These
things
are
finely
said
,
but
he
that
speaks
them
is
not
to
be
believed
,
for
his
Ears
have
never
been
used
to
the
sound
of
the
Trumpet
.
And
Cleomenes
,
hearing
an
Orator
declaming
upon
Valour
,
burst
out
into
Laughter
,
at
which
the
other
being
angry
,
I
should
,
said
he
to
him
,
do
the
same
if
it
were
a
Swallow
that
spoke
of
this
subject
,
but
if
it
were
an
Eagle
I
should
willingly
hear
him
.
I
perceive
,
methinks
,
in
the
Writing
of
the
Ancients
,
that
he
who
speaks
what
he
thinks
,
strikes
much
more
home
than
he
that
only
dissembles
.
Hear
but
Cicero
speak
of
the
love
of
Liberty
:
Hear
Brutus
speak
of
it
,
his
very
writings
sound
that
this
man
would
purchace
it
at
the
price
of
his
Life
.
Let
Cicero
,
the
Father
of
Eloquence
,
treat
of
the
contempt
of
Death
,
and
let
Seneca
do
the
same
;
the
first
does
languishingly
drawl
it
out
,
so
that
you
perceive
he
would
make
you
resolve
upon
a
thing
on
which
he
is
not
resolv'd
himself
.
He
inspires
you
not
with
Courage
,
Aulus
Gellius
,
for
having
left
us
in
Writing
this
Story
of
his
Manners
,
that
brings
me
back
to
my
Subject
of
Anger
.
How
,
Ruffian
,
said
he
,
By
what
dost
thou
judge
that
I
am
now
angry
,
does
either
my
Face
,
my
Colour
,
or
my
Voice
give
any
manifestation
of
my
being
mov'd
?
I
do
not
think
my
Eyes
look
fierce
,
that
my
Countenance
appears
troubled
,
or
that
my
Voice
is
dreadful
;
am
I
red
,
do
I
foam
,
does
any
Word
escape
my
Lips
I
ought
to
repent
?
Do
I
start
?
Do
I
tremble
with
Fury
?
For
those
I
tell
thee
are
the
true
signs
of
Anger
.
And
so
turning
to
the
Fellow
that
was
whipping
him
,
Ply
on
thy
Work
,
said
he
,
whilst
this
Gentleman
and
I
dispute
.
This
is
the
Story
.
Archytas
Tarentinus
,
returning
from
a
War
wherein
he
had
been
Captain
General
,
found
all
things
in
his
House
in
very
great
disorder
,
and
his
Lands
quite
out
of
Tillage
,
through
the
ill
Husbandry
of
his
Receiver
,
whom
having
caus'd
to
be
call'd
to
him
,
Go
,
said
he
,
if
I
were
not
in
Anger
,
I
would
soundly
drubb
your
sides
.
Plato
likewise
being
highly
offended
with
one
of
his
Slaves
,
gave
Speusippus
order
to
chastize
him
,
By
the
Gods
,
said
he
,
if
I
was
not
angry
,
I
would
immediately
cause
thee
to
be
put
to
Death
.
'T
is
a
Passion
that
is
pleas'd
with
,
and
flatters
it self
.
How
oft
,
being
mov'd
under
a
false
cause
,
if
the
Person
offending
makes
a
good
Defence
,
and
presents
us
with
a
just
excuse
,
are
we
vext
at
Truth
and
Innocence
it self
?
In
proof
of
which
,
I
remember
a
marvellous
Example
of
Antiquity
.
Piso
,
otherwise
a
Man
of
very
eminent
Virtue
,
being
mov'd
against
a
Souldier
of
his
,
for
that
returning
alone
from
Forrage
,
he
could
give
him
no
account
where
he
had
left
a
Companion
of
his
,
took
it
for
granted
,
that
he
had
kill'd
him
,
and
presently
condemn'd
him
to
Death
.
He
was
no
sooner
mounted
upon
the
Gibbet
,
but
behold
his
wandring
Companion
arrives
,
at
which
all
the
Army
were
exceedingly
glad
,
and
after
many
embraces
of
the
two
Comrades
,
the
Hangman
carried
both
the
one
and
the
other
into
Piso's
Presence
,
all
the
Assistants
believing
it
would
be
a
great
Pleasure
even
to
him
himself
;
but
it
prov'd
quite
contrary
;
for
through
shame
and
spite
,
his
Fury
,
which
was
not
yet
cool
,
redoubled
;
and
by
a
subtlety
which
his
Passion
suddenly
suggested
to
him
,
he
made
three
Criminal
for
having
found
one
innocent
,
and
caus'd
them
all
to
be
dispatch'd
:
The
first
Souldier
,
because
Sentence
had
pass'd
upon
him
;
The
second
,
who
had
lost
his
way
,
because
he
was
the
Cause
of
his
Companions
Death
;
and
the
Hangman
,
for
not
having
obey'd
the
Order
bad
been
given
him
.
Such
as
have
had
to
do
with
testy
and
obstinate
Women
,
may
have
experimented
into
what
a
Rage
it
puts
them
,
to
oppose
Silence
and
Coldness
to
their
Fury
,
and
that
a
man
disdains
to
nourish
their
Anger
.
The
Orator
Celius
was
wonderfully
cholerick
by
Nature
,
and
to
one
who
sup't
in
his
Company
,
a
man
of
a
gentle
and
sweet
Conversation
,
and
who
,
that
he
might
not
move
him
,
approv'd
and
consented
to
all
he
said
;
he
,
impatient
that
his
ill
Humour
should
thus
spend
it self
without
aliment
;
For
the
love
of
the
Gods
deny
me
something
,
said
he
,
that
we
may
be
two
.
Women
in
like
manner
are
only
angry
,
that
others
may
be
angry
again
,
in
imitation
of
the
Laws
of
Love
.
Phocion
,
to
one
that
interrupted
his
speaking
by
injurious
and
very
opprobrious
Words
,
made
no
other
return
than
silence
,
and
to
give
him
full
liberty
and
leisure
to
vent
his
spleen
;
which
he
having
accordingly
done
,
and
the
storm
blown
over
,
without
any
mention
of
this
disturbance
,
he
proceeded
in
his
Discourse
where
he
had
left
off
before
.
No
answer
can
nettle
a
man
like
such
a
Contempt
.
Of
the
most
cholerick
man
in
France
,
(
anger
is
always
an
imperfection
,
but
more
excusable
in
a
Souldier
,
for
in
that
trade
it
cannot
sometimes
be
avoided
)
I
must
needs
say
,
that
he
is
often
the
most
patient
man
that
I
know
,
and
the
most
discreet
in
bridling
his
Passions
;
which
rises
in
him
with
so
great
Violence
and
Fury
,
—
magno
veluti
cum
flamma
sonore
Virgea
suggeritur
costis
undantis
aheni
,
that
he
must
of
necessity
cruelly
constrain
himself
to
moderate
it
;
and
for
my
part
,
I
know
no
Passion
which
I
could
with
so
much
Violence
to
my self
attempt
to
cover
and
conceal
.
I
would
not
set
Wisdom
at
so
high
a
price
;
and
do
not
so
much
consider
what
he
does
,
as
how
much
it
costs
him
to
do
no
worse
.
Another
boasted
himself
to
me
of
the
regularity
and
sweetness
of
his
Manners
,
which
is
in
truth
very
singular
;
to
whom
I
replyed
,
that
it
was
indeed
something
,
especially
in
Persons
of
so
eminent
Quality
as
himself
,
upon
whom
every
one
had
their
Eyes
,
to
present
himself
always
well-temper'd
to
the
World
;
but
that
the
principal
thing
was
to
make
Provision
for
within
,
and
for
himself
;
and
that
it
was
not
,
in
my
Opinion
,
very
well
to
order
his
Business
inwardly
to
grate
himself
,
which
I
was
affraid
he
did
,
in
putting
on
and
outwardly
maintaining
the
visor
and
regular
Appearance
.
A
man
incorporates
Anger
by
concealing
it
,
as
Diogenes
told
Demosthenes
,
who
,
for
fear
of
being
seen
in
a
Tavern
,
withdrew
himself
into
it
.
The
more
you
retire
,
the
farther
you
enter
in
.
I
would
rather
advise
that
a
man
should
give
his
Servant
a
box
of
the
Ear
a
little
unseasonably
,
than
wrack
his
Fancy
to
represent
this
grave
and
compos'd
Countenance
;
and
had
rather
discover
my
Passions
than
brood
over
them
at
my
own
expence
;
they
grow
less
in
venting
and
manifesting
themselves
;
and
't
is
much
better
their
point
should
wound
others
without
than
be
turn'd
towards
our selves
within
.
Omnia
vitia
in
aperto
leviora
sunt
:
Seneca
.
Epist.
57.
&
tunc
perniciosissima
,
quum
simulata
sanitate
subsidunt
.
All
Vices
are
less
dangerous
when
open
to
be
seen
,
and
then
most
pernicious
when
they
lurk
under
a
dissembled
Temper
.
I
admonish
all
those
who
have
authority
to
be
angry
in
my
Family
,
in
the
first
place
to
manage
their
Anger
,
and
not
to
lavish
it
upon
every
occasion
,
for
that
both
lessens
the
value
,
and
hinders
the
Effect
.
Rash
and
customary
chafing
runs
into
Custom
,
and
renders
it self
despis'd
;
and
that
you
lay
out
upon
a
Servant
for
a
Theft
,
is
not
felt
,
because
it
is
the
same
he
has
seen
you
a
hundred
times
employ
against
him
for
having
ill
wash'd
a
Glass
,
or
set
a
Stool
out
of
order
.
Secondly
,
that
they
are
not
angry
to
no
purpose
,
but
make
sure
that
their
Reprehension
reach
him
at
whom
they
are
offended
;
for
ordinarily
they
rail
and
bawl
before
he
comes
into
their
Presence
,
and
continue
scolding
an
Age
after
he
is
gone
;
Et
secum
petulans
amentia
certat
:
they
attack
his
shadow
,
and
push
the
storm
in
place
where
no
one
is
either
chastised
or
interested
,
but
in
the
clamour
of
their
Voice
.
I
likewise
in
Quarrels
condemn
those
who
huff
and
vapour
without
an
Enemy
:
those
Rodomontades
are
to
be
reserv'd
to
discharge
upon
the
offending
Party
.
Mugitus
veluti
cum
prima
in
praelia
taurus
Terrificos
ciet
,
atque
irasci
in
cornua
tentat
,
When
I
am
angry
,
my
Anger
is
very
sharp
,
but
withall
very
short
,
Chapter
.
Aristotle
says
,
that
Anger
sometimes
serves
for
Arms
to
Virtue
and
Valour
.
'T
is
likely
it
may
be
so
,
nevertheless
,
they
who
contradict
him
pleasantly
Answer
,
that
't
is
a
Weapon
of
novel
Use
,
for
we
move
all
other
Arms
,
this
moves
us
,
our
Hands
guide
it
not
,
't
is
it
that
guides
our
Hands
,
it
holds
us
,
we
hold
not
it
.
CHAP.
XXXII
.
Defence
of
Seneca
and
Plutarch
.
THE
familiarity
I
have
had
with
these
two
Authors
,
and
the
assistance
they
have
lent
to
my
Age
,
and
Book
,
wholly
compil'd
of
what
I
have
borrowed
from
them
,
obliges
me
to
espouse
their
Quarrel
,
and
to
stand
up
for
their
Honour
.
As
to
Seneca
,
amongst
a
million
of
little
Pamphlets
that
those
of
the
Reformed
Religion
disperse
abroad
for
the
defence
of
their
Cause
;
(
and
which
sometimes
proceeds
from
so
good
a
Hand
,
that
't
is
pitty
his
Pen
is
not
employ'd
in
a
better
Subject
)
I
have
formerly
seen
one
,
that
to
make
up
the
Parallel
he
would
fain
find
out
betwixt
the
Government
of
our
late
poor
King
Charles
the
Ninth
,
and
that
of
Nero
,
compares
the
late
Cardinal
of
Lorrain
with
Seneca
,
their
Fortunes
to
have
both
of
them
been
the
prime
Ministers
in
the
Goverment
of
their
Princes
,
and
their
Manners
,
Conditions
,
and
Deportments
to
have
been
very
near
alike
:
Wherein
,
in
my
Opinion
,
he
does
the
said
Cardinal
a
very
great
Honour
;
for
though
I
am
one
of
those
who
have
a
very
great
esteem
for
his
Wit
,
Eloquence
,
and
Zeal
to
Religion
,
and
the
Service
of
his
King
,
and
think
it
was
a
happiness
in
an
Age
wherein
he
was
so
new
,
so
rare
,
and
also
so
necessary
for
the
Publick
,
to
have
an
Ecclesiastical
Person
,
of
so
high
Birth
and
Dignity
,
and
so
sufficient
and
capable
of
his
Place
;
yet
to
confess
the
Truth
,
I
do
not
think
his
Capacity
by
many
degrees
near
to
the
other
,
nor
his
Virtue
either
so
clean
,
entire
,
or
steady
,
as
that
of
Seneca
.
Now
the
Book
whereof
I
speak
,
to
bring
about
his
design
,
gives
a
very
injurious
Description
of
Seneca
,
having
borrowed
his
Reproaches
from
Dion
the
Historian
,
whose
Testimony
I
do
not
at
all
believe
.
For
besides
that
,
he
is
inconstant
,
who
after
having
call'd
Seneca
one
while
very
wise
,
and
again
a
mortal
enemy
to
Nero's
Vices
,
makes
him
elsewhere
Avaricious
,
an
Usurer
,
Ambitious
,
Effeminate
,
Voluptuous
,
and
a
false
Pretender
to
Philosophy
;
his
own
Virtue
does
appear
so
lively
and
vigorous
in
his
Writings
,
and
his
Vindication
is
so
clear
from
any
of
these
imputations
of
Riches
,
and
any
extraordinary
expensive
way
of
living
,
that
I
cannot
believe
any
Testimony
to
the
contrary
.
And
besides
,
it
is
much
more
reasonable
to
believe
the
Roman
Historians
in
such
things
,
than
Greeks
and
Strangers
.
Now
Tacitus
and
the
rest
speak
very
honourably
both
of
his
Life
and
Death
;
and
represent
him
to
us
a
very
excellent
and
virtuous
Person
in
all
things
;
and
I
will
alledge
no
other
Reproach
against
Dion's
Report
but
this
,
which
I
cannot
avoid
,
namely
,
that
he
has
so
sickly
a
Judgment
in
the
Roman
Affairs
,
that
he
dares
to
maintain
Julius
Caesars
Cause
against
Pompey
,
and
that
of
Anthony
against
Cicero
.
Let
us
now
come
to
Plutarch
;
John
Bodinus
is
a
good
Author
of
our
times
,
and
a
Writer
of
much
greater
Judgment
than
the
rout
of
Scriblers
of
his
Age
,
and
that
deserves
to
be
carefully
read
and
consider'd
.
I
find
him
though
a
little
bold
in
this
passage
of
his
Method
of
History
,
where
he
accuses
Plutarch
not
only
of
ignorance
(
wherein
I
would
have
let
him
alone
:
for
that
is
above
my
reprehension
)
but
that
he
oft
writes
things
incredible
,
and
absolutely
fabulous
,
which
are
his
own
Words
.
If
he
had
simply
said
,
that
he
had
deliver'd
things
otherwise
than
they
really
are
,
it
had
been
no
great
reproach
;
for
what
we
have
not
seen
,
we
are
forc'd
to
receive
from
other
hands
,
and
take
upon
trust
,
and
I
see
he
purposely
sometimes
variously
relates
the
same
Story
,
as
the
Judgment
of
the
three
best
Captains
that
ever
were
,
given
by
Hannibal
;
't
is
one
way
in
the
Life
of
Flaminius
,
and
another
in
that
of
Pyrrhus
.
But
to
charge
him
with
having
taken
incredible
and
impossible
things
for
current
pay
,
is
to
accuse
the
most
judicious
Author
in
the
World
of
want
of
Judgment
.
And
this
is
his
Example
;
as
,
says
he
,
when
he
relates
that
a
Lacedemonian
Boy
suffer'd
his
Bowels
to
be
torn
out
by
a
Fox-cub
he
had
stoln
,
as
't
is
said
)
to
suspend
our
Belief
;
for
unless
it
be
in
things
received
by
Authority
,
and
the
reverence
to
Antiquity
or
Religion
,
he
would
never
have
himself
admitted
,
or
enjoyned
us
things
incredible
in
themselves
to
believe
;
and
that
this
Word
(
as
't
is
said
)
is
not
put
in
this
place
to
that
effect
,
is
easie
to
be
seen
,
because
he
elsewhere
relates
to
us
,
upon
this
Subject
,
of
the
Patience
of
the
Lacedaemonian
Children
,
Lucius
Piso
,
cried
out
in
the
height
of
the
Torment
,
that
his
Friends
should
not
leave
him
,
but
look
on
in
all
assurance
,
and
that
no
Pain
had
the
Power
to
force
from
him
one
word
of
Confession
,
which
was
all
they
could
get
the
first
day
:
the
next
day
,
as
they
were
leading
him
a
second
time
to
another
Tryal
,
strongly
disengaging
himself
from
the
Hands
of
his
Guards
,
he
furiously
run
his
Head
against
a
Wall
,
The
other
Example
he
introduces
of
things
incredible
,
and
wholly
fabulous
,
deliver'd
by
Plutarch
,
is
,
that
Agesilaus
was
fin'd
by
the
Ephori
for
having
wholly
engross'd
the
Hearts
and
Affections
of
his
Citizens
to
himself
alone
.
Cicero
,
Cato
and
Aristides
,
Sylla
and
Lysander
,
Marcellus
and
Pelopidas
,
and
Pompey
and
Agesilaus
,
supposing
that
he
has
favour'd
the
Greeks
in
giving
them
so
unequal
Companions
:
which
is
really
to
attaque
what
in
Plutarch
is
most
excellent
,
and
most
to
be
commended
.
For
in
his
Parallels
(
which
is
the
most
admirable
part
of
all
his
Works
,
and
with
which
,
in
my
Opinion
,
he
is
himself
the
most
pleas'd
)
the
fidelity
and
sincerity
of
his
Judgements
equal
their
depth
and
weight
.
He
is
a
Philosopher
that
teaches
us
Virtue
.
Let
us
see
whether
we
cannot
defend
him
from
this
Reproach
of
Falsity
and
Prevarication
.
All
that
I
can
imagine
could
give
occasion
to
this
Censure
,
is
,
the
great
and
shining
lustre
of
the
Roman
Names
which
we
have
still
before
us
;
it
does
not
seem
likely
to
us
that
Demosthenes
could
rival
the
Glory
of
a
Consul
,
Proconsul
,
and
Questor
of
that
great
Republick
:
but
if
a
man
consider
the
truth
of
the
thing
,
and
the
men
in
themselves
,
which
is
Plutarch's
chiefest
aim
,
and
more
to
balance
their
Manners
,
their
Natures
,
and
Parts
,
than
their
Fortunes
;
I
think
contrary
to
Bodinus
,
that
Cicero
,
and
the
elder
Cato
come
very
far
short
of
the
men
with
whom
they
are
compar'd
.
I
should
sooner
for
his
purpose
have
chosen
the
example
of
the
younger
Cato
compar'd
with
Phocian
,
for
in
this
couple
there
would
have
been
a
more
likely
disparity
to
the
Romans
Advantage
.
As
to
Marcellus
,
Sylla
,
and
Pompey
,
I
very
well
discern
that
their
Exploits
of
War
are
greater
and
more
full
of
Pomp
and
Glory
than
those
of
the
Greeks
,
which
Plutarch
compares
with
them
:
but
the
bravest
and
most
virtuous
Actions
,
no
more
in
War
than
elsewhere
,
are
not
always
the
most
renown'd
.
I
often
see
the
Names
of
Captains
obscur'd
by
the
Splendor
of
other
Names
of
less
desert
;
witness
Labienus
,
Ventidius
,
Telesinus
,
and
several
others
.
And
to
take
it
by
that
,
were
I
to
complain
on
the
behalf
of
the
Greeks
,
could
I
not
say
,
that
Camillus
was
much
less
comparable
to
Themistocles
,
the
Gracchi
to
Agis
,
and
Cleones
and
Numa
to
Lycurgus
?
But
't
is
folly
to
judge
of
things
that
have
so
many
Aspects
at
own
view
.
When
Plutarch
compares
them
,
he
does
not
for
all
that
make
them
equal
.
Who
could
more
learnedly
and
sincerely
have
mark'd
their
distinctions
?
Does
he
parallel
the
Victories
,
Feats
of
Arms
,
the
force
of
their
Armies
conducted
by
Pompey
,
and
his
Triumphs
,
with
those
of
Agesilaus
?
I
do
not
believe
,
says
he
,
that
Xenophon
himself
,
if
he
were
now
living
,
though
he
was
allowed
to
write
whatever
pleased
him
to
the
advantage
of
Agesilaus
,
would
dare
to
bring
them
into
Comparison
.
Does
he
speak
of
parallelling
Lysander
to
Sylla
?
There
is
,
says
he
,
no
Comparison
,
either
in
the
number
of
Victories
,
or
in
the
hazard
of
Naval
Engagements
,
&c.
This
is
not
to
derogate
from
the
Romans
;
for
having
only
simply
nam'd
them
with
the
Greeks
,
he
can
have
done
them
no
injury
,
what
disparity
soever
there
may
be
betwixt
them
:
and
Plutarch
does
not
entirely
oppose
them
to
one
another
,
there
is
no
preference
in
general
,
he
only
compares
the
pieces
and
circumstances
one
after
another
,
and
gives
of
every
one
a
particular
and
separate
Judgement
;
wherefore
,
if
any
one
would
convince
him
of
Partiality
,
he
ought
to
pick
out
some
one
of
those
particular
Judgements
,
or
say
in
general
that
he
was
mistaken
in
comparing
such
a
Greek
to
such
a
Roman
,
when
there
were
others
more
fit
and
better
resembling
to
parallel
him
to
.
CHAP.
XXXIII
.
The
Story
of
Spurina
.
PHilosophy
thinks
she
has
not
ill
employed
her
Talent
,
when
she
has
given
the
sovereignty
of
the
Soul
,
and
the
authority
of
restraining
our
Appetites
to
Reason
.
Amongst
which
,
they
who
judge
that
there
is
none
more
violent
than
those
which
spring
from
Love
,
have
this
Opinion
also
,
that
they
seize
both
of
Body
and
Soul
,
and
possess
the
whole
Man
;
so
that
even
Health
it self
depends
upon
them
,
and
Medicine
is
sometimes
constrained
to
pimp
for
them
.
But
a
man
might
on
the
contrary
also
say
,
that
the
mixture
of
the
Body
brings
an
abatement
and
weakning
;
for
such
desires
are
subject
to
Saciety
,
and
capable
of
material
Remedies
.
Many
being
determined
to
rid
their
Soul
from
the
continual
Alarms
of
this
Appetite
,
have
made
use
of
Incision
and
Amputation
of
the
rebelling
Members
.
Others
have
subdued
their
force
and
ardour
by
the
frequent
application
of
cold
things
,
as
Snow
,
and
Vinegar
.
The
Sack-cloths
of
our
Ancestors
were
for
this
purpose
,
which
is
a
Cloth
woven
of
Horses
Hair
,
of
which
some
of
them
made
Shirts
,
and
others
Girdles
to
torture
and
correct
their
Reins
.
A
Prince
not
long
ago
told
me
,
that
in
his
Youth
,
upon
a
solemn
Festival
in
the
Court
of
King
Francis
the
First
,
where
every
Body
was
very
finely
dress'd
,
he
would
needs
put
on
his
Father's
Hair
Shirt
,
which
was
still
kept
in
the
House
;
but
how
great
soever
his
Devotion
was
,
he
had
not
patience
to
wear
it
till
Night
,
and
was
sick
a
long
time
after
,
adding
withall
,
that
he
did
not
think
there
could
be
any
youthful
heat
so
fierce
that
the
use
of
this
Receipt
would
not
mortifie
,
and
yet
perhaps
he
never
essay'd
the
most
violent
;
for
Experience
shews
us
,
that
such
Emotions
are
often
seen
under
rude
and
slovenly
Cloths
,
and
that
a
Hair
Shirt
does
not
always
render
those
Chaste
that
wear
it
.
Xenocrates
proceeded
with
greater
severity
in
this
Affair
,
for
his
Disciples
,
to
make
tryal
of
his
Continency
,
having
slipt
Lais
,
that
beautiful
and
famous
Curtezan
into
his
Bed
quite
naked
,
excepting
the
arms
of
her
Beauty
and
her
wanton
Allurements
her
Philters
,
finding
,
that
in
the
despite
of
his
Reason
and
philosophical
Rules
,
his
unruly
flesh
began
to
mutiny
,
he
caus'd
those
Members
of
his
to
be
burn'd
that
he
found
consenting
to
this
Rebellion
.
Whereas
the
Passions
which
wholly
reside
in
the
Soul
,
as
Ambition
,
Avarice
,
and
the
rest
,
find
the
Reason
much
more
to
do
,
because
it
cannot
there
be
relieved
but
by
its
own
means
;
neither
are
those
Appetites
capable
of
Saciety
,
but
grow
sharper
,
and
encrease
by
Fruition
.
The
sole
Example
of
Julius
Caesar
may
suffize
to
demonstrate
to
us
the
disparity
of
these
Appetites
;
for
never
was
Man
more
addicted
to
amorous
Delights
than
he
:
Of
which
,
the
delicate
Care
he
had
of
his
Person
,
to
that
degree
of
Effeminacy
,
as
to
serve
himself
with
the
most
lascivious
means
to
that
end
,
as
to
have
the
Hairs
of
his
Body
twitch'd
off
bye
places
,
and
farded
all
over
with
Perfumes
with
the
extreamest
curiosity
,
is
one
Testimony
,
and
he
was
a
Beautiful
Person
in
himself
,
of
a
fair
Complexion
,
tall
,
and
spritely
,
full
fac'd
,
with
quick
hazel
Eyes
,
if
we
may
believe
Suetonius
;
for
the
Statues
that
we
see
at
Rome
do
not
in
all
points
answer
this
Discription
.
Besides
his
Wives
,
which
he
four
times
changed
,
without
reckoning
the
Amours
of
his
Child-hood
with
Nicomedes
King
of
Bithynia
;
he
had
the
Maidenhead
of
the
Renowned
Cleopatra
,
Queen
of
Aegypt
;
witness
the
little
Caesario
that
he
had
by
her
.
He
also
made
Love
to
Eunoe
,
Queen
of
Mauritania
,
and
at
Rome
,
to
Posthumia
,
the
Wife
of
Servius
Sulpitius
,
to
Lollia
,
the
Wife
of
Gabinius
,
to
Tortulla
,
the
Wife
of
Crassus
,
and
even
to
Mutia
,
Wife
to
the
Great
Pompey
:
which
was
the
Reason
the
Roman
Historians
say
,
that
she
was
repudiated
by
her
Husband
,
which
Plutarch
confesses
to
be
more
than
he
knew
.
And
the
Curios
,
both
Father
and
Son
,
afterwards
reproach'd
Pompey
,
when
he
married
Caesar's
Daughter
,
that
he
had
made
himself
Son-in-law
to
a
man
who
had
made
him
Cuckold
,
and
one
that
he
himself
was
wont
to
call
Aegystus
.
Besides
all
these
,
he
entertain'd
Servilia
,
Cato's
Sister
,
and
Mother
to
Marcus
Brutus
,
from
whence
every
one
believes
the
great
affection
he
had
to
Brutus
did
proceed
,
by
reason
that
he
was
born
in
a
time
when
it
was
likely
he
might
be
his
.
So
that
I
have
reason
,
methinks
,
to
take
him
for
a
man
extreamly
given
to
this
Debauch
,
and
of
a
very
amorous
Constitution
.
But
the
other
Passion
of
Ambition
,
that
he
was
the
first
sober
man
that
ever
made
it
his
Business
to
ruin
his
Country
.
And
as
to
the
same
Cato's
calling
him
one
day
Drunkard
,
it
fell
out
thus
.
Being
both
of
them
in
the
Senate
,
at
a
time
when
Catiline's
Conspiracy
was
in
Question
,
of
which
Caesar
was
suspected
,
one
came
and
brought
him
a
Ticket
seal'd
up
:
Cato
believing
that
it
was
something
the
Conspirators
gave
him
notice
of
,
call'd
to
him
to
deliver
it
into
his
hand
,
which
Caesar
was
constrained
to
do
to
avoid
farther
suspicion
.
It
was
by
fortune
a
Love-letter
that
Servilia
,
Cato's
Sister
had
written
to
him
;
which
Cato
having
read
,
he
threw
it
back
to
him
,
saying
,
there
Drunkard
.
This
,
I
say
,
Civil
Wars
,
which
,
as
plainly
enough
appears
by
his
Writings
,
he
practised
to
cajole
his
Enemies
,
and
to
make
them
less
affraid
of
his
future
Dominion
and
Victory
.
But
I
must
also
say
,
that
if
these
Examples
are
not
sufficient
Proofs
of
his
natural
Sweetness
,
they
at
least
manifest
a
marvellous
Confidence
and
Grandeur
of
Courage
in
this
Person
..
He
has
often
been
known
to
dismiss
whole
Armies
,
after
having
overcome
them
,
to
his
Enemies
,
without
Ransome
,
or
deigning
so
much
as
to
bind
them
by
Oath
,
if
not
to
favour
him
,
at
least
no
more
to
bear
Arms
against
him
.
He
has
three
or
four
times
taken
some
of
Pompey's
Captains
Prisoners
,
and
as
oft
set
them
at
Liberty
.
Pompey
declar'd
all
those
to
be
Enemies
who
did
not
follow
him
to
the
War
,
and
he
proclaim'd
all
those
to
be
his
Friends
who
sate
still
and
did
not
actually
take
Arms
against
him
.
To
such
Captains
of
his
as
run
away
from
him
to
go
over
to
the
other
side
,
he
sent
moreover
their
Arms
,
Horses
,
and
Equipage
.
The
Cities
he
had
taken
by
force
,
he
left
at
full
liberty
to
take
which
side
they
pleas'd
,
imposing
no
other
Garrison
upon
them
but
the
memory
of
his
Sweetness
and
Clemency
.
He
gave
strict
and
express
Charge
the
day
of
his
great
Battel
of
Pharsalia
,
that
without
the
utmost
necessity
no
one
should
lay
a
hand
upon
the
Citizens
of
Rome
.
These
,
in
my
Opinion
,
were
very
hazardous
Proceedings
,
and
't
is
no
wonder
if
those
in
our
Civil
War
,
who
,
like
him
,
fight
against
the
ancient
estate
of
their
Country
,
do
not
follow
his
Example
;
they
are
extraordinary
means
,
and
that
only
appertain
to
Caesar's
Fortune
,
and
to
his
admirable
Fore-sight
in
the
conduct
of
Affairs
.
When
I
consider
the
incomparable
Grandeur
of
his
Soul
,
I
excuse
Victory
that
it
could
not
disengage
it self
from
him
,
even
in
so
unjust
and
so
wicked
a
Cause
.
To
return
to
his
Clemency
;
we
have
many
natural
Examples
in
the
time
of
his
Government
;
when
all
things
being
reduc'd
to
his
Power
,
he
had
no
more
need
to
dissemble
.
Caius
Memmius
had
writ
very
severe
Orations
against
him
,
which
he
had
as
sharply
answer'd
:
yet
did
not
soon
after
forbear
to
use
his
interest
to
make
him
Consul
.
Caius
Calvus
,
who
had
compos'd
several
injurious
Epigrams
against
him
,
having
employ'd
many
of
his
Friends
to
mediate
a
Reconciliation
with
him
,
Caesar
voluntarily
perswaded
himself
to
write
first
to
him
.
And
our
good
Catullus
,
who
had
so
rudely
ruffled
him
under
the
name
of
Mamurra
,
coming
to
make
his
excuses
to
him
,
he
made
him
the
same
day
sit
at
his
Table
.
Having
Intelligence
of
some
who
spoke
ill
of
him
,
he
did
no
more
,
but
only
in
a
publick
Oration
declare
that
he
had
notice
of
it
.
He
also
less
fear'd
his
Enemies
than
he
hated
them
.
Some
Conspiracies
and
Cabals
that
were
made
against
his
Life
,
being
discover'd
to
him
,
he
satisfied
himself
in
publishing
by
Proclamation
that
they
were
known
to
him
,
without
further
prosecuting
the
Conspirators
.
As
to
the
respect
he
had
to
his
Friends
;
Caius
Oppius
,
being
with
him
upon
a
Journey
,
and
finding
himself
ill
,
he
left
him
the
only
Lodging
he
had
for
himself
,
and
lay
all
Night
upon
the
hard
Ground
in
the
open
Air.
As
to
what
concerns
his
Justice
;
he
put
a
beloved
Servant
of
his
to
Death
for
lying
with
a
noble
Roman's
Wife
,
though
there
was
no
complaint
made
.
Never
had
man
more
Moderation
in
his
Victory
,
nor
more
Resolution
in
his
adverse
Fortune
.
But
all
these
good
Inclinations
were
stifled
and
spoil'd
by
his
furious
Ambition
,
That
if
the
most
wicked
and
profligate
Persons
in
the
World
had
been
faithful
in
serving
him
towards
his
Advancement
,
he
would
cherish
and
prefer
them
to
the
utmost
of
his
Power
,
as
much
as
the
best
of
men
:
It
intoxicated
him
with
so
excessive
a
Vanity
,
as
to
dare
to
boast
in
the
Presence
of
his
Fellow
Citizens
,
that
he
had
made
the
great
Common-wealth
of
Rome
a
Name
without
Form
,
and
without
Body
;
and
to
say
that
his
answer
for
the
future
should
stand
for
Laws
,
and
also
to
receive
the
Body
of
the
Senate
comming
towards
him
sitting
;
to
suffer
himself
to
be
ador'd
,
and
to
to
have
divine
Honours
paid
to
him
in
his
own
Presence
.
To
conclude
,
this
sole
Vice
,
in
my
Opinion
,
spoil'd
in
him
the
most
rich
and
beautiful
Nature
that
ever
was
,
and
has
render'd
his
Name
abominable
to
all
good
Men
,
in
that
he
would
erect
his
Glory
upon
the
Ruines
of
his
Country
,
and
the
Subversion
of
the
greatest
and
most
flourishing
Republick
the
World
shall
ever
see
.
There
might
on
the
contrary
many
examples
be
produc'd
of
great
men
whom
Pleasures
have
made
to
neglect
the
conduct
of
their
Affairs
,
as
Mark
Anthony
and
others
;
but
where
Love
and
Ambition
should
be
in
equal
Balance
,
and
come
to
justle
with
equal
Forces
,
I
make
no
doubt
but
the
last
would
win
the
prize
.
But
to
return
to
my
Subject
;
'T
is
much
to
bridle
our
Appetites
by
the
Discourse
of
Reason
,
or
by
Violence
to
contain
our
Members
within
their
Duty
:
but
to
lash
our selves
for
our
Neighbours
Interest
,
and
not
only
to
divest
our selves
of
the
charming
Passion
that
tickles
us
with
the
Pleasure
we
feel
of
being
agreeable
to
others
,
and
courted
and
beloved
of
every
one
;
but
also
to
conceive
a
hatred
against
the
Graces
that
produce
that
effect
,
and
to
condemn
our
Beauty
because
it
enflames
others
;
of
this
I
confess
I
have
met
with
few
Examples
:
this
indeed
is
one
.
Spurina
,
a
young
man
of
Tuscany
,
Erician
Terebinthus
set
.
being
endow'd
with
a
singular
Beauty
,
and
so
excessive
,
that
the
chastest
Eyes
could
not
chastly
behold
its
Raies
;
not
contenting
himself
with
leaving
so
much
flame
and
feaver
as
he
every
where
kindled
,
without
relief
,
enter'd
into
a
furious
spite
against
himself
,
and
those
great
Endowments
Nature
had
so
liberally
conferr'd
upon
him
;
as
if
a
man
were
responsible
to
himself
for
the
Faults
of
others
:
and
purposely
slash'd
and
disfigur'd
,
with
many
Wounds
and
Scars
,
the
perfect
Simmetry
and
Proportion
that
Nature
had
so
curiously
imprinted
in
his
Face
.
To
give
my
free
Opinion
,
I
more
admire
than
honour
such
Actions
.
Such
Excesses
are
enemies
to
my
Rules
.
The
design
was
Conscientious
and
Good
,
but
certainly
a
little
defective
in
Prudence
.
What!
if
his
Deformity
serv'd
afterwards
to
make
others
guilty
of
the
Sin
of
Hatred
,
or
Contempt
,
or
of
Envy
,
at
the
Glory
of
so
commendable
an
Action
,
or
of
Calumny
,
interpreting
this
Humour
a
mad
Ambition
!
Is
there
any
Form
from
whence
Vice
cannot
,
if
it
will
,
extract
occasion
to
exercise
it self
one
way
or
another
?
It
had
been
more
just
,
and
also
more
noble
,
to
have
made
of
these
Gifts
of
God
a
Subject
of
regularity
and
exemplary
Virtue
.
They
who
retire
themselves
from
the
common
Offices
,
from
that
infinite
number
of
Vice
,
and
manifest
Rules
that
fetter
a
man
of
exact
honesty
in
the
Civil
Life
,
are
in
my
opinion
very
discreet
;
what
peculiar
sharpness
of
Constraint
soever
they
impose
upon
themselves
in
so
doing
.
'T
is
in
some
sort
a
kind
of
dying
to
avoid
the
Pain
of
living
well
.
They
may
have
another
reward
,
but
the
reward
of
the
difficulty
I
fancy
they
can
never
have
,
nor
that
in
uneasiness
there
can
be
any
thing
beyond
keeping
himself
upright
in
the
waves
of
the
World
,
truly
and
exactly
performing
all
parts
of
his
Duty
.
'T
is
peradventure
more
easie
to
live
clean
from
the
whole
Sex
,
than
to
maintain
a
man's
self
exactly
in
all
points
in
the
Society
of
a
Wife
.
And
a
man
may
more
incuriously
slip
into
want
than
abundance
duly
dispenc'd
.
Custom
,
carried
on
according
to
Reason
,
has
in
it
more
of
sharpness
than
abstinence
.
Moderation
is
a
Virtue
that
has
more
work
than
Sufferance
.
The
well
living
of
Scipio
has
a
thousand
fashions
,
that
of
Diogenes
but
one
.
This
as
much
excells
the
ordinary
Lives
in
Innocency
,
as
the
most
accomplish'd
excell
them
in
utility
and
force
.
CHAP.
XXXIV
.
Observation
of
the
means
to
carry
on
a
War
according
to
Julius
Caesar.
'T
IS
said
of
many
great
Leaders
,
that
they
have
had
certain
Books
in
particular
esteem
,
as
Alexander
the
Great
,
Homer
,
Scipio
Affricanus
,
Xenophon
,
Marcus
Brutus
,
Polibius
,
Charles
the
Fifth
,
Philip
de
Commines
,
and
't
is
said
,
that
in
our
times
Machiavel
is
elsewhere
in
Repute
;
but
the
late
Mareschal
Strossy
,
who
took
Caesar
for
his
Man
,
doubtless
made
the
best
choice
,
being
that
that
Book
in
truth
ought
to
be
the
Breviary
of
every
great
Souldier
,
as
being
the
true
and
most
excellent
Pattern
of
all
Military
Art
.
And
moreover
,
God
knows
with
what
Grace
and
Beauty
he
has
embellish'd
that
rich
Matter
,
with
so
pure
,
delicate
,
and
perfect
Expression
,
that
,
in
my
Opinion
,
there
are
no
Writings
in
the
World
comparable
to
his
,
as
to
that
.
I
will
set
down
some
rare
and
particular
Passages
of
his
Wars
that
remain
in
my
memory
.
His
Army
,
being
in
some
Consternation
upon
the
Rumour
that
was
spread
of
the
great
Forces
that
King
Juba
was
leading
against
him
;
instead
of
abating
the
Apprehension
which
his
Souldiers
had
conceived
at
the
News
,
and
of
lessening
the
Forces
of
the
Enemy
,
having
call'd
them
all
together
to
encourage
and
reassure
them
,
he
took
a
quite
contrary
way
to
what
we
are
us'd
to
do
,
for
he
told
them
that
they
needed
no
more
to
trouble
themselves
with
enquiring
after
the
Enmies
Forces
,
for
that
he
was
certainly
inform'd
thereof
,
and
then
told
them
of
a
number
much
surpassing
both
the
truth
and
the
report
that
was
rumour'd
in
his
Army
;
following
the
advice
of
Cyrus
in
Xenophon
;
forasmuch
as
the
imposture
is
not
of
so
great
importance
to
find
an
Enemy
weaker
than
we
expected
,
than
to
find
him
really
very
strong
,
after
having
been
made
to
believe
that
he
was
weak
.
It
was
always
his
use
to
accustom
his
Souldiers
simply
to
obey
,
—
Rheni
mihi
Caesar
in
undis
.
but
that
this
carriage
was
too
mean
and
low
for
the
Dignity
of
an
Emperour
and
General
of
an
Army
;
and
therefore
brought
up
the
custom
of
calling
them
Souldiers
only
.
With
this
Courtesie
Caesar
mixt
great
Severity
to
keep
them
in
awe
.
The
ninth
Legion
having
mutin'd
near
to
Placentia
,
he
ignominiously
casheer'd
them
,
though
Pompey
was
then
yet
on
foot
,
and
receiv'd
them
not
again
to
Grace
till
after
many
Supplications
.
He
quieted
them
more
by
Authority
and
Boldness
than
by
gentle
ways
.
In
that
place
where
he
speaks
of
his
Passage
over
the
Rhine
towards
Germany
,
he
says
,
that
thinking
it
unworthy
of
the
Honour
of
Roman
People
to
waft
over
his
Army
in
Vessels
,
he
built
a
Bridge
that
they
might
pass
over
dry
foot
.
There
it
was
that
he
built
that
wonderful
Bridg
,
of
which
he
gives
so
particular
a
Description
:
Tournay
,
Caesar
,
says
he
,
having
given
order
for
every
thing
else
,
presently
ran
where
Fortune
carried
him
to
encourage
his
People
,
and
meeting
with
the
tenth
Legion
,
had
no
more
time
to
say
any
thing
to
them
but
this
,
that
they
should
remember
their
wonted
Valour
,
not
be
astonish'd
,
but
bravely
sustain
the
Enemies
encounter
;
and
being
the
Enemy
was
already
approach'd
within
a
Darts
cast
,
he
gave
the
signal
of
Battel
;
and
going
suddenly
thence
elsewhere
to
encourage
others
,
he
found
that
they
were
already
engag'd
.
His
Tongue
has
indeed
done
him
notable
Service
upon
several
Occasions
,
and
his
Military
Eloquence
was
in
his
own
time
so
highly
reputed
,
that
many
of
his
Army
writ
down
his
Harangues
as
he
spoke
them
,
by
which
means
there
were
Volumes
of
them
collected
that
continued
a
long
time
after
him
.
He
had
so
particular
a
Grace
in
speaking
,
that
they
who
were
particularly
acquainted
with
him
,
and
Augustus
,
amongst
others
,
hearing
those
Orations
read
,
could
distinguish
even
to
the
Phrases
and
Words
that
were
none
of
his
.
The
first
time
that
he
went
out
of
Rome
with
any
publick
Command
,
he
arriv'd
in
eight
days
at
the
River
Rhine
,
having
with
him
in
his
Coach
a
Secretary
or
two
before
him
who
were
continually
writing
,
and
him
that
carried
his
Sword
behind
him
.
And
certainly
,
though
a
man
did
nothing
but
intend
his
way
,
he
could
hardly
have
perform'd
that
Journey
so
soon
.
With
which
promptness
having
been
every
where
Victorious
in
Gaul
,
he
left
it
,
and
following
Pompey
to
Brundusium
,
in
eighteen
days
time
he
subdued
all
Italy
,
Ocior
&
coeli
flammis
,
&
tigride
foeta
.
Speaking
of
the
Siege
of
Avaricum
,
he
says
,
that
it
was
his
Custom
to
be
night
and
day
with
the
Pioneers
.
In
all
Enterprizes
of
Consequence
he
still
discover'd
in
Person
,
and
never
brought
his
Army
into
Quarters
till
he
had
first
view'd
the
Place
.
And
if
we
may
believe
Suetonius
,
when
he
resolv'd
to
pass
over
into
England
,
he
was
the
first
man
that
sounded
the
Passage
.
He
was
wont
to
say
,
that
he
more
valu'd
a
Victory
obtain'd
by
Counsel
than
Force
.
And
in
the
War
against
Petreius
and
Afranius
,
Fortune
presenting
him
with
an
occasion
of
manifest
Advantage
,
he
declin'd
it
,
saying
,
that
he
hop'd
with
a
little
more
time
and
less
hazard
to
overthrow
his
Enemies
.
He
there
also
play'd
a
notable
part
,
in
commanding
his
whole
Army
to
pass
the
River
by
Swimming
,
without
any
manner
of
necessity
.
I
find
him
a
little
more
temperate
and
considerate
in
his
Enterprizes
than
Alexander
,
for
this
seems
to
seek
and
run
headlong
upon
dangers
,
like
an
impetuous
Torrent
attacks
and
rushes
against
every
thing
it
meets
without
Choice
or
Discretion
.
Sic
tauri-formis
volvitur
Aufidus
,
Thomas
Hawkins
.
So
the
biforked
Aufidus
amain
Runs
bellowing
forth
along
th'
Apulian
Plain
,
When
he
with
rage
,
and
swelling
Floods
abounds
Threatning
a
Deluge
to
the
tilled
Grounds
.
And
indeed
he
was
a
General
in
the
flower
and
first
heat
of
his
Youth
,
whereas
Caesar
took
up
the
Trade
at
a
ripe
and
well
advanc'd
Age.
To
which
may
moreover
be
added
,
that
Alexander
was
of
a
more
sanguine
,
hot
,
and
cholerick
Constitution
,
apt
to
push
him
on
to
such
Extravagancies
,
which
he
also
inflam'd
with
Wine
,
from
which
Caesar
was
very
abstinent
:
but
where
necessary
occasion
requir'd
,
never
did
any
man
venture
his
Person
more
than
he
:
so
much
that
for
my
part
,
methinks
,
I
read
in
many
of
his
Exploits
a
determinate
Resolution
to
throw
himself
away
,
Lucius
Cassius
at
Sea
with
ten
tall
men
of
War
,
where
he
had
the
Courage
not
only
to
stay
his
coming
,
but
to
stand
up
with
him
,
and
summon
him
to
yield
,
and
did
his
business
.
Having
undertaken
that
furious
siege
of
Alexia
,
where
there
were
fourscore
thousand
men
in
Garrison
,
and
that
all
Gaul
was
in
arms
to
raise
the
siege
,
having
set
an
Army
on
foot
of
a
hundred
and
nine
thousand
Horse
,
and
of
two
hundred
and
forty
thousand
Foot
,
what
a
Boldness
and
mad
Confidence
was
it
in
him
,
that
he
would
not
give
over
his
Attempt
,
and
retire
in
two
so
invincible
Difficulties
?
which
nevertheless
he
underwent
:
and
after
having
won
that
great
Battel
against
those
without
,
soon
reduc'd
those
within
to
his
Mercy
.
The
same
hapned
to
Lucullus
at
the
Siege
of
Tigranocerta
against
King
Tigranes
,
but
the
Condition
of
the
Enemy
was
not
the
same
,
considering
the
Effeminacy
of
those
with
whom
Lucullus
had
to
deal
.
I
will
here
set
down
two
rare
and
extraordinary
Events
concerning
this
Siege
of
Alexia
;
one
,
that
the
Gaules
having
drawn
their
Powers
together
to
encounter
Caesar
,
after
they
had
made
a
General
muster
of
all
their
Forces
,
resolv'd
in
their
Councel
of
War
to
dismiss
a
good
part
of
this
great
multitude
,
that
they
might
not
fall
into
Confusion
.
This
Example
of
fearing
being
too
many
is
new
;
but
to
take
it
right
,
it
stands
to
reason
that
the
Body
of
an
Army
should
be
of
a
moderate
greatness
,
and
regulated
to
certain
bounds
,
both
out
of
respect
to
the
difficulty
of
providing
for
them
,
and
the
difficulty
of
Governing
and
keeping
them
in
Order
.
At
least
it
is
very
easie
to
make
it
appear
by
Example
,
Xenophon
,
'T
is
not
the
number
of
men
,
but
the
number
of
good
men
that
gives
the
Advantage
:
the
remainder
serving
rather
to
trouble
than
assist
.
And
Bajazet
principally
grounded
his
Resolution
of
giving
Tamberlaine
Battel
,
contrary
to
the
Opinion
of
all
his
Captains
,
upon
this
,
that
his
Enemies
numberless
number
of
men
gave
him
assured
hopes
of
Confusion
.
Scanderbeg
,
To
return
to
Caesar.
He
grew
in
time
more
slow
,
and
more
considerate
,
as
his
Friend
Oppius
does
witness
:
conceiving
that
he
ought
not
easily
to
hazard
the
Glory
of
so
many
Victories
,
which
one
blow
of
Fortune
might
deprive
him
of
.
'T
is
what
the
Italians
say
,
when
they
would
reproach
the
rashness
and
fool
hardiness
of
young
People
,
calling
them
Bisognosi
d'honore
,
necessitous
of
Honour
,
and
that
being
in
so
great
a
want
and
dearth
of
Reputation
,
they
have
reason
to
seek
it
at
what
price
soever
,
which
they
ought
not
to
do
,
who
have
acquir'd
enough
already
.
There
might
reasonably
there
be
some
Moderation
,
and
some
Saciety
in
this
Thirst
and
Appetite
of
Glory
,
as
well
as
in
other
things
:
and
there
are
enow
who
practice
it
.
He
was
far
remote
from
the
religious
Observation
of
the
antient
Romans
,
who
would
never
prevail
in
their
Wars
,
but
by
dint
of
Truce
,
and
simple
Valour
;
and
yet
he
was
more
conscientious
than
we
should
be
in
these
days
,
and
did
not
approve
all
sorts
of
means
to
obtain
a
Victory
.
In
the
War
against
Ariovistus
,
whilst
he
was
parlying
with
him
,
there
hapned
a
great
tumult
,
which
was
occasioned
by
the
Fault
of
Ariovistus
his
Light-Horse
,
wherein
,
●hough
Caesar
saw
he
had
a
very
great
Advantage
of
the
Enemy
,
he
would
make
no
use
on
't
,
lest
he
should
have
been
reproach'd
with
a
treacherous
proceeding
.
He
was
always
wont
to
wear
a
rich
Garment
,
and
of
a
shining
Colour
in
Battel
,
that
he
might
be
the
more
remarkable
,
and
better
observ'd
.
He
always
carried
a
stricter
hand
over
his
Souldiers
,
and
kept
them
closer
together
when
near
an
Enemy
.
When
the
antient
Greeks
would
accuse
any
one
of
extream
insufficiency
,
they
would
say
in
common
Proverb
,
that
he
could
neither
read
nor
swim
;
he
was
of
the
same
Opinion
,
that
swimming
was
of
great
use
in
War
,
and
himself
found
it
so
,
for
being
to
use
Diligence
,
he
commonly
swam
over
the
Rivers
in
his
way
;
for
he
lov'd
to
march
on
foot
,
as
also
did
Alexander
the
great
.
Being
in
Egypt
forc'd
,
to
save
himself
to
go
into
a
little
Boat
,
and
so
many
People
leaping
in
with
him
,
that
it
was
in
danger
of
sinking
,
he
chose
rather
to
commit
himself
to
the
Sea
,
and
recover'd
his
Fleet
,
which
lay
two
hundred
paces
off
,
holding
in
his
left
hand
his
Tablets
,
and
drawing
his
Coat-Armour
in
his
Teeth
,
that
it
might
not
fall
into
the
Enemies
hand
,
by
swimming
at
a
pretty
advanc'd
Age.
Never
had
any
General
so
much
Credit
with
his
Souldiers
:
In
the
beginning
of
the
Civil-Wars
,
his
Centurions
offer'd
him
to
find
every
one
a
man
at
Arms
at
his
own
charge
,
and
the
Foot
Souldiers
to
serve
him
at
their
own
expence
;
those
who
were
most
at
their
ease
moreover
undertaking
to
defray
the
most
necessitous
.
The
late
Admiral
Chastillion
shewed
us
the
like
Example
in
our
Civil
War
;
Granius
Pe●ronius
,
taken
by
Scipio
in
Affrick
,
Scipio
having
put
the
rest
to
death
,
sent
him
word
that
he
gave
him
his
Life
,
for
he
was
a
man
of
Quality
,
and
Questor
,
to
whom
Petronius
sent
answer
back
,
that
Caesar's
Souldiers
were
wont
to
give
others
their
Lives
,
and
not
to
receive
it
,
and
immediately
with
his
own
hand
kill'd
himself
.
Of
their
Fidelity
there
are
infinite
Examples
;
amongst
which
,
that
which
was
done
by
those
who
were
besieg'd
in
Salona
,
Marcus
Octavius
kept
them
close
besieg'd
;
they
within
being
reduc'd
to
the
extreamest
necessity
of
all
things
,
so
that
to
supply
the
want
of
men
,
most
of
them
being
either
slain
or
wounded
,
they
had
manumitted
all
their
Slaves
,
and
had
been
constrain'd
to
cut
of
all
the
Womens
Hair
to
make
Ropes
,
besides
a
wonderful
Dearth
of
Victuals
,
and
yet
continuing
resolute
never
to
yield
:
After
having
drawn
the
Siege
to
a
great
length
,
by
which
Octavius
was
grown
more
negligent
and
less
attentive
to
his
Enterprize
,
they
made
choice
of
one
Day
about
Noon
,
and
having
first
plac'd
the
Women
and
Children
upon
the
Walls
to
make
a
shew
,
sallied
upon
the
Besiegers
with
such
fury
,
that
having
routed
the
first
,
second
,
and
third
Court
of
Guard
,
and
afterwards
the
fourth
,
and
all
the
rest
,
and
beaten
them
all
out
of
their
Trenches
,
they
pursu'd
them
even
to
their
Ships
,
and
Octavius
himself
was
fain
to
fly
to
Dyrrachium
where
Pompey
lay
.
I
do
not
at
present
remember
that
I
have
met
with
any
other
Example
where
the
Besieged
ever
gave
the
Besieger
a
total
Defeat
,
and
won
the
Field
;
nor
that
a
sally
ever
arriv'd
at
the
consequence
of
a
pure
and
entire
Victory
of
Battel
.
CHAP.
XXXV
.
Of
three
good
Women
.
THey
are
not
by
the
dozen
,
as
every
one
knows
,
and
especially
in
the
Duties
of
Marriage
;
for
that
is
a
bargain
full
of
so
many
nice
Circumstances
,
that
't
is
hard
a
Womans
Will
should
long
endure
such
a
restraint
.
Men
,
tho'
their
condition
be
something
better
under
that
tye
,
have
yet
enough
to
do
.
The
true
touch
and
test
of
a
happy
Marriage
respects
the
time
of
their
Cohabitation
only
,
if
it
has
been
constantly
mild
,
loyal
,
and
commodious
.
In
our
Age
Women
commonly
reserve
the
publication
of
their
good
Offices
,
and
their
vehement
affection
towards
their
Husbands
untill
they
have
lost
them
,
or
at
least
,
till
then
defer
the
Testimonies
of
their
good
Will.
A
too
slow
Testimony
,
and
that
comes
too
late
;
by
which
they
rather
manifest
that
they
never
lov'd
them
till
dead
.
Their
Life
is
nothing
but
Trouble
,
their
Death
full
of
Love
and
Courtesie
.
As
Fathers
conceal
their
affection
from
their
Children
,
Women
likewise
conceal
theirs
from
their
Husbands
to
maintain
a
modest
Respect
.
This
mystery
is
not
for
my
pallat
;
't
is
to
much
purpose
that
they
scratch
themselves
and
tear
their
Hair
.
I
whisper
in
a
Wayting-woman
or
a
Secretaries
Ear
,
how
were
they
?
how
did
they
live
together
?
I
always
have
that
good
Saying
in
my
head
,
jactantius
maerent
,
quae
minus
dolent
.
They
make
the
most
ado
who
are
least
concern'd
.
Their
whimpering
is
offensive
to
the
living
,
and
vain
to
the
dead
:
we
should
willingly
give
them
leave
to
laugh
after
we
are
dead
,
provided
they
will
smile
upon
us
whilst
we
are
alive
.
Is
it
not
to
make
a
man
revive
in
spite
,
that
she
who
spit
in
my
face
whilst
I
was
,
shall
come
to
kiss
my
feet
when
I
am
no
more
?
If
there
be
any
Honour
in
lamenting
a
Husband
,
it
only
appertains
to
those
who
smil'd
upon
them
whilst
they
had
them
,
let
those
who
wept
during
their
Lives
laugh
at
their
Deaths
,
as
well
outwardly
as
within
.
Moreover
,
never
regard
those
blubber'd
Eyes
,
and
that
pittiful
Voice
;
but
consider
her
Deportments
,
her
Complexion
,
and
the
plumpness
of
her
Cheecks
under
all
those
formal
Veils
;
't
is
there
the
discovery
is
to
be
made
.
There
are
few
who
do
not
mend
upon
't
,
and
Health
is
a
quality
that
cannot
lye
:
that
starch'd
and
ceremonious
Countenance
looks
not
so
much
back
as
forward
,
and
is
rather
intended
to
get
a
new
one
than
to
lament
the
old
.
When
I
was
a
Boy
,
a
very
beautiful
and
virtuous
Lady
,
who
is
yet
living
,
and
the
Widow
of
a
Prince
,
had
I
know
not
what
more
Ornament
in
her
Dress
than
our
Laws
of
Widow-hood
will
well
allow
,
which
being
reproach'd
withall
as
a
great
Indecency
,
she
made
Answer
,
That
it
was
because
she
was
resolv'd
to
have
no
more
Friendships
,
and
would
never
marry
again
.
I
have
here
,
not
at
all
dissenting
from
our
Customs
,
made
choice
of
three
Women
,
who
have
also
express'd
the
utmost
of
their
Goodness
and
Affections
about
their
Husbands
deaths
;
yet
are
they
Examples
of
another
kind
than
are
now
in
Use
,
and
so
severe
,
as
will
hardly
be
drawn
into
Imitation
.
The
younger
Pliny
had
near
unto
a
House
of
his
in
Italy
a
Neighbour
who
was
exceedingly
tormented
with
certain
Ulcers
in
his
private
Parts
.
His
Wife
seeing
him
so
long
to
languish
,
intreated
that
he
would
give
her
leave
to
see
,
and
at
leisure
to
consider
of
the
condition
of
his
Disease
,
and
that
she
would
freely
tell
him
what
she
Thought
:
This
Permission
being
obtain'd
,
and
she
having
curiously
examin'd
the
Business
,
found
it
impossible
he
could
ever
be
cur'd
,
and
that
all
he
was
to
hope
for
or
expect
,
was
a
great
while
to
linger
out
a
painful
and
miserable
Life
,
and
therefore
,
as
the
most
sure
and
sovereign
Remedy
,
resolutely
advis'd
him
to
kill
himself
.
But
finding
him
a
little
tender
and
backward
in
so
rude
an
Attempt
:
Do
not
think
my
Friend
,
said
she
,
that
the
Torments
I
see
thee
endure
are
not
as
sensible
to
me
as
to
thy self
,
and
that
to
deliver
my self
from
them
,
I
will
not
my self
make
use
of
the
same
Remedy
I
have
prescrib'd
to
thee
.
I
will
accompany
thee
in
the
Cure
as
I
have
done
in
the
Disease
;
fear
nothing
,
but
believe
that
we
shall
have
pleasure
in
this
Passage
,
that
is
,
to
free
us
from
so
many
Miseries
,
and
we
will
go
happily
together
.
Which
having
said
,
and
rous'd
up
her
Husband's
Courage
,
she
resolv'd
that
they
should
throw
themselves
headlong
into
the
Sea
out
of
a
Window
that
lean'd
over
it
;
and
that
she
might
maintain
to
the
last
the
loyal
and
vehement
Affection
wherewith
she
had
embrac'd
him
during
his
Life
,
she
would
yet
have
him
dye
in
her
Arms
;
but
for
fear
they
should
fail
,
and
lest
they
should
leave
their
hold
in
the
fall
,
and
through
fear
,
she
tyed
herself
fast
to
him
by
the
waste
,
and
so
gave
up
her
own
Life
to
procure
her
Husband's
repose
.
This
was
a
mean
Woman
,
and
even
amongst
that
condition
of
People
,
't
is
no
very
new
thing
to
see
some
rare
Examples
of
Virtue
.
—
extrema
per
illos
The
other
two
were
noble
and
rich
,
where
Examples
of
Vertue
are
rarely
lodg'd
.
Arria
,
the
Wife
of
Cecinna
Petus
,
a
Consular
Person
,
was
the
Mother
of
another
Arria
,
the
Wife
of
Tharsea
Petus
,
he
whose
Vertue
was
so
renown'd
in
the
time
of
Nero
,
and
by
means
of
this
Son-in-Law
,
the
Grand-mother
of
Fannia
:
for
the
resemblance
of
the
names
of
these
Men
and
Women
,
and
their
fortunes
,
have
made
many
mistake
.
This
first
Arria
,
her
Husband
Cecinna
Petus
,
Cecinna
Petus
.
having
been
taken
prisoner
by
some
of
the
Emperour
Claudius
his
People
,
after
Scribonianus
his
Defeat
,
whose
Party
he
had
embrac'd
in
the
War
,
begg'd
of
those
who
were
to
carry
him
prisoner
to
Rome
,
that
they
would
take
her
into
their
Ship
,
where
she
should
be
of
much
less
charge
and
trouble
to
them
than
a
great
many
Persons
they
must
otherwise
have
to
attend
her
Husband
,
and
that
she
alone
would
undertake
to
serve
him
in
his
Chamber
,
his
Kitchen
,
and
all
other
Offices
.
But
they
refus'd
her
,
wherefore
she
put
her self
into
a
Fisher
boat
she
hir'd
on
a
sudden
,
and
in
that
manner
from
Slavonia
followed
him
.
Being
come
to
Rome
,
Junia
,
the
Widow
of
Scribonianus
,
one
day
,
for
the
resemblance
of
their
Fortune
,
accosting
her
in
the
Emperour's
presence
;
she
rudely
repuls'd
her
with
these
words
,
I
,
said
she
,
speak
to
thee
,
or
give
ear
to
any
thing
thou
sayst
;
to
thee
in
whose
lap
Scribonianus
was
slain
,
and
thou
art
yet
alive
?
These
words
,
with
several
other
signs
,
gave
her
Friends
to
understand
that
she
would
undoubtedly
dispatch
herself
,
impatient
of
supporting
her
Husband's
Fortune
.
And
Thrasea
,
her
Son-in-Law
,
beseeching
her
not
to
throw
away
herself
,
and
saying
to
her
,
What
?
If
I
should
run
the
same
Fortune
that
Cecinna
has
done
,
would
you
that
your
Daughter
,
my
Wife
,
should
do
the
same
:
Would
I
?
reply'd
she
,
Yes
,
yes
,
I
would
,
if
she
had
liv'd
as
long
,
and
in
as
good
intelligence
with
thee
as
I
have
done
with
my
Husband
.
These
Answers
made
them
more
careful
of
her
,
and
to
have
a
more
watchful
Eye
to
her
Deportments
.
One
day
,
having
said
to
those
that
look'd
to
her
;
'T
is
to
much
purpose
that
you
take
all
this
pains
to
prevent
me
;
you
may
indeed
make
me
to
dye
an
ill
death
,
but
to
keep
me
from
dying
is
not
in
your
power
;
she
suddenly
furious
started
from
a
Chair
wherein
she
sate
,
and
with
all
her
force
ran
her
head
against
the
wall
,
by
which
blow
being
laid
flat
in
a
swoon
,
and
very
much
wounded
,
after
they
had
again
with
much
ado
brought
her
to
her self
:
I
told
you
,
said
she
,
that
if
you
refused
me
some
easie
way
of
dying
,
I
should
find
out
another
how
painful
soever
.
The
conclusion
of
so
admirable
a
Virtue
was
thus
:
Her
Husband
Petus
,
not
having
Resolution
enough
of
his
own
to
dispatch
himself
,
as
he
was
by
the
Emperour's
cruelty
enjoyn'd
,
one
day
amongst
others
,
after
having
first
employ'd
all
the
Reasons
and
Exhortations
which
she
thought
most
prevalent
to
perswade
him
to
it
,
she
snatch'd
the
Poignard
he
wore
from
his
side
,
and
holding
it
ready
in
her
hand
,
for
the
conclusion
of
her
Admonitions
,
Do
thus
Petus
,
said
she
,
and
in
the
same
instant
giving
herself
a
mortal
stab
in
the
Breast
,
and
then
drawing
it
out
of
the
wound
,
presented
it
to
him
,
ending
her
Life
with
this
noble
,
generous
,
and
immortal
Saying
,
Paete
non
dolet
.
Petus
,
it
hurts
not
;
having
strength
to
pronounce
no
more
but
those
three
never
to
be
forgotten
words
.
Casta
suo
gladium
cum
traderet
Arria
Paeto
,
The
Action
was
much
more
noble
in
it self
,
and
of
a
braver
sence
than
the
Poet
could
express
it
;
for
she
was
so
far
from
being
deterr'd
by
the
Cruelty
of
her
Husbands
Wound
and
Death
,
and
her
own
,
that
she
had
been
the
Promotress
,
and
had
given
the
Advice
:
but
having
perform'd
this
high
and
courageous
Enterprize
for
her
Husbands
only
Convenience
,
she
had
even
in
the
last
gasp
of
her
Life
no
other
concern
but
for
him
,
and
of
dispossessing
him
of
the
fear
of
dying
with
her
.
Petus
presently
struck
himself
to
the
Heart
with
the
same
Weapon
,
asham'd
,
I
believe
,
to
have
stood
in
need
of
so
dear
and
pretious
an
Example
.
Pompeia
Paulina
,
a
young
and
very
noble
Roman
Lady
,
had
married
Seneca
in
his
extream
old
Age.
Nero
,
his
fine
Pupil
,
sent
his
Guards
to
him
to
denounce
the
Sentence
of
Death
,
which
was
perform'd
after
this
manner
.
When
the
Roman
Emperours
of
those
times
had
condemn'd
any
man
of
Quality
,
they
sent
to
him
by
their
Officers
to
choose
what
Death
he
would
,
and
to
execute
it
within
such
or
such
a
time
,
which
was
limited
according
to
the
mettle
of
their
Indignation
,
to
a
shorter
,
or
a
longer
respite
,
that
they
might
therein
have
better
leisure
to
dispose
their
Affairs
,
and
sometimes
depriving
them
of
the
means
of
doing
it
by
the
shortness
of
the
time
;
and
if
the
condemn'd
seem'd
unwilling
to
submit
to
the
Order
,
they
had
People
ready
at
hand
to
execute
it
either
by
cutting
the
Veins
of
the
Arms
and
Legs
,
or
by
compelling
them
by
force
to
swallow
a
draught
of
Poison
.
But
Persons
of
Honour
would
not
stay
this
Necessity
,
but
made
use
of
their
own
Physicians
and
Chirurgeons
for
this
purpose
.
Seneca
,
with
a
calm
and
steady
Countenance
heard
their
charge
,
and
presently
call'd
for
Paper
to
write
his
Will
,
which
being
by
the
Captain
deny'd
,
he
turn'd
himself
towards
his
Friends
,
saying
to
them
,
Since
I
cannot
leave
you
any
other
Acknowledgment
of
the
Obligation
I
have
to
you
,
I
leave
you
at
least
the
best
thing
I
have
,
namely
▪
the
Image
of
my
Life
and
Manners
,
which
I
intreat
you
to
keep
in
Memory
of
me
;
that
so
doing
you
may
acquire
the
Glory
of
sincere
and
real
Friends
.
And
therewithall
,
one
while
appeasing
the
Sorrow
he
saw
them
in
with
gentle
Words
,
and
presently
raising
his
Voice
to
reprove
them
;
What
,
said
he
,
are
become
of
all
our
brave
Philosophical
Precepts
?
What
are
become
of
all
the
Provisions
we
have
so
many
years
laid
up
against
the
Accidents
of
Fortune
?
Is
Nero's
Cruelty
unknown
to
us
?
What
could
we
expect
from
him
who
had
murther'd
his
Mother
,
and
his
Brother
,
but
that
he
should
put
his
Governour
to
Death
who
had
nourish'd
and
bred
him
?
After
having
spoke
these
Words
in
general
,
he
turn'd
himself
towards
his
Wife
,
and
embracing
her
fast
in
his
Arms
,
as
her
Heart
and
Strength
failing
her
,
she
was
ready
to
sink
down
with
Grief
,
he
beg'd
of
her
,
for
his
sake
,
to
bear
this
Accident
with
a
little
more
Patience
,
telling
her
,
that
now
the
hour
was
come
wherein
he
was
to
shew
,
not
by
Argument
and
Discourse
,
but
by
effect
,
the
Fruit
he
had
acquir'd
by
his
Studies
,
and
that
he
really
embrac'd
his
Death
,
not
only
without
Grief
,
but
moreover
with
exceeding
Joy
.
Wherefore
my
dearest
,
said
he
,
do
not
dishonour
it
with
thy
Tears
,
that
it
may
not
seem
as
if
thou
lov'st
thy
self
more
than
my
Reputation
.
Moderate
thy
Grief
,
and
comfort
thy self
in
the
knowledge
thou
hast
had
of
me
and
my
Actions
,
leading
the
remainder
of
thy
Life
in
the
same
virtuous
manner
thou
hast
hitherto
done
.
To
which
Paulina
,
having
a
little
recover'd
her
Spirits
,
and
warm'd
her
Magnanimity
with
the
heat
of
a
most
generous
Affection
,
reply'd
,
No
Seneca
,
said
she
,
I
am
not
a
Woman
to
suffer
you
to
go
alone
in
such
a
Necessity
:
I
will
not
have
you
think
that
the
virtuous
Examples
of
your
Life
have
not
yet
taught
me
how
to
dye
,
and
when
can
I
ever
better
,
or
more
decently
do
it
,
or
more
to
my
own
desire
,
than
with
you
?
and
therefore
assure
your self
I
will
go
along
with
you
.
Seneca
then
taking
this
noble
and
generous
Resolution
of
his
Wife
exceeding
kindly
at
her
hands
,
and
also
willing
to
free
himself
from
the
fear
of
leaving
her
expos'd
to
the
Mercy
and
Cruelty
of
his
Enemies
after
his
Death
:
I
have
Paulina
,
said
he
,
sufficiently
instructed
thee
in
what
would
serve
thee
happily
to
live
;
but
thou
more
covet'st
I
see
the
Honour
of
dying
:
in
truth
I
will
not
grudge
it
thee
,
the
Constancy
and
Resolution
in
our
common
end
are
the
same
,
but
the
Beauty
and
Glory
of
thy
part
is
much
greater
.
Which
being
said
,
the
Chirurgeons
at
the
same
time
open
the
Veins
of
both
their
Arms
,
but
being
those
of
Seneca
were
more
shrunk
up
,
as
well
with
Age
as
Abstinence
,
made
his
Blood
to
flow
too
slowly
,
he
moreover
commanded
them
to
open
the
Veins
of
his
Thighs
;
and
lest
the
Torments
he
endur'd
might
entenerate
his
Wives
Heart
,
and
also
to
free
himself
from
the
Affliction
of
seeing
her
in
so
sad
a
Condition
,
after
having
taken
a
very
affectionate
leave
of
her
,
he
intreated
she
would
suffer
them
to
carry
her
into
her
Chamber
,
which
they
accordingly
did
;
but
all
these
Incisions
being
not
yet
enough
to
make
him
dye
,
he
commanded
Statius
Anneus
,
his
Physician
,
to
give
him
a
draught
of
Poison
,
which
had
not
much
better
Effect
;
for
by
Reason
of
the
weakness
and
coldness
of
his
Limbs
,
it
could
not
arrive
at
his
Heart
.
Wherefore
they
were
forc'd
to
superadd
a
very
hot
Bath
,
and
then
feeling
his
end
approach
,
whilst
he
had
Breath
,
he
continued
excellent
Discourses
upon
the
Subject
of
his
present
Condition
,
which
the
Secretaries
writ
down
so
long
as
they
could
hear
his
Voice
,
and
his
last
Words
were
long
after
in
high
Honour
and
Esteem
amongst
Men
,
and
it
was
a
great
loss
to
us
that
they
were
not
reserv'd
down
to
our
times
.
Then
feeling
the
last
pangs
of
Death
,
with
the
bloody
Water
of
the
Bath
he
bath'd
his
Head
,
saying
,
This
Water
I
dedicate
to
Jupiter
the
Deliverer
.
Nero
,
being
presently
advertis'd
of
all
this
,
fearing
lest
the
Death
of
Paulina
,
who
was
one
of
the
best
descended
Ladies
of
Rome
,
and
against
whom
he
had
no
particular
unkindness
,
should
turn
to
his
reproach
,
he
sent
back
Orders
in
all
haste
to
bind
up
her
Wounds
,
which
her
Attendants
without
his
knowledge
had
done
before
;
she
being
already
half
dead
,
and
without
all
manner
of
Sence
.
Thus
,
though
she
liv'd
contrary
to
her
own
design
,
it
was
very
honourably
,
and
according
to
her
own
Virtue
,
her
pale
Complexion
ever
after
manifesting
how
much
Life
was
run
from
her
Veins
.
These
are
my
three
very
true
Stories
,
which
I
find
as
diverting
,
and
as
Tragick
as
any
of
those
we
make
of
our
own
Heads
wherewith
to
entertain
the
common
People
;
and
I
wonder
that
they
who
are
addicted
to
such
Relations
,
do
not
rather
cull
out
ten
thousand
very
fine
Stories
,
which
are
to
be
found
in
very
good
Authours
,
that
would
save
them
the
trouble
of
Invention
,
and
be
more
useful
and
diverting
.
And
who
would
make
a
Collection
of
them
,
would
need
to
add
nothing
of
his
own
,
but
the
Connexion
only
,
as
it
were
the
soder
of
another
Metal
;
and
might
by
this
means
embody
a
great
many
true
Events
of
all
sorts
,
disposing
and
diversifying
of
them
according
as
the
Beauty
of
the
Work
should
require
,
after
the
same
manner
almost
as
Ovid
has
made
up
his
Metamorphosis
of
the
infinite
number
of
various
Fables
.
In
these
last
couple
this
is
moreover
worthy
of
Consideration
,
that
Paulina
voluntarily
offer'd
to
lose
her
Life
for
the
love
of
her
Husband
,
She
let
me
go
,
says
he
,
with
giving
me
a
strict
charge
of
my
Health
.
Now
I
,
who
know
that
her
Life
is
involv'd
in
mine
,
begin
to
make
much
of
my self
,
that
I
may
preserve
her
.
And
I
lose
the
priviledge
my
Age
has
given
me
of
being
more
constant
and
resolute
in
many
things
;
when
I
call
to
mind
,
that
in
this
old
Fellow
there
is
a
young
Lady
who
is
interested
in
his
Health
.
And
since
I
cannot
persuade
her
to
love
me
more
courageously
,
she
makes
me
more
sollicitously
love
my self
:
for
we
must
allow
something
to
honest
Affections
,
and
sometimes
,
though
occasions
importune
us
to
the
contrary
,
we
must
call
back
Life
,
even
though
it
be
with
Torment
:
we
must
hold
the
Soul
fast
in
our
Teeth
,
since
the
Rule
of
Living
amongst
good
men
is
not
so
long
as
they
please
,
but
as
long
as
they
ought
:
He
that
loves
not
his
Wife
and
his
Friend
so
well
as
to
prolong
his
Life
for
them
,
but
will
obstinately
dye
,
is
too
delicate
and
too
effeminate
:
the
Soul
must
impose
this
upon
it self
,
when
the
utility
of
our
Friends
does
so
require
:
we
must
sometimes
lend
our selves
to
our
Friends
,
and
when
we
would
dye
for
our selves
,
must
break
that
Resolution
for
them
.
'T
is
a
Testimony
of
Grandeur
of
Courage
to
return
to
Life
for
the
Consideration
of
another
,
as
many
excellent
Persons
have
done
:
and
't
is
a
mark
of
singular
good
nature
to
preserve
old
Age
(
of
which
the
greatest
convenience
is
the
indifferency
of
its
duration
,
and
a
more
stout
and
disdainful
use
of
Life
)
when
a
man
perceives
that
this
Office
is
pleasing
,
agreeable
,
and
useful
to
some
Person
by
whom
we
are
very
much
belov'd
.
And
a
man
reaps
by
it
a
very
pleasing
Reward
;
for
what
can
be
more
delightful
than
to
be
so
dear
to
his
Wife
,
as
upon
her
account
he
shall
become
dearer
to
himself
?
Thus
has
my
Paulina
loaded
me
not
only
with
her
Fears
,
but
my
own
;
it
has
not
been
sufficient
to
consider
how
resolutely
I
could
dye
,
but
I
have
also
consider'd
how
irresolutely
she
would
bear
my
Death
.
I
am
enforc'd
to
live
,
and
sometimes
to
live
is
Magnanimity
.
These
are
his
own
Words
,
as
excellent
as
they
every
where
use
to
be
.
CHAP.
XXXVI
.
Of
the
most
Excellent
Men.
IF
I
should
be
ask'd
my
Opinion
and
choice
of
all
the
men
who
have
come
to
my
knowledge
,
I
should
make
answer
,
That
methinks
I
find
three
more
excellent
than
all
the
rest
.
One
of
them
Homer
,
not
that
Aristotle
and
Varro
for
example
,
were
not
peradventure
as
learned
as
he
;
nor
that
possibly
Virgil
was
not
equal
to
him
in
his
own
Art
;
which
I
leave
to
be
determined
by
such
as
know
them
both
,
and
are
best
able
to
judge
.
I
,
who
for
my
part
,
understand
but
one
of
them
,
can
only
say
this
,
according
to
my
poor
Talent
,
that
I
do
not
believe
the
Muses
themselves
did
ever
go
beyond
the
Roman
.
Tale
facit
carmen
docta
testudine
,
And
yet
in
this
Judgment
we
are
not
to
forget
that
it
is
chiefly
from
Homer
that
Virgil
derives
his
Excellence
,
that
he
is
his
guide
and
teacher
;
and
that
the
Iliad
only
has
supply'd
him
with
body
and
matter
out
of
which
to
compose
his
great
and
divine
Aeneis
.
I
do
not
reckon
upon
that
,
but
mix
several
other
Circumstances
that
render
to
me
this
Poet
admirable
,
even
as
it
were
above
Humane
condition
.
And
in
truth
,
I
often
wonder
that
he
who
has
erected
,
and
by
his
Authority
given
so
many
Deities
reputation
in
the
World
,
was
not
deified
himself
.
Being
blind
and
poor
,
being
that
before
the
Sciences
were
reduc'd
into
Rule
and
certain
Observations
,
he
was
so
well
acquainted
with
them
,
that
all
those
who
have
since
taken
upon
them
to
establish
Governments
,
to
carry
on
Wars
,
and
to
write
either
of
Philosophy
or
Religion
,
of
what
Sect
soever
,
or
of
the
Arts
,
having
made
use
〈◊〉
him
as
of
a
most
perfect
Instructer
in
the
knowledge
of
all
things
,
and
of
his
Books
,
as
of
an
unexhausted
Treasure
of
all
sorts
of
Learning
,
Qui
quid
sit
pulcrum
,
quid
turpe
,
quid
utile
,
quid
non
,
Plenius
,
ac
melius
Chrysippo
,
ac
Crantore
dixit
.
Rich.
Fenshaw
.
Fuller
than
Crantor
,
or
Chrysippus
says
.
and
as
this
other
says
,
and
another
,
and
another
,
'T
is
contrary
to
the
order
of
Nature
that
he
has
made
the
most
excellent
Production
that
can
possibly
be
,
for
the
ordinary
birth
of
things
is
imperfect
;
they
usually
thrive
,
and
gather
strength
by
growing
:
whereas
he
has
rendred
the
Infancy
of
Poesie
and
other
Sciences
mature
,
perfect
,
and
accomplish'd
at
first
.
And
for
this
Reason
he
may
be
call'd
the
first
and
the
last
of
Poets
,
according
to
the
fair
Testimony
Antiquity
has
left
us
of
him
,
That
as
there
was
none
before
him
whom
he
could
imitate
,
so
there
has
been
none
since
that
could
imitate
him
.
His
words
,
according
to
Aristotle
,
are
the
only
words
that
have
Motion
and
Action
,
and
are
the
only
substantial
words
.
Alexander
the
Great
,
having
found
a
rich
Cabinet
amongst
Darius
his
Spoils
,
gave
order
it
should
be
reserv'd
for
him
to
keep
his
Homer
in
:
saying
,
that
he
was
the
best
and
most
faithful
Counsellor
he
had
in
his
Military
Affairs
.
For
the
same
reason
it
was
,
that
Cleomenes
,
the
Son
of
Anaxandridas
said
,
that
the
Lacedaemonian
Poet
was
the
best
Master
for
the
Discipline
of
War
.
This
singular
and
particular
Commendation
is
also
left
of
him
in
the
Judgment
of
Plutarch
,
that
he
is
the
only
Author
in
the
World
,
that
never
glutted
nor
disgusted
his
Readers
,
presenting
himself
always
another
thing
,
and
always
flourishing
in
some
new
Grace
.
That
wanton
Alcibiades
,
having
ask'd
one
who
pretended
to
Learning
for
a
Book
of
Homer
,
gave
him
a
box
of
the
Ear
because
he
had
none
,
which
he
thought
as
scandalous
,
as
to
take
one
of
our
Priests
without
a
Breviary
.
Xenophanes
complained
one
day
to
Hiero
,
the
Tyrant
of
Syracusa
,
that
he
was
so
poor
he
had
not
wherewithall
to
maintain
two
Servants
;
What
?
reply'd
the
Tyrant
,
Homer
,
who
was
much
poorer
than
thou
art
,
keeps
above
ten
thousand
now
he
is
dead
:
What
did
Panctius
leave
unsaid
when
he
call'd
Plato
the
Homer
of
Philosophers
?
Besides
,
what
Glory
can
be
compar'd
to
his
?
Nothing
is
so
frequent
in
mens
mouths
as
his
Name
and
Works
,
nothing
so
known
and
receiv'd
as
Troy
,
Hellen
,
and
the
War
about
her
,
when
perhaps
there
was
never
any
such
thing
.
Our
Children
are
call'd
by
names
that
he
feign'd
above
three
thousand
years
ago
.
Who
is
ignorant
of
the
Story
of
Hector
and
Achilles
?
Not
only
some
particular
Families
,
but
most
Nations
also
seek
original
in
his
Inventions
.
Mahomet
,
the
second
of
that
Name
,
Emperour
of
the
Turks
,
writing
to
our
Pope
Pius
the
second
;
I
am
astonish'd
,
says
he
,
that
the
Italians
should
appear
against
me
,
considering
that
we
have
our
common
descent
from
the
Trojans
,
and
that
it
concerns
me
as
well
as
it
does
them
to
revenge
the
blood
of
Hector
upon
the
Greeks
,
whom
they
countenance
against
me
.
Is
it
not
a
noble
Farce
wherein
Kings
,
Republicks
,
and
Emperours
have
so
many
Ages
play'd
their
parts
,
and
to
which
the
vast
Vniverse
serves
for
a
Theater
?
Seven
Graecian
Cities
contended
for
his
Birth
,
so
much
Honour
even
his
obscurity
help'd
him
to
.
Smyrna
,
Rhodes
,
Colophon
,
Salamis
,
Chios
,
Argos
,
and
Athens
he
claimed
is
.
The
other
is
Alexander
the
Great
.
For
whoever
will
consider
the
Age
at
which
he
began
his
Enterprises
,
the
small
means
by
which
he
effected
so
glorious
a
Design
;
the
authority
he
obtain'd
at
so
slender
an
Age
with
the
greatest
and
most
experienc'd
Captains
of
the
World
,
by
whom
he
was
follow'd
,
and
the
extraordinary
favour
wherewith
Fortune
embrac'd
him
,
and
favour'd
so
many
hazardous
,
that
I
may
not
say
rash
Designs
:
—
impellens
quicquid
sibi
summa
petenti
,
li.
1.
Obstaret
,
gaudensque
,
viam
fecisse
ruina
.
Bearing
down
all
his
high
designs
withstood
,
And
pleas'd
by
Ruin
to
have
made
them
good
.
That
Grandeur
,
to
have
at
the
Age
of
three
and
thirty
years
,
past
Victorious
through
the
whole
habitable
Earth
,
and
in
half
a
Life
to
have
attain'd
to
the
utmost
of
what
humane
Nature
can
do
;
so
that
you
cannot
imagine
his
duration
just
,
and
the
continuation
of
his
increase
in
Virtue
and
Fortune
,
even
to
a
due
maturity
of
Age
,
but
that
you
must
withall
imagine
something
more
than
man
:
To
have
made
so
many
Royal
Branches
to
spring
from
his
Souldiers
;
leaving
the
World
at
his
death
divided
amongst
four
Successors
,
who
were
no
better
than
Captains
of
his
Army
,
whose
Posterity
have
so
long
continued
,
and
maintain'd
that
vast
possession
;
so
many
excellent
Vertues
as
he
was
master
of
,
Justice
,
Temperance
,
Liberality
,
Truth
in
his
word
,
Love
towards
his
own
,
and
Humanity
towards
those
he
overcame
;
for
his
manners
in
general
seem
in
truth
incapable
of
any
manner
of
reproach
,
though
some
particular
and
extraordinary
Actions
of
his
may
peradventure
fall
under
censure
.
But
it
is
impossible
to
carry
on
so
great
things
as
he
did
with
the
strict
Rules
of
Justice
;
such
as
he
are
to
be
judg'd
in
gross
,
by
the
main
end
of
their
Actions
.
The
ruin
of
Thebes
,
the
murther
of
Menander
,
and
of
Ephestion's
Physician
,
the
massacre
of
so
many
Persian
Prisoners
at
once
,
of
a
Troop
of
Indian
Souldiers
,
not
without
prejudice
to
his
word
,
and
of
the
Cosseyans
,
so
much
as
to
the
very
Children
,
are
indeed
Sallies
that
are
not
well
to
be
excus'd
.
For
,
as
to
Clytus
,
the
fault
was
more
than
recompenc'd
in
his
Repentance
,
and
that
very
action
,
as
much
as
any
other
whatever
,
manifests
the
sweetness
of
his
nature
,
a
nature
most
excellently
form'd
to
goodness
;
and
it
was
ingeniously
said
of
him
,
that
he
had
his
Vertues
by
Nature
,
and
his
Vices
by
Chance
.
As
to
his
being
a
little
given
to
bragging
,
and
a
little
too
impatient
of
hearing
himself
ill
spoken
of
,
and
as
to
those
Mangers
,
Arms
,
and
Bits
he
caus'd
to
be
strew'd
in
the
Indies
,
all
those
little
Vanities
,
methinks
,
may
very
well
be
allow'd
to
his
Youth
,
and
the
prodigious
prosperity
of
his
fortune
.
And
who
will
consider
withall
his
so
many
Military
vertues
,
his
Diligence
,
Foresight
,
Patience
,
Discipline
,
Subtilty
,
Magnanimity
,
Resolution
,
and
good
Fortune
,
wherein
,
(
though
we
had
not
had
the
Authority
of
Hannibal
to
assure
us
)
he
was
the
first
of
men
,
the
admirable
beauty
and
symmetry
of
his
Person
even
to
a
miracle
,
his
majestick
Port
and
awful
Deportment
,
in
a
Face
so
young
,
so
ruddy
,
and
so
radiant
:
Qualis
ubi
Oceani
perfusus
Lucifer
unda
,
Quem
Venus
ante
alios
astrorum
diligit
ignes
,
lib.
8.
Extulit
os
sacrum
coelo
,
tenebrasque
resolvit
.
Such
the
Day-star
does
from
the
Ocean
rise
Above
all
Lights
,
grateful
to
Venus's
eyes
,
When
he
from
Heaven
darts
his
sacred
light
,
And
dissipates
the
sullen
shades
of
Night
.
the
excellency
of
his
Knowledge
and
Capacity
,
the
duration
and
grandeur
of
his
Glory
,
pure
,
clean
,
without
spot
or
envy
,
and
that
long
after
his
Death
it
was
a
religious
belief
,
that
his
very
Medals
brought
good
fortune
to
all
that
carried
them
about
them
;
and
that
more
Kings
and
Princes
have
writ
his
Acts
,
than
other
Historians
have
written
the
Acts
of
any
other
King
or
Prince
whatever
;
and
that
to
this
very
day
the
Mahometans
,
who
despise
all
other
Histories
,
admit
of
,
and
honour
his
alone
,
by
a
special
Priviledge
:
whoever
,
I
say
,
will
seriously
consider
these
particulars
,
will
confess
,
that
all
these
things
put
together
,
I
had
reason
to
prefer
him
before
Caesar
himself
,
who
alone
could
make
me
doubtful
in
my
choice
:
and
it
cannot
be
deny'd
,
but
that
there
was
more
of
his
own
in
his
Exploits
,
and
more
of
Fortune
in
those
of
Alexander
.
They
were
in
many
things
equal
,
and
peradventure
Caesar
had
the
advantage
in
some
particular
qualities
.
They
were
two
Fires
;
or
two
Torrents
to
over-run
the
World
by
several
ways
.
Et
velut
immissi
diversis
partibus
ignes
lib.
12.
Arentem
in
sylvam
,
&
virgulta
sonantia
lauro
:
Aut
ubi
decursu
rapido
de
montibus
altis
Dant
sonitum
spumosi
amnes
,
&
in
aequora
currunt
,
Quisque
suum
populatus
iter
.
And
like
to
Fires
in
several
parts
apply'd
To
a
dry
Grove
of
crackling
Lawrel's
side
;
Or
like
the
Cataracts
of
foaming
Rills
,
That
tumble
headlong
from
the
highest
hills
To
hasten
to
the
Ocean
;
even
so
They
bear
all
down
before
them
where
they
go
.
But
though
Caesar's
ambition
had
been
more
moderate
,
it
would
still
he
so
unhappy
,
having
the
ruin
of
his
Country
,
and
the
universal
mischief
to
the
World
for
its
abominable
object
;
that
all
things
rak'd
together
,
and
put
into
the
Balance
,
I
must
needs
incline
to
Alexander's
side
.
The
third
,
in
my
opinion
,
and
the
most
excellent
of
all
,
is
Epaminondas
.
Of
glory
he
has
not
near
so
much
as
the
other
two
,
(
which
also
is
but
a
part
of
the
substance
of
the
thing
)
of
Valour
and
Resolution
,
not
of
that
sort
which
is
push'd
on
by
Ambition
,
but
of
that
which
Wisdom
and
Reason
can
raise
in
a
regular
Soul
,
he
had
all
that
could
be
imagin'd
.
Of
this
Vertue
of
his
,
he
has
,
in
my
thoughts
,
given
as
ample
proof
,
as
either
Alexander
himself
or
Caesar
:
for
although
his
Expeditions
were
neither
so
frequent
and
so
renown'd
,
they
were
yet
,
if
duely
consider'd
in
all
their
circumstances
,
as
important
,
as
bravely
fought
,
and
carry'd
with
them
as
manifest
testimony
of
Valour
and
military
Conduct
,
as
those
of
any
whatever
.
The
Greeks
have
done
him
the
honour
,
without
contradiction
,
to
pronounce
him
the
greatest
man
of
their
Nation
;
and
to
be
the
first
of
Greece
,
is
easily
to
be
the
first
of
the
World
.
As
to
his
Knowledge
,
we
have
this
ancient
judgment
of
him
,
That
never
any
man
knew
so
much
,
and
spake
so
little
as
he
.
For
he
was
of
the
Pythagorean
Sect.
But
when
he
did
speak
,
never
any
man
spake
better
;
an
excellent
Orator
,
and
of
powerful
insinuation
.
But
as
to
his
Manners
and
Conscience
,
he
has
infinitely
surpass'd
all
men
that
ever
undertook
the
management
of
Affairs
;
for
in
this
one
thing
,
which
ought
chiefly
to
be
consider'd
,
that
alone
truly
denotes
us
for
what
we
are
,
and
that
alone
I
counter-balance
with
all
the
rest
put
together
,
he
comes
not
short
of
any
Philosopher
whatever
,
not
even
of
Socrates
himself
.
Innocency
in
this
man
is
a
quality
,
peculiar
,
sovereign
,
constant
,
uniform
,
and
incorruptible
,
compar'd
to
which
,
it
appears
in
Alexander
subject
to
something
else
above
it
,
uncertain
,
variable
,
effeminate
,
and
accidental
.
Antiquity
has
judg'd
,
that
in
thorowly
sifting
all
the
other
great
Captains
,
there
is
found
in
every
one
some
peculiar
quality
that
illustrates
his
Name
.
In
this
man
only
there
is
a
full
and
equal
vertue
throughout
,
that
leaves
nothing
to
be
wish'd
for
in
him
,
whether
in
private
or
publick
Employment
,
whether
in
Peace
or
War
,
whether
gloriously
to
live
or
dye
.
I
do
not
know
any
Form
or
Fortune
of
Man
that
I
so
much
honour
and
love
.
'T
is
true
,
that
I
look
upon
his
obstinate
Poverty
,
as
it
is
set
out
by
his
best
Friends
,
a
little
too
scrupulous
and
nice
.
And
this
is
the
only
action
,
tho
high
in
it self
,
and
well
worthy
of
admiration
,
that
I
find
so
severe
as
not
to
desire
to
imitate
my self
to
the
degree
it
was
in
him
.
The
s●le
Scipio
Aemilianus
,
would
any
attribute
to
him
as
brave
and
magnificent
an
end
,
and
as
profound
and
universal
a
knowledge
,
might
be
put
into
the
other
Scale
of
the
Balance
.
Oh!
what
an
injury
has
Time
done
me
,
to
deprive
me
of
the
sight
of
two
of
the
most
noble
Lives
,
which
,
by
the
common
consent
of
all
the
World
,
one
the
greatest
of
the
Greeks
,
and
the
other
of
the
Romans
,
were
in
all
Plutarch
.
What
a
Matter
!
what
a
Workman
!
For
a
man
that
was
no
Saint
,
but
,
as
we
say
,
a
gallant
man
,
of
civil
and
ordinary
Manners
,
and
of
a
moderate
Ambition
,
the
richest
Life
that
I
know
,
and
full
of
the
richest
,
and
most
to
be
desir'd
Parts
,
all
things
consider'd
,
is
,
in
my
opinion
,
that
of
Alcibiades
.
But
as
to
what
concerns
Epaminondas
,
I
will
here
,
for
the
example
of
an
excessive
goodness
,
add
some
of
his
Opinions
.
He
declar'd
,
that
the
greatest
satisfaction
he
ever
had
in
his
whole
Life
was
,
the
contentment
he
gave
his
Father
and
Mother
in
his
Victory
of
Leuctra
;
wherein
his
deference
is
great
,
preferring
their
pleasure
before
his
own
,
CHAP.
XXXVII
.
Of
the
Resemblance
of
Children
to
their
Fathers
.
THis
fagotting
up
of
divers
pieces
,
is
so
odly
compos'd
,
that
I
never
set
Pen
to
Paper
,
but
when
I
have
too
much
idle
time
,
and
never
any
where
but
at
home
;
so
that
it
is
compil'd
at
several
Interruptions
and
Intervals
,
as
Occasions
keep
me
sometimes
many
Months
abroad
.
As
to
the
rest
,
I
never
correct
my
first
by
any
second
Conceptions
;
I
peradventure
may
alter
a
Word
or
so
:
but
't
is
only
to
vary
the
Phrase
,
and
not
to
destroy
my
former
meaning
.
I
have
a
mind
to
represent
the
progress
of
my
Humour
,
that
every
one
may
see
every
piece
as
it
came
from
the
Forge
.
I
could
wish
I
had
begun
sooner
,
and
had
taken
more
notice
of
the
course
of
my
Mutations
.
A
Servant
of
mine
,
that
I
employ'd
to
transcribe
for
me
,
thought
he
had
got
a
prize
by
stealing
several
pieces
from
me
,
wherewith
he
was
best
pleas'd
;
but
it
is
my
comfort
,
that
he
will
be
no
greater
a
gainer
,
than
I
shall
be
a
loser
by
the
Theft
.
I
am
grown
older
by
seven
or
eight
years
since
I
begun
;
neither
has
it
been
without
some
new
Acquisition
:
I
have
in
that
time
,
by
the
Liberty
of
years
,
been
acquainted
with
the
Stone
,
a
long
Conversation
,
which
time
hardly
wears
off
without
some
such
Inconvenience
.
I
could
have
been
glad
,
that
of
other
Infirmities
Age
has
to
present
long
liv'd
men
,
it
had
chosen
some
one
that
would
have
been
more
welcome
to
me
,
for
it
could
not
possibly
have
laid
upon
me
a
Disease
,
for
which
,
even
from
my
Infancy
,
I
have
had
so
great
a
Horror
;
and
it
is
in
truth
of
all
the
accidents
of
old
Age
,
that
of
which
I
have
ever
been
most
afraid
.
I
have
often
thought
with
my self
,
that
I
went
on
too
far
,
and
that
in
so
long
a
Voyage
,
I
should
at
last
run
my self
into
some
misadvantage
;
I
perceiv'd
,
and
have
oft
enough
declar'd
,
that
it
was
time
to
knock
off
,
and
that
Death
was
to
be
cut
off
in
the
sound
and
living
part
,
according
to
the
Chirurgions
Rule
in
Amputations
.
And
that
Nature
made
him
pay
very
strict
Usury
,
who
did
not
in
due
time
pay
the
Principal
.
And
yet
I
was
so
far
from
being
ready
,
that
in
eighteen
Months
time
,
or
thereabout
,
that
I
have
been
in
this
uneasie
Condition
,
I
have
so
inur'd
my self
to
it
,
as
to
be
content
to
live
on
in
it
;
and
have
found
wherein
to
comfort
my self
,
and
to
hope
:
so
much
are
men
enslav'd
to
their
miserable
Being
,
that
there
is
no
Condition
so
wretched
they
will
not
accept
,
provided
they
may
live
:
according
to
that
of
Moecenas
.
Debilem
facito
manu
,
And
Tamberlain
with
his
foolish
humanity
palliated
the
fantastick
cruelty
he
exercis'd
upon
Lepers
,
when
he
put
all
he
could
hear
of
to
death
,
to
deliver
them
,
as
he
pretended
,
from
the
painful
Life
they
liv'd
.
For
there
was
not
one
of
them
who
would
not
rather
have
undergone
a
triple
Leprosie
,
than
to
be
depriv'd
of
their
Being
.
And
Antisthenes
the
Stoick
being
very
sick
,
and
crying
out
,
who
will
deliver
me
from
these
Evils
?
Diogenes
,
who
was
come
to
visit
him
,
This
,
said
he
,
presenting
him
a
Knife
,
presently
if
thou
wilt
:
I
do
not
mean
from
my
Life
,
he
reply'd
,
but
from
my
Disease
.
The
sufferings
that
only
attaque
the
Mind
,
I
am
not
so
sensible
of
,
as
most
other
Men
;
and
that
partly
out
of
Judgment
:
for
the
World
looks
upon
several
things
as
dreadful
,
or
to
be
avoided
at
the
expence
of
Life
,
that
are
almost
indifferent
to
me
:
partly
thorough
a
stupid
and
insensible
Complexion
I
have
in
Accidents
which
do
not
point-blanck
hit
me
;
and
that
insensibility
I
look
upon
as
one
of
the
best
parts
of
my
natural
Condition
:
but
essential
and
corporeal
pains
I
am
very
sensible
of
.
And
yet
having
long
since
foreseen
them
,
though
with
a
sight
weak
and
delicate
,
and
softned
with
the
long
and
happy
Health
and
Quiet
that
God
has
been
pleas'd
to
give
me
the
greatest
part
of
my
time
,
I
had
in
my
Imagination
fancied
them
so
insupportable
,
that
in
truth
I
was
more
afraid
than
I
have
since
found
I
had
cause
:
by
which
I
am
still
more
fortified
in
this
belief
,
that
most
of
the
Faculties
of
the
Soul
,
as
we
employ
them
,
more
trouble
the
repose
of
Life
,
than
they
are
any
way
useful
to
it
.
I
am
in
conflict
with
the
worst
,
Summum
nec
metuas
diem
,
nec
optes
.
They
are
two
Passions
to
be
fear'd
,
but
the
one
has
its
remedy
much
nearer
at
hand
than
the
other
.
As
to
the
rest
,
I
have
always
found
the
Precept
,
that
so
exactly
enjoyns
a
constant
Countenance
,
and
so
disdainful
and
indifferent
a
Comportment
in
the
toleration
of
Infirmities
to
be
meerly
Ceremonial
.
Why
should
Philosophy
,
which
only
has
respect
to
Life
and
its
Effects
,
trouble
it self
about
these
external
Apparences
?
Let
us
leave
that
Care
to
Histrios
and
Masters
of
Rhetorick
,
that
set
so
great
a
value
upon
our
Gestures
.
Let
her
,
in
God's
name
,
allow
this
vocal
Frailty
,
if
it
be
neither
cordial
nor
stomachal
to
the
Disease
;
and
permit
the
ordinary
ways
of
expressing
Grief
by
sighs
,
sobs
,
palpitations
,
and
turning
pale
,
that
Nature
has
put
out
of
our
power
.
And
provided
the
Courage
be
undaunted
,
and
the
Expressions
not
sounding
of
despair
,
let
her
be
satisfied
.
What
makes
matter
for
the
wringing
of
our
hands
,
if
we
do
not
wring
our
Thoughts
?
She
forms
us
for
our selves
,
not
for
others
,
to
be
,
not
to
seem
:
let
her
be
satisfied
with
governing
our
Understandings
,
which
she
has
taken
upon
her
the
care
of
instructing
;
that
in
the
fury
of
the
Cholick
she
maintains
the
Soul
in
a
condition
to
know
it self
,
and
to
follow
its
accustom'd
way
:
contending
with
,
and
enduring
,
not
meanly
truckling
under
Pain
;
mov'd
and
heated
,
not
subdu'd
and
conquer'd
in
the
Contention
;
but
capable
of
Discourse
and
other
things
to
a
certain
degree
.
In
so
extream
Accidents
,
't
is
Cruelty
to
require
so
exact
a
Composedness
.
'T
is
no
great
matter
what
Faces
we
cut
,
if
we
find
any
ease
by
it
:
if
the
Body
find
it self
reliev'd
by
complaining
,
let
him
go
too
:
if
Agitation
eases
him
,
let
him
tumble
and
toss
at
pleasure
;
if
he
finds
the
Disease
evaporate
(
as
some
Physicians
hold
that
it
helps
Women
in
delivery
)
extreamly
to
cry
out
,
or
if
it
do
but
amuse
his
Torments
,
let
him
roar
aloud
.
Let
us
not
command
this
Voice
to
sally
,
but
stop
it
not
.
Epicurus
does
not
only
forgive
his
Sage
for
crying
out
in
Torments
,
but
advises
him
to
it
.
Pugiles
etiam
quum
feriunt
,
in
jactandis
caestibus
ingemiscunt
,
Cicero
Thusc
.
l.
2.
quia
profundenda
voce
omne
corpus
intenditur
,
venitque
plaga
vehementior
.
When
men
fight
with
Clubs
,
they
groan
in
laying
on
,
because
the
whole
strength
of
Body
goes
along
with
the
Voice
,
and
the
blow
is
laid
on
with
greater
force
.
We
have
enough
to
do
to
deal
with
the
Disease
,
without
troubling
our selves
with
these
superfluous
Rules
;
which
I
say
in
excuse
of
those
whom
we
ordinarily
see
impatient
in
the
assaults
of
this
Infirmity
;
for
as
to
what
concerns
my self
,
I
have
pass'd
it
over
hitherto
with
a
little
better
Countenance
,
and
contented
my self
with
grunting
,
without
roaring
out
.
Not
nevertheless
,
that
I
put
any
great
constraint
upon
my self
to
maintain
this
exterior
Decency
,
for
I
make
little
account
of
such
an
Advantage
:
I
allow
herein
as
much
as
the
Pain
requires
,
but
either
my
Pains
are
not
so
excessive
,
or
I
have
more
than
ordinary
Patience
.
I
complain
,
I
confess
,
and
am
a
little
impatient
in
a
very
sharp
fit
,
but
I
do
not
arrive
to
such
a
degree
of
despair
,
as
he
who
with
Ejulatu
,
questu
,
gemitu
,
I
relish
my self
in
the
midst
of
my
Dolor
,
and
have
always
found
that
I
was
in
a
Capacity
to
speak
,
think
,
and
give
a
rational
Answer
as
well
as
at
any
other
time
,
but
not
so
coldly
and
indifferently
,
being
troubled
and
interrupted
by
the
Pain
.
When
I
am
look'd
upon
by
my
Visiters
to
be
in
the
greatest
Torment
,
and
that
they
therefore
forbear
to
trouble
me
,
I
oft
try
my
own
strength
,
and
my self
set
some
Discourse
on
foot
,
the
most
remote
I
can
contrive
from
my
present
condition
.
I
can
do
any
thing
upon
a
sudden
endeavour
,
but
it
must
not
continue
long
.
What
pitty
't
is
I
have
not
the
Faculties
of
that
Dreamer
Cicero
,
who
dreaming
he
was
lying
with
a
Wench
,
found
he
had
discharg'd
his
Stone
in
the
Sheets
!
My
Pains
do
strangely
disappetite
me
that
way
.
In
the
intervals
from
this
excessive
Torment
,
when
my
Uriters
only
languish
without
any
great
dolor
,
I
presently
feel
my self
in
my
wonted
state
,
forasmuch
as
my
Soul
takes
no
other
alarm
but
what
is
sensible
and
corporal
,
which
I
certainly
owe
to
the
care
I
have
had
of
preparing
my self
by
Meditation
against
such
Accidents
:
—
laborum
I
am
a
little
roughly
handled
for
a
Learner
,
and
with
a
sudden
and
sharp
alteration
,
being
fall'n
in
an
instant
from
a
very
easie
and
happy
condition
of
Life
into
the
most
uneasie
and
painful
that
can
be
imagin'd
.
For
besides
that
it
is
a
Disease
very
much
to
be
fear'd
in
it self
,
it
begins
with
me
after
a
more
sharp
and
severe
manner
than
it
uses
to
do
with
other
men
.
My
Fits
come
so
thick
upon
me
,
that
I
am
scarcely
ever
at
ease
;
and
yet
I
have
hitherto
kept
my
mind
so
upright
,
that
provided
I
can
still
continue
it
,
I
find
my self
in
a
much
better
condition
of
Life
than
a
thousand
others
,
who
have
no
Fever
,
nor
other
Disease
but
what
they
create
to
themselves
for
want
of
meditation
.
There
is
a
certain
sort
of
crafty
Humility
that
springs
from
Presumption
:
as
this
for
Example
,
that
we
confess
our
Ignorance
in
many
things
,
and
are
so
courteous
as
to
acknowledge
,
that
there
are
in
the
works
of
Nature
some
Qualities
and
Conditions
that
are
imperceptible
to
us
,
and
of
which
our
understanding
cannot
discover
the
means
and
causes
;
by
this
honest
Declaration
we
hope
to
obtain
that
People
shall
also
believe
us
of
those
that
we
say
we
do
understand
.
We
need
not
trouble
our selves
to
seek
out
Miracles
and
strange
Difficulties
;
methinks
there
are
so
incomprehensible
Wonders
amongst
the
things
that
we
ordinarily
see
,
as
surpass
all
difficulties
of
Miracles
.
What
a
wonderful
thing
it
is
,
that
the
drop
of
Seed
from
which
we
are
produc'd
,
should
carry
in
it self
the
impression
not
only
of
the
bodily
Form
,
but
even
of
the
Thoughts
and
Inclinations
of
our
Fathers
?
Where
can
that
drop
of
Fluid
matter
contain
that
infinite
number
of
Forms
?
And
how
can
they
carry
on
these
Resemblances
with
so
temerarious
and
irregular
a
Progress
,
that
the
Son
shall
be
like
his
Great
Grand-father
,
the
Nephew
like
his
Uncle
?
In
the
Family
of
Lepidus
at
Rome
,
there
were
three
,
not
successively
,
but
by
intervals
,
that
were
born
with
the
same
Eye
cover'd
with
a
Cartilage
.
At
Thebes
,
there
was
a
Race
that
carried
from
their
Mothers
Womb
the
form
of
the
head
of
a
Launce
,
and
who
was
not
born
so
,
was
look'd
upon
as
illegitimate
.
And
Aristotle
says
,
that
in
a
certain
Nation
,
where
the
Women
were
in
common
,
they
assign'd
the
Children
to
their
Fathers
by
their
resemblance
.
'T
is
to
be
believ'd
that
I
derive
this
Infirmity
from
my
Father
;
Physicians
,
Fortune
goes
a
great
deal
further
than
Reason
;
let
them
not
take
me
now
at
a
disadvantage
;
let
them
not
threaten
me
in
the
subdu'd
condition
I
now
am
,
for
that
were
treachery
.
And
to
say
truth
,
I
have
got
enough
the
better
of
them
by
these
domestick
Examples
,
that
they
should
rest
satisfied
.
Humane
things
are
not
usually
so
constant
,
it
has
been
two
hundred
years
save
eighteen
that
this
Tryal
has
lasted
,
for
the
first
of
them
was
born
in
the
Year
1402.
'T
is
now
indeed
very
good
reason
that
this
Experience
should
begin
to
fail
us
:
let
them
not
therefore
reproach
me
with
the
Infirmities
under
which
I
now
suffer
;
is
it
not
enough
for
my
part
,
that
I
have
lived
seven
and
forty
years
in
perfect
Health
?
Though
it
should
be
the
end
of
my
career
,
't
is
of
the
longer
sort
.
My
Ancestors
had
an
aversion
to
Physick
by
some
secret
and
natural
instinct
;
for
the
very
sight
of
a
Potion
was
loathsom
to
my
Father
.
The
Seigneur
de
Gaviac
,
my
Uncle
by
the
Father's
side
,
a
Churchman
,
and
a
Valetudinary
from
his
Birth
,
and
yet
that
made
that
crazy
Life
to
hold
out
to
sixty
seven
years
;
being
once
fall'n
into
a
furious
Fever
,
it
was
order'd
by
the
Physicians
,
he
should
be
plainly
told
that
if
he
would
not
make
use
of
help
(
for
so
they
call
that
which
is
very
often
quite
contrary
)
he
would
infallibly
be
a
dead
man
.
The
good
man
,
though
terrified
with
this
dreadful
Sentence
,
yet
reply'd
,
I
am
then
a
dead
man
.
But
God
soon
after
made
the
Prognostick
false
.
The
youngest
of
the
Brothers
,
which
were
four
,
and
by
many
years
the
youngest
,
the
Sieur
de
Bussaget
,
was
the
only
man
of
the
Family
that
made
use
of
Medicine
,
by
reason
,
I
suppose
,
of
the
commerce
he
had
with
the
other
Arts
,
for
he
was
a
Counsellour
in
the
Court
of
Parliament
,
and
it
succeeded
so
ill
with
him
,
that
being
in
outward
appearance
of
the
strongest
constitution
,
he
yet
died
before
any
of
the
rest
,
the
Sieur
Saint
Michel
only
excepted
.
'T
is
possible
I
may
have
deriv'd
this
natural
Antipathy
to
Physick
from
them
;
but
had
there
been
no
other
consideration
in
the
case
,
I
would
have
endeavour'd
to
have
overcome
it
.
For
all
conditions
that
spring
in
us
without
reason
,
are
vicious
;
and
is
a
kind
of
Disease
that
we
are
to
wrestle
with
:
It
may
be
I
had
naturally
this
Propension
,
but
I
have
supported
and
fortified
it
by
Arguments
and
Reasons
,
which
have
establish'd
in
me
the
Opinion
I
am
of
.
For
I
also
hate
the
consideration
of
refusing
Physick
for
the
nauseous
taste
:
I
should
hardly
be
of
that
humour
,
who
find
Health
worth
purchasing
by
all
the
most
painful
Cauteries
and
Incisions
that
can
be
apply'd
.
And
,
according
to
Epicurus
,
I
conceive
,
that
Pleasures
are
to
be
avoided
,
if
greater
Pains
be
the
consequence
;
and
Pains
to
be
coveted
,
that
will
terminate
in
greater
Pleasures
.
Health
is
a
pretious
thing
,
and
the
only
one
in
truth
meriting
that
a
man
should
lay
out
,
not
only
his
time
,
sweat
,
labour
,
and
goods
,
but
also
his
Life
it self
to
obtain
it
,
forasmuch
as
without
it
Life
is
injurious
to
us
.
Pleasure
,
Wisdom
,
Learning
,
and
Virtue
without
it
wither
away
and
vanish
;
and
in
the
most
queint
and
solid
Discourses
that
Philosophy
would
imprint
in
us
to
the
contrary
,
we
need
no
more
but
oppose
the
image
of
Plato
,
being
struck
with
an
Epilepsie
or
Apoplexy
;
and
in
this
Presupposition
to
defie
him
to
call
the
rich
Faculties
of
his
Soul
to
his
assistance
.
All
means
that
conduce
to
Health
,
can
neither
be
too
painful
nor
too
dear
to
me
.
But
I
have
some
other
Apparences
that
makes
me
strangely
suspect
all
this
merchandize
.
I
do
not
deny
but
that
there
may
be
some
Art
,
and
that
there
are
not
amongst
so
many
works
of
Nature
,
things
proper
for
the
conservation
of
Health
;
that
is
most
certain
;
I
very
well
know
there
are
some
Simples
that
moisten
,
and
others
that
dry
;
I
experimentally
know
that
Radishes
are
windy
,
and
Senna
leaves
purging
;
and
several
other
such
Experiences
I
have
,
which
I
am
as
sure
of
as
I
am
that
Mutton
nourishes
,
and
Wine
warms
me
:
and
Solon
would
say
,
That
eating
was
Physick
against
Hunger
.
I
do
not
disapprove
the
use
we
make
of
things
the
Earth
produces
,
nor
doubt
in
the
least
of
the
power
and
fertility
of
Nature
,
and
disapprove
not
application
of
what
she
affords
to
our
necessities
:
I
very
well
see
that
Pikes
and
Swallows
live
by
her
Laws
;
but
I
mistrust
the
Inventions
of
Wit
,
Knowledge
,
and
Art
;
to
countenance
which
,
we
have
abandon'd
Nature
and
her
Rules
,
and
wherein
we
keep
no
bounds
nor
moderation
.
As
we
call
the
creation
of
the
first
Laws
that
fall
into
our
hands
Justice
,
and
their
practice
and
dispensation
very
foolish
and
very
unjust
:
And
as
those
who
scoff
at
and
accuse
it
,
cannot
nevertheless
wrong
that
noble
Virtue
,
but
only
condemn
the
abuse
and
profanation
of
that
sacred
Title
;
so
in
Physick
,
I
very
much
honour
that
glorious
Name
,
and
the
end
it
is
studied
for
,
and
what
it
promises
to
the
service
of
Mankind
;
but
what
it
foists
upon
us
,
I
neither
honour
nor
esteem
.
In
the
first
place
,
Experience
makes
me
dread
it
;
for
amongst
all
of
my
Acquaintance
,
I
see
no
Race
of
People
so
soon
sick
,
and
so
long
before
they
are
well
,
as
those
who
take
much
Physick
.
Their
very
Health
is
alter'd
and
corrupted
by
their
frequent
Prescriptions
.
Physicians
are
not
content
to
deal
only
with
the
Sick
,
but
they
will
moreover
corrupt
Health
it self
,
for
fear
men
should
at
any
time
escape
their
Authority
.
Do
they
not
from
a
continual
and
perfect
Health
,
extract
suspicion
of
some
great
Sickness
to
ensue
?
I
have
been
sick
often
enough
,
and
have
always
found
my
sicknesses
easie
enough
to
be
supported
(
though
I
have
made
tryal
of
almost
all
sorts
)
and
as
short
as
those
of
any
other
without
their
help
,
or
without
swallowing
their
ill
tasted
doses
.
The
Health
I
have
is
full
and
free
,
without
other
Rule
or
Discipline
than
my
own
Custom
and
Pleasure
.
Every
place
serves
me
well
enough
to
stay
in
,
for
I
need
no
other
conveniencies
when
I
am
sick
than
what
I
must
have
when
I
am
well
.
I
never
disturb
my self
that
I
have
no
Physician
,
no
Apothecary
,
nor
any
other
Assistance
,
which
I
see
most
other
sick
men
more
afflicted
at
than
they
are
with
their
Disease
,
What!
Do
they
themselves
shew
us
more
felicity
and
duration
in
their
own
Lives
that
may
manifest
to
us
some
apparent
effect
of
their
Skill
?
There
is
not
a
Nation
in
the
World
that
has
not
been
many
Ages
without
Physick
;
the
ignorance
of
Physick
.
And
the
Emperour
Adrian
continually
exclaim'd
as
he
was
dying
,
that
the
croud
of
Physicians
had
kill'd
him
.
An
ill
Wrestler
turn'd
Physician
:
Courage
,
says
Diogenes
to
him
,
thou
hast
done
well
,
for
now
thou
wilt
throw
those
who
have
formerly
thrown
thee
.
But
they
have
this
Advantage
,
according
to
Nicocles
,
that
the
Sun
gives
Light
to
their
Success
,
and
the
Earth
covers
their
Failures
▪
and
besides
,
they
have
a
very
advantageous
way
of
making
use
of
all
sorts
of
Events
:
for
what
Fortune
,
Nature
,
or
any
other
Causes
,
(
of
which
the
number
is
infinite
)
produces
of
good
and
healthful
in
us
,
it
is
the
Priviledge
of
Physick
to
attribute
to
it self
.
All
the
happy
Successes
that
happen
to
the
Patient
must
be
deriv'd
from
thence
.
The
Occasions
that
have
cur'd
me
,
and
thousand
others
,
Physicians
usurp
to
themselves
,
and
their
own
Skill
:
and
as
to
ill
Accidents
,
they
either
absolutely
disown
them
,
in
laying
the
fault
upon
the
Patient
,
by
such
frivolous
and
idle
Reasons
as
they
can
never
be
to
seek
for
;
as
he
lay
with
his
Arms
out
of
Bed
,
or
he
was
disturb'd
with
the
ratling
of
a
Coach
:
—
Rhedarum
transitus
arcto
or
some
body
had
set
open
the
Casement
,
or
he
had
lain
upon
his
left
side
:
or
had
had
some
odd
Fancies
in
his
Head
:
in
sum
,
a
Word
,
a
Dream
,
or
a
look
,
seem
to
them
excuse
sufficient
wherewith
to
palliate
their
own
Errors
:
Or
,
if
they
so
please
,
they
yet
make
use
of
their
growing
worse
,
and
do
their
Business
that
way
which
can
never
fail
them
:
which
is
,
by
buzzing
us
in
the
Ears
,
when
the
Disease
is
more
inflam'd
by
their
Medicaments
,
that
it
had
been
much
worse
but
for
those
Remedies
.
He
,
who
from
an
ordinary
cold
,
they
have
thrown
into
a
double
Tertian-Ague
,
had
but
for
them
been
in
a
continued
Fever
.
They
do
not
much
care
what
Mischief
they
do
,
since
it
turns
to
their
own
Profit
.
In
earnest
,
they
have
Reason
to
require
a
very
favourable
belief
from
their
Patients
,
and
indeed
it
ought
to
be
a
very
easie
one
to
swallow
things
so
hard
to
be
believ'd
.
Plato
said
very
well
,
that
Physicians
were
the
only
men
that
might
lye
at
Pleasure
,
since
our
Health
depends
upon
the
Vanity
and
Falsity
of
their
Promises
.
Aesop
,
a
most
excellent
Author
,
and
of
whom
few
men
discover
all
the
Graces
,
does
pleasantly
represent
to
us
the
tyrannical
Authority
Physicians
usurp
over
poor
Creatures
,
weakned
and
subdued
by
Sickness
and
Fear
;
for
he
tells
us
,
that
a
sick
Person
,
being
ask'd
by
his
Physician
what
Operation
he
found
of
the
Potion
he
had
given
him
,
I
have
sweat
very
much
,
says
the
sick
man
;
that
's
good
,
says
the
Physician
;
another
time
,
having
ask'd
him
him
how
he
felt
himself
after
his
Physick
,
I
have
been
very
cold
,
and
have
had
a
great
shivering
upon
me
,
said
he
;
that
is
good
,
reply'd
the
Physician
:
After
the
third
Potion
,
he
ask'd
him
again
how
he
did
,
Why
I
find
my self
swell'd
,
and
puff'd
up
,
said
he
,
as
if
I
had
a
Dropsie
.
That
is
very
well
,
said
the
Physician
.
One
of
his
Servants
coming
presently
after
to
inquire
how
he
felt
himself
,
Truly
Friend
,
said
he
,
with
being
too
well
,
I
am
about
to
dye
.
There
was
a
more
just
Law
in
Egypt
,
by
which
the
Physician
for
the
three
first
days
was
to
take
charge
of
his
Patient
,
at
the
Patients
own
Peril
and
Fortune
:
but
those
three
days
being
past
,
it
was
to
be
at
his
own
.
For
what
Reason
is
it
,
that
their
Patron
Aesculapius
should
be
struck
with
Thunder
for
restoring
Hyppolitus
from
Death
to
Life
,
and
his
followers
be
pardoned
,
who
send
so
many
Souls
from
Life
to
Death
?
A
Physician
,
boasting
to
Nicocles
that
his
Art
was
of
great
Authority
:
It
is
so
indeed
,
said
Nicocles
,
that
can
with
impunity
kill
so
many
People
.
As
to
what
remains
,
had
I
been
of
their
Counsel
,
I
would
have
render'd
my
Discipline
more
sacred
and
mysterious
;
they
had
begun
well
,
but
they
have
not
ended
so
.
It
was
a
good
beginning
to
make
Gods
and
Daemons
the
Authors
of
their
Science
,
and
to
have
us'd
a
peculiar
way
of
speaking
and
writing
.
And
notwithstanding
that
,
Philosophy
concludes
it
folly
to
persuade
a
man
to
his
own
good
by
an
unintelligible
way
:
Vt
si
quis
medicus
imperet
ut
sumat
,
Terrigenam
,
herbigradam
,
domiportam
,
as
if
a
Physician
should
command
his
Patient
to
take
Snails
by
unknown
Names
and
Epithets
.
It
was
a
good
Rule
in
their
Art
,
and
that
accompanies
all
other
vain
,
fantastick
,
and
supernatural
Arts
,
that
the
Patients
belief
should
prepossess
them
with
good
hope
and
assurance
of
their
effects
and
operation
.
A
Rule
they
hold
to
that
degree
,
as
to
maintain
that
the
most
inexpert
and
ignorant
Physician
is
more
proper
for
a
Patient
that
has
confidence
in
him
,
than
the
most
learned
and
experienc'd
,
that
he
is
not
acquainted
with
.
Nay
,
even
the
very
choice
of
most
of
their
Drugs
is
in
some
sort
mysterious
and
divine
.
The
left
foot
of
a
Tortoise
,
the
Urine
of
a
Lizard
,
the
Dung
of
an
Elephant
,
the
Liver
of
a
Mole
,
Blood
drawn
from
under
the
Wing
of
a
white
Pidgeon
;
and
for
us
who
have
the
Stone
,
(
so
scornfully
they
use
us
in
our
Miseries
)
the
Excrement
of
Rats
beaten
to
Powder
,
and
such
like
trash
and
fooleries
,
which
rather
carry
a
face
of
Magical
Enchantment
,
than
any
solid
Science
.
I
omit
the
odd
number
of
their
Pills
,
the
appointment
of
certain
days
and
feasts
of
the
year
,
the
Superstition
of
gathering
their
Simples
at
certain
hours
:
and
that
austere
grim
Countenance
and
haughty
carriage
which
Pliny
himself
so
much
derides
.
But
they
have
,
as
I
said
,
fail'd
,
in
that
they
have
not
added
to
this
fine
beginning
,
the
making
their
Meetings
and
Consultations
more
religious
and
secret
,
where
no
profane
Person
ought
to
have
been
admitted
,
no
more
than
in
the
secret
Ceremonies
of
Aesculapius
.
For
by
Reason
of
this
it
falls
out
,
that
their
irresolution
,
the
weakness
of
their
Arguments
,
Divination
,
and
Foundations
,
the
sharpness
of
their
Disputes
,
full
of
hatred
,
jealousie
,
and
particular
interest
,
coming
to
be
discover'd
by
every
one
,
a
man
must
be
very
blind
not
to
discern
that
he
runs
a
very
great
hazard
in
their
Hands
.
Who
ever
saw
one
Physician
approve
of
anothers
Prescription
,
without
taking
something
away
,
or
adding
something
to
it
?
By
which
they
sufficiently
betray
their
Art
,
and
make
it
manifest
to
us
,
that
they
therein
more
consider
their
own
Reputation
,
and
consequently
their
Profit
,
than
their
Patients
interest
.
He
was
a
much
wiser
man
of
their
Tribe
,
who
of
old
gave
it
for
a
Rule
,
that
only
one
Physician
should
undertake
a
sick
Person
;
for
if
he
do
nothing
to
purpose
,
one
single
man's
default
can
bring
no
great
scandal
upon
the
Profession
;
and
on
the
contrary
,
the
glory
will
be
great
,
if
he
happen
to
have
good
Success
,
whereas
when
there
are
many
,
they
at
every
turn
bring
a
disrepute
upon
their
Calling
,
forasmuch
as
they
oftener
do
hurt
than
good
.
They
ought
to
be
satisfied
with
the
perpetual
disagreement
which
is
found
in
the
Opinions
of
the
principal
Masters
,
and
antient
Authors
of
this
Science
,
which
is
only
known
to
men
well
read
,
without
discovering
to
the
vulgar
the
Controversies
and
various
Judgments
which
they
still
nourish
and
continue
amongst
themselves
;
shall
we
have
one
Example
of
the
antient
Controversie
in
Physick
?
Hierophilus
lodges
the
original
cause
of
all
Diseases
in
the
Humours
;
Erasistratus
,
in
the
Blood
of
the
Arteries
;
Asclepiades
,
in
the
invisible
Atoms
of
the
Pores
;
Alcmaeon
,
in
the
Exuberancy
,
or
Defect
of
our
bodily
strength
;
Diocles
,
in
the
Inequality
of
the
Elements
of
which
the
Body
is
compos'd
,
and
in
the
quality
of
the
Air
we
suck
in
;
Strato
,
in
the
Abundance
,
Crudity
,
and
Corruption
of
the
Nourishment
we
take
;
and
Hippocrates
lodges
them
in
the
Spirits
.
There
is
a
certain
Friend
of
theirs
,
whom
they
know
better
than
I
,
who
declares
upon
this
Subject
,
that
the
most
important
Science
in
Practice
amongst
us
,
as
that
which
is
intrusted
with
our
Health
and
Conversation
,
is
by
ill
luck
the
greatest
misfortune
,
the
most
incertain
,
the
most
perplext
,
and
agitated
with
the
greatest
Mutations
.
There
is
no
great
danger
in
mistaking
the
height
of
the
Sun
,
or
in
the
fraction
of
some
Astronomical
Supputation
:
but
here
,
where
our
whole
Being
is
concern'd
,
't
is
not
Wisdom
to
abandon
our selves
to
the
mercy
of
the
Agitation
of
so
many
contrary
Winds
.
Before
the
Peloponnesian
War
,
there
was
no
great
talk
of
this
Science
:
Hippocrates
brought
it
into
Repute
;
and
whatever
he
establish'd
,
Chrysippus
overthrew
;
after
that
,
Erascistratus
,
Aristotle's
Grandchild
,
overthrew
what
Chrysippus
had
writ
.
After
these
,
the
Empiricks
started
up
,
who
took
a
quite
contrary
way
to
the
Ancients
in
the
management
of
this
Art
.
When
the
credit
of
these
began
a
little
to
decay
,
Herophilus
set
another
sort
of
Practice
on
foot
,
which
Asclepiades
in
turn
stood
up
against
,
and
overthrew
.
The
Opinions
first
of
Themison
,
and
then
of
Musa
,
and
after
that
,
those
of
Vexius
valens
,
a
Physician
famous
through
the
Intelligence
he
had
with
Messalina
,
came
in
Vogue
.
The
Empire
of
Physick
in
Nero's
time
was
establish'd
in
Thessalus
,
who
abolish'd
and
condemn'd
all
that
had
been
held
till
his
time
.
This
man's
Doctrine
was
refuted
by
Crinus
of
Marselles
,
who
first
brought
all
Medicinal
Operations
under
the
Ephemerides
,
and
motions
of
the
Stars
,
and
reduc'd
eating
,
sleeping
,
and
drinking
to
hours
that
were
most
pleasing
to
Mercury
,
and
the
Moon
.
His
Authority
was
soon
after
supplanted
by
Charinus
,
a
Physician
of
the
same
City
of
Marselles
;
a
Man
that
not
only
controverted
all
the
ancient
methods
of
Physick
,
but
moreover
the
usage
of
hot
Baths
,
that
had
been
generally
,
and
so
many
Ages
before
in
common
Use.
He
made
men
bath
in
cold
Water
even
in
Winter
,
and
plung'd
his
sick
Patients
in
the
natural
Waters
of
every
stream
.
No
Roman
till
Pliny's
time
had
ever
vouchsaf'd
to
practise
Physick
,
that
office
was
only
perform'd
by
Greeks
and
Foreigners
,
as
't
is
now
amongst
us
French
,
by
those
that
sputter
Latin
;
for
,
as
a
great
Physician
says
,
we
do
not
easily
receive
the
Medicine
we
understand
no
more
than
we
do
the
Drugs
we
our selves
gether
.
If
the
Nations
from
whence
we
fetch
our
Guaiacum
,
Sarsaparilla
,
and
China
wood
,
converse
with
Medicine
,
how
great
a
value
must
we
imagine
by
the
same
recommendation
of
strangeness
,
rarity
,
and
dear
purchace
,
do
they
set
upon
our
Cabbidge
and
Parsly
?
For
who
would
dare
to
contemn
things
so
far
fetch'd
,
and
sought
out
at
the
hazard
of
so
long
and
dangerous
a
Voyage
?
Since
the
ancient
mutations
in
Physick
,
there
have
been
infinite
others
down
to
our
own
times
,
and
for
the
most
part
such
as
have
been
infinite
,
entire
,
and
universal
,
as
those
for
Example
,
produc'd
by
Paracelsus
,
Fioravanti
,
and
Argenterius
;
for
they
,
as
I
am
told
,
do
not
only
alter
one
Receipt
,
but
the
whole
Contexture
and
Rules
of
the
body
of
Physick
,
accusing
all
others
of
ignorance
and
imposition
that
have
practis'd
before
them
.
At
this
rate
,
in
what
a
condition
the
poor
Patient
must
be
,
I
leave
you
to
judge
.
But
if
we
were
yet
assur'd
,
that
when
they
mistake
themselves
,
that
mistake
of
theirs
would
do
us
no
harm
,
though
it
do
us
no
good
,
it
were
a
reasonable
bargain
to
venture
making
our selves
better
without
any
danger
of
being
made
worse
.
Aesop
tells
a
Story
,
that
one
who
had
bought
a
Morisco
Slave
,
Causes
,
Prognosticks
,
Affections
,
and
Critical
dayes
;
in
the
Druggs
,
the
weight
,
the
power
of
working
,
the
Countrey
,
figures
,
age
,
and
dispensations
,
and
he
must
know
how
rightly
to
proportion
and
mix
them
together
,
to
beget
a
just
and
perfect
proportion
;
wherein
if
there
be
the
least
error
,
if
amongst
so
many
Springs
there
be
but
any
one
out
of
order
,
't
is
enough
to
destroy
us
.
God
knows
of
how
great
difficulty
most
of
these
things
are
to
be
understood
.
For
(
for
Example
)
how
shall
a
Physician
find
out
the
true
sign
of
the
Disease
,
every
Disease
being
capable
of
an
infinite
number
of
Indications
?
How
many
Doubts
and
Controversies
have
they
amongst
themselves
upon
the
Interpretation
of
Vrines
?
Otherwise
,
from
whence
should
the
continual
Debates
we
see
amongst
them
about
the
knowledge
of
the
Disease
proceed
?
How
would
we
excuse
the
error
they
so
oft
fall
into
,
of
taking
one
thing
for
another
?
In
the
Disease
I
have
had
,
were
there
never
so
little
difficulty
in
the
case
,
I
never
found
three
of
one
Opinion
:
which
I
instance
,
because
I
love
to
introduce
Examples
wherein
I
am
my self
concern'd
.
A
Gentleman
was
at
Paris
lately
cut
for
the
Stone
by
order
of
the
Physicians
,
in
whose
Bladder
,
being
accordingly
so
cut
,
there
was
found
no
more
Stone
than
in
the
palm
of
his
Hand
;
and
in
the
same
place
,
a
Bishop
,
who
was
my
particular
good
Friend
,
having
been
earnestly
prest
by
the
major
part
of
the
Physicians
in
Town
,
whom
he
consulted
,
to
suffer
himself
to
be
cut
,
to
which
also
,
upon
their
words
,
I
us'd
my
interest
to
persuade
him
:
when
he
was
dead
,
and
open'd
,
it
appear'd
that
he
had
no
Stone
but
in
the
Reins
.
They
are
least
excusable
for
any
error
in
this
Disease
,
by
reason
that
it
is
in
some
sort
palpable
;
and
't
is
by
that
,
that
I
conclude
Chirurgery
to
be
much
more
certain
,
by
reason
that
it
sees
and
feels
what
it
does
,
and
so
goes
less
upon
conjecture
;
whereas
the
Physicians
have
no
speculum
Matricis
,
by
which
to
discover
our
Brains
,
Lungs
,
and
Liver
.
Even
the
very
promises
of
Physick
are
incredible
in
themselves
:
for
,
being
to
provide
against
divers
and
contrary
Accidents
,
that
often
afflict
us
at
one
and
the
same
time
,
and
that
have
almost
a
necessary
relation
,
as
the
heat
of
the
Liver
,
and
the
coldness
of
the
Stomach
,
they
will
needs
persuade
us
,
that
of
their
Ingredients
one
will
heat
the
Stomach
,
and
the
other
will
cool
the
Liver
:
one
has
its
commission
to
go
directly
to
the
Reins
,
nay
,
even
to
the
Bladder
,
without
scattering
its
Operations
by
the
way
,
and
is
to
retain
its
Power
and
Virtue
thorough
all
those
stops
and
meanders
,
even
to
the
place
to
the
service
of
which
it
is
design'd
,
by
its
own
occult
propriety
:
the
other
will
dry
the
Brain
,
and
another
will
moisten
the
Lungs
.
All
these
things
being
mix'd
in
one
Potion
,
is
it
not
a
kind
of
madness
to
imagine
or
to
hope
that
these
differing
Virtues
should
separate
themselves
from
one
another
in
this
mixture
and
confusion
,
to
perform
so
many
various
errands
?
I
should
very
much
fear
that
they
would
either
lose
or
change
their
Tickets
,
and
trouble
one
anothers
quarters
:
And
who
can
imagine
but
that
in
this
liquid
confusion
these
Faculties
must
corrupt
,
confound
,
and
spoil
one
another
?
And
is
not
the
danger
still
more
,
when
the
making
up
of
this
Medicine
is
intrusted
to
the
Skill
and
Fidelity
of
another
,
to
whose
mercy
we
again
abandon
our
Lives
?
As
we
have
Doublet
and
Breeches-makers
,
distinct
Trades
to
Clothe
us
,
and
are
so
much
the
better
fitted
,
being
that
each
of
them
meddles
only
with
his
own
Business
,
and
has
less
to
trouble
his
head
withall
than
a
Taylor
that
undertakes
all
;
and
as
in
matter
of
Diet
,
great
Persons
,
for
their
better
convenience
,
and
to
the
end
they
may
be
better
serv'd
,
have
Cooks
of
distinct
Offices
,
some
for
Soops
and
Pottages
,
and
others
for
Roasting
,
which
one
Cook
that
should
undertake
the
whole
Service
,
could
not
so
well
perform
,
so
must
we
be
treated
in
our
Cures
.
The
Aegyptians
had
reason
to
reject
this
general
Trade
of
a
Physician
,
and
to
divide
the
Profession
to
several
peculiar
Diseases
,
to
every
part
of
the
Body
a
particular
Operator
.
For
that
part
was
more
properly
,
and
with
less
confusion
provided
for
,
being
they
especially
regarded
nothing
else
:
Ours
are
not
aware
that
he
who
provides
for
all
,
provides
for
nothing
,
and
that
the
entire
government
of
this
Microcosme
is
more
than
they
are
able
to
undertake
.
Whilst
they
were
afraid
of
stopping
a
Loosness
,
lest
they
should
put
him
into
a
Fever
,
they
killed
me
a
Friend
that
was
worth
more
than
the
whole
pack
of
them
put
altogether
.
They
counterpoise
their
own
Divinations
with
the
present
Evils
,
and
because
they
will
not
cure
the
Brain
to
the
prejudice
of
the
Stomach
,
they
offend
both
with
their
mutinous
and
tumultuary
Drugs
.
As
to
the
variety
and
weakness
of
Reasons
,
it
is
more
manifest
in
this
than
in
any
other
Art
.
Aperitive
Medicines
are
proper
for
a
man
subject
to
the
Stone
,
by
reason
that
opening
and
dilating
the
Passages
,
they
help
forward
the
slimy
Matter
whereof
Gravel
and
the
Stone
is
engender'd
,
and
convey
that
downward
which
begins
to
harden
and
gather
in
the
Reins
.
Aperitive
things
are
dangerous
for
a
man
subject
to
the
Stone
,
by
reason
that
opening
and
dilating
the
Passage
,
they
help
forward
toward
the
Reins
the
matter
proper
to
create
the
Stone
,
which
,
by
their
own
propension
that
way
,
being
apt
to
seize
it
,
't
is
not
to
be
imagin'd
but
that
a
great
deal
of
what
has
been
so
convey'd
thither
must
remain
behind
.
Moreover
,
if
the
Medicine
happen
to
meet
with
any
thing
too
gross
to
be
carried
thorough
all
those
narrow
Passages
it
must
pass
to
be
expell'd
,
that
obstruction
whatever
it
is
,
being
stirr'd
by
these
aperitive
things
,
and
thrown
into
those
narrow
Passages
,
coming
to
stop
them
,
will
occasion
a
certain
and
most
painful
Death
.
They
have
the
like
constancy
in
the
advices
they
give
us
for
the
regiment
of
Life
.
It
is
good
to
make
water
often
,
for
we
experimentally
see
,
that
in
letting
it
lye
long
in
the
Bladder
,
we
give
it
time
to
settle
the
Sedement
which
will
concreate
into
a
Stone
:
It
is
good
not
to
make
water
often
,
for
the
heavy
Excrements
it
carried
along
with
it
will
not
be
voided
without
violence
,
as
we
see
by
experience
,
that
a
Torrent
that
runs
with
force
,
washes
the
ground
it
rowls
over
much
clearer
than
the
course
of
a
slow
and
tardy
Stream
.
Likewise
it
is
good
to
have
often
to
do
with
Women
,
for
that
opens
the
Passages
and
helps
to
evacuate
Gravel
:
It
is
also
very
ill
to
have
often
to
do
with
Women
,
because
it
heats
,
tires
,
and
weakens
the
Reins
.
It
is
good
to
bath
frequently
in
hot
waters
,
forasmuch
as
that
refreshes
and
mollifies
the
place
where
the
Gravel
and
Stone
lye
;
and
it
is
also
ill
,
by
reason
that
this
application
of
external
heat
helps
the
Reins
to
bake
,
harden
,
and
petrifie
the
Matter
so
dispos'd
.
For
those
who
are
at
the
Bath
,
it
is
most
healthful
to
eat
little
at
Night
,
to
the
end
that
the
Waters
they
are
to
drink
the
next
Morning
may
have
a
better
Operation
upon
an
empty
Stomach
;
on
the
contrary
,
it
is
better
to
eat
little
at
Dinner
,
that
it
hinder
not
the
Operation
of
the
Waters
,
which
is
not
yet
perfect
,
and
not
to
oppress
the
Stomach
so
soon
after
the
other
labour
,
but
leave
the
office
of
digestion
to
the
Night
,
which
will
much
better
perform
it
than
the
Day
,
where
the
Body
and
Soul
are
in
perpetual
moving
and
action
;
thus
do
they
juggle
and
cant
in
all
their
Discourses
at
our
expence
,
and
cannot
give
me
one
Proposition
against
which
I
cannot
erect
a
contrary
of
equal
force
.
Let
them
then
no
longer
exclaim
against
those
,
who
in
this
trouble
of
Sickness
suffer
themselves
to
be
gently
guided
by
their
own
Appetite
,
and
the
advice
of
Nature
,
and
commit
themselves
to
the
common
Fortune
.
I
have
seen
in
my
Travels
almost
all
the
famous
Baths
of
Christendom
,
and
for
some
years
past
have
begun
to
make
use
of
them
my self
,
for
I
look
upon
bathing
as
generally
wholsom
,
and
believe
that
we
suffer
no
little
inconveniences
in
our
Health
,
by
having
left
off
the
Custom
that
was
generally
observ'd
in
former
times
almost
by
all
Nations
,
and
is
yet
in
many
,
of
bathing
every
day
;
and
I
cannot
imagine
but
that
we
are
much
the
worse
by
having
our
Limbs
crusted
,
and
our
Pores
stopt
with
dirt
and
filth
.
And
as
to
the
drinking
of
them
,
Fortune
has
in
the
first
place
render'd
them
not
at
all
unacceptable
to
my
taste
;
and
secondly
,
they
are
natural
and
simple
,
which
at
least
carry
no
danger
with
them
though
they
do
us
no
good
.
Of
which
,
the
infinite
croud
of
People
of
all
sorts
of
Complexions
that
repair
thither
,
I
take
to
be
a
sufficient
warranty
:
And
although
I
have
not
there
observ'd
any
extraordinary
and
miraculous
Effects
;
but
that
on
the
contrary
,
having
more
narrowly
than
ordinary
enquir'd
into
it
,
I
have
found
all
the
reports
of
such
operations
that
have
been
spread
abroad
in
those
Places
,
ill
grounded
and
false
,
and
those
that
believe
them
(
as
People
are
willing
to
be
gull'd
in
what
they
desire
)
deceiv'd
in
them
;
yet
I
have
seldom
known
any
that
have
been
made
worse
by
those
Waters
,
and
a
man
cannot
honestly
deny
but
that
they
beget
a
better
Appetite
,
help
Digestion
,
and
do
in
some
sort
revive
us
,
if
we
do
not
go
too
late
and
in
too
weak
a
Condition
,
which
I
would
dissuade
every
one
from
doing
.
They
have
not
the
virtue
to
raise
men
from
desperate
and
inveterate
Diseases
,
but
they
may
help
some
light
Indisposition
,
or
prevent
some
threatning
Alteration
.
Who
does
not
bring
along
with
him
so
much
cheerfulness
as
to
enjoy
the
pleasure
of
the
Company
he
will
there
meet
,
and
of
the
Walks
and
Exercises
,
to
which
the
amenity
of
those
Places
invite
us
,
will
doubtless
lose
the
best
and
surest
part
of
their
Effect
.
For
this
reason
I
have
hitherto
chosen
to
go
to
those
of
the
most
pleasant
Scituation
,
where
there
was
the
best
conveniency
of
Lodging
,
Provision
,
and
Company
,
as
the
Baths
of
Bavieres
in
France
,
those
of
Plombieres
in
the
Frontiers
of
Germany
and
Lorrain
,
those
of
Baden
in
Swizerland
,
those
of
Lucque
in
Tuscany
,
and
especially
those
Della-Villa
,
which
I
have
the
most
,
and
at
several
Seasons
frequented
.
Every
Nation
has
particular
Opinions
touching
their
Use
,
and
several
Rules
and
Methods
in
using
them
,
and
all
of
them
,
according
to
what
I
have
seen
almost
of
like
Effect
.
Drinking
of
them
is
not
at
all
receiv'd
in
Germany
;
they
bath
for
all
Diseases
only
,
and
will
lye
dabling
in
the
Water
almost
from
Sun
to
Sun
.
In
Italy
,
when
they
drink
nine
days
,
they
bath
at
least
thirty
,
and
commonly
drink
the
Water
mixt
with
some
other
Drugs
to
make
it
work
the
better
.
We
are
here
order'd
to
walk
to
digest
it
,
there
they
are
kept
in
bed
after
taking
it
till
it
be
wrought
off
,
their
Stomachs
and
Feet
having
continually
hot
cloths
apply'd
to
them
all
the
while
:
and
as
the
Germans
have
a
particular
practise
generally
to
use
Cupping
and
Scarification
in
the
Bath
:
So
the
Italians
have
their
Doccie
,
which
are
certain
little
Channels
of
this
hot
Water
brought
thorough
Pipes
,
and
with
them
bath
an
hour
in
the
Morning
,
and
as
much
in
the
Afternoon
for
a
Month
together
,
either
the
Head
,
Stomach
,
or
any
other
part
where
the
Grief
lies
.
There
are
infinite
other
varieties
of
Customs
in
every
Country
,
or
rather
,
there
is
no
manner
of
resemblance
to
one
another
.
By
which
you
may
see
,
that
this
little
part
of
Physick
,
to
which
I
have
only
submitted
,
though
the
least
depending
upon
Art
of
all
others
,
has
yet
a
great
share
of
the
confusion
and
incertainty
every
where
else
manifest
in
their
Profession
.
The
Poets
say
whatever
they
please
with
greater
Emphasis
and
Grace
;
witness
these
two
Epigrams
.
Alcon
hesterno
signum
Jovis
attigit
illa
and
the
other
,
Lotus
nobiscum
est
hilaris
,
coenavit
&
idem
,
Quack
,
Hermocrates
.
Upon
which
I
will
relate
two
Stories
:
The
Baron
of
Caupene
in
Chalosse
,
and
I
,
have
betwixt
us
the
Advouzon
of
a
Benefice
of
great
extent
,
at
the
foot
of
our
Mountains
call'd
Lahontan
.
It
is
with
the
Inhabitants
of
this
Angle
,
as
't
is
said
of
those
of
the
Vale
of
Angrougne
;
they
liv'd
a
peculiar
sort
of
Life
,
their
Fashions
,
Cloths
,
and
Manners
distinct
from
other
People
,
rul'd
and
govern'd
by
certain
particular
Laws
and
Vsances
,
receiv'd
from
Father
to
Son
,
to
which
they
submitted
,
without
other
constraint
than
the
Reverence
to
Custom
.
This
little
State
had
continued
from
all
Antiquity
in
so
happy
a
Condition
,
that
no
neighbouring
Judge
was
ever
put
to
the
trouble
of
enquiring
into
their
doings
,
no
Advocate
ever
retain'd
to
give
them
Counsel
,
nor
Stranger
ever
call'd
in
to
compose
their
Differences
;
nor
was
ever
any
of
them
seen
to
go
a
begging
.
They
avoided
all
Alliances
and
Traffick
with
the
other
World
,
that
they
might
not
corrupt
the
Purity
of
their
own
Government
;
till
,
as
they
say
,
one
of
them
,
in
the
memory
of
man
,
having
a
mind
spurr'd
on
with
a
noble
Ambition
,
contriv'd
to
bring
his
Name
into
Credit
and
Reputation
,
to
make
one
of
his
Sons
something
more
than
ordinary
,
and
having
put
him
to
learn
to
write
,
made
him
at
last
a
brave
Town
Clerk
:
This
Fellow
being
grown
up
,
began
to
disdain
their
ancient
Customs
,
and
to
buz
into
the
Peoples
Ears
the
pomp
of
the
other
parts
of
the
Nation
.
The
first
prank
he
plaid
,
was
,
to
advise
a
Friend
of
his
,
that
some
body
had
offended
by
sawing
off
the
Horns
of
one
of
his
Goats
,
to
make
his
Complaint
to
the
Kings
Judges
thereabout
,
and
so
he
went
on
in
this
Practice
,
till
he
spoil'd
and
confounded
all
.
In
the
tail
of
this
Corruption
,
they
say
,
there
happened
another
,
and
of
worse
consequence
,
by
means
of
a
Physician
,
who
fell
in
love
with
one
of
their
Daughters
,
had
a
mind
to
marry
her
,
and
to
live
amongst
them
.
This
man
first
of
all
began
to
teach
them
the
names
of
Fevers
,
Rheums
and
Imposthumes
,
the
Seat
of
the
Heart
,
Liver
,
and
Intestines
,
a
Science
till
then
utterly
unknown
to
them
;
and
instead
of
Garlick
,
with
which
they
were
wont
to
cure
all
manner
of
Diseases
,
how
painful
or
extream
soever
,
he
taught
them
,
though
it
were
but
for
a
Cough
,
or
any
little
Cold
,
to
take
strange
mixtures
,
and
began
to
make
a
Trade
,
not
only
of
their
Healths
,
but
of
their
Lives
.
They
swear
that
till
then
they
never
perceiv'd
the
Evening
Air
to
be
offensive
to
the
Head
,
that
to
drink
when
they
were
hot
was
hurtful
,
and
that
the
Winds
of
Autumn
were
more
unwholesome
than
those
of
the
Spring
;
that
since
this
use
of
Physick
,
they
find
themselves
opprest
with
a
Legion
of
unaccustom'd
Diseases
,
and
that
they
perceive
a
general
decay
in
their
wonted
Vigour
,
and
their
Lives
are
cut
shorter
by
the
half
.
This
is
the
first
of
my
Stories
.
The
other
is
,
that
before
I
was
afflicted
with
the
Stone
,
hearing
that
the
Blood
of
a
He-Goat
was
with
many
in
very
great
esteem
,
and
look'd
upon
as
a
Coelestial
Manna
rain'd
down
upon
these
latter
Ages
for
the
good
and
Preservation
of
the
Lives
of
Men
,
and
having
heard
it
spoken
of
by
men
of
Understanding
for
an
admirable
Drug
,
and
of
infallible
Operation
:
I
,
who
have
ever
thought
my self
subject
to
all
the
accidents
that
can
befall
other
men
,
had
a
mind
in
my
perfect
health
to
furnish
my self
with
this
admirable
Medicine
,
and
therefore
gave
order
to
have
a
Goat
fed
at
home
according
to
the
Receipt
:
for
he
must
be
taken
in
the
hottest
Month
of
all
Summer
,
and
must
only
have
aperitive
Herbs
given
him
to
eat
,
and
White-wine
to
drink
.
I
came
home
by
chance
the
very
day
he
was
to
be
kill'd
;
and
one
came
and
told
me
,
that
the
Cook
had
found
two
or
three
great
Balls
in
his
Paunch
,
that
rattled
against
one
another
amongst
what
he
had
eaten
:
I
was
curious
to
have
all
his
Entrals
brought
before
me
,
where
,
having
caus'd
the
Skin
that
inclos'd
them
to
be
cut
,
there
tumbled
out
three
great
lumps
,
as
light
as
Spunges
,
so
that
they
appear'd
to
be
hollow
;
but
as
to
the
rest
,
hard
and
firm
without
,
and
spotted
and
mixt
all
over
with
various
dead
colours
.
One
was
perfectly
round
,
and
of
the
bigness
of
an
ordinary
Bowl
,
the
other
two
something
less
,
of
an
imperfect
roundness
,
as
seeming
not
to
be
arriv'd
at
their
full
growth
.
I
find
by
inquiry
of
People
accustom'd
to
open
these
Animals
,
that
it
is
a
rare
and
unusual
accident
.
'T
is
likely
these
are
Stones
of
the
same
Nature
with
ours
;
and
if
so
,
it
must
needs
be
a
very
vain
hope
in
those
who
have
the
Stone
,
to
extract
their
Cure
from
the
Blood
of
a
Beast
who
was
himself
about
to
dye
of
the
same
Disease
.
For
to
say
that
the
Blood
does
not
participate
of
this
Contagion
,
and
does
not
alter
its
wonted
Virtue
,
it
is
rather
to
be
believ'd
,
that
nothing
is
ingendred
in
a
Body
but
by
the
Conspiracy
and
Communication
of
all
the
Parts
:
the
whole
mass
works
together
,
though
one
part
contributes
more
to
the
work
than
another
,
according
to
the
diversity
of
Operations
.
Wherefore
it
is
very
likely
that
there
was
some
petrifying
quality
in
all
the
parts
of
this
Goat
.
It
was
not
so
much
for
fear
of
the
future
,
and
for
my self
,
that
I
was
curious
of
this
Experiment
,
but
because
it
falls
out
in
mine
,
as
it
does
in
many
other
Families
,
that
the
Women
store
up
such
little
Trumperies
for
the
service
of
the
People
,
using
the
same
Receipt
in
fifty
several
Diseases
,
and
such
a
Receipt
as
they
will
not
take
themselves
,
and
yet
triumph
in
their
good
Successes
.
As
to
what
remains
,
I
honour
Physicians
,
not
according
to
the
common
rule
,
for
Necessity
,
(
for
to
this
Passage
may
be
added
another
of
the
Prophet
,
reproving
King
Asa
for
having
recourse
to
a
Physician
)
but
for
themselves
,
having
known
many
very
good
men
of
that
Profession
,
and
most
worthy
to
be
believ'd
.
I
do
not
attaque
them
,
't
is
their
Art
I
inveigh
against
,
and
do
not
much
blame
them
for
making
their
Advantage
of
our
Folly
,
for
most
men
do
the
same
.
Many
Callings
,
both
of
greater
and
less
Dignity
than
theirs
,
have
no
other
Foundation
or
Support
than
publick
abuse
.
When
I
am
sick
I
send
for
them
,
if
they
be
near
,
only
to
have
their
Company
,
and
fee
them
as
others
do
.
I
give
them
leave
to
command
me
to
keep
my self
warm
,
because
I
naturally
love
to
do
it
,
and
to
appoint
Leeks
or
Lettuce
for
my
Broth
,
to
order
me
White-wine
or
Claret
,
and
so
all
other
things
at
their
own
Pleasure
,
which
are
indifferent
to
my
Palat
and
Custom
.
I
know
very
well
that
I
do
nothing
for
them
in
so
doing
,
because
sharpness
and
ill
pleasing
tastes
are
accidents
of
the
very
Essence
of
Physick
.
[
*
](A51181-e152370-b)
*
Meaning
that
was
troubled
with
the
Stone
.
fraternity
told
us
of
a
new
sort
of
Pills
made
up
of
a
hundred
and
odd
Ingredients
:
it
made
us
very
merry
,
and
was
a
singular
Consolation
,
for
what
Rock
could
withstand
so
great
a
battery
?
And
yet
I
hear
by
those
who
have
made
tryal
of
it
,
that
the
least
atom
of
Gravel
will
not
stir
for
't
.
I
cannot
take
my
hand
from
the
Paper
before
I
have
added
a
word
or
two
more
concerning
the
assurance
they
give
us
of
the
infallibility
of
their
Drugs
,
and
the
Experiments
they
have
made
.
The
greatest
part
,
and
I
think
above
two
thirds
of
the
medicinal
Virtues
consist
in
the
Quintessence
,
or
occult
propriety
of
Simples
,
of
which
we
can
have
no
other
instruction
than
Use
and
Custom
.
For
Quintessence
is
no
other
than
a
Quality
of
which
we
cannot
by
our
Reason
find
out
the
cause
.
In
such
Proofs
,
those
they
pretend
to
have
acquir'd
by
the
inspiration
of
some
Daemon
,
I
am
content
to
receive
(
for
I
meddle
not
with
Miracles
)
as
also
the
Proofs
which
are
drawn
from
things
that
upon
some
other
account
oft
fall
into
use
amongst
us
;
as
if
in
Wool
,
wherewith
we
are
wont
to
clothe
our selves
,
there
have
accidentally
some
occult
desiccative
Propriety
been
found
out
of
curing
kib'd
Heels
,
or
as
if
in
the
Radish
we
eat
for
Food
,
there
have
been
found
out
some
aperitive
Operation
.
Galen
reports
,
that
a
Man
hapned
to
be
cur'd
of
a
Leprosie
by
drinking
Wine
out
of
a
Vessel
into
which
a
Viper
had
crept
by
chance
.
In
which
Example
,
we
find
the
means
,
and
a
very
likely
guide
and
conduct
to
this
Experience
;
as
we
also
do
in
those
Physicians
pretend
to
have
been
directed
to
by
the
Example
of
some
Beasts
.
But
in
most
of
their
other
Experiments
,
wherein
they
declare
to
have
been
conducted
by
Fortune
,
and
to
have
had
no
other
guide
than
Chance
,
I
find
the
Progress
of
this
Information
incredible
.
Suppose
man
looking
round
about
him
upon
the
infinite
number
of
things
,
Plants
,
Animals
,
and
Metals
,
I
do
not
know
where
he
would
begin
his
tryal
;
and
though
his
first
fancy
should
fix
him
upon
an
Elk's
horn
,
wherein
there
must
be
a
very
gentle
and
easie
belief
,
he
will
yet
find
himself
perplex'd
in
his
second
Operation
.
There
are
so
many
Maladies
,
and
so
many
Circumstances
laid
before
him
,
that
before
he
can
arrive
at
the
certainty
of
the
point
,
to
which
the
perfection
of
his
Experience
should
arrive
,
humane
sence
will
be
at
the
end
of
its
lesson
:
and
before
he
can
,
amongst
this
infinity
of
things
,
find
out
what
this
Horn
is
amongst
so
many
Diseases
,
what
the
Epilepsie
,
the
many
Complexions
in
a
melancholick
Person
,
the
many
Seasons
in
Winter
,
the
many
Nations
in
the
French
,
the
many
Ages
in
Age
,
the
many
Coelestial
Mutations
in
the
Conjunction
of
Venus
and
Saturn
,
and
the
many
Parts
in
mans
Body
,
nay
,
in
a
Finger
:
and
being
in
all
this
directed
neither
by
Argument
,
Conjectures
,
Example
,
nor
Divine
Inspirations
,
but
meerly
by
the
sole
motion
of
Fortune
;
it
should
be
by
a
perfectly
artificial
,
regular
,
and
methodical
Fortune
.
And
after
the
Cure
is
perform'd
,
how
can
he
assure
himself
that
it
was
not
because
the
Disease
was
arriv'd
at
its
period
,
or
an
effect
of
Chance
?
or
the
Operation
of
something
else
that
he
had
eaten
,
drunk
,
or
touch'd
that
day
?
or
by
Virtue
of
his
Grand-mothers
Prayers
?
And
moreover
,
had
this
Experiment
been
perfect
,
how
many
times
was
it
reiterated
,
and
this
long
beadrole
of
Fortunes
and
Encounters
strung
anew
from
Chance
to
conclude
a
certain
Rule
?
And
when
the
Rule
is
concluded
,
by
whom
I
pray
you
?
Of
so
many
millions
,
there
are
but
three
Men
who
take
upon
them
to
record
their
Experiments
.
And
must
Chance
needs
just
meet
one
of
these
?
What
if
another
,
and
a
hundred
others
have
made
contrary
Experiments
?
We
might
,
peradventure
,
have
some
light
in
this
,
were
all
the
Judgments
and
Arguments
of
men
known
to
us
.
But
that
three
witnesses
,
three
Doctors
,
should
Lord
it
over
all
Mankind
is
against
all
reason
.
It
were
fit
that
humane
Nature
should
have
deputed
and
cull'd
them
out
,
and
that
they
were
declar'd
our
Comptrollers
by
express
Letters
of
Attorney
.
To
Madam
de
Duras
.
Madam
,
The
last
time
you
honour'd
me
with
a
Visit
,
you
found
me
at
work
upon
this
Chapter
,
and
being
it
may
happen
that
these
trifles
may
one
day
fall
into
your
Ladiships
hands
,
I
will
also
that
they
testifie
in
how
great
honour
the
Author
will
take
any
Favour
you
shall
please
to
shew
them
.
You
will
there
find
the
same
air
and
behaviour
you
have
observ'd
in
his
Conversation
,
and
though
I
could
have
borrow'd
some
better
or
more
favourable
garb
than
my
own
,
I
would
not
have
done
it
,
for
I
require
nothing
more
of
these
Writings
,
but
to
present
me
to
your
Memory
,
such
as
I
naturally
am
.
The
same
Conditions
and
Faculties
your
Ladiship
has
been
pleas'd
to
frequent
and
receive
with
much
more
Honour
and
Courtesie
than
they
deserve
,
I
will
put
together
.
(
but
without
alteration
)
in
one
solid
Body
,
that
may
peradventure
continue
some
years
,
or
some
days
after
I
am
gone
;
where
you
may
find
them
again
when
your
Ladiship
shall
please
to
refresh
your
Memory
,
without
putting
you
to
any
greater
trouble
,
neither
are
they
worth
it
.
I
desire
you
should
continue
the
favour
of
your
Friendship
to
me
,
by
the
same
Qualities
by
which
it
was
acquir'd
;
and
am
not
ambitious
that
any
one
should
love
and
esteem
me
more
dead
than
living
.
The
Humour
of
Tyberius
is
ridiculous
,
but
yet
common
,
who
was
more
sollicitous
to
extend
his
Renown
to
Posterity
than
to
render
himself
acceptable
to
men
of
his
own
time
.
If
I
was
one
of
those
to
whom
the
World
could
owe
commendation
,
I
would
acquit
the
one
half
to
have
the
other
in
hand
,
that
their
praises
might
come
quick
and
crowding
about
me
,
more
thick
than
long
,
more
full
than
durable
;
and
let
them
cease
on
God's
Name
with
my
knowledge
,
and
when
the
sweet
sound
can
no
longer
pierce
my
Ears
.
It
were
an
idle
Humour
to
go
about
,
now
that
I
am
going
to
forsake
the
commerce
of
Men
,
to
offer
my self
to
them
by
a
new
Recommendation
.
I
make
no
account
of
the
Goods
I
could
not
employ
in
the
Service
of
my
Life
.
And
such
as
I
am
,
I
will
be
elsewhere
than
in
Paper
:
My
Art
and
Industry
have
been
ever
directed
to
render
me
good
for
something
;
and
my
Studies
,
to
teach
me
to
do
,
and
not
to
write
.
I
have
made
it
my
whole
business
to
frame
my
Life
.
This
has
been
my
Trade
and
my
Work
.
I
am
less
a
writer
of
Books
than
any
thing
else
.
I
have
coveted
so
much
understanding
for
the
Service
of
my
present
and
real
Conveniences
,
and
not
to
lay
up
a
stock
for
my
Posterity
.
Who
has
any
thing
of
Value
in
him
,
let
him
make
it
appear
in
his
Manners
,
in
his
ordinary
Discourses
,
in
his
Courtships
,
and
his
Quarrels
,
in
Play
,
in
Bed
,
at
Table
,
in
the
management
of
his
Affairs
,
in
his
Oeconomy
.
Those
that
I
see
make
good
Books
in
ill
Breeches
,
should
first
have
mended
their
Breeches
,
if
they
would
have
been
rul'd
by
me
.
Ask
a
Spartan
,
whether
he
had
rather
be
a
good
Orator
or
a
good
Souldier
;
and
if
I
was
ask'd
the
same
Question
,
I
would
rather
chuse
to
be
a
good
Cook
,
had
I
not
one
already
to
serve
me
.
Good
God!
Madam
,
how
should
I
hate
the
Reputation
of
being
a
pretty
Fellow
at
Writing
,
and
an
Ass
and
a
Sot
in
every
thing
else
.
Yet
I
had
rather
be
a
Fool
in
any
thing
than
to
have
made
so
ill
a
Choice
wherein
to
employ
my
Talent
.
And
I
am
so
far
from
expecting
to
gain
any
new
Reputation
by
these
Follies
,
that
I
shall
think
I
come
off
pretty
well
if
I
lose
nothing
by
it
of
that
little
I
had
before
.
For
besides
that
this
dead
painting
will
take
from
my
natural
Being
,
it
has
no
resemblance
to
my
better
Condition
,
but
also
much
laps'd
from
my
former
Vigour
and
Chearfulness
,
and
looks
faded
,
and
wither'd
.
I
am
towards
the
bottom
of
the
Barrel
,
which
begins
to
taste
of
the
Lees.
And
to
the
rest
,
Madam
,
I
should
not
have
dar'd
to
make
so
bold
with
the
Mysteries
of
Physick
,
considering
the
esteem
that
your
Ladiship
,
and
so
many
others
have
of
it
,
had
I
not
had
encouragement
from
their
own
Authors
,
Pliny
,
and
Celsus
.
If
these
ever
fall
into
your
hands
,
you
will
find
that
they
speak
much
more
rudely
of
their
Art
than
I
do
;
I
but
pinch
it
,
they
cut
the
Throat
on
't
.
Pliny
,
amongst
other
things
,
twits
them
with
this
,
That
when
they
are
at
the
end
of
the
Rope
,
that
is
,
when
they
have
done
the
utmost
of
what
they
are
able
to
do
,
they
have
a
pretty
device
to
save
themselves
,
of
recommending
their
Patients
,
whom
they
have
teaz'd
and
tormented
with
their
Drugs
and
Diets
to
no
purpose
,
some
to
Vows
and
Miracles
,
and
others
to
the
hot
Baths
and
Waters
.
(
Be
not
angry
,
Madam
,
he
speaks
not
of
those
in
our
Parts
,
who
are
under
the
Protection
of
your
House
,
and
all
Gramontins
.
)
They
have
besides
another
way
of
saving
their
own
Credit
,
of
ridding
their
hands
of
us
,
and
securing
themselves
from
the
reproaches
we
might
cast
in
their
Teeth
of
the
little
amendment
,
when
they
have
had
us
so
long
in
their
hands
,
that
they
have
not
one
more
Invention
left
wherewith
to
amuse
us
;
which
is
,
to
send
us
to
the
better
Air
of
some
other
Country
.
This
,
Madam
,
is
enough
;
I
hope
you
will
give
me
leave
to
return
to
my
former
Discourse
,
from
which
I
have
so
far
digrest
,
the
better
to
divert
you
.
It
was
,
I
think
,
Pericles
,
who
being
ask'd
how
he
did
,
you
may
judge
,
says
he
,
by
these
,
showing
some
little
Scrowls
of
Parchment
he
had
tyed
about
his
Neck
and
Arms.
By
which
he
would
inferr
,
that
he
must
needs
be
very
sick
when
he
was
reduc'd
to
a
Necessity
of
having
recourse
to
such
idle
and
vain
Fopperies
,
and
of
suffering
himself
to
be
so
equip'd
.
I
dare
not
promise
but
that
I
may
one
day
be
so
much
a
Fool
as
to
commit
my
Life
and
Death
to
the
Mercy
and
Government
of
Physicians
;
I
may
fall
into
such
a
Frenzy
:
I
dare
not
be
responsible
for
my
future
Constancy
:
but
then
,
if
any
one
ask
me
how
I
do
,
I
may
also
answer
,
as
Pericles
did
,
You
may
judge
by
this
,
showing
my
hand
clutch'd
up
with
six
drams
of
Opium
:
it
will
be
a
very
evident
sign
of
a
violent
sickness
:
and
my
Judgment
will
be
very
much
out
of
Order
.
If
once
fear
and
impatience
get
such
an
Advantage
over
me
,
it
may
very
well
be
concluded
that
there
is
a
dreadful
Fever
in
my
Mind
.
I
have
taken
the
pains
to
plead
this
Cause
,
which
I
little
enough
understand
,
a
little
to
back
and
support
the
natural
aversion
to
Drugs
and
the
Practice
of
Physick
,
I
have
deriv'd
from
my
Ancestors
:
to
the
end
it
may
not
be
a
meer
stupid
and
temerarious
aversion
,
but
have
a
little
more
Form
;
and
also
,
that
they
who
shall
see
me
so
obstinate
in
my
Resolution
against
all
Exhortations
and
Menaces
that
shall
be
given
me
,
when
my
Infirmity
shall
press
hardest
upon
me
,
may
not
think
't
is
meer
Obstinacy
in
me
;
or
any
one
so
ill
natur'd
,
as
yet
to
judge
it
to
be
any
motive
of
Glory
:
For
it
would
be
a
strange
ambition
to
seek
to
gain
Honour
by
an
Action
my
Gardiner
or
my
Groom
can
perform
as
well
as
I.
Certainly
,
I
have
not
a
Heart
so
tumorous
and
windy
,
that
I
should
exchange
so
solid
a
Pleasure
as
Health
,
for
an
airy
and
imaginary
Pleasure
.
Glory
,
even
that
of
the
four
Sons
of
Aymon
,
is
too
dear
bought
to
a
man
of
my
Humour
,
if
it
cost
him
three
swinging
fits
of
the
Stone
.
Give
me
Health
in
Gods
Name
!
Such
as
love
Physick
,
may
also
have
good
,
great
,
and
convincing
Considerations
;
I
do
not
hate
Opinions
contrary
to
my
own
.
I
am
so
far
from
being
angry
to
see
a
discrepancy
betwixt
mine
and
other
mens
Judgments
,
and
from
rendring
my self
unfit
for
the
Society
of
Men
,
for
being
of
another
Sence
and
Party
than
mine
;
that
on
the
contrary
,
(
the
most
general
way
that
Nature
has
follow'd
being
Variety
,
and
more
in
Souls
than
Bodies
,
forasmuch
as
they
are
of
a
more
supple
substance
,
and
more
susceptible
of
Forms
)
I
find
it
much
more
rare
to
see
our
Humours
and
Designs
jump
and
agree
.
And
there
never
was
in
the
World
two
Opinions
alike
,
no
more
than
two
Hairs
,
or
two
Grains
.
The
most
Universal
Quality
,
is
Diversity
.
The
End
of
the
Second
Book
.