CHAP.
I.
Of
the
Generation
of
Man
,
as
also
of
the
Animal
and
Rational
Faculties
.
MAN
the
Subject
of
this
following
Discourse
,
is
the
Subject
also
of
our
Wonder
,
if
we
consider
him
either
in
his
first
production
,
or
in
the
continuance
and
propagation
of
his
Race
:
After
that
Almighty
God
had
in
a
wise
and
wonderful
manner
fram'd
the
World
,
in
the
last
place
he
creates
Man
after
his
own
Image
,
and
gives
him
Power
and
Dominion
over
all
living
Creatures
:
By
this
signifying
that
the
Heavens
and
Earth
with
all
their
glorious
Bodies
,
then
in
their
greatest
Lustre
and
Perfection
,
were
all
made
for
the
Sake
and
Service
of
this
one
noble
Creature
,
with
which
he
summed
up
the
whole
Creation
.
But
waving
these
Considerations
,
together
with
the
Consequences
of
that
happy
State
(
of
which
our
Nature
was
depriv'd
)
as
things
of
which
we
are
informed
only
by
Divine
Revelation
,
it
will
be
more
suitable
to
the
scope
of
this
Discourse
to
consider
Man
as
he
now
stands
in
a
state
of
Nature
,
subject
to
Generation
and
Corruption
,
and
obnoxious
to
all
the
Changes
incident
to
a
mortal
Life
;
and
under
this
Capacity
we
may
consider
him
,
as
consisting
of
two
parts
,
of
a
Soul
,
and
of
a
Body
.
First
for
his
Body
,
and
the
Generation
of
it
.
'T
is
certain
that
humane
Race
is
propagated
by
the
same
way
as
that
of
bruit
Animals
.
It
would
be
a
laborious
,
tho
not
a
tedious
Curiosity
to
trace
Nature
in
its
several
advances
from
the
imperfect
state
of
an
Embryon
,
to
that
of
a
mature
Of-spring
,
contained
in
a
just
and
full
formation
of
all
its
Parts
.
But
't
is
Entertainment
sufficient
for
our
present
Thoughts
,
if
we
consider
the
great
variety
of
Parts
which
serve
for
the
Constitution
of
a
humane
Body
:
Some
are
useful
for
Life
,
others
for
Nutrition
,
others
again
for
Motion
.
Let
us
but
consider
a
little
the
Receptacles
of
Images
,
the
Regions
of
Imagination
,
the
curious
formation
in
all
the
Instruments
of
Sense
;
to
which
we
may
add
the
activity
and
subtlety
of
the
Spirits
,
the
delicate
Contexture
of
the
Nerves
,
the
various
Articulations
of
the
Voice
,
the
Harmony
of
Features
,
together
with
the
proportion
of
Members
in
a
humane
Body
,
any
one
of
which
Considerations
is
sufficient
to
engross
the
Study
of
ones
whole
Life
,
and
is
many
times
the
subject
of
a
Volume
.
Many
nice
and
subtle
Questions
are
started
by
the
Curious
,
concerning
the
Use
and
Frame
of
each
particular
Organ
of
the
Body
,
as
also
how
the
Blood
,
Nutrition
,
and
Sensation
are
made
.
No
less
inquisitive
have
they
been
about
the
first
Principle
of
Life
,
which
sets
the
Wheels
of
this
curious
Engine
on
Work
;
As
first
,
Whether
there
be
one
or
more
Souls
in
Man
conformable
to
the
Animal
and
Rational
Faculties
:
Also
whether
the
Rational
Soul
be
propagated
in
the
same
manner
as
that
of
other
living
Creatures
:
Or
,
whether
it
be
immediately
Created
and
Infus'd
by
God
?
For
the
better
Understanding
of
which
Questions
,
I
shall
first
give
my
Sense
and
Notion
of
that
which
we
call
a
Sensitive
or
Animal
Soul
,
which
I
conceive
to
be
nothing
but
an
Ethereal
Mass
of
Spirit
,
or
Flame
rarified
,
which
the
Almighty
in
the
first
Creation
of
Things
,
infus'd
into
every
living
Creature
after
its
Kind
,
ordaining
also
a
seminal
Power
in
each
of
them
,
to
propagate
the
same
to
new
Ofsprings
successively
.
As
soon
as
ever
the
Parts
begin
to
be
form'd
by
Nature
,
this
Animal
and
active
Principle
begins
to
exert
its
Heat
and
Force
,
being
lodged
in
the
Heart
as
in
the
Centre
of
the
Body
,
from
whence
,
as
the
Vessels
begin
also
to
be
form'd
,
it
distributes
it self
towards
the
extreme
Regions
,
communicating
its
Vital
Heat
by
the
Ministry
of
the
Spirits
;
which
Spirits
also
are
nothing
but
Particles
of
that
Original
and
Ethereal
Flame
,
which
is
contracted
and
united
in
this
Centre
:
The
boyling
Heat
which
flows
from
the
union
of
so
many
Spirits
,
begets
a
Motion
in
the
Heart
,
to
which
the
Arteries
being
fastned
,
the
same
Pulse
or
Motion
is
communicated
to
them
also
;
and
least
the
Spirits
should
be
made
too
Volatile
,
the
wise
Framer
of
Nature
hath
ordered
the
Blood
to
be
their
Vehicle
,
being
of
a
liquid
and
glutinous
Substance
,
and
so
most
fit
both
to
retain
and
to
distribute
them
together
with
its
self
into
the
remoter
parts
of
the
Body
:
all
which
is
extreamly
facilitated
by
the
continual
Operation
of
the
Lungs
,
whose
Function
't
is
by
attracting
fresh
Supplies
of
cool
Air
to
refrigerate
the
Heart
,
and
to
communicate
thin
and
subtle
Matter
to
make
the
Blood
more
florid
and
fluid
:
Now
because
the
Blood
by
reason
of
the
great
Volatility
of
the
Spirits
which
are
mix'd
with
it
,
is
continually
wasting
;
this
Loss
is
repaired
by
Nutrition
,
or
a
fresh
supply
of
new
Spirits
from
the
Aliment
we
take
in
,
which
after
several
percolations
becomes
Blood
also
,
and
is
then
conveighed
to
the
Heart
,
and
so
into
the
Arteries
,
where
it
becomes
the
Vehicle
of
Life
,
and
carries
along
with
it
new
Spirits
,
by
undergoing
the
same
Circulations
of
Nature
.
Whosoever
therefore
shall
duly
weigh
this
Order
,
and
consider
the
Fabrick
of
each
Part
,
will
easily
be
able
to
give
a
rational
Account
of
Nutrition
,
Respiration
,
Motion
,
Sensation
,
with
all
the
other
Faculties
belonging
to
a
Sensitive
or
Animal
Body
.
Now
because
we
observe
in
Man
some
Operations
more
refin'd
,
and
such
as
cannot
be
deriv'd
from
a
meer
Sensitive
Nature
,
we
are
taught
to
conclude
that
there
is
another
Principle
into
which
such
Operations
are
resolv'd
,
which
we
call
a
Rational
Soul
.
Indeed
,
whosoever
considers
the
curious
Inventions
of
Wit
,
the
vast
Comprehension
and
subtile
Inferences
of
the
Understanding
,
the
wonderful
Sagacity
and
Prospect
of
Prudence
,
the
noble
Endowments
and
Speculations
of
the
Mind
,
the
quick
Transitions
and
Successions
of
Thoughts
,
together
with
the
Bent
and
Subserviency
of
the
Passions
,
in
relation
to
the
Circumstances
of
humane
Life
:
I
say
,
whosoever
thinks
on
these
,
must
readily
conclude
that
the
Spring
from
whence
such
Motions
are
deriv'd
,
must
be
something
more
Celestial
than
that
Etherial
Spirit
which
gives
Vigor
to
the
Animal
Faculties
.
True
it
is
,
the
Rational
Soul
,
if
I
may
speak
it
without
a
Solecisme
,
is
so
incorporated
into
the
Animal
,
that
it
seems
to
have
its
Birth
and
Growth
with
it
.
How
doth
Reason
exert
it self
by
little
and
little
,
what
Helps
and
Arts
are
there
us'd
to
make
the
Flower
open
and
shew
it self
to
the
World
?
What
Struglings
and
Conflicts
are
there
betwixt
the
Animal
Inclinations
,
and
the
more
masculine
Dictates
of
Reason
?
A
sure
Demonstration
that
they
cannot
proceed
from
one
and
the
same
immediate
Impulse
of
Nature
.
The
Sense
and
Notions
we
have
of
Reputation
,
of
Justice
,
of
Commerce
,
of
Patience
,
and
Moderation
,
with
infinite
other
things
relating
to
the
moral
Capacity
,
have
no
analogy
with
the
Actions
and
Sentiments
of
Beasts
,
tho
never
so
sagacious
and
well
instructed
;
what
then
shall
we
say
of
the
Intellectual
Operations
,
and
of
the
immense
Capacity
of
the
Mind
?
But
do
we
not
see
that
some
Men
who
have
rational
Souls
,
and
such
as
are
reputed
of
as
good
Education
as
the
best
,
how
they
act
upon
the
same
Principles
of
Sense
and
Bestiality
with
other
Creatures
.
'T
is
not
therefore
from
Nature
,
but
from
forreign
and
adventitious
Helps
,
that
others
make
a
different
and
more
refin'd
discovery
of
themselves
.
'T
is
true
,
we
find
some
Men
acting
at
a
very
extravagant
rate
,
not
only
by
following
the
Propensities
of
Sense
,
but
by
transgressing
even
the
Dictates
of
Nature
in
Beasts
,
by
their
Ingratitude
and
Infidelity
towards
those
they
are
obliged
to
;
nay
,
sometimes
in
killing
themselves
,
either
Gradually
by
Intemperance
,
or
more
compendiously
by
the
help
of
a
Sword
,
or
of
a
never-failing
Halter
.
So
far
therefore
is
this
Consideration
from
destroying
my
Assertion
,
that
it
doth
exceedingly
confirm
it
,
since
it
establisheth
that
Liberty
and
Arbitrary
Power
of
the
Will
,
which
is
incommunicable
with
Beasts
,
and
is
one
of
the
chiefest
Prerogatives
of
a
humane
Soul
.
The
grand
Instruments
by
which
the
Understanding
works
,
are
Memory
and
Invention
:
Now
,
since
these
Faculties
have
their
foundation
in
the
sensitive
Capacity
,
as
this
Prop
is
withdrawn
,
the
Understanding
must
of
Consequence
be
more
clouded
and
obscure
.
Nay
,
tho
the
rational
Faculties
in
,
or
a
little
before
the
moment
of
Death
seem
totally
extinguished
,
(
because
we
are
not
sensible
of
any
effects
they
make
)
neither
yet
is
this
any
Argument
of
the
Souls
mortality
:
For
when
a
man
is
profoundly
asleep
,
or
(
what
is
almost
as
natural
to
some
)
profoundly
drunk
,
their
is
a
seeming
extinction
of
all
the
rational
Powers
;
and
yet
for
all
this
we
find
that
where
Nature
is
once
deliver'd
from
such
oppressions
,
the
Soul
is
the
same
in
being
as
it
was
before
.
As
therefore
the
Reasonable
Soul
is
in
Nature
and
Operation
distinguish'd
from
,
and
transcendently
superiour
to
the
Animal
,
so
in
the
next
place
't
is
very
probable
that
it
has
not
its
Original
from
the
course
of
Nature
,
but
from
the
immediate
hand
of
God
.
This
was
a
great
question
heretofore
betwixt
St.
Augustine
and
St.
Hierome
;
and
was
prosecuted
by
the
later
with
so
much
heat
,
as
made
him
seem
to
transgress
the
bounds
of
Christian
Charity
:
But
't
is
not
my
business
in
this
Discourse
to
make
use
of
Theological
Arguments
,
or
to
interpose
betwixt
the
Fathers
in
their
Disputes
;
they
are
at
rest
,
and
let
their
works
follow
them
:
Thus
much
is
obvious
to
our
Observation
;
That
in
the
Generation
of
Bruits
,
we
find
every
Animal
does
beget
its
like
,
not
only
in
specie
or
kind
,
but
in
disposition
and
inclination
of
Nature
.
Fighting
Cocks
will
beget
a
race
like
themselves
,
so
will
Dogs
,
Horses
,
&c.
and
so
constant
and
regular
is
Nature
in
those
productions
,
that
it
seldom
or
never
varies
;
but
in
the
Generation
of
Man
we
oft-times
experiment
the
contrary
:
simple
men
are
frepuently
the
Fathers
of
great
Hero's
,
and
wise
men
may
leave
their
Goods
and
Lands
to
their
Sons
without
being
able
to
Entail
them
upon
the
better
part
of
their
Possessions
.
Solomon
had
a
Rehoboam
,
and
an
Achitophel
may
have
an
Ideot
for
his
Son
:
From
whence
it
follows
that
such
different
dispositions
must
proceed
from
some
Principle
,
which
lies
not
within
the
compass
of
Generation
,
and
the
ordinary
course
of
Nature
.
'T
is
true
;
Education
does
many
times
change
the
course
and
stream
of
Nature
:
Nevertheless
we
observe
,
how
vicious
inclinations
are
so
predominant
in
some
,
that
no
Example
nor
Precepts
of
Virtue
,
no
hopes
of
Honour
,
no
Culture
of
Art
can
ever
reclaim
them
:
But
let
the
force
of
Education
be
what
it
will
,
in
drawing
men
from
their
Natural
inclinations
towards
Vice
or
Virtue
,
't
is
certain
that
men
vary
extreamly
from
other
Animals
in
the
Propagation
of
their
Race
.
It
has
been
reported
of
a
great
Family
in
this
Kingdom
,
that
Father
and
Son
have
alternately
been
wise
and
weak
,
and
this
for
several
Generations
;
and
which
is
something
more
remarkable
also
,
those
who
pass'd
under
the
character
of
being
men
of
parts
,
had
all
of
them
one
and
the
same
Christian
Name
,
as
those
of
the
contrary
denomination
hapned
all
of
them
to
have
another
.
Now
in
this
and
many
such
like
cases
't
is
evident
,
that
this
difference
of
Nature
could
not
proceed
from
Education
,
since
all
had
the
same
means
of
Instruction
and
Breeding
;
nor
yet
from
Generation
,
since
all
Animals
produce
others
of
the
same
Natural
propensities
with
themselves
:
It
remains
therefore
that
it
was
deriv'd
from
some
other
Principle
,
from
whence
all
Moral
and
Intellectual
acts
proceed
,
and
such
as
was
superiour
to
the
Agents
of
Nature
,
which
could
be
no
other
then
the
Rational
Soul
,
form'd
by
the
hands
of
God
,
and
infus'd
into
the
living
creature
.
Now
these
Imperfections
are
not
intrinsick
,
but
accidental
to
the
Soul
,
nor
do
they
argue
its
corruptibility
or
mortality
,
any
more
than
the
spots
and
clouds
we
see
in
some
Diamonds
,
do
prove
them
to
be
less
durable
then
others
which
are
more
limpid
and
transparent
.
From
these
two
Propositions
,
that
there
is
a
difference
betwixt
the
Sensitive
and
Rational
Soul
,
and
that
the
latter
is
infus'd
immediately
by
God
,
may
be
deduc'd
a
third
,
viz.
that
this
Soul
is
immortal
.
The
Immortality
of
the
Soul
cannot
be
inferred
so
fully
from
immediate
Topicks
of
Reason
,
as
from
divine
Revelation
,
and
from
the
consent
and
practice
of
civiliz'd
Nations
.
All
people
who
were
ever
polish'd
either
by
Literature
or
Morality
,
as
they
ever
believ'd
the
Existence
of
the
Soul
after
death
,
so
was
their
practice
conformable
to
this
Belief
.
Those
whom
they
lookt
upon
as
Hero's
in
their
life
,
they
invokt
as
Deities
after
death
,
allotting
also
Torments
to
the
Wicked
,
as
well
as
Joy
and
Rest
to
the
Good
.
What
therefore
is
thus
built
upon
the
Universal
consent
of
Ages
,
and
was
confirm'd
by
the
Suffrages
of
all
Mankind
,
I
mean
of
all
who
had
their
Reason
illuminated
,
must
be
lookt
upon
to
be
founded
in
the
Law
of
Nature
,
which
being
ordain'd
by
God
,
carries
on
it
the
stamp
and
characters
of
Eternal
Truth
.
CHAP.
II.
Of
Education
in
General
.
THE
Pearl
has
this
Prerogative
above
all
other
Jewels
,
that
whereas
they
require
form
and
lustre
from
Art
,
the
Pearl
only
is
perfected
by
Nature
.
It
s
colour
,
roundness
,
smoothness
and
bigness
(
in
which
consists
its
whole
beauty
)
are
all
fram'd
in
its
Mothers
womb
;
but
Man
is
a
Jewel
of
another
Nature
;
like
the
Diamond
though
he
brings
his
perfection
from
the
Bed
,
nevertheless
't
is
rough
and
unpolish'd
:
much
pains
and
Art
must
be
us'd
for
the
fashioning
;
and
the
more
great
and
excellent
the
Stone
,
the
more
labour
and
diligence
is
requir'd
for
the
polishing
,
and
indeed
maugre
all
the
Art
and
care
of
the
Workman
,
some
Diamonds
can
never
have
their
flaws
conceal'd
or
mended
by
the
help
of
any
foil
whatever
.
Having
already
given
some
short
account
of
man
as
to
the
parts
of
which
he
is
compounded
,
I
shall
now
consider
him
as
an
Infant
brought
into
the
World
,
expos'd
to
dangers
,
and
standing
in
need
of
others
help
and
assistance
.
The
Air
and
Climate
in
which
men
are
born
,
has
been
ever
lookt
upon
as
a
thing
which
has
a
great
influence
upon
their
Genius
,
and
the
inclinations
of
their
future
lives
.
They
who
are
pent
up
among
high
Hills
where
the
Sun
can
hardly
reach
them
,
are
generally
simple
,
as
in
Savoy
:
So
likewise
are
the
Switzers
of
gross
Intellectuals
,
but
withall
they
are
very
faithful
and
valiant
.
The
Florentines
live
in
a
Barren
Country
lying
open
to
the
Hills
round
about
them
,
and
are
expos'd
to
a
sharp
Air
,
for
which
reason
they
are
reported
to
be
more
subtile
and
cunning
than
the
rest
of
the
Italians
.
The
Scotch
likewise
,
from
the
cold
and
barren
Countries
they
inhabit
,
are
more
cunning
far
than
the
English
,
and
upon
even
ground
will
over-reach
them
.
Whether
Nurses
may
be
us'd
for
the
nourishing
of
Infants
has
been
a
great
question
;
't
is
certain
that
the
Milk
which
the
Child
draws
from
the
Mothers
Breast
,
and
the
blood
with
which
it
was
nourish'd
in
the
Womb
differ
only
in
colour
,
and
therefore
must
be
much
more
natural
,
and
may
be
more
easily
converted
into
the
substance
of
the
Infant
,
than
any
foreign
nourishment
whatsoever
,
but
because
we
have
greater
choice
of
Nurses
then
we
have
of
Mothers
;
some
Women
,
those
especially
who
are
more
delicate
and
tender
of
their
ease
,
recommend
this
important
duty
of
Nature
to
some
mean
ordinary
person
,
which
certainly
can
never
be
approv'd
of
but
in
case
of
infirmity
,
Melancholy
,
or
of
some
natural
defect
.
we
may
observe
of
Beasts
which
are
guided
by
the
instinct
of
Nature
,
how
solicitous
they
are
to
feed
their
Off-spring
,
till
such
time
as
they
can
shift
for
themselves
;
And
even
Birds
which
are
the
most
timid
of
all
Creatures
,
will
lament
bitterly
,
and
expose
themselves
to
danger
for
the
Preservation
of
their
Young
,
which
at
other
times
will
take
wing
upon
the
sight
of
a
man
;
nay
some
will
make
resistance
and
assault
any
thing
which
comes
near
them
,
as
Geese
,
Hens
,
and
the
like
,
which
when
they
have
nothing
to
care
for
but
themselves
,
will
upon
any
approach
fly
away
.
This
shews
what
impression
Nature
has
left
upon
the
weakest
Creatures
to
exert
their
utmost
force
for
the
Preservation
of
their
young
ones
,
which
Nature
has
taught
them
to
prefer
before
their
own
;
but
amongst
Women
this
gentle
and
easy
way
of
setting
out
their
Children
to
Nurse
as
it
is
more
unnatural
,
so
is
it
a
means
of
diminishing
the
Mothers
love
and
affection
for
them
,
as
experience
tells
us
,
and
as
manifest
reason
does
evince
;
for
why
do
Mothers
love
their
Children
more
,
tenderly
and
passionately
than
the
Fathers
,
but
because
they
endure
greater
pangs
in
their
Birth
,
and
greater
troubles
in
the
Education
of
them
,
which
affection
towards
them
is
half
destroy'd
by
suffering
strange
Nurses
to
share
with
them
in
their
Office
.
No
woman
knows
the
state
and
circumstances
of
anothers
body
so
well
as
of
her
own
,
nor
can
be
assur'd
of
her
being
so
careful
as
herself
:
some
great
Persons
have
direly
suffered
upon
this
account
,
as
King
Philip
the
Third
of
Spain
,
who
was
all
his
life-time
of
a
very
languishing
and
sickly
temper
,
which
he
suckt
from
his
Nurse
who
was
too
much
French
.
'T
is
true
Cyrus
and
Romulus
the
Founders
of
two
great
Monarchies
,
were
both
expos'd
in
their
Infancy
,
the
one
being
said
to
be
nourish'd
by
a
Bitch
,
the
other
by
a
Woolf
,
that
is
,
as
I
suppose
,
amongst
Shepherds
and
Savage
people
,
whom
their
natures
and
dispositions
little
differed
from
the
wild
Beasts
amongst
which
they
liv'd
:
or
perhaps
such
Fables
were
invented
only
to
make
their
Actions
to
seem
more
extraordinary
and
prodigious
.
Whatsoever
there
were
in
such
reports
,
certain
't
is
;
that
great
regard
is
to
be
had
both
to
the
temper
of
the
Mind
,
as
well
as
to
the
state
and
condition
of
the
body
of
her
who
gives
the
Breast
;
let
her
be
of
a
cheerful
humour
and
temperate
as
well
as
healthful
,
and
abounding
in
Milk
;
but
this
more
properly
concerns
the
Mother
,
let
us
look
a
little
to
that
which
concerns
the
Father
,
and
that
is
,
the
Breeding
and
Education
of
his
Children
,
which
is
a
great
and
weighty
duty
.
Parents
for
the
future
good
of
their
Children
,
would
do
well
to
place
them
forth
as
early
as
may
be
in
a
wholsom
piercing
Air
,
and
by
this
means
inure
them
to
hardship
by
times
.
The
old
Germans
were
wont
to
plunge
their
Children
into
the
Rhyne
as
soon
as
they
were
born
,
to
bring
their
bodies
to
a
stronger
temper
.
Ladies
we
see
of
the
most
delicate
Constitutions
,
by
using
to
have
their
Breasts
and
Arms
naked
from
their
childhood
,
receive
no
injury
by
the
weather
be
it
never
so
cold
,
whereas
the
strongest
man
should
he
attempt
to
do
the
like
,
might
be
in
danger
of
his
life
.
Let
a
Child
therefore
be
accustom'd
to
course
Dyet
,
to
thin
Cloathing
,
hard
Lodging
,
and
to
much
Toyl
;
and
when
he
arrives
to
Manhood
,
his
Constitution
will
be
much
more
vigorous
;
he
will
be
more
hardy
to
undertake
,
and
more
strong
to
conquer
any
difficulty
.
He
will
enjoy
a
more
prosperous
health
of
body
,
and
by
consequence
will
be
able
to
pursue
any
work
,
wherein
the
Brains
and
Thoughts
are
engag'd
with
great
Alacrity
,
Constancy
,
and
Courage
:
and
indeed
since
the
Occurrances
of
life
do
still
cast
a
man
upon
the
more
painful
side
,
't
is
best
to
make
hardship
to
grow
up
with
our
Natures
,
by
accustoming
our selves
to
it
when
our
blood
is
Youthful
,
when
we
are
free
from
distempers
,
and
at
such
a
season
also
when
the
least
impressions
grow
into
a
habit
,
and
many
times
become
indeleble
.
There
is
one
great
fault
which
Parents
generally
commit
in
the
Education
of
their
Children
,
viz.
in
labouring
to
bring
them
to
habits
of
good
Husbandry
and
Frugality
,
by
cutting
them
short
in
their
allowance
:
By
this
means
many
a
young
Gentleman
is
taught
to
keep
mean
Company
;
and
gets
such
habits
of
shifting
and
shirking
,
as
shall
for
ever
render
him
contemptible
:
others
there
are
of
this
Tribe
who
spend
without
measure
,
upon
the
prospect
of
their
Fathers
death
,
so
that
when
they
come
to
their
Estates
,
all
they
have
will
be
too
little
to
satisfie
their
Creditors
;
for
such
are
ever
sure
to
lend
the
young
Squire
freely
,
and
make
him
indebted
to
them
for
twice
as
much
as
he
borrow'd
,
upon
pretence
forsooth
that
the
old
Gentleman
may
out-live
the
Son
,
and
then
all
is
desperate
.
'T
is
generally
seen
that
none
are
so
extravagant
and
profuse
when
they
come
to
their
Estates
,
as
those
who
in
their
Fathers
life-time
were
kept
shortest
of
Money
.
The
more
the
Fire
is
pent
in
,
the
more
violent
will
be
the
Eruption
;
but
in
all
cases
't
is
certain
,
that
too
great
a
restraint
on
Youth
does
make
them
wish
their
Parents
death
,
and
does
engender
those
ill
humours
in
a
Son
as
end
commonly
in
Defiance
and
Rebellion
.
Upon
the
walls
in
the
Court
of
the
Jesuits
Colledge
at
Lyons
,
where
they
have
a
great
School
,
there
are
many
ingenious
Emblems
painted
in
Fresco
,
of
which
this
I
remember
to
be
one
,
an
Eagle
flying
towards
the
Sun
with
her
Young
ones
in
her
Talons
,
casting
those
away
as
spurious
which
would
not
endure
the
Light
,
with
this
Motto
,
à
teneris
luce
imbuit
.
'T
is
easy
to
observe
,
but
sad
to
consider
what
little
care
many
Parents
take
in
this
particular
;
so
they
can
but
beget
and
keep
their
Children
't
is
sufficient
.
They
are
many
times
very
industrious
in
improving
their
Estates
,
and
in
cultivating
their
Lands
;
but
for
their
Children
they
let
them
converse
with
the
Poor
ones
of
the
Village
,
or
with
Plow-men
or
Servants
of
their
own
Family
,
and
by
this
means
they
get
many
times
such
habits
,
both
of
clownish
speech
and
carriage
;
as
also
of
rudeness
and
of
an
abject
Mind
,
as
no
future
Education
though
it
were
bestow'd
upon
them
,
will
ever
be
able
to
wear
away
.
We
see
a
straight
Tree
when
it
is
young
and
tender
,
will
easily
be
bow'd
aside
,
and
grow
so
too
beyond
recovery
if
it
be
let
alone
a
little
;
as
also
another
which
is
young
and
crooked
,
may
by
little
and
little
be
in
a
great
measure
rectified
,
and
by
cutting
away
the
superfluities
may
become
fruitful
.
As
for
those
who
are
to
follow
the
Plow
,
or
any
Mechanick
and
Laborious
course
of
life
,
(
and
such
there
must
be
)
as
their
Means
and
Opportunities
are
small
,
so
neither
do
their
Circumstances
require
any
thing
more
then
to
be
instructed
in
the
Principles
of
Religion
and
of
Morality
,
and
in
the
Duties
of
Obedience
,
and
to
be
able
to
Write
and
Read
:
for
there
is
nothing
more
ridiculous
,
then
to
have
a
Bumkin
or
Shopkeeper
,
pretend
to
State-matters
or
Divinity
:
Nor
indeed
is
there
any
thing
so
dangerous
to
Church
or
State
,
as
these
half
headed
and
conceited
Fellows
,
who
are
generally
most
Impudent
,
Ignorant
and
Factious
.
The
Education
therefore
which
I
here
discourse
of
,
is
such
as
I
would
have
in
those
who
would
be
accounted
Gentlemen
,
as
having
some
Priviledges
both
of
Birth
and
Fortune
,
above
the
Common
sort
of
Men
,
which
Education
of
theirs
may
be
reduc'd
to
these
three
general
heads
,
viz.
Erudition
,
Exercise
,
and
Travel
.
Of
Erudition
.
CHAP.
III.
ERudition
extends
it self
not
only
to
Literature
,
but
to
Precepts
of
Life
,
the
former
serves
for
the
information
of
the
Understanding
,
the
later
for
the
direction
of
the
Will
,
and
for
regulating
the
Passions
,
to
both
which
things
all
civiliz'd
Nations
have
ever
had
a
special
regard
.
The
Chineses
boast
themselves
to
be
the
only
civiliz'd
People
upon
the
Earth
,
looking
upon
all
other
Nations
as
Barbarians
,
which
considering
the
little
or
no
advantage
they
have
had
by
Commerce
with
other
parts
of
the
World
may
be
in
a
great
measure
admitted
.
In
this
particular
they
are
a
reproach
to
the
Europeans
:
for
there
is
no
Art
nor
Industry
omitted
by
them
,
which
may
serve
for
the
Information
and
Education
of
Youth
:
All
Publick
places
whether
Civil
or
Military
,
are
bestow'd
on
such
Persons
only
,
as
have
undergone
the
Test
and
Appprobation
of
their
Doctors
,
in
which
charge
they
are
not
perfunctory
and
superficial
but
severe
.
They
have
no
Offices
or
Titles
of
Honour
,
but
what
Learning
does
procure
them
,
and
such
Reverence
and
Veneration
have
they
for
their
Preceptors
,
that
in
case
a
Schollar
be
advanc'd
to
a
higher
place
of
Trust
and
Dignity
then
his
Master
,
yet
he
never
sits
with
him
cheek
by
jole
,
but
at
a
little
distance
behind
,
and
on
a
lower
seat
,
giving
him
the
Stile
and
Compellation
of
Master
all
his
life
after
.
'T
is
far
otherwise
in
this
our
Native
Country
,
so
much
civiliz'd
and
polish'd
as
we
pretend
to
be
.
There
is
nothing
so
despicable
as
the
Name
of
a
Pedant
,
a
Fellow
who
can
Teach
a
young
Gentleman
to
scrape
a
Leg
,
or
perhaps
a
Fiddle
,
for
generally
they
go
together
,
such
a
one
I
say
shall
have
a
better
Reception
and
Salary
then
he
who
has
the
Institution
of
the
Young
Squire
in
the
Methods
of
Learning
,
and
in
the
Precepts
of
Life
.
Whether
it
be
that
we
have
really
a
less
value
for
breeding
then
other
Nations
I
know
not
,
more
probable
't
is
that
the
meer
●●alifications
of
him
who
undertakes
this
Work
begets
contempt
of
the
Person
,
which
afterwards
seldom
fails
to
be
Entail'd
upon
the
Office
.
However
't
is
still
our
own
faults
,
for
were
there
sufficient
Encouragement
,
and
such
Honour
had
for
this
grand
Employment
as
really
it
deserves
;
Men
of
Birth
,
Learning
and
Education
,
and
enobled
with
the
best
Qualities
,
would
easily
be
invited
to
undertake
this
duty
,
but
't
is
far
otherwise
:
Our
Schoolmasters
generally
are
descended
of
the
Dregs
of
the
People
;
they
are
such
who
being
of
wretched
Education
,
do
by
a
Collection
among
Friends
,
or
by
the
Bounty
perhaps
of
some
young
Gentleman
,
make
a
shift
to
creep
to
the
University
,
where
after
four
years
Drudgery
for
Meat
and
Drink
,
and
living
generally
a
scandalous
and
idle
Life
,
they
become
Domini's
,
and
must
then
shift
anew
for
themselves
.
Some
there
are
of
this
Poorer
sort
,
who
being
men
of
Parts
find
means
to
make
their
Fortunes
,
and
become
afterwards
brave
Men
;
but
generally
they
are
such
as
I
here
describe
:
for
being
forc'd
for
want
of
Maintenance
to
run
like
Vagabonds
seeking
where
to
live
,
at
length
they
Farm
some
Parsonage
to
halves
,
and
patch
up
the
rest
by
keeping
of
a
School
.
Now
because
the
meaner
sort
of
People
by
whom
they
live
,
are
commonly
Fanatic
…
and
Factious
,
these
Teachers
also
being
for
the
most
part
of
the
same
Race
,
and
that
they
may
the
better
insinuate
into
the
favours
of
those
by
whom
they
are
maintain'd
,
do
imbue
their
Children
with
the
same
Principles
.
Moreover
being
Persons
,
who
have
no
sence
of
Breeding
themselves
,
nor
of
the
temper
and
springs
of
Youth
,
they
commit
infinite
absurdities
,
either
by
dampning
the
Spirits
of
the
more
remiss
by
indiscreet
Corrections
,
or
at
other
times
by
their
own
licentious
Examples
procuring
Contempt
on
themselves
;
by
which
means
their
Schollars
as
they
grow
in
years
and
Understanding
,
begin
to
loath
Reproof
,
which
in
a
little
progress
of
time
renders
Youth
rude
,
obstinate
and
incorrigible
:
't
is
true
,
some
few
publick
Schools
there
are
which
being
well
endow'd
are
honour'd
with
Learned
men
,
and
send
forth
as
hopeful
Wits
into
the
World
,
as
are
anywhere
to
be
found
:
But
this
alas
is
but
a
very
small
Proportion
to
the
whole
Body
of
the
Kingdom
:
so
that
I
take
the
forementioned
defects
to
be
the
cause
why
so
many
miscarry
,
and
to
be
of
great
mischief
to
Church
and
State
.
The
Jesuits
certainly
are
well
worthy
our
imitation
in
this
particular
:
Nor
is
there
any
Art
by
which
they
create
themselves
a
greater
interest
in
the
Countries
where
the
live
,
than
that
by
which
they
undertake
the
Education
of
Youth
.
They
who
are
deputed
for
this
Employment
,
are
not
of
the
meanest
quality
;
they
are
usually
Gentlemen
,
Men
of
mature
years
,
and
such
who
have
been
well
vers'd
,
not
only
in
Ancient
Authors
,
but
in
the
Practice
and
Conversation
of
men
,
and
in
the
methods
of
business
:
Their
way
is
,
by
familiarity
and
softness
to
insinuate
into
the
Affections
of
the
Scholar
,
and
to
draw
him
on
to
diligence
rather
by
hopes
,
then
to
whip
him
forwards
by
Punishments
and
Fear
:
And
yet
where
Negligence
makes
Correction
a
duty
,
they
do
it
rather
by
inflicting
some
light
disgrace
,
than
by
Corporal
chastisement
,
a
thing
opprobrious
to
Nature
,
and
which
rather
dulls
than
quickens
the
capacities
of
Youth
.
One
thing
they
practice
frequently
which
is
really
of
wonderful
use
,
and
that
is
,
their
accustoming
their
Schollars
to
Act
their
Parts
in
Plays
.
This
inures
them
to
a
Manlike
speech
,
and
to
a
steedy
Spirit
and
Address
.
I
like
Tragedy
better
than
Comedy
,
where
the
Argument
commonly
is
light
,
and
is
such
as
requires
much
of
the
Buffoon
,
whereas
the
former
being
great
and
Masculine
,
will
be
sure
to
leave
a
Tincture
of
something
Noble
upon
the
Mind
of
him
who
personates
the
Hero
.
Learning
ought
to
be
infus'd
into
the
Scholar
like
spirits
into
a
Bottle
,
by
little
and
little
,
for
whosoever
attempts
to
pour
in
all
at
once
,
may
in
all
likelihood
spill
a
great
part
,
and
in
a
great
measure
fill
the
Vessel
with
Wind
and
Air.
The
Vessels
't
is
true
which
have
the
streightest
Necks
will
not
so
readily
receive
the
Liquour
,
but
then
they
will
preserve
what
they
once
receive
with
much
more
certainty
and
lastingness
of
spirit
.
'T
is
so
many
times
in
the
capacities
of
Youth
:
they
who
can
receive
any
impression
like
the
Virgin-wax
,
will
as
easily
suffer
a
defacement
unless
it
be
hardned
and
matur'd
by
Time
:
whereas
others
who
are
hard
to
be
wrought
upon
like
Steel
,
retain
the
Images
which
are
Engraven
on
them
with
much
more
beauty
and
perpetuity
.
As
for
the
Method
of
Erudition
in
Literature
,
that
seems
to
me
to
be
most
rational
,
which
begins
with
those
Sciences
which
are
founded
in
Memory
and
Imagination
,
such
as
learning
of
Tongues
,
Grammar
,
and
Poetry
:
For
certain
't
is
that
Memory
in
Youth
is
infinitely
more
ready
than
in
men
of
riper
years
,
as
appears
from
their
different
capacitys
in
learning
of
a
Language
;
and
then
for
Invention
which
always
builds
out
of
the
Store-house
of
Memory
,
't
is
then
most
perfect
and
various
when
the
Spirits
are
most
airy
,
and
in
their
greatest
Circulation
.
Some
are
for
Teaching
young
Scholars
the
Mathematicks
,
upon
pretence
of
fixing
their
Thoughts
,
and
of
keeping
them
constant
to
one
Subject
,
for
upon
the
least
roving
they
loose
sight
presently
of
the
demonstration
,
and
must
begin
anew
.
But
I
like
not
this
Method
;
for
't
is
too
tedious
,
serious
and
puzling
for
young
Capacities
to
strugle
with
:
for
tho
the
progress
be
most
natural
and
convincing
,
and
the
deductions
of
Theorems
from
one
another
,
though
they
may
ravish
the
Contemplative
,
yet
it
requires
a
man
to
have
a
complex
Apprehension
of
many
Propositions
at
once
,
so
that
the
least
startings
and
wandrings
of
the
Mind
,
disorder
the
whole
clue
and
series
of
thoughts
.
As
for
Oratory
,
I
think
it
not
so
proper
for
Youth
,
unless
it
be
so
far
only
as
the
Exercise
thereof
comprehends
Repetition
or
Rehearsal
:
For
by
this
we
endeavour
to
perswade
men
,
which
we
cannot
do
but
by
Topicks
taken
from
the
consideration
of
humane
Affairs
,
from
the
Examples
of
past
Ages
,
and
of
Foreign
Countrys
,
to
which
must
be
added
knowledge
both
of
the
Times
and
Persons
we
Converse
with
,
and
of
the
temper
and
inclination
of
their
Passions
,
as
also
of
the
Nature
of
the
Passions
themselves
,
all
which
require
much
Reading
,
Judgment
and
Experience
,
and
do
suppose
a
man
to
be
in
some
state
of
Maturity
far
above
the
Stations
of
Youth
;
Nevertheless
the
use
of
Declamations
and
Panegyricks
,
with
such
lesser
Exercises
as
consist
in
Ornaments
of
Wit
and
Fancy
,
are
not
improper
for
them
,
as
the
performance
and
rehearsal
of
them
begets
boldness
and
a
good
address
.
History
as
it
is
pleasing
and
requires
a
good
Memory
,
so
it
requires
a
mature
Capacity
to
understand
the
scope
and
integrity
of
the
Writer
,
to
judge
of
all
the
the
Circumstances
of
Things
,
Persons
and
Times
,
as
also
to
fathom
the
depths
of
Counsels
,
and
to
discern
the
secret
Resorts
which
set
the
Wheels
on
work
.
Logick
serves
for
little
but
to
assist
men
to
reduce
Reasoning
into
forms
of
Argument
,
and
is
therefore
more
proper
for
men
fraught
with
Reason
and
of
riper
years
.
Natural
Philosophy
is
easie
,
copious
and
delightful
.
Metaphysicks
serve
only
to
subtilize
the
Wit
and
to
fill
the
Brain
with
abstract
Notions
,
and
thus
far
also
it
may
be
useful
too
,
for
he
who
is
able
to
raise
mighty
Speculations
,
and
to
distinguish
of
Universalities
,
Quiddities
,
Perseities
,
Entities
of
Reason
,
non-Entities
,
that
is
to
say
,
non-Sensities
,
and
to
talk
profoundly
of
nothings
,
will
be
acute
and
quick
sighted
enough
when
something
real
shall
occur
:
For
which
reason
't
was
that
the
Lord
Strafford
,
as
I
have
heard
,
was
wont
always
to
read
Suarez's
Metaphysicks
,
even
then
when
he
sate
at
the
Helm
of
publick
Affairs
;
which
he
did
for
this
end
,
as
I
suppose
,
that
he
might
be
furnish'd
with
distinctions
,
and
that
he
might
have
his
Reason
always
sharpned
with
Subtleties
.
But
I
omit
the
Prosecution
of
these
,
and
such
like
Branches
of
Universal
Learning
,
as
falling
under
the
Methods
of
our
publick
Universities
,
where
they
flourish
in
Perfection
.
I
come
now
to
consider
the
other
great
Branch
of
Erudition
,
as
it
extends
to
precepts
of
Life
and
of
Morality
.
This
,
tho
it
be
not
so
Ornamental
,
is
much
more
useful
than
the
former
,
by
how
much
the
Faculty
of
doing
well
,
exceeds
that
of
knowing
well
:
The
Devils
are
capable
of
the
latter
,
but
to
understand
all
things
,
and
to
pursue
the
best
,
is
proper
only
to
Angelical
and
Divine
Natures
.
The
Turks
make
little
account
of
Learning
,
but
as
to
their
Morals
,
't
is
a
Reproach
to
us
,
that
they
far
exceed
Christians
in
the
Virtues
of
Temperance
,
Obedience
to
Superiors
,
moderation
of
Passions
,
and
fidelity
to
their
Words
.
How
rigorous
and
severe
is
the
Institution
of
the
Janizaries
,
and
by
what
Industry
and
Methods
are
the
Youths
of
the
Seraglio
(
those
especially
of
a
more
noble
Genius
)
wrought
upon
and
improv'd
,
till
at
length
being
advanc'd
to
Office
,
they
find
an
open
Field
for
Merit
to
raise
it self
,
and
by
degrees
arrive
to
places
of
the
highest
Trust
and
Honour
.
In
this
particular
they
much
resemble
the
brave
and
ancient
Spartans
,
who
tho
they
did
not
forbid
the
knowledg
of
Letters
,
yet
they
little
esteem'd
them
,
in
respect
of
those
Duties
and
Precepts
by
which
Life
was
to
be
govern'd
,
which
were
generally
these
:
First
,
To
reverence
Old-Age
.
Secondly
,
Obedience
to
the
Commands
of
their
Superiors
,
especially
in
time
of
War
.
For
endurance
of
Pain
and
Hardship
,
none
were
ever
comparable
to
the
Spartans
,
for
their
Youth
would
emulate
one
another
in
this
particular
,
and
he
only
was
accounted
Heroical
who
could
suffer
the
sharpest
Torments
without
change
of
Countenance
.
Their
Dyet
and
Apparel
was
course
,
and
in
their
Behaviour
they
were
most
modest
and
submissive
,
insomuch
that
they
would
never
look
up
in
publick
,
nor
role
their
Eyes
about
,
nor
shew
the
least
sign
of
being
transported
,
looking
only
upon
what
was
before
their
Feet
,
and
drawing
up
their
Hands
within
the
Pligs
and
Foldings
of
their
Garments
;
and
yet
these
were
the
bravest
Souldiers
the
World
ever
had
,
accounting
this
to
be
the
grand
and
indispensable
Duty
,
to
which
they
were
all
obliged
,
viz
,
in
fighting
either
to
Conquer
or
to
dye
.
Virtue
and
Civility
are
the
surest
Badges
of
Valor
.
Ruffians
and
Bravo's
may
kill
,
but
the
most
Victorious
Nations
,
and
the
bravest
Generalls
,
were
ever
those
whose
Minds
were
polish'd
,
whose
Arms
receiv'd
a
Lustre
from
Virtue
,
and
who
could
command
their
own
Passions
.
Virtue
has
this
Excellency
,
that
it
is
able
to
gain
the
Commendation
of
its
Enemies
:
They
who
condemn
it
in
their
Practise
,
are
forc'd
to
applaud
it
in
their
Judgment
.
In
matters
of
Morality
the
Will
is
easily
cotrupted
,
but
't
is
not
so
with
Reason
.
Some
perhaps
out
of
a
wantonness
of
Wit
,
or
to
excuse
their
Extravagance
,
may
shew
themselves
good
at
the
Burlesque
;
but
we
shall
never
meet
with
any
so
impudent
as
seriously
to
attaque
Virtue
.
Prudence
,
Justice
,
Temperance
,
and
Fortitude
▪
are
four
Fortresses
in
Morality
,
which
no
Obloquy
can
blow
down
,
nor
Subtlety
undermine
.
Vice
therefore
can
never
make
a
Conquest
of
Virtue
,
tho
it
may
of
Virtuous
Persons
,
by
tempting
them
from
their
Duty
,
under
the
false
colours
of
Pleasure
:
But
the
Victory
which
Virtue
gains
is
entire
:
It
not
only
subdues
the
vicious
Person
,
but
the
Vice
too
,
by
begetting
an
utter
Horror
and
Detestation
of
it
.
A
grave
and
seasonable
Reproof
doth
many
times
prostrate
the
most
profligated
Person
.
Besides
the
Precepts
of
Philosophers
,
we
have
the
Practise
even
of
Brutes
to
instruct
us
in
the
Duties
of
Morality
:
For
if
we
attentively
consider
it
,
there
is
scarce
any
Creature
of
this
Denomination
but
is
able
to
reprove
and
to
direct
us
.
And
first
for
Temperance
,
We
see
how
the
Horse
,
the
Ox
,
with
all
the
rest
of
the
Animal
Tribe
,
are
most
regular
in
all
the
Functions
of
Nature
,
nor
will
any
one
of
them
be
forc'd
to
drink
more
than
what
is
sufficient
to
extinguish
their
Thirst
,
so
that
whilst
they
live
by
Sense
,
they
act
by
Reason
which
says
,
that
whatsoever
exceeds
the
Exigence
and
Necessities
of
the
Body
,
is
but
a
Surcharge
to
Nature
,
and
will
turn
to
Surfeit
and
Disorder
in
the
end
.
Nay
that
Creature
which
is
look'd
upon
generally
as
the
vilest
of
all
,
as
being
the
most
ignominious
Name
we
can
give
to
any
Man
,
I
mean
a
Dog
,
will
upon
a
just
Consideration
be
found
to
be
the
greatest
Emblem
of
Heroick
Virtue
,
being
eminent
for
these
three
noble
Qualities
,
Fidelity
,
Gratitude
,
and
Courage
.
There
is
no
Allurement
,
Blandishment
,
or
Sufferance
whatsoever
,
which
can
make
him
desert
his
Master
,
no
not
Hunger
it self
,
which
is
the
greatest
Pain
this
Creature
can
suffer
,
as
being
by
Nature
of
an
Appetite
most
craving
and
insatiable
.
He
fawns
and
expresses
all
Joy
upon
the
approach
of
his
Master
,
he
takes
all
Correction
at
his
Hands
with
Patience
and
Submission
,
he
will
accompany
him
wheresoever
he
goes
,
he
will
defend
him
with
the
peril
of
his
own
Life
,
and
will
venture
upon
anything
,
tho
never
so
difficult
and
dangerous
,
when
he
is
encouraged
by
one
who
can
protect
and
reward
him
.
Such
then
is
the
force
and
power
of
Nature
,
and
such
too
as
is
sufficient
to
instruct
those
who
are
not
under
the
Customs
of
a
vicious
Education
.
But
for
our
better
improvement
in
this
most
necessary
and
important
Duty
of
Education
,
I
shall
consider
this
part
of
Erudition
which
concerns
Life
and
Practise
,
as
reducible
to
these
two
general
Heads
.
First
,
Things
Moral
.
Secondly
,
Things
Civil
;
and
this
according
to
the
two
Notions
we
have
of
the
double
Capacity
of
Man
:
For
every
Man
may
be
considered
either
absolutely
,
and
in
himself
,
and
so
he
is
a
thing
of
an
entire
Nature
and
Perfection
,
and
in
this
Capacity
,
he
is
the
Subject
of
Moral
Actions
:
Or
Secondly
,
He
may
be
considered
Relatively
,
and
as
he
stands
in
conjunction
with
others
,
where
he
is
considered
only
as
a
part
,
and
in
this
Capacity
he
is
the
Subject
of
civil
Actions
.
Now
both
these
Capacities
,
as
they
have
their
several
Virtues
,
so
are
there
several
Methods
by
which
the
Mind
of
Man
may
be
made
perfect
in
them
.
I
begin
first
with
Moral
Actions
:
And
here
it
is
no
way
to
be
doubted
,
but
that
he
who
would
work
an
Alteration
on
the
Mind
of
Man
,
ought
well
to
be
acquainted
with
the
Bent
and
Genius
of
that
Person
he
intends
to
d●●l
with
,
as
also
of
the
Force
and
Nature
of
the
Passions
,
together
with
the
proper
Motives
to
excite
them
;
and
this
not
only
with
relation
to
Men
of
riper
Years
,
but
of
such
more
especially
who
are
under
the
Methods
of
Instruction
:
Now
the
common
Motives
to
Virtue
,
are
such
as
these
,
viz.
Reputation
,
Honour
,
Preferment
,
and
consequently
Riches
,
with
such
things
as
have
an
Influence
upon
Man
,
under
the
Notion
of
Reward
:
As
on
the
contrary
,
Shame
,
Disgrace
,
loss
of
Interest
or
Office
,
danger
of
Estate
or
Life
,
all
which
being
in
the
nature
of
Punishments
,
are
of
great
force
to
disswade
us
from
Vice
;
to
which
also
I
may
add
Company
,
Exercise
,
Examples
,
and
Studies
,
all
which
things
also
are
of
great
Force
to
incline
Mens
Minds
to
Good
or
Evil.
But
waving
these
and
such
like
Topicks
as
fitter
for
Rhetorick
,
and
such
as
would
Swell
this
Chap.
into
a
Volume
,
I
shall
only
propose
three
practical
Rules
to
such
as
have
the
Care
and
Institution
of
Youth
;
of
which
the
first
is
this
.
Look
what
Vice
a
Man
is
naturally
inclin'd
to
,
endeavor
to
make
him
love
the
Vice
which
lies
in
the
other
Extreme
:
for
there
is
no
danger
of
his
falling
into
it
;
but
by
drawing
him
to
the
contrary
side
,
't
is
probable
he
may
stay
at
the
Golden
Mean
,
like
a
crooked
Stick
which
is
made
much
more
easy
to
stand
streight
,
by
being
bent
as
much
the
other
way
.
We
may
apply
this
Rule
also
to
the
amendment
of
many
Defects
of
the
Body
;
for
I
account
a
Person
who
is
ill-Shap'd
,
Splay-footed
,
and
of
an
untowardly
Gate
,
to
be
the
fittest
Person
living
to
learn
to
Dance
;
not
because
he
is
most
apt
for
such
an
Exercise
,
for
Nature
intends
nothing
less
,
but
because
by
putting
a
force
upon
Nature
he
will
acquire
some
Habit
of
Carriage
and
Presence
,
which
will
make
his
Deformity
appear
less
visible
.
Another
Rule
is
this
:
If
Custom
and
Nature
has
got
such
an
Ascendent
over
the
Mind
,
that
it
cannot
be
remov'd
,
the
best
Expedient
is
to
joyn
Issue
with
Nature
,
by
pushing
it
forwards
.
Thus
we
see
that
Fevers
are
best
Cur'd
by
raising
the
Distemper
,
and
the
most
rational
way
to
expel
the
purulent
Humors
of
the
Body
,
is
to
drain
them
forwards
into
one
great
Issue
of
corrupt
and
putrid
Matter
.
We
find
that
many
intemperate
Persons
have
been
reform'd
into
Sobriety
,
by
the
effects
of
one
substantial
and
round
Debauch
:
And
if
one
who
is
of
a
Cholerick
Disposition
,
will
not
be
perswaded
by
Reason
to
contain
,
it
will
not
be
the
worst
Method
to
help
him
forwards
in
his
Extravagance
,
which
in
all
likelyhood
may
purchase
him
a
good
Beating
,
and
this
in
all
probability
will
make
a
greater
Impression
on
him
,
than
all
the
Reproofs
of
moral
Philosophy
,
tho
never
so
forcibly
inculcated
;
but
if
this
Method
prove
unsuccesful
,
the
last
Remedy
to
which
Prudence
can
have
Recourse
,
is
to
make
Vice
shift
it self
a
little
into
the
Quarters
of
the
next
neighbouring
Virtue
;
for
so
it
is
,
that
many
Vices
have
some
Virtues
or
Courses
of
Life
,
which
are
of
the
same
Complexion
under
which
they
lurk
and
disguise
themselves
.
Thus
,
if
a
Man
be
inclin'd
to
Cruelty
,
let
him
follow
the
Chase
,
if
he
be
Cholerick
and
Revengeful
,
let
him
follow
the
War
:
for
tho
such
Persons
will
never
make
Commanders
,
yet
they
are
useful
Tools
enough
in
some
Rencounters
,
where
Men
of
richer
Mettle
are
not
to
be
thrown
away
.
Thus
also
,
if
a
Man
be
Talkative
and
Litigious
,
let
him
follow
the
Practise
of
the
Law
,
for
such
a
one
will
still
find
quarrelsome
matter
of
other
Folks
,
ready
cut
to
his
Hands
,
on
which
he
may
discharge
his
Heat
,
without
being
the
Author
of
any
new
Combustions
himself
,
besides
that
,
his
Eagerness
and
Heat
will
carry
some
shew
of
Zeal
for
the
Cause
,
and
Interest
of
his
Client
.
In
like
manner
Prodigality
,
by
having
some
Superfluities
lopt
off
,
may
pass
for
Hospitality
;
so
Ignorance
and
Cowardise
will
with
little
Alteration
pass
for
Gravity
and
Sageness
.
I
come
now
to
speak
of
Man
in
his
Civil
Capacity
,
or
as
he
stands
in
Relation
to
others
;
and
here
the
Duties
are
many
,
such
as
those
betwixt
Parent
and
Children
,
Husband
and
Wife
,
Master
and
Servants
,
to
which
I
may
add
Traffick
,
Negotiation
,
and
the
Obligations
every
Man
hath
in
his
particular
Calling
,
with
many
other
Duties
which
accompany
an
active
Life
.
I
shall
only
make
a
Cursory
Remark
upon
one
grand
Duty
,
being
that
which
every
Man
is
obliged
to
,
I
mean
the
Love
and
Service
which
he
owes
to
his
Country
,
not
as
some
factious
Men
pretend
,
who
would
appear
its
Patriots
,
on
purpose
to
draw
on
the
Ignorant
Multitude
to
herd
with
them
,
under
the
Banner
of
Liberty
,
when
in
reality
they
design
nothing
but
their
own
private
and
ambitious
Ends
,
the
Subversion
of
the
Government
,
and
consequently
to
reduce
their
Countrey
to
Confusion
and
Slavery
.
By
the
Duties
therefore
,
which
we
owe
to
our
Country
,
I
understand
the
Obligations
we
have
upon
us
to
live
in
Obedience
to
its
Laws
and
Government
,
and
to
Sacrifice
all
our
private
Fortunes
for
the
Preservation
of
the
same
;
for
since
the
common
Good
is
nothing
but
the
Union
or
Combination
of
so
many
particular
Mens
Concerns
,
the
Universal
cannot
be
destroy'd
,
but
the
Parts
of
which
it
is
Compounded
,
must
share
also
in
the
Ruine
.
The
Hand
and
the
Foot
may
think
the
Stomach
to
be
an
Idle
and
Unprofitable
Portion
of
the
Body
,
and
yet
if
they
refuse
to
feed
it
,
the
Dammage
will
fall
upon
themselves
:
For
this
Stomach
which
seems
to
devour
all
,
and
to
do
nothing
it self
,
if
it
be
depriv'd
of
Nourishment
,
all
the
rest
of
the
Members
will
soon
languish
with
it
and
dye
:
For
let
Men
look
upon
Princes
,
as
Persons
living
in
Idleness
and
Luxury
,
yet
in
the
Body
Politick
,
they
are
the
Stomach
which
doth
Digest
all
,
and
distribute
that
Chyle
of
which
the
purest
Blood
is
made
,
and
by
which
all
the
Members
are
kept
alive
.
There
is
also
a
Love
and
Duty
which
a
Man
owes
to
his
Country
in
general
,
in
respect
whereof
every
Man
's
private
Life
is
no
way
to
be
reguarded
;
we
have
Instances
of
this
amongst
the
Worthies
of
old
,
such
as
Curtius
and
the
Decii
:
But
more
remarkable
was
that
known
Example
of
Themistocles
,
who
being
banished
by
the
Athenians
,
fled
to
the
Persian
Court
for
Relief
and
Shelter
.
The
King
raysing
an
Army
against
the
Grecians
,
appoints
Themistocles
to
be
General
,
which
he
knowing
not
well
how
to
Avoid
,
or
how
to
Accept
of
,
he
desir'd
Leave
to
Consult
upon
it
by
a
Sacrifice
:
A
Bull
was
Slain
,
of
whose
Blood
Themistocles
drinking
a
hearty
Draught
,
died
himself
a
Victim
at
the
Altar
,
and
by
this
means
ended
the
Conflict
betwixt
the
Duties
which
he
owed
to
his
Ungrateful
Country
,
and
to
his
Merciful
Protector
.
The
Importance
of
that
Duty
which
every
individual
Person
owes
to
his
Prince
and
Country
,
ought
well
to
be
considered
by
those
who
have
the
Institution
of
Youth
,
for
as
much
as
that
is
the
Age
of
Ductility
,
and
that
the
Impressions
are
then
easily
made
,
and
will
be
lasting
too
,
as
growing
dayly
up
with
Nature
.
CHAP.
IV.
Of
Exercise
.
HAving
spoken
in
the
foregoing
Chapter
of
the
Improvements
of
the
Mind
by
Erudition
,
it
follows
of
Course
that
we
speak
of
the
Improvement
of
the
Body
by
Exercise
.
Indeed
a
Vigorous
and
Athletick
Habit
of
Body
,
doth
extreamly
advance
the
like
Disposition
and
Ability
in
the
Mind
;
Since
all
Intellectual
Exercise
and
Travel
of
Brain
depend
much
upon
the
Activity
of
the
Spirits
,
and
these
upon
the
good
Temper
and
Strength
of
the
Constitution
.
Upon
this
account
it
was
,
that
Solon
the
Athenian
Law-giver
,
and
the
wisest
Man
in
his
Age
,
ordain'd
that
the
Grecian
Youth
should
be
train'd
up
to
Wrestling
and
Musick
,
the
one
for
the
strengthning
of
their
Bodies
,
the
other
for
the
Polishing
of
their
Minds
.
Strength
,
if
it
be
not
softned
,
is
Savage
and
Brutal
,
but
where
't
is
joyn'd
with
Courtesie
't
is
Ravishing
.
Sports
and
Exercises
serve
not
only
to
Recreate
those
who
are
the
Actors
,
but
those
also
who
are
the
Spectators
of
them
.
The
Greeks
had
solemn
Times
set
apart
for
those
more
Man-like
Exercises
represented
in
the
Olympick
Games
,
besides
their
dayly
Divertisements
of
the
Theatre
.
The
like
also
had
the
Romans
;
that
of
the
Gladiators
was
something
too
Inhumane
,
the
other
Performances
of
the
Circus
were
much
more
Innocent
,
Diverting
and
Healthful
,
and
even
the
more
Indigent
Sort
were
so
wedded
to
these
Shews
,
that
they
were
contented
only
to
live
upon
Bread
and
Water
,
so
they
might
but
be
admitted
sometimes
to
be
Spectators
at
them
,
duas
tantum
res
anxius
optat
,
Panem
&
Circenses
.
But
above
all
,
their
Triumphs
were
stately
Things
,
and
were
design'd
not
only
to
divert
,
but
to
encourage
Men
to
brave
Atchivements
of
Honour
.
In
the
best
constituted
Governments
it
has
been
always
look'd
upon
as
a
piece
of
Policy
,
to
indulge
the
People
in
such
Recreations
,
as
well
because
they
render
Men
quick
in
their
Motions
and
Bold
to
Attempt
,
as
also
because
they
extreamly
conduce
to
alleviate
the
Cares
and
Burthens
of
the
Mind
,
and
to
divert
the
Thoughts
from
seriously
Reflecting
upon
the
heavy
Weight
which
is
oftentimes
cast
upon
them
by
the
Exigences
of
the
State
.
For
which
Reason
we
may
observe
that
where
the
People
are
most
oppress'd
with
Gabells
and
Impositions
as
in
Italy
,
there
they
enjoy
the
greatest
Liberty
in
their
Recreations
,
which
are
generally
Races
,
Plays
,
Opera's
,
Feats
of
Agility
,
the
Fooleries
of
Ciarlatans
,
Sports
of
the
Carneval
,
Cavalcades
,
Academies
of
Musick
,
to
which
I
may
also
add
Ecclesiastick
Ceremonies
and
Divertisements
,
such
as
Processions
,
the
Feasts
of
particular
Saints
,
as
also
the
Canonization
of
Saints
and
Martyrs
,
with
many
other
Shews
both
of
Pomp
and
Activity
,
by
all
which
they
endeavour
as
much
as
possible
,
to
sweeten
the
sourness
and
tediousness
of
Life
.
As
to
the
Exercises
of
the
Bodies
,
in
relation
to
particular
Men
,
some
are
of
great
Use
for
Mans
Preservation
,
as
Running
,
Vaulting
,
Fencing
and
Wrastling
:
But
withal
they
are
sometimes
Incommodious
to
Health
,
because
they
call
upon
a
Man
to
exert
his
utmost
Strength
,
which
weakens
Nature
,
insomuch
that
those
who
were
best
at
the
Performance
in
their
youthful
Days
,
feel
the
Smart
in
their
declining
Years
,
and
are
much
weaker
than
other
Men
of
the
same
Age
:
Besides
,
such
Exercises
are
many
times
dangerous
to
Life
,
especially
when
Man
and
Man
cope
together
.
There
are
other
Exercises
which
are
less
useful
for
a
mans
preservation
,
but
withal
they
contribute
to
health
,
by
exciting
the
Spirits
to
a
quick
Circulation
,
and
are
lookt
upon
also
as
parts
of
Accomplishment
,
such
as
Dancing
,
Tennis
,
and
Riding
the
great
Horse
;
Justs
and
Turnaments
were
things
of
great
Bravery
;
but
they
are
now
antiquated
,
and
Masques
are
for
the
Entertainments
only
of
Ladies
.
Bowling
end
Shooting
in
the
Long-Bow
are
less
violent
and
more
safe
,
because
they
excite
a
moderate
warmth
,
and
are
not
apt
to
betray
men
to
the
dangers
which
follow
excessive
heats
.
But
above
all
the
Chase
has
been
ever
lookt
upon
as
a
Noble
and
Manlike
Divertisement
,
it
recreates
and
pleases
the
Fancy
whilst
the
Body
is
in
Exercise
:
't
is
lasting
and
sociable
,
and
withal
it
inures
the
Body
to
hardship
without
too
much
fatigue
or
hazard
,
and
never
fails
to
procure
a
good
Appetite
which
is
the
best
friend
to
life
.
These
are
the
chiefest
Exercises
of
the
Body
by
which
mans
Nature
may
be
rendred
more
perfect
.
As
for
Musick
it
may
more
properly
be
reckoned
amongst
the
Recreations
of
the
Mind
,
if
it
be
not
the
sole
Recreation
of
that
most
Excellent
and
Noble
faculty
,
when
the
Passions
are
languishing
and
almost
spent
,
this
is
able
to
animate
and
Exalt
them
,
and
at
other
times
when
they
are
too
exorbitant
and
impetuous
,
it
is
able
to
create
a
Calm
,
and
to
reduce
the
Soul
to
its
due
Temper
and
Serenity
.
'T
is
strange
what
is
reported
amongst
the
Antients
of
its
wonderful
power
and
force
.
'T
is
well
known
they
had
their
several
Moods
and
Measures
,
which
were
able
to
produce
very
different
and
strange
effects
in
men
.
When
the
Trumpet
sounds
we
see
not
only
Men
but
even
Beasts
are
animated
with
a
generous
and
Martial
fire
,
and
upon
this
Consideration
doubtless
't
was
that
the
Lacedemonians
(
who
were
the
bravest
men
of
Greece
)
tho
they
were
most
severe
&
rigi'd
in
their
Manners
of
Life
,
took
special
care
to
have
their
Children
Educated
in
Musick
,
not
that
soft
and
puling
Musick
which
consists
in
Passionate
and
Effeminate
expressions
,
in
Affected
sighs
and
melting
Notes
,
and
in
a
languishing
and
dying
posture
of
body
,
but
their
Musick
was
Manlike
and
spritely
,
and
such
as
serv'd
to
excite
the
Mind
to
generous
and
brave
Attempts
.
The
Composition
for
the
Matter
consisted
generally
of
two
Parts
:
The
first
was
Panegyrick
,
being
a
Commemoration
of
those
who
dyed
for
their
Country
;
the
other
was
Invective
,
being
in
Dispraise
of
those
who
were
Cowards
and
degenerate
,
all
which
they
did
express
plainly
without
any
invention
or
ornament
of
Wit.
Now
as
Musick
serv'd
to
raise
their
thoughts
to
noble
Actions
,
so
they
lookt
upon
it
also
as
very
useful
to
sweeten
the
Toyls
and
Labours
of
Life
:
upon
which
account
the
Arcadians
who
were
Shepherds
and
inhabited
a
barren
Country
,
being
by
their
course
of
life
,
obliged
to
expose
themselves
to
all
the
hardships
and
inconstancy
of
Weather
,
had
recourse
to
their
Pipes
,
as
the
only
Remedy
against
the
inconveniences
to
which
Nature
had
laid
them
open
;
taking
care
that
not
only
their
Children
,
but
their
Young
men
also
should
be
Exercis'd
therein
even
to
the
Thirtieth
Year
of
their
Age.
Nor
were
the
Poets
ignorant
of
the
force
of
Musick
,
when
they
feigned
Orpheus
drawing
Trees
and
Beasts
after
him
,
and
Amphion
Stones
to
build
the
Wall
of
Thebes
:
thereby
signifying
that
it
was
capable
to
civilize
the
most
Savage
Natures
,
and
to
Establish
Cities
and
Governments
.
Then
for
the
Philosophers
,
let
Socrates
serve
as
an
instance
,
who
when
he
was
well
advanc'd
in
years
,
thought
it
no
diminution
to
his
Gravity
,
to
spend
an
hour
or
two
every
day
with
Conus
the
Musitian
in
Learning
to
Sing
to
an
Instrument
,
though
't
is
not
improbable
that
he
did
it
also
,
to
soften
the
noise
of
a
louder
Instrument
,
and
which
was
far
more
difficult
to
be
tun'd
,
his
Wife
.
This
is
certain
,
that
when
a
man
is
oppress'd
with
care
and
anxiety
,
and
is
under
any
disturbance
of
Spirit
,
there
is
nothing
in
the
World
does
so
much
revive
him
as
Musick
,
witness
Saul
,
who
is
said
in
Scripture
to
have
been
haunted
by
an
Evil
Spirit
,
which
was
no
more
but
this
;
Saul
finding
his
Government
uneasy
,
and
that
things
did
not
succeed
and
prosper
according
to
his
wishes
,
fell
into
Melancholly
which
(
as
't
is
obvious
to
all
the
World
)
does
often
times
betray
men
to
very
extravagant
fits
of
Jealousie
and
Fury
,
which
Evil
Spirit
of
Saul's
could
not
be
conjur'd
by
any
other
Art
but
of
Davids
Harp
.
Some
have
endeavour'd
to
represent
Musick
more
powerful
and
perswasive
than
Rhetorick
it self
,
from
the
Fiction
of
vigilant
Argus
,
who
could
not
otherways
be
overcome
but
by
the
charms
of
a
Pipe
.
There
are
some
things
notwithstanding
in
the
Practise
of
Musick
,
which
seem
much
to
derogate
from
its
Worth
and
Vertue
:
As
first
,
that
it
is
Mercenary
,
and
that
it
is
usually
prostituted
in
Taverns
and
Bawdy-houses
,
and
serves
frequently
to
usher
in
the
meanest
Shows
.
It
is
frequently
pretended
to
by
the
meanest
Artisans
,
and
taken
up
as
a
livelyhood
by
Vagabonds
,
and
such
as
are
most
ignorant
and
indigent
.
In
the
next
place
,
many
of
those
who
pretend
to
be
Masters
of
it
,
are
commonly
of
a
morose
and
untunable
Nature
themselves
,
capricious
and
fantastical
:
Besides
,
there
is
no
person
so
simple
and
ridiculous
but
will
pretend
to
be
a
Judge
of
Musick
,
and
will
censure
the
peformance
.
But
all
this
while
these
are
not
the
faults
of
the
Art
but
of
the
Professours
of
it
,
and
by
the
same
Reason
Poetry
might
be
condemn'd
,
because
it
is
profan'd
by
every
Dogrel
and
Rhiming
Ballad-maker
;
and
Painting
too
,
because
it
is
pretended
to
by
every
Dawber
of
a
Sign-post
.
Though
it
be
an
Accomplishment
in
a
Gentleman
to
be
well
skill'd
at
an
Instrument
or
Voice
,
and
though
he
may
make
use
of
both
for
his
own
divertisement
,
yet
he
ought
to
practice
but
rarely
in
Company
,
unless
there
be
others
of
his
own
degree
to
bear
a
Part
,
for
it
comes
too
near
Fidling
to
strike
up
at
anothers
pleasure
,
and
to
do
it
of
ones
own
accord
,
unless
it
be
amongst
familiar
Friends
,
is
affectation
and
fantastical
:
But
above
all
,
Princes
and
great
Persons
ought
to
be
careful
not
to
spend
much
Time
this
way
.
Nero
was
an
Excellent
Master
,
but
by
playing
Publickly
,
was
play'd
upon
by
others
.
Much
more
discreet
was
the
Emperour
Alexander
Severus
who
Painted
admirably
,
and
Sang
to
Perfection
,
yet
never
entertain'd
himself
in
Practices
of
this
kind
,
but
when
he
was
in
private
only
,
and
amongst
his
Pages
.
Of
all
sorts
of
Musick
that
is
most
graceful
and
diverting
,
where
the
Gests
of
the
Body
correspond
to
the
Nature
of
the
Air
,
and
both
to
the
Ditty
and
Argument
,
which
I
call
Acting
Musick
:
For
Singing
is
nothing
but
a
more
Harmonious
way
of
speaking
,
which
when
it
is
perform'd
without
too
much
breaking
of
the
Voice
,
so
that
the
Articulation
of
the
words
be
not
lost
,
and
being
accompanied
with
a
suitable
and
decent
motion
,
it
is
most
Charming
,
and
this
we
rarely
meet
with
but
in
Opera's
,
then
which
no
shews
under
Heaven
can
be
more
Magnificent
and
pleasing
to
the
Senses
.
To
conclude
,
't
is
enough
for
a
Gentleman
if
he
perform
his
Part
Alla
Cavalaresca
,
looking
upon
Musick
as
a
Remedy
against
oppression
of
the
Spirits
,
either
by
too
much
business
,
or
by
too
little
,
which
ever
tends
to
solitude
and
Melancholy
.
Moreover
Musick
is
a
Preservative
against
the
Anger
and
fierceness
of
Nature
,
't
is
sociable
and
exceeding
helpful
to
Devotion
;
upon
all
which
accounts
it
must
be
esteem'd
worthy
a
mans
Study
and
Practice
,
and
ought
to
be
lookt
upon
also
as
part
of
an
Ingenuous
Education
.
CHAP.
V.
Of
Travel
.
THE
Benefits
which
arrive
to
men
by
Travel
are
many
;
and
first
in
respect
of
Communities
or
of
a
Nation
in
General
.
By
this
men
are
taught
to
know
the
way
to
Foreign
Countries
,
to
understand
their
Productions
and
Arts
,
and
to
Exchange
their
own
Commodities
,
all
which
cannot
but
excite
to
Ingenuity
and
Industry
,
and
purchase
Riches
.
By
this
we
are
taught
to
know
the
Strength
and
Interest
of
Forreign
Princes
,
their
Arts
of
Peace
and
War
,
with
whatsoever
concerns
Civil
Negotiations
.
By
this
the
most
remote
Parts
of
the
habitable
World
are
linkt
in
bonds
of
Alliance
,
and
by
this
we
understand
the
Transactions
of
both
the
Indies
,
as
well
as
of
our
Neighbour
Nations
.
But
to
pass
by
these
Considerations
,
I
shall
only
Discourse
of
Travel
in
relation
to
Individuals
,
and
in
relation
to
the
benefit
which
every
particular
Person
may
reap
unto
himself
,
and
first
in
respect
of
Health
:
for
a
man
by
accustoming
himself
to
different
Climates
and
Seasons
,
to
different
sorts
of
Lodging
and
Dyet
,
to
rise
early
and
to
have
his
Body
in
a
constant
Exercise
;
I
say
,
by
such
like
Methods
as
these
(
which
are
the
ordinary
Companions
of
Travellers
,
)
he
cannot
but
acquire
a
Robust
Constitution
,
patient
of
fatigue
,
and
fit
for
duties
whether
of
Business
or
War
,
provided
a
man
live
temperately
,
for
otherwise
he
will
miscarry
in
a
State
of
the
greatest
repose
and
ease
,
nay
such
a
state
is
most
apt
to
betray
men
to
Excess
and
Surfet
.
But
the
Benefits
which
arrive
from
Travel
are
yet
more
considerable
in
respect
of
the
Mind
,
especially
if
the
Person
be
under
the
Conduct
of
one
who
knows
to
introduce
him
into
good
Society
:
here
by
little
and
little
he
will
be
taught
to
wear
off
that
Clownish
Habit
,
to
which
a
home-bred
Education
does
usually
expose
him
:
Those
who
are
too
sheepish
and
bashful
,
will
by
a
dayly
practice
with
new
Persons
,
and
those
of
different
circumstances
of
life
,
acquire
a
good
Address
and
Presence
.
As
for
my
young
Master
,
the
Hopes
and
Heir
of
the
Family
,
he
is
commonly
such
a
one
,
who
knows
no
othér
saces
but
those
of
his
Fathers
Tenants
,
by
whom
he
is
Squir'd
up
and
flatter'd
,
and
where
like
a
little
Tyrant
he
swaggers
without
controul
;
but
how
soon
will
this
poor
Bubble
be
evaporated
and
blown
away
,
when
't
is
once
expos'd
to
the
open
Air
?
His
impudence
and
impertinence
serve
only
to
make
him
Ridiculous
and
Scorn'd
,
or
perhaps
Corrected
,
till
by
farther
progress
,
and
often
reprehensions
,
as
well
from
his
own
Reason
as
others
Examples
,
he
finds
his
Error
,
and
by
little
and
little
also
finds
that
if
he
will
be
acceptable
,
he
must
be
Affable
and
Courteous
.
In
a
word
,
Travel
teaches
a
Man
to
be
able
to
suit
himself
with
Persons
of
all
Conditions
,
to
understand
the
Laws
of
Civility
,
and
what
to
give
as
well
as
what
to
challenge
.
And
the
views
of
Forreign
Courts
,
Embassies
,
Habits
and
Ceremonies
though
never
so
transient
,
cannot
choose
but
leave
some
traces
upon
his
Mind
,
which
will
grow
up
with
Nature
and
render
him
perfect
and
acceptable
.
Then
for
those
Gentiler
Exercises
,
as
of
Musick
,
Arms
,
Dancing
,
Riding
the
great
Horse
,
the
Discipline
of
the
Camp
,
Fortification
,
besides
Languages
,
Modes
,
with
all
the
Airs
and
Ceremonies
of
Gallantry
,
all
these
I
say
are
learn'd
abroad
with
infinite
more
ease
and
less
Expence
than
in
a
mans
own
Country
.
As
for
Towns
,
fine
Houses
,
Gardens
,
Inventions
of
Art
,
Antiquities
,
shews
,
with
all
the
Ornaments
and
various
Productions
of
Countries
,
as
also
the
several
Occurrences
of
a
mans
own
or
of
anothers
life
,
they
are
things
which
serve
chiefly
for
Discourse
and
Entertainment
,
and
as
a
man
will
learn
them
infinitely
better
,
and
in
a
greater
Measure
from
his
own
Observation
,
than
from
the
reports
of
others
;
so
what
he
sees
with
his
own
Eyes
will
make
a
more
durable
impression
than
what
he
hears
from
others
;
and
as
they
will
procure
a
more
favourable
attention
,
so
may
he
with
better
Confidence
and
Grace
relate
them
too
;
for
besides
that
one
man
does
observe
what
another
does
not
,
so
cannot
a
man
be
so
secure
of
the
impartiality
and
diligence
of
another
,
as
he
is
of
what
's
presented
to
his
own
Senses
.
But
it
will
be
objected
,
That
as
there
may
be
much
Good
learn'd
abroad
,
so
may
a
man
learn
much
Evil
,
and
Youth
being
naturally
more
prone
to
Liberty
and
Vice
than
to
Virtue
,
the
probability
of
being
debaucht
is
greater
than
that
of
being
instructed
:
We
find
this
to
be
many
times
true
,
I
confess
,
by
too
sad
Experience
;
but
all
this
while
have
we
not
Courtesans
and
Diseases
at
home
,
have
we
not
our
fantastical
home-bred
Fops
,
whose
Heads
are
of
as
light
a
sraight
as
those
which
come
from
beyond
Sea
loaden
with
Feathers
?
and
have
we
not
as
many
Gaming-houses
,
certainly
more
Tipling-houses
which
are
the
Nurseries
of
Idleness
and
Sottishness
,
and
the
ruin
of
Health
,
Reputation
and
Estate
?
Drunkenness
is
scandalous
in
all
parts
of
the
World
except
Germany
,
Holland
,
and
the
Nothern
Countries
,
to
which
few
Gentlemen
repair
for
Breeding
:
and
perhaps
I
shall
not
exceed
,
if
I
affirm
that
this
single
vice
of
intemperance
,
to
which
we
are
so
habitually
addicted
,
is
as
mischievous
to
man
as
all
the
Debaucheries
of
other
Countries
put
together
.
'T
is
no
Disparagement
,
but
rather
a
Commendation
of
the
fertility
of
the
Ground
,
that
it
produces
Poysonous
Plants
as
well
as
Medicinal
:
if
a
man
instead
of
smelling
to
the
Rose
will
put
his
Nose
to
the
Prickle
,
he
must
blame
his
own
foolish
choice
,
not
Nature
.
Those
who
are
of
Virtuous
dispositions
will
reap
much
more
benefit
abroad
than
at
home
;
others
who
are
Vicious
are
many
times
reclaim'd
by
Example
,
and
if
some
few
miscarry
,
their
loss
is
not
so
considerable
as
the
benefit
which
accrues
to
others
.
Whosoever
will
Travel
to
purpose
,
ought
to
Travel
twice
;
first
in
his
Youth
,
for
then
is
he
most
capable
of
learning
Languages
,
and
of
improving
himself
by
Exercise
:
afterwards
in
his
maturer
years
,
when
youthful
heats
are
spent
,
and
all
the
Crudities
of
Nature
digested
,
so
that
his
Judgment
being
then
strong
and
vegete
,
he
is
able
to
distinguish
betwixt
Good
and
Evil
,
to
understand
men
,
and
to
correct
former
omissions
.
In
this
particular
private
Persons
are
happier
than
Princes
,
who
living
in
Emulation
cannot
enter
into
one
anothers
Countries
without
leave
,
and
perhaps
danger
;
besides
the
greatness
of
their
Quality
carries
too
great
a
Train
and
Embarrass
with
it
,
and
the
Punctilio's
of
Ceremony
on
which
they
stand
,
will
not
only
make
their
Voyage
very
troublesom
,
but
will
occasion
sometimes
great
jealousies
and
disgusts
.
Nevertheless
we
may
observe
that
such
of
them
as
have
Travell'd
,
have
prov'd
also
the
greatest
Hero's
of
their
Age
;
and
such
were
Gustavus
Adolphus
,
Solyman
the
Manificent
,
and
Charles
the
Fifth
,
who
made
nine
Expeditions
into
Germany
,
six
into
Spain
,
seven
into
Italy
,
four
into
France
,
ten
into
the
Low-Countries
,
two
into
England
,
as
many
into
Affrica
,
besides
eleven
Sea-voyages
.
'T
is
true
;
he
did
not
this
as
a
Traveller
,
but
sometimes
as
a
Soldier
attended
with
his
Army
,
and
sometimes
in
pursuance
of
his
Civil
Affairs
,
which
led
him
into
distant
Countries
which
were
under
his
Dominion
:
Nevertheless
't
is
not
to
be
doubted
,
but
that
he
gain'd
great
Experience
thereby
,
and
though
his
Son
Philip
were
a
Politick
and
wise
Prince
,
yet
being
of
a
Sedentary
and
Thinking
Nature
,
and
consequently
managing
all
things
by
Lieutenants
,
he
was
less
Prosperous
,
which
cost
him
no
less
than
the
Revolt
of
the
Low-Countries
,
one
of
the
fairest
Jewels
in
the
Spanish
Crown
.
There
are
two
sorts
of
Persons
equally
absurd
in
the
Judgment
they
make
of
Travel
:
The
first
are
those
who
cry
up
nothing
but
what
is
Forreign
,
French
Servants
,
French
Manufactures
,
French
Artificers
,
French
Phrases
,
French
Games
,
and
perhaps
French
Diseases
.
Others
think
they
cannot
shew
themselves
true
English
but
by
crying
up
their
own
Country
as
the
Paradice
of
the
World
,
and
by
disparaging
all
others
,
and
these
for
the
most
part
understand
little
beyond
a
Pack
of
Dogs
,
a
good
piece
of
Beef
,
a
Pipe
of
Tobacco
,
and
a
Barrel
of
Ale
.
But
he
who
designs
his
own
improvement
will
judge
impartially
of
what
is
good
both
at
home
and
abroad
,
and
accordingly
will
make
his
choice
,
he
will
not
be
lavish
in
commending
the
one
,
nor
in
undervaluing
of
the
other
.
'T
was
generously
and
prudently
done
of
Queen
Elizabeth
,
who
gave
order
for
choosing
yearly
out
of
both
the
Universities
several
young
Students
,
such
as
were
of
hopeful
Parts
,
and
destitute
of
Fortune
,
whom
she
maintain'd
abroad
out
of
the
Revenues
of
the
Exchequer
,
and
took
care
also
to
dispose
of
them
after
their
return
in
such
Offices
and
Employments
of
Trust
,
as
might
make
them
able
to
display
their
Gifts
,
and
to
open
a
passage
to
greater
Fortunes
:
For
though
all
could
not
be
provided
for
,
yet
as
in
a
Race
where
one
obtains
the
Price
,
all
notwithstanding
would
set
forwards
with
speed
,
and
by
the
course
of
Merit
endeavour
to
be
capable
of
obtaining
Honour
.
CHAP.
VI.
Of
Health
.
HAving
in
the
pecedent
Discourse
taken
a
survey
of
Man
,
as
well
in
his
first
Production
,
as
in
his
Growth
and
Education
,
it
follows
of
course
that
we
consider
him
now
in
a
state
of
Maturity
,
and
as
under
a
twofold
perfection
of
Body
and
Mind
:
And
first
for
the
Perfection
of
his
Body
,
it
consists
in
these
three
things
,
Health
,
Strength
and
Beauty
.
Health
is
not
only
in
it self
one
of
the
greatest
Blessings
of
Life
,
but
't
is
such
a
one
too
as
gives
life
and
sense
to
all
other
Endearments
whatsoever
.
We
are
least
sensible
of
this
Blessing
whilst
we
enjoy
it
,
for
such
is
the
deprav'd
gust
we
have
of
things
,
that
we
understand
their
value
more
by
the
want
than
by
the
possession
of
them
.
The
Voluptuous
man
whilst
he
is
in
the
heigth
of
frolick
and
delight
,
whilst
Nature
is
vigorous
in
all
its
functions
,
and
his
blood
runs
peaceably
through
every
Vein
,
never
thinks
of
what
he
enjoys
:
He
never
considers
how
easy
't
is
for
him
to
forfeit
his
Felicity
by
the
least
start
of
Intemperance
,
and
how
difficult
't
is
for
him
to
recover
it
again
;
no
,
he
thirsts
after
untasted
pleasures
,
and
is
still
lanching
forwards
,
and
spreading
wide
his
Arms
to
embrace
fresh
Contents
,
till
at
length
his
imaginary
happiness
betrays
him
to
real
Misery
.
One
who
melts
under
the
burnings
of
a
Fever
,
or
of
(
what
's
more
scorching
and
dangerous
)
the
distemper'd
flames
of
Love
,
finds
little
comfort
in
Treats
and
Visits
,
in
rich
Cloaths
,
Furniture
and
Attendance
,
nor
in
the
more
innocent
Sports
and
Recreations
of
the
Field
.
All
those
Objects
with
which
he
formerly
entertain'd
himself
,
do
but
help
to
aggravate
his
Misery
by
informing
him
how
short
and
empty
they
were
in
comparison
of
health
,
or
if
he
has
any
remaining
inclinations
for
them
,
't
will
be
a
Torment
to
him
to
find
them
present
to
his
imagination
,
and
he
himself
to
be
out
of
the
reach
of
enjoying
them
:
such
a
one
would
readily
exchange
conditions
with
the
meanest
Peasant
,
who
lives
by
the
sweat
of
his
Brows
,
to
whom
Labour
gives
not
only
Appetite
,
but
the
sweetest
repose
and
rest
,
both
which
are
the
Essential
parts
of
Health
.
But
passing
by
these
Moral
reflexions
,
if
we
consider
Health
in
that
Natural
relation
it
has
to
man
in
his
flourishing
Age
,
we
shall
find
it
to
be
determined
in
a
regular
observance
of
these
following
Circumstances
,
viz.
Air
,
Exercise
,
Evacuation
,
Repletion
,
Sleep
,
&c.
to
all
which
whosoever
lives
with
due
regard
,
cannot
but
enjoy
one
of
the
greatest
Gifts
in
Nature
.
They
who
are
blest
with
great
Health
of
Body
,
are
not
always
men
of
the
longest
life
;
for
presuming
upon
the
strength
of
Nature
,
they
run
into
many
disorders
and
excesses
,
whereas
others
of
a
more
delicate
Constitution
standing
always
upon
their
Guard
,
avoid
the
occasions
of
Irregularity
and
Intemperance
.
Nevertheless
the
rule
is
good
,
that
men
should
by
little
and
little
accustom
themselves
to
small
irregularities
,
such
as
eating
at
all
hours
,
and
of
Meats
less
curiously
prepar'd
:
also
exposing
ones
self
to
all
sorts
of
Weather
,
to
hard
Lodging
,
Watchfulness
,
thin
Cloathing
,
with
many
other
inequalities
to
which
men
of
business
are
obnoxious
:
for
he
who
lives
by
Weight
and
Measure
,
when
Action
calls
him
forth
of
Doors
is
presently
overtaken
with
disorder
;
every
storm
of
Rain
,
or
an
hours
Riding
in
the
Night
,
is
able
to
make
him
send
for
the
Physitian
,
who
will
be
sure
to
purge
his
Purse
as
well
as
his
Body
.
It
has
been
observ'd
that
men
have
always
been
most
healthful
where
there
have
been
fewest
Physicians
:
whether
it
be
that
the
healthfulness
of
the
Country
be
a
discouragement
to
their
Practice
,
or
that
the
want
of
them
be
the
cause
of
Health
I
shall
not
determine
.
Certain
't
is
,
that
they
are
not
to
be
recours'd
to
but
in
cases
of
Extremity
,
since
the
Medicines
by
which
Nature
is
assisted
,
are
for
the
most
part
compounded
of
many
Ingredients
of
different
qualities
,
so
that
any
ignorance
of
their
Virtues
,
any
defect
in
the
mixture
,
or
any
Error
in
the
Application
,
is
able
to
put
Nature
into
great
disorder
.
Or
let
the
Application
be
never
so
exact
and
rational
,
yet
there
will
remain
some
dregs
of
Heterogeneous
parts
,
which
will
still
he
lurking
in
the
Body
,
and
will
be
ever
and
anon
breaking
forth
into
new
Fermentations
.
But
then
the
case
is
much
more
dangerous
,
when
we
consider
the
uncertainties
upon
which
this
Art
is
founded
,
viz.
our
ignorance
of
the
Frame
and
Fabrick
of
the
Body
,
as
also
the
Functions
of
each
Organ
in
relation
to
Nutrition
,
Sense
and
Life
,
together
with
our
ignorance
of
the
Age
,
Temperament
,
Course
of
life
,
and
Circumstances
of
every
individual
person
.
And
the
difficulty
will
still
encrease
,
when
we
call
to
Mind
the
alterations
and
percolations
which
Medicines
undergo
in
the
Body
,
as
also
the
Obstructions
they
will
meet
with
before
they
can
arrive
to
the
part
affected
,
to
which
we
may
add
also
our
great
ignorance
of
the
Nature
of
most
Diseases
,
of
their
Causes
,
Progress
and
Effects
:
all
therefore
which
Physick
can
pretend
to
,
is
at
the
best
,
but
Conjectural
or
Empirical
;
but
when
the
whole
Management
of
Health
and
Life
,
falls
into
the
hands
of
some
ignorant
Undertaker
,
(
and
such
they
are
generally
who
pretend
to
this
Faculty
)
what
real
dangers
must
then
attend
the
miserable
and
diseased
party
?
The
Art
therefore
of
preserving
Health
is
much
more
to
be
valued
than
that
of
restoring
it
;
besides
,
't
is
more
easy
and
secure
,
as
being
in
every
mans
peculiar
Power
.
CHAP.
VII
.
Of
Strength
.
STrength
is
another
Perfection
belonging
to
Man's
Body
,
which
tho
it
be
not
of
such
Importance
as
the
former
,
is
of
great
account
nevertheless
,
being
one
of
those
Excellencies
with
which
Angelical
Natures
are
Endued
,
they
being
above
all
Creatures
eminent
for
Activity
and
Power
.
There
is
a
twofold
Strength
;
the
first
Military
:
This
consists
in
Men
,
Money
,
Discipline
,
Conduct
and
Counsel
,
for
by
these
Means
Empire
is
both
acquir'd
and
enlarged
;
but
Strength
of
Government
goes
further
,
for
tho
Conquests
may
be
made
by
Force
,
yet
they
will
never
settle
into
Empire
,
but
by
a
free
Commerce
,
sound
Counsels
,
and
a
faithful
Administration
of
Justice
,
with
many
other
things
relating
to
Civil
Oeconomy
.
There
is
also
another
Strength
of
the
Body
Natural
,
which
consists
in
a
healthful
Constitution
,
and
a
strong
and
compact
Formation
of
Muscles
,
Bones
,
and
Sinews
:
That
which
consists
in
brawny
Members
,
and
in
a
bulky
Mass
of
Body
,
is
less
to
be
accounted
of
,
as
being
natural
to
the
baser
sort
,
such
as
Labourers
,
Porters
,
and
generally
to
all
Men
of
Drudgery
.
Passive
Strength
,
or
to
be
able
to
undergo
Fatigue
,
is
that
,
to
which
Persons
,
even
of
the
best
Character
,
ought
to
be
accustom'd
:
But
the
active
Strength
,
which
consists
in
Nimbleness
and
Vigor
,
is
most
Ornamental
,
and
was
in
greatest
Reputation
amongst
the
Greeks
,
as
appears
from
their
Institution
of
the
Olympick
Games
,
where
Youths
of
the
best
Quality
and
Extraction
,
did
usually
contend
with
one
another
,
and
strive
for
Victory
.
As
for
the
Romans
,
they
had
such
Exercises
in
less
Esteem
:
For
Wrastlings
and
Combats
,
whether
betwixt
Men
and
Men
,
or
betwixt
Men
and
Beasts
,
were
the
Employments
only
of
Slaves
,
or
of
condemn'd
Persons
,
or
of
such
as
were
Mercenary
;
so
that
all
the
Use
they
made
of
them
,
was
only
to
entertain
the
Spectators
with
Pastime
and
Divertisement
;
and
even
at
this
Day
,
those
who
are
most
eminent
in
this
Kind
,
are
generally
Infamous
,
such
as
Rope-Dancers
,
Tumblers
,
common
Wrastlers
,
Sword-Players
,
&c.
And
yet
it
is
commendable
in
a
Gentleman
,
or
any
Person
of
civil
Quality
,
to
be
able
to
Run
,
Wrastle
,
Vault
,
and
to
use
his
Weapon
with
Strength
and
Address
;
nay
such
Abilities
may
sometimes
be
of
great
Benefit
and
Advantage
:
But
for
such
a
one
to
make
shew
of
them
,
or
to
set
a
Value
upon
himself
for
these
Performances
,
is
Vain
and
Ridiculous
,
as
the
frequent
use
of
them
is
many
times
Dangerous
and
a
shortner
of
Mans
Life
:
For
we
may
frequently
observe
that
those
who
in
their
Youthful
Days
were
most
Lusty
and
Active
,
are
more
Broken
and
Decrepit
in
their
old
Age
than
other
Men
,
by
reason
of
the
many
Blows
,
Bruises
,
and
Surfets
,
which
usually
attend
such
Violent
Exercises
.
Strength
therefore
is
an
excellent
Gift
of
Nature
,
if
it
be
rightly
manag'd
,
and
besides
the
Succours
it
gives
a
Man
in
many
Rencounters
of
his
Life
,
't
is
a
Badg
also
of
Royalty
,
when
't
is
Accompanied
with
Courage
,
upon
which
account
the
Eagle
amongst
Birds
,
and
the
Lyon
amongst
Beasts
,
challenge
the
Soveraignty
.
I
doubt
not
but
that
in
the
first
Herdings
of
Mankind
into
Troops
and
Companies
,
he
who
was
the
Strongest
and
Stoutest
Fellow
amongst
them
,
obtained
the
Rule
over
all
the
rest
;
Men
being
naturally
taught
to
submit
to
him
,
who
was
most
able
to
Hurt
and
to
Protect
them
,
which
thing
also
we
see
even
at
this
Day
amongst
the
Indians
.
'T
is
true
,
this
Method
was
not
of
any
long
Continuance
,
for
there
being
infinite
Numbers
of
Men
,
who
were
all
equally
Confident
of
their
own
Strength
of
Body
,
they
thought
they
had
as
good
a
right
to
Rule
as
others
,
from
whence
arose
perpetual
Fightings
,
Robberies
,
and
Murders
,
not
only
betwixt
Company
and
Company
,
but
amongst
those
also
who
were
of
the
same
Gang
;
all
which
tending
to
the
Ruine
of
Man-kind
,
and
to
the
utter
Subversion
of
Society
,
Men
at
last
were
forc'd
for
their
own
Preservation
,
and
by
common
Consent
,
to
circumscribe
Power
by
such
Laws
as
had
the
greatest
Regard
to
the
common
Good
,
and
were
to
be
of
greater
Validity
,
and
of
a
longer
Continuance
than
Might
.
CHAP.
VIII
.
Of
Beauty
.
THE
last
Perfection
belonging
to
the
Body
is
Beauty
,
whose
Conquests
are
more
Universal
then
those
of
Strength
,
for
what
this
cannot
Subdue
by
Force
,
the
other
doth
Win
by
Surrender
.
Beauty
,
if
it
be
not
accompanied
with
other
Virtues
,
is
but
like
a
fair
Sign
to
an
ill
Inn
,
it
may
invite
Strangers
to
enter
in
,
but
as
soon
as
they
find
the
bad
Entertainment
and
the
ill
Furniture
of
the
Place
,
they
will
quickly
quit
so
ill
an
Habitation
:
And
yet
we
find
that
this
is
the
Goddess
which
most
adore
,
as
did
the
Trojan
Youth
of
old
,
who
preferred
her
before
Wisdom
and
Honour
.
All
the
Words
and
Actions
of
a
handsome
Woman
,
seem
to
have
a
Charm
;
all
Men
admire
such
a
person
upon
the
first
Sight
,
and
as
they
have
Opportunities
of
Approach
,
they
will
not
fail
to
Cajole
her
by
Flatteries
,
and
to
Commend
her
Wit
in
the
most
Lushious
and
Insinuating
Expressions
they
can
Invent.
But
when
once
the
Flower
begins
to
wither
,
and
Beauty
to
Decay
,
then
is
it
that
she
seems
to
be
degraded
beneath
the
Qualifications
of
others
.
Her
mimical
and
wanton
Gests
,
her
affected
Lispings
,
her
pretty
Repartees
and
modish
Words
,
her
turnings
up
of
the
Corners
of
the
Lips
,
and
the
windings
of
the
Neck
,
not
forgetting
the
languishing
,
or
rather
,
the
half
opening
Eyes
,
together
with
her
Stories
of
Fashions
,
of
Romances
,
of
Amours
,
and
of
the
Court
,
will
then
look
most
wretchedly
Bald
and
Antique
,
and
when
such
Persons
by
a
long
Habit
,
shall
become
unable
or
unwilling
to
leave
this
artificial
Beauty
,
they
must
of
necessity
be
expos'd
also
to
Laughter
and
Contempt
.
Beauty
of
Body
doth
consist
of
three
Parts
;
Complexion
,
Feature
,
and
Shape
,
and
lastly
,
a
graceful
Motion
or
Address
.
Complexion
or
colour
of
Skin
is
of
little
Value
,
it
being
easy
to
be
lost
,
and
as
easy
to
be
counterfeited
:
It
may
be
bought
in
the
Shops
for
six
Pence
,
and
may
be
sold
again
face
and
all
for
as
little
,
saving
that
the
Purchaser
many
times
pays
a
dearer
price
for
what
is
given
him
in
the
Bargain
.
Shape
and
Feature
are
nobler
parts
of
Beauty
,
which
cannot
be
counterfeited
by
Art
,
and
are
therefore
Real
,
nor
can
they
be
defaced
but
by
old
Age
,
and
are
therefore
Solid
.
But
above
all
,
a
graceful
Presence
and
Address
is
the
absolute
Consummation
of
Beauty
,
as
resulting
from
many
excellent
Qualities
of
the
Mind
,
such
as
Courage
,
Bounty
,
Affability
,
Modesty
,
and
willingness
to
Oblige
,
all
which
Concentring
in
the
Mind
,
and
being
lodg'd
in
a
Body
generously
Born
,
and
of
excellent
Shape
,
create
a
Harmony
,
and
by
some
secret
Emanations
send
forth
their
Rays
,
and
give
a
Lusture
through
all
parts
of
the
Body
.
This
indeed
is
a
piece
of
Beauty
which
is
really
magnetick
,
which
charms
Men
,
and
is
also
durable
and
Heroick
:
It
is
a
piece
of
Beauty
which
the
Pencils
of
the
best
Artists
can
rarely
Express
.
A
Vivacity
and
Serenity
of
Looks
,
the
Airs
of
Motion
,
together
with
the
sweet
Articulations
and
Cadencies
of
the
Voyce
,
are
the
three
Perfections
under
which
true
Beauty
is
defin'd
,
such
as
are
really
difficult
(
if
not
impossible
)
to
be
shadow'd
out
by
Colours
,
and
must
be
acknowledged
therefore
to
have
a
Resemblance
with
something
that
is
Celestial
and
Divine
.
'T
is
true
,
this
sort
of
Beauty
is
in
some
measure
Artificial
,
as
being
acquir'd
very
much
by
Breeding
and
Imitation
;
but
for
all
this
,
we
see
that
some
Persons
are
so
fashioned
by
Birth
,
that
whatsoever
they
say
or
do
carries
with
it
such
a
Native
Grace
and
Elegance
,
as
gains
Applause
with
all
Men.
They
speak
with
their
Eyes
,
and
being
silent
perswade
.
This
Beauty
therefore
of
Presence
and
Motion
,
has
much
the
Advantage
above
the
Airs
of
Feature
and
Complexion
;
for
we
shall
rarely
see
many
Persons
to
agree
in
the
same
Opinion
of
a
handsome
Face
,
one
dislikes
the
Nose
,
another
the
Lips
,
a
third
the
Eyes
,
and
so
on
,
so
that
Feature
and
Complexion
are
only
relative
Perfections
,
and
are
only
deem'd
Beautiful
,
so
far
as
they
bear
a
Conformity
to
the
Fancy
:
Now
the
Fancies
of
Men
being
always
different
and
Irregular
,
there
must
be
the
same
Inequality
in
the
things
they
Measure
;
whereas
the
Beauty
of
Behavior
and
Address
,
is
Amiable
to
all
,
it
Reconciles
every
thing
it
meets
with
to
its
self
,
which
shews
that
it
reaches
further
than
the
Imagination
,
and
penetrates
to
the
Soul
,
which
is
a
Principle
far
more
permanent
and
solid
.
Upon
this
Account
also
't
is
,
that
even
Deformity
of
Body
,
where
it
is
not
accompanied
with
Obliquity
of
Manners
,
becomes
less
Offensive
,
the
more
we
are
acquainted
with
it
;
and
Beauty
of
Body
,
destitute
of
Wit
and
good
Humour
,
the
more
we
Converse
with
it
,
the
less
it
becomes
Acceptable
:
for
the
Mind
of
Man
,
into
which
all
things
enter
leisurely
and
by
degrees
,
being
of
a
Spiritual
,
Subtle
,
and
Discerning
Nature
,
cannot
take
up
its
Repose
with
any
thing
but
what
is
suitable
to
its
self
.
This
Correspondence
therefore
of
Mind
meeting
in
some
common
Inclinations
of
Nature
,
is
that
which
makes
an
intimate
and
lasting
Union
betwixt
Persons
,
and
creates
Harmony
and
Beauty
.
Persons
who
are
less
Beautiful
,
amongst
the
many
Arts
they
have
to
set
off
themselves
,
think
it
not
the
least
to
have
recourse
to
Deformity
it self
,
as
to
a
Foil
,
which
will
render
an
ordinary
Face
acceptable
.
Beauty
of
Body
,
as
it
is
relative
,
and
bears
respect
for
the
most
part
,
to
the
Opinion
of
the
Beholder
,
so
also
is
it
but
a
Comparative
Excellence
:
For
Janus-like
,
it
hath
two
Faces
,
with
one
of
which
it
looks
towards
something
worse
than
it self
,
in
respect
whereof
it
may
be
denominated
Beauty
;
with
the
other
Face
it
looks
towards
something
which
is
above
it
,
which
is
more
curiously
fashion'd
,
or
as
they
say
,
more
divinely
made
,
in
respect
whereof
't
will
pass
only
for
a
thing
common
and
indifferent
;
so
that
of
two
Persons
standing
together
,
if
one
of
them
be
more
Beautiful
and
Brillant
,
the
other
will
seem
more
Vulgar
and
Inconsiderable
,
like
as
in
the
Arms
of
a
Ballance
,
where
the
raising
of
one
must
be
by
the
depression
of
the
other
:
'T
is
prudently
done
therefore
of
those
in
whom
the
Gifts
of
Nature
are
less
Orient
,
to
have
their
Blacks
always
at
their
Elbow
.
And
yet
for
all
this
,
Deformity
many
times
is
even
with
Beauty
:
For
where
the
former
cannot
advance
it self
to
the
Esteem
and
Reputation
of
the
latter
,
it
will
endeavour
notwithstanding
,
to
pull
it
down
to
its
own
Pitch
and
Level
,
I
mean
by
Desamation
,
for
it
is
quick-sighted
enough
either
to
spy
Blemishes
of
another
kind
,
or
Malicious
enough
to
invent
them
;
and
this
holds
good
not
only
in
Competition
about
natural
Endowments
,
but
also
where
one
Person
has
the
advantage
above
another
,
either
in
Civil
Employments
,
or
in
the
Favours
of
Fortune
.
Upon
this
account
also
't
is
observ'd
by
the
Learn'd
Lord
Verulam
,
that
deform'd
Persons
are
generally
bold
and
witty
:
Bold
in
their
own
Defence
,
as
being
expos'd
to
Scorn
,
from
which
they
will
seek
to
free
themselves
,
either
by
Virtue
or
Malice
,
both
which
require
some
degrees
of
Wit
in
the
Management
.
'T
would
be
good
therefore
for
Persons
who
are
obnoxious
this
way
,
to
begin
first
to
Jeer
themselves
,
and
Droll
upon
their
own
Defects
,
which
would
be
a
good
Disappointment
to
anothers
Design
of
doing
the
same
:
For
there
can
no
Wit
be
shown
in
saying
the
same
thing
over
again
,
especially
when
I
must
be
oblig'd
for
it
,
to
the
Fancy
of
him
whom
I
intend
to
play
upon
.
In
fine
,
the
best
Remedy
for
one
who
is
adorn'd
with
the
Gifts
of
Nature
,
not
to
be
envied
,
is
not
to
despise
another
who
is
deform'd
;
for
as
Envy
is
natural
to
the
latter
,
so
Pride
oftentimes
accompanies
the
former
.
Youth
,
Strength
,
and
Beauty
,
are
proper
to
Angelical
Natures
,
for
as
much
as
the
Excellencies
of
these
glorious
Creatures
are
usually
painted
and
represented
to
our
grosser
Capacities
,
under
the
appearances
of
such
material
Forms
;
and
yet
such
was
the
Deformity
of
Pride
,
that
it
converted
these
glorious
Creatures
into
hideous
Devils
:
Whosoever
then
would
be
Angel-like
,
let
him
joyn
Humility
and
Sweetness
of
Nature
to
the
forementioned
Blessings
of
the
Body
.
There
is
a
Beauty
also
of
bruit
Animals
,
amongst
which
those
are
esteem'd
to
have
it
most
,
which
are
most
swift
and
Nimble
,
such
as
Grey-Hounds
,
Deer
,
Horses
,
Cats
,
and
the
like
,
so
that
Aptness
of
Motion
seems
to
go
a
great
way
in
the
Definition
of
Beauty
.
CHAP.
IX
.
Of
the
Dependency
of
the
Soul
on
the
Animal
Faculties
.
THE
Soul
is
to
the
Body
,
as
the
Jewel
is
to
the
Cabinet
:
The
Cabinet
we
see
is
many
times
Embellished
with
great
variety
of
Colours
,
and
wrought
with
curious
Artifice
,
but
its
Beauty
being
only
Superficial
,
Men
care
not
to
dwell
long
in
the
Admiration
of
it
,
especially
when
they
are
to
have
a
sight
of
the
Riches
which
are
within
.
Upon
this
Consideration
I
have
given
but
a
transitory
Glance
at
the
outward
or
Ornamental
part
of
Man
,
as
being
that
which
first
offers
it self
to
Sight
,
the
Body
:
That
which
is
more
worthy
our
fixt
Admiration
,
is
the
Jewel
it
contains
,
a
Jewel
of
inestimabl
Value
,
the
Soul
,
which
tho
it
enjoy
an
absolute
Freedom
in
its
own
Nature
,
yet
when
it
is
in
a
State
of
Conjunction
,
as
the
School-men
speak
,
it
is
very
much
influenc'd
,
and
in
a
manner
determin'd
by
the
Inclinations
of
the
inferior
Animal
Faculty
,
not
only
as
to
the
Individuality
,
but
also
as
to
the
specification
of
its
Actions
;
that
is
to
say
,
the
Body
as
it
is
the
Subject
of
Life
and
Sense
,
doth
not
only
contribute
its
Assistance
to
the
Soul
in
the
forming
of
a
particular
and
internal
Act
,
but
doth
very
much
dispose
it
as
to
what
sort
and
kinds
of
Acts
it
shall
apply
its
Power
,
and
this
not
only
in
matters
of
Morality
which
reguard
the
Will
,
but
sometimes
in
matters
of
Thought
and
Study
,
such
as
have
relation
to
the
Understanding
.
Since
therefore
the
Actions
of
Man
do
follow
the
Passions
of
the
Mind
,
and
these
the
Temper
and
Disposition
of
the
Body
,
whosoever
would
discourse
rationally
of
the
former
,
ought
to
enquire
into
and
survey
the
Constitutions
of
the
latter
.
Let
us
run
over
all
the
Circumstances
of
Life
,
let
us
view
the
Varieties
of
every
Age
of
Man
,
together
with
the
several
Dispositions
of
Climates
and
Countries
,
and
we
may
easily
observe
that
Nature
doth
always
act
in
Conformity
to
this
Principle
.
The
Inclinations
and
Desires
of
Childhood
are
not
the
same
with
those
of
maturer
Years
,
nor
those
of
maturer
Years
the
same
with
those
of
old
Age.
The
moist
and
tender
Constitutions
of
Youth
,
like
the
Virgin
Wax
,
are
capable
to
receive
any
Impression
,
and
as
apt
to
lose
it
.
It
s
Nature
is
Fluid
and
Unconstant
,
prone
to
Pleasure
,
and
impatient
of
Hardship
and
Delay
.
Men
of
riper
Years
,
standing
as
it
were
in
the
middle
Region
of
Life
,
and
comparing
things
present
with
past
and
future
,
form
their
Actions
accordingly
,
and
can
easily
comply
with
present
Wants
and
Disappointments
upon
the
large
returns
of
Time
and
Expectation
:
They
can
smother
less
Resentments
,
and
dissemble
Fears
upon
a
Prospect
of
Interest
and
Gain
.
And
as
in
the
several
Ages
of
Man
,
so
is
it
in
the
difference
of
Climates
,
that
Mens
Propensities
are
determined
easily
,
according
to
the
Temperament
of
the
Air
and
Region
in
which
they
live
.
They
who
inhabit
the
low
Countries
,
are
of
a
grosser
Disposition
,
and
of
a
more
bulky
Frame
:
Their
Spirits
move
heavily
,
being
charg'd
with
too
much
Humour
and
Repletion
:
This
makes
them
more
difficult
to
apprehend
,
but
where
they
do
attempt
,
they
are
indefatigable
in
the
Pursuit
,
and
Retentive
of
what
they
learn
.
This
we
see
most
apparently
in
the
Dutch
,
in
whom
the
want
of
more
refin'd
Spirits
is
abundantly
supplied
by
Industry
:
They
move
but
flowly
,
yet
they
are
patient
of
Fatigue
both
in
Councel
and
Commerce
,
and
in
matters
of
Learning
,
tho
their
Conceptions
are
not
so
gentile
and
polish'd
,
they
are
nevertheless
useful
,
and
by
their
great
Collections
and
variety
of
Readings
,
with
which
their
bulky
Volums
swell
,
they
demonstrate
to
the
World
their
invincible
Constancy
in
what
they
undertake
.
Those
who
inhabit
the
colder
Clime
,
are
forc'd
to
supply
the
Defects
of
Heat
with
Drinking
,
which
cannot
but
expose
them
to
Bestiality
and
Indiscretion
,
and
must
have
a
great
influence
upon
their
Moral
,
as
well
as
upon
their
Natural
Capacities
.
Hence
it
is
,
that
tho
they
are
generally
quarrelsome
,
and
exposed
to
all
the
Effects
of
Sottishness
and
Intemperance
,
nevertheless
they
are
less
Revengeful
,
at
once
discharging
both
their
Surfeit
and
their
Choler
.
That
freedom
and
openness
of
Thought
which
accompanies
their
Drinking
,
makes
them
uncapable
to
Conceal
or
Premeditate
any
thing
against
the
Government
,
as
we
see
in
the
Germans
,
who
notwithstanding
their
Intemperance
,
and
the
infinite
number
of
little
Principalities
,
notwithstanding
that
mixture
and
confusion
of
Governments
,
and
the
variety
of
Religions
which
are
amongst
them
,
live
in
better
Accord
with
one
another
,
and
with
a
more
regular
Subjection
to
their
Superiors
,
than
others
of
their
Neighbours
who
are
more
refin'd
,
which
Boccatin
very
ingeniously
observes
in
the
Defence
they
made
before
the
Tribunal
of
Apollo
.
The
Inhabitants
of
Ilands
are
generally
more
Rebellious
and
Unconstant
than
those
who
live
upon
the
Continent
,
witness
Brittain
,
Ireland
,
and
Sicily
.
We
may
observe
the
like
Diversity
of
others
,
as
to
Morals
and
Politicks
,
from
the
respect
they
have
to
the
Heaven
under
which
they
live
.
Those
of
a
dry
and
hot
Country
are
born
with
quicker
Witts
than
others
,
and
obliged
to
greater
regularity
of
Life
,
from
the
Dangers
and
Diseases
which
are
derivable
from
Heat
accompanied
with
Excess
.
Thus
much
is
true
in
the
general
:
But
if
we
descend
to
Particulars
,
we
may
continue
the
Observation
further
,
and
shew
,
that
the
Bent
and
Inclination
of
every
Man's
Life
,
doth
hold
Analogy
with
the
individual
Crasis
and
Constitution
of
his
Body
:
There
are
some
't
is
true
,
who
go
farther
and
assert
;
that
from
the
Anatomy
of
the
Brain
a
Man
may
demonstrate
the
diversity
of
the
Passions
,
and
discern
the
subtile
Springs
and
first
resorts
of
the
Soul
,
but
those
are
but
Chimera's
,
the
Inventions
of
Impertinence
,
or
an
ingenious
Madness
.
Was
there
ever
Man
that
could
assign
the
Cells
of
Anger
or
Love
,
of
Joy
and
Sorrow
?
Or
could
he
shew
their
different
Figures
and
Dimensions
,
and
by
any
Dissection
of
the
Brain
discover
which
was
a
wise
Man
,
and
which
a
Fool
;
from
the
different
Traces
left
upon
it
?
Nor
is
this
Theory
only
ridiculous
,
but
destructive
also
to
the
fundamental
Articles
of
Religion
,
viz.
The
Souls
Immortality
,
and
the
Liberty
of
the
Will
:
For
tho
it
be
true
,
that
in
Bruits
all
things
move
in
a
certain
Tenour
,
and
as
it
were
by
Impulse
,
as
it
happens
in
a
Watch
,
where
the
Wheels
are
set
in
order
,
and
the
Springs
wound
up
;
nevertheless
,
so
great
is
the
variety
of
Actions
in
a
Rational
Soul
,
so
sublime
are
its
Speculations
,
and
so
predominant
its
Resolves
above
all
the
Reports
and
Tendencies
of
Sense
,
as
shews
sufficiently
that
there
is
a
Faculty
in
Man
independent
on
it
,
and
tho
it
be
oftentimes
inclin'd
by
it
,
yet
is
it
able
to
disengage
it self
,
and
to
exercise
a
soveraign
Authority
over
Nature
:
Whereas
those
who
assert
the
contrary
,
do
not
only
involve
themselves
in
palpable
Absurdities
,
but
do
deny
the
very
Existence
of
their
own
Souls
,
when
they
define
all
the
Faculties
of
it
to
be
nothing
but
a
Motion
of
the
Animal
Spirits
proportion'd
to
some
certain
Organs
and
Instruments
,
all
which
are
annihilated
by
Death
.
This
then
is
true
,
that
every
Man
has
a
power
deriv'd
from
his
own
Soul
to
controul
the
Motions
of
Nature
,
but
then
't
is
true
too
,
that
this
must
be
Understood
only
in
Men
of
a
Masculine
and
of
a
disciplin'd
Reason
.
Most
incline
to
Nature
,
and
choose
the
Methods
which
Passion
does
propose
;
nay
even
in
Intellectual
Operations
,
and
in
matters
of
Opinion
,
how
willing
are
we
to
delude
our selves
being
byassed
by
Interest
and
that
Interest
accommodated
only
to
Sense
and
present
enjoyments
.
But
to
leave
humane
Actions
whether
Intellectual
or
Moral
,
let
us
consider
those
which
are
Natural
,
I
mean
the
Passions
,
of
which
't
is
certain
beyond
all
dispute
and
question
,
that
they
depend
entirely
upon
the
Disposition
of
the
Body
.
No
sooner
does
an
Object
strike
upon
the
Eye
,
for
instance
,
but
the
Image
is
conveigh'd
immediately
to
the
common
Store-house
of
the
Senses
,
the
Imagination
,
and
accordingly
as
it
appears
agreeable
or
displeasing
,
so
does
the
Imagination
make
the
impression
upon
the
Animal
Spirits
,
which
with
imperceptible
quickness
and
subtlety
are
transmitted
by
the
Nerves
to
the
Parts
principally
concern'd
,
and
excite
Motions
of
desire
or
dislike
,
with
all
the
Train
of
Actions
subsequent
thereto
;
if
we
make
an
Impression
on
the
Water
by
casting
in
a
Stone
,
or
upon
the
Air
by
striking
of
solid
Bodies
together
,
we
find
a
kind
of
Undulation
,
by
which
as
by
a
succession
of
multiplied
Impressions
,
the
Image
is
conveigh'd
to
a
considerable
distance
faster
,
or
slower
as
the
Medium
is
dispos'd
.
'T
is
the
same
in
our
Bodies
as
to
the
Images
of
Sense
,
though
it
be
perform'd
after
a
manner
,
which
is
far
more
quick
and
delicate
;
hence
it
is
,
that
as
men
live
with
more
or
less
Regularity
and
Temperance
,
their
Senses
are
more
or
less
refin'd
to
receive
the
Images
of
things
,
and
in
Conformity
hereunto
the
Passions
move
with
greater
or
less
justness
and
order
.
These
Considerations
being
premis'd
,
I
come
now
to
discourse
upon
the
Actions
of
the
Mind
,
as
they
fall
under
these
two
Grand
Faculties
of
the
Soul
,
the
Will
and
the
Understanding
;
and
because
both
these
Faculties
receive
their
Informations
from
certain
Instruments
,
I
shall
in
the
first
place
inquire
into
the
Nature
and
Constitution
of
these
Instruments
,
and
they
are
either
External
,
contain'd
under
the
five
Senses
,
or
Internal
,
viz.
Imagination
and
Memory
.
CHAP.
X.
Of
the
Senses
.
ONE
who
is
confin'd
to
a
close
Prison
,
in
which
are
some
few
Chinks
,
only
for
the
conveyance
of
Light
and
Air
,
though
he
may
have
an
ability
to
see
all
the
variety
of
Objects
which
are
in
Nature
,
notwithstanding
this
can
actually
discern
no
more
,
than
what
lies
directly
opposite
to
the
straight
passages
of
the
Walls
,
in
which
he
is
imprison'd
.
Just
so
the
Soul
of
Man
is
confin'd
to
the
Body
as
to
a
close
Chamber
or
Prison
,
from
whence
it
happens
,
that
though
it
be
capable
in
its
own
Nature
,
of
knowing
all
things
within
the
Compass
or
Sphere
of
Creatures
,
yet
it
falls
out
,
that
whilst
it
is
in
this
state
of
Confinement
,
all
the
informations
it
can
receive
of
what
's
transacted
in
Nature
,
is
conveighed
to
it
by
those
narrow
Passages
or
Casements
of
the
Senses
;
so
that
were
it
once
delivered
from
this
imprisonment
,
and
expos'd
to
the
open
day
,
it
would
then
be
able
to
take
one
great
Prospect
of
all
the
wonders
and
glorious
Objects
of
Heaven
and
Earth
,
with
which
this
World
is
beautified
.
Of
the
five
Senses
,
three
serve
more
immediately
for
the
Operations
of
Nature
and
Life
,
viz.
Feeling
,
Tasting
and
Smelling
;
the
other
two
viz.
Seeing
and
Hearing
are
Instrumental
to
the
Operations
of
the
Understanding
:
For
so
it
was
,
that
men
by
the
Instinct
of
Nature
were
first
taught
to
express
themselves
and
their
Conceptions
of
things
by
certain
Articulate
Sounds
,
which
by
the
help
of
Art
were
afterwards
form'd
into
Words
.
Now
these
Words
if
we
consider
the
Letters
or
Characters
of
which
they
are
Compounded
,
do
represent
the
things
contain'd
in
them
by
the
Sense
of
Seeing
,
but
if
we
consider
them
with
relation
to
the
Organs
of
Speech
,
and
the
Sounds
they
make
in
the
Pronounciation
,
they
conveigh
their
signification
to
us
by
the
Sense
of
Hearing
.
If
we
consider
the
Senses
altogether
,
perhaps
man
enjoys
them
all
in
as
great
perfection
as
any
particular
Creature
whatsoever
:
but
if
we
consider
them
apart
,
as
they
are
to
be
found
in
several
sort
of
Animals
,
't
is
certain
there
are
many
of
them
which
have
their
Senses
more
acute
and
per
…
t
than
Man
.
Birds
,
especially
those
of
Prey
,
as
Hawks
,
Eagles
,
and
the
like
,
are
of
wonderful
Sight
,
whether
we
consider
the
distance
at
which
they
see
,
or
the
suddain
discovery
they
make
of
Objects
,
or
lastly
their
great
force
and
strength
in
looking
against
the
Light
of
the
Sun
.
Also
Birds
and
Beasts
of
Prey
,
being
such
as
feed
on
Flesh
are
wonderful
sagacious
in
their
Smell
.
It
is
reported
of
Eagles
,
that
after
a
Battle
they
have
smelt
the
Carkasses
at
a
hundred
miles
distance
,
and
have
come
the
next
day
from
all
Quarters
to
feed
upon
the
dead
Bodies
,
which
they
could
not
possibly
do
were
they
not
guided
to
it
by
their
Scent
,
for
they
never
flock
together
but
upon
such
occasions
of
Prey
.
I
once
Dissected
a
Dog
,
and
having
washt
my
hands
very
clean
,
and
whetted
my
Knife
bright
,
being
at
Supper
some
hours
after
,
I
offer'd
a
Grey-hound
some
meat
from
my
Plate
,
which
smelling
to
he
refus'd
and
went
away
though
he
were
at
that
time
very
hungry
.
The
reason
why
Birds
and
Beast
of
Prey
are
more
acute
in
the
sense
of
Smelling
,
proceeds
from
the
extraordinary
heat
and
abundance
of
Spirits
,
with
which
these
Creatures
are
replenish'd
,
so
that
they
require
a
grosser
Nutriment
and
frequent
Supplies
;
though
it
be
true
with
all
th●●
all
Creatures
have
their
Senses
most
●cute
when
they
are
fasting
,
if
it
be
not
too
excessive
,
for
in
such
cases
Nature
grows
weak
and
languishing
.
Now
that
Creatures
when
they
are
hungry
should
have
their
Senses
more
acute
than
at
other
times
,
is
plain
;
for
in
a
state
of
Repletion
the
Spirits
are
clouded
with
such
gross
Vapours
,
as
rise
from
the
Stomack
to
the
Brain
,
the
Region
of
Sense
,
by
which
means
their
Motion
is
retarded
,
and
from
which
inconvenience
they
are
never
more
free
than
in
a
state
of
fasting
and
abstinence
.
Now
because
Beasts
of
Prey
by
reason
of
their
extraordinary
heat
endure
hunger
with
greatest
impatience
;
therefore
is
it
,
that
their
Senses
are
more
vigorous
and
acute
whilst
they
are
under
that
necessity
.
If
there
be
any
Sense
in
which
man
has
the
Preheminence
above
other
Creatures
,
't
is
that
of
Hearing
,
though
in
the
Sense
of
Seeing
as
well
as
in
the
other
of
Hearing
he
has
this
advantage
,
that
he
makes
the
Objects
of
both
these
Senses
,
to
be
capable
of
conveighing
Rational
Notions
to
the
Mind
,
by
the
help
of
words
either
spoke
or
written
(
as
I
have
already
noted
)
which
is
the
chifest
means
by
which
Knowledge
is
propagated
.
This
must
certainly
be
acknowledg'd
to
be
a
great
priviledge
of
our
Nature
,
and
such
to
which
no
other
Creature
,
though
never
so
sagacious
can
ever
arrive
to
.
For
though
Elephants
and
Dogs
are
very
docible
,
yet
they
can
never
be
brought
to
understand
the
signification
of
Letters
in
any
degree
,
and
for
words
spoken
't
is
very
little
which
they
understand
also
,
being
taught
with
great
patience
and
difficulty
to
perform
some
few
Motions
upon
certain
words
of
Command
.
'T
is
wonderful
to
consider
how
Nature
in
many
cases
provides
for
our
Necessities
,
making
one
Sense
to
supply
the
Defects
and
Wants
of
another
.
I
have
seen
some
who
being
born
Deaf
,
and
consequently
Dumb
,
have
notwithstanding
been
extraordinary
Ingenious
in
speaking
by
Signs
:
by
the
quick
motions
of
their
Eyes
they
would
penetrate
into
anothers
Thoughts
,
and
by
the
nimble
motion
of
their
fingers
express
their
own
.
I
once
saw
a
Gentleman
who
by
some
accident
became
Deaf
,
yet
had
his
Sense
of
Feeling
so
accurate
,
that
by
laying
his
hand
only
upon
the
Table
in
a
Room
,
where
was
a
Consort
of
Musick
,
he
would
distinguish
the
Measures
of
the
Air
,
and
would
tell
frequently
what
Tune
was
play'd
.
There
are
many
cases
in
which
our
Senses
may
be
deluded
:
I
shall
instance
only
in
that
of
Seeing
,
which
yet
of
all
others
seems
least
subject
to
be
deceiv'd
.
Now
the
Deception
of
the
Sight
proceeds
from
some
of
these
Causes
;
as
first
,
the
Indisposition
of
the
Organ
:
to
those
who
have
the
Jaundice
all
thing
seem
Yellow
,
and
to
others
who
are
over-taken
with
Drink
,
the
light
seem
double
.
Men
that
are
in
a
Fever
imagine
they
see
Birds
,
Beasts
,
and
Flowers
exactly
drawn
upon
the
Curtains
of
their
Beds
;
and
any
violent
Blow
upon
the
Eye
represents
sparks
of
Fire
.
A
second
cause
of
the
Deception
of
the
Sight
proceeds
from
some
alteration
of
the
Medium
:
when
the
Air
is
thick
and
Foggy
,
Objects
seem
much
bigger
than
the
Natural
,
but
when
it
is
serene
they
are
seen
far
more
distinctly
and
at
a
greater
distance
.
By
the
reflection
and
refraction
also
of
Images
and
Light
,
things
are
represented
also
in
the
Air
,
insomuch
that
the
Images
of
a
few
Horsemen
have
been
multiplied
into
Armies
,
as
we
see
the
Image
of
one
man
by
the
reflection
of
two
Glasses
may
be
multipled
into
a
Multitude
.
Sometimes
we
seem
to
see
three
or
four
Suns
or
Moons
at
once
,
all
which
are
so
alike
that
't
is
hard
to
distinguish
the
true
one
from
the
false
.
The
Sun
and
Moon
at
their
rising
and
setting
are
five
thousand
Miles
more
remote
from
our
sight
,
then
when
they
are
at
their
Meridian
,
and
yet
they
seem
twice
as
big
at
their
rising
or
setting
,
as
they
do
when
they
are
directly
over
us
.
The
reason
is
from
the
refraction
of
their
Beams
through
the
many
Vapours
and
Exhalations
,
which
be
betwixt
the
Horizon
and
our
sight
,
which
are
far
more
gross
,
and
possess
a
thousand
times
more
space
than
those
which
be
betwixt
our
sight
and
the
upper
Region
of
the
Air
above
us
:
Should
a
man
who
was
born
blind
be
suddainly
restored
to
sight
,
he
would
doubtless
believe
the
Images
which
he
saw
in
a
Mirrour
to
be
a
solid
Substance
,
in
the
same
manner
as
other
Creatures
judge
which
act
only
by
Sense
,
as
we
see
also
in
little
Children
.
The
Dog
thought
it
had
been
real
Flesh
he
saw
,
when
he
caught
at
the
Shadow
of
it
in
the
Water
.
A
third
Cause
of
the
Deception
of
the
Sight
,
is
the
disproportionate
distance
of
the
Object
;
hence
it
is
,
that
the
Stars
which
many
times
exceed
the
Earth
in
bigness
,
seem
to
us
no
bigger
than
the
sparklings
of
a
flame
;
Towns
which
lie
in
the
same
line
seem
many
times
contiguous
,
though
they
lye
a
mile
or
more
asunder
,
and
Clouds
also
at
distance
seem
like
Rocks
or
Mountains
.
Nay
in
Objects
with
which
we
dayly
do
Converse
,
and
where
there
is
no
defect
of
Organ
or
Medium
,
or
of
any
undue
distance
,
I
much
doubt
whether
two
Persons
looking
upon
the
same
Object
do
not
many
times
receive
very
different
impressions
from
it
:
and
my
reason
's
this
:
The
great
Object
of
Sight
is
Colour
,
and
Colour
being
nothing
but
a
certain
refraction
or
reflection
of
Light
mixt
with
Shadow
,
there
will
different
Colours
arise
as
the
Light
falls
variriously
upon
the
same
Object
;
so
that
two
persons
looking
upon
it
in
different
Stations
,
and
by
different
degrees
of
Light
,
it
must
appear
to
them
under
different
Colours
,
a
thing
to
which
Painters
have
a
special
regard
.
And
to
evince
this
Point
thoroughly
,
I
shall
only
propose
two
Examples
.
The
one
is
this
;
let
a
Man
match
two
Colours
never
so
exactly
by
Candle
Light
,
they
shall
appear
another
thing
by
the
Light
of
the
Sun
.
Another
Instance
is
this
;
Take
any
Stuff
Red
or
Blew
for
the
purpose
,
and
look
upon
it
by
the
Sun-light
,
and
afterwards
hold
the
same
betwixt
the
Sun
and
the
Eye
,
and
it
shall
appear
of
a
far
more
Orient
Tincture
by
a
refracted
than
by
a
reflected
Light
.
From
all
which
and
a
thousand
other
Instances
of
this
Nature
,
it
appears
that
the
Evidence
of
any
one
single
Sense
may
be
undemonstrative
and
fallacious
.
The
certain
way
therefore
to
judge
of
the
reality
of
a
thing
,
is
when
several
persons
concur
in
the
same
judgment
of
it
,
and
when
the
Truth
of
its
Existence
is
made
out
to
more
Senses
than
one
.
Thus
the
Truth
of
our
Saviours
Resurrection
was
confirm'd
not
only
by
the
Sense
of
Seeing
,
but
by
those
others
of
Hearing
and
Feeling
;
and
this
too
,
not
with
reguard
to
one
individual
Person
,
but
to
many
who
saw
him
and
convers'd
with
him
at
the
same
time
.
'T
is
a
Maxime
in
Philosophy
,
That
the
Operations
of
the
Understanding
do
depend
upon
those
of
Sense
,
which
may
be
understood
two
ways
.
First
That
the
Intellect
does
in
its
actual
Exercise
depend
immediately
upon
Sense
:
Or
,
Secondly
,
That
it
does
mediately
depend
on
Sense
;
in
as
much
as
the
first
Notion
it
had
of
things
,
were
Originally
derived
from
the
informations
of
Sense
.
If
we
interpret
the
Maxime
the
former
way
't
is
certainly
false
,
for
so
far
is
the
Intellect
from
a
dependence
upon
Sense
in
the
actual
Exercise
of
its
Faculties
,
that
there
is
nothing
which
does
obstruct
it
in
its
Functions
more
than
these
outward
Objects
with
which
we
do
Converse
.
Upon
which
account
the
Understanding
is
never
more
employ'd
in
the
search
of
Truth
,
then
when
it
is
in
profound
Silence
,
and
actually
withdrawn
from
all
things
sensible
,
which
like
so
many
Messengers
are
always
ready
to
disturb
it
by
fresh
reports
.
But
if
we
interpret
the
Maxime
in
the
later
sense
,
it
is
most
true
:
But
then
't
is
as
true
also
that
those
first
Informations
or
Rudiments
of
Sense
,
have
no
more
resemblance
with
the
Masculine
Inferences
and
Conclusions
of
Reason
,
than
the
Letters
of
the
Alphabet
,
which
are
also
the
first
Rudiments
of
Speech
,
have
a
resemblance
with
the
sublime
Orations
of
Tully
or
Demohestnes
.
From
what
has
hitherto
been
said
,
some
infer
,
that
the
force
of
demonstration
can
have
no
greater
certainty
than
the
Evidence
of
sense
,
our
Senses
being
as
it
were
the
first
Principles
upon
which
the
Understanding
proceeds
to
act
.
Now
the
evidence
of
Sense
being
prov'd
in
many
Cases
to
be
fallacious
and
uncertain
,
the
Conclusions
of
Reason
how
demonstrative
scever
they
may
seem
to
be
,
must
needs
be
uncertain
also
.
To
this
I
answer
;
that
this
Proportion
,
for
instance
[
a
line
of
four
Inches
is
twice
as
long
as
a
line
of
two
inches
]
is
as
certain
and
demonstrative
as
any
in
the
World
:
for
though
my
sense
might
err
in
some
Observation
when
it
first
represented
the
figure
of
a
line
to
my
understanding
,
nevertheless
the
Proposition
is
of
an
unalterable
verity
,
as
being
built
not
upon
the
Image
of
a
line
as
it
was
at
first
drawn
upon
my
Mind
,
but
upon
that
Principle
of
Proportion
by
which
all
the
Parts
taken
together
are
equal
to
the
whole
,
which
is
a
first
Principle
,
such
as
is
born
with
our
Natures
,
and
independent
upon
any
antecedent
discoveries
of
Sense
.
Sensation
may
be
describ'd
after
this
manner
.
The
Image
of
an
Object
arriving
to
the
Organ
of
Sense
,
it
makes
the
impression
upon
the
Nerves
which
are
there
terminated
for
that
use
,
each
of
which
is
so
Curiously
form'd
,
and
is
of
such
a
certain
specifick
Contexture
as
makes
it
capable
only
to
receive
the
Images
belonging
to
some
one
particular
Sense
,
as
for
instance
of
Seeing
,
Feeling
,
Hearing
,
&c.
The
Nerves
are
the
Channels
wherein
the
Animal
Spirits
which
are
of
an
Etherial
substance
next
to
Spiritual
,
are
running
always
up
and
down
with
a
most
impetuous
and
subtile
Motion
.
Now
the
Nerves
terminating
in
the
Brain
as
in
their
Centre
,
the
Spirits
also
which
are
the
Vehicles
of
all
sensible
Images
do
by
the
guidance
of
the
same
Nerves
convey
these
Images
to
the
Brain
also
where
they
all
meet
as
in
one
common
Receptacle
.
CHAP.
XI
.
Of
Memory
.
MEmory
is
a
Noble
Branch
of
the
Soul
,
and
one
of
the
Principal
Internal
Instruments
of
the
Understanding
as
well
as
of
the
Will.
'T
is
like
a
faithful
Steward
to
whom
the
immense
Treasure
of
Images
is
committed
,
all
which
it
receives
by
the
Ministry
and
Dispensation
of
the
outward
Senses
.
It
keeps
an
account
also
of
all
things
that
have
been
transacted
,
and
is
always
ready
to
produce
out
of
its
Store-house
whatsoever
the
Superiour
Faculties
shall
require
.
The
Seat
and
Region
of
Memory
is
in
the
Brain
,
but
where
it
makes
its
residence
I
leave
to
Anatomists
to
determine
.
Some
are
of
Opinion
that
it
is
seated
in
that
Meditullium
or
void
space
in
the
middle
and
Centre
of
the
Brain
,
where
as
in
a
capacious
Cave
or
Receptacle
,
it
lies
remote
from
Noise
.
Others
hold
that
the
Images
of
all
sensible
Objects
,
are
laid
up
in
the
Concavities
of
the
Brain
,
and
that
those
delicate
and
numberless
Partitions
,
which
we
see
dispersed
over
all
the
whole
Mass
with
such
astonishment
and
wonder
,
are
as
so
many
Cells
in
which
the
Images
of
things
are
distinctly
conserv'd
,
according
to
their
several
Species
:
which
latter
Opinion
seems
to
be
more
probable
,
because
we
see
that
those
who
have
the
greatest
Heads
,
have
generally
the
best
Memories
;
besides
,
many
Persons
have
receiv'd
great
Decays
in
their
Memories
,
and
others
have
lost
them
utterly
by
reason
of
some
great
blows
or
wounds
in
the
Head
,
which
could
not
be
possible
did
the
seat
of
Memory
reach
so
far
as
to
that
vacant
place
before
spoken
of
,
which
lies
too
remote
to
receive
injury
by
such
Accidents
:
For
should
the
hurt
extend
so
far
,
't
is
impossible
but
it
should
be
attended
with
present
death
.
It
is
somewhat
strange
what
is
reported
of
Pope
Clement
the
Sixth
,
that
whereas
he
was
a
person
of
a
bad
Memory
by
Nature
,
by
receiving
accidentally
a
great
blow
upon
his
Head
,
his
Memory
became
very
good
ever
after
;
which
shews
that
by
the
violence
of
the
Percussion
,
his
Brains
were
struck
out
of
their
former
Station
into
a
more
convenient
Situation
,
and
such
as
serv'd
for
the
better
retention
of
the
sensory
Images
.
As
for
that
void
Concavity
which
lies
in
the
middle
of
the
Brain
,
it
seems
to
be
destin'd
for
the
Reception
of
the
Noblest
and
most
sublime
Faculty
of
the
Soul
,
the
Understanding
:
for
what
other
Function
it
should
serve
for
,
the
most
curious
Anatomists
could
never
yet
discover
,
there
being
nothing
to
be
found
in
it
after
all
their
Observations
but
a
little
thin
and
watry
substance
.
Besides
,
it
being
in
the
Center
and
most
remote
from
from
all
External
violence
and
disturbance
,
and
being
always
in
one
even
temper
,
it
must
be
allow'd
to
be
the
most
Natural
and
proper
place
for
Cogitation
,
and
that
sedateness
with
which
Reason
ought
to
act
,
so
that
't
is
like
the
Head
of
an
Alembeck
always
cool
,
and
serves
to
unite
the
Spirits
,
which
are
the
immediate
Instruments
of
Sense
and
Motion
.
There
are
two
sorts
of
Memory
,
of
which
one
consists
purely
in
Rehearsal
.
This
sort
of
Memory
is
useful
to
Preachers
,
Orators
,
and
such
as
are
oblig'd
to
deliver
themselves
in
set
Forms
,
and
in
this
kind
some
men
are
very
happy
.
It
is
reported
of
Cardinal
Perron
,
that
he
was
able
to
recite
any
thing
upon
the
first
hearing
of
it
,
and
of
this
he
gave
an
Instance
before
the
King
of
France
.
A
certain
Poet
had
in
a
solemn
Audience
harangu'd
Henry
the
Fourth
by
the
Rehearsal
of
a
long
strain
of
Verses
,
which
the
King
and
all
the
Court
much
commended
:
The
Cardinal
told
them
that
the
Verses
were
stoln
,
and
to
make
this
good
he
recited
them
verbatim
in
the
same
order
as
they
had
been
before
delivered
.
Hereupon
the
Poet
began
to
change
Countenance
,
and
had
faln
into
perpetual
disgrace
,
had
not
the
Cardinal
declar'd
that
what
he
did
was
only
a
Trick
,
to
shew
the
strength
and
force
of
his
own
Memory
.
Others
there
are
who
will
run
over
a
Muster-roll
of
hard
Names
which
they
never
heard
of
before
in
the
same
order
as
they
are
recited
by
another
.
This
reciting
Faculty
though
it
may
beget
some
little
Admiration
in
the
Hearers
is
really
of
little
benefit
,
for
what
is
learn'd
this
way
is
as
easily
forgotten
.
There
is
another
kind
of
Memory
which
consists
in
a
firm
and
a
steady
Retention
of
what
we
have
either
seen
,
heard
,
or
read
of
,
and
such
as
is
always
ready
to
furnish
us
with
matter
upon
any
Exigence
:
This
must
be
acknowledg'd
to
be
of
great
use
,
both
at
the
Council
Table
and
at
the
Bar
:
For
such
Persons
are
oblig'd
ever
and
anon
●o
hunt
after
Presidents
,
and
to
ransack
Ancient
Records
:
It
concerns
them
therefore
to
know
the
Transactions
of
former
Ages
as
well
as
of
the
present
,
and
to
have
Examples
always
in
store
.
They
are
oblig'd
to
state
the
Cases
of
Persons
with
all
their
circumstances
,
and
to
make
reply
to
all
things
which
may
be
urg'd
to
the
contrary
.
This
kind
of
Memory
also
is
wonderfully
serviceable
in
Conversation
,
especially
amongst
those
who
take
delight
in
telling
News
,
or
in
rehearsing
of
some
Tale
for
divertisement
:
It
is
then
only
of
bad
use
,
when
it
is
employ'd
in
the
recital
of
past
injuries
,
and
in
relating
passages
which
tend
to
the
shame
and
disparagement
of
these
who
have
no
way
offended
us
.
Memory
though
it
may
be
useful
to
judgement
by
proposing
Examples
and
Consequences
,
which
have
hapned
formerly
upon
like
Circumstances
,
with
these
under
which
we
lie
at
present
,
nevertheless
it
happens
often
that
the
variety
of
Instances
pro
and
con
with
which
a
great
Memory
is
always
furnish'd
,
does
but
retard
the
Judgement
,
and
make
it
more
wavering
and
irresolute
:
Besides
,
Persons
who
have
great
Memories
,
do
love
to
display
their
Gifts
,
so
that
generally
they
are
great
Talkers
,
a
quality
not
very
commendable
,
and
such
as
is
no
way
consistent
with
Judgment
which
weighs
its
Counsels
with
Maturity
and
Silence
.
CHAP.
XIII
.
Of
the
Imagination
.
AFter
the
Consideration
of
Memory
follows
that
of
Imagination
as
being
a
Superiour
Faculty
,
for
so
it
is
that
the
Memory
out
of
its
own
Store-house
of
Images
,
does
furnish
the
Imagination
with
Materials
to
work
upon
.
Imagination
therefore
is
a
Power
of
the
Soul
,
choosing
at
pleasure
such
Images
as
Sense
and
Memory
,
has
drawn
upon
the
Mind
,
and
uniting
them
together
in
such
a
form
as
seems
to
represent
some
new
Compound
,
not
yet
existing
in
Nature
.
It
is
an
imitation
therefore
of
that
Omnipotence
in
the
great
Creatour
of
the
World
,
who
produc'd
all
things
from
those
Idea's
which
he
first
form'd
within
himself
.
The
pleasant
descriptions
of
Poetry
,
the
Pomp
and
Ornaments
of
the
Theatre
,
the
Curiosities
and
Magnificence
of
Buildings
are
all
but
the
Productions
of
the
Imagination
;
all
charming
Notes
of
Musick
,
the
rare
designs
of
Painting
and
Sculpture
,
together
with
all
the
ingenious
Inventions
of
Artists
,
are
deriv'd
from
hence
.
To
this
we
owe
all
those
Modes
and
Fashions
of
Apparrel
with
which
we
are
so
much
delighted
:
To
this
we
owe
all
the
Pleasures
of
the
Palat
,
all
the
Recreations
and
Divertisements
of
Life
,
and
in
a
word
,
whatsoever
tends
to
the
advancement
of
Arts
,
and
to
the
Ornament
of
Nature
;
when
the
Imagination
therefore
doth
form
an
Idea
of
a
thing
,
the
Will
presently
apprehends
it
,
either
as
Desireable
and
Good
,
or
as
Evil
and
Distastful
:
Hereupon
the
Understanding
goes
immediately
to
work
,
and
by
Rules
of
Reason
judges
of
the
Convenience
,
or
Inconvenience
of
what
's
propos'd
.
This
then
seems
to
be
the
Method
of
the
Souls
Acting
.
First
Sense
and
Memory
present
us
with
the
simple
Images
of
Things
,
the
Imagination
makes
the
Composition
,
the
Will
Desires
or
Dislikes
;
and
lastly
,
the
Understanding
doth
make
its
Judgment
of
it
.
Some
Nations
are
naturally
addicted
to
some
particular
Fancies
above
others
.
The
French
being
generally
of
a
gay
and
jovial
Humour
,
their
Imaginations
lead
them
to
be
Amorous
;
and
in
pursuance
hereof
they
have
a
particular
Genius
for
Romances
,
and
Histories
of
Gallantry
,
as
also
for
Loveing
sports
,
Balls
,
variety
of
Modes
,
forms
of
Complement
,
with
such
like
Entertainments
as
seem
to
cherish
that
wanton
Passion
.
The
Italians
who
are
of
a
Temper
a
little
more
Saturnine
and
serious
,
have
their
Imaginations
generally
carried
away
with
the
Love
of
Musick
,
Painting
and
Sculpture
,
all
which
require
a
pregnant
Fancy
to
Invent
,
and
much
time
to
perfect
what
they
do
design
.
Men
who
are
of
retir'd
and
serious
Inclinations
,
are
less
volatile
and
luxuriant
in
their
Imaginations
,
but
withal
they
are
most
resolute
in
the
prosecution
of
whatsoever
they
are
addicted
to
:
They
will
never
desist
till
they
have
brought
their
matters
to
maturity
,
and
generally
all
great
Designs
owe
their
Birth
and
Perfection
to
Men
of
this
Temper
.
The
Dutch
naturally
are
a
heavy
slugish
People
,
symbolizing
with
the
Air
,
or
Water
rather
in
which
they
Breath
:
Hence
it
is
,
that
they
are
flow
at
Projection
,
but
what
they
do
once
attempt
,
especially
in
matters
which
concern
their
Interest
,
they
are
most
obstinate
to
bring
it
to
Perfection
.
On
the
contrary
,
the
French
living
in
a
pure
and
subtile
Air
,
abound
with
more
Spirits
,
but
then
they
are
unapt
to
prosecute
any
thing
which
implys
Difficulty
and
Patience
.
Their
great
abundance
of
Heat
still
suggesting
to
them
Varieties
of
new
Expedients
,
they
presently
quit
their
first
Designs
upon
the
apprehension
of
Difficulty
,
which
in
Conclusion
renders
them
very
Unconstant
and
Wavering
.
The
Flemmings
,
as
they
are
betwixt
them
in
Country
and
Situation
,
so
do
they
partake
with
them
too
in
their
Genius
and
Inclinations
,
being
both
good
at
design
,
and
happy
in
the
Improvement
of
all
sorts
of
Manufactures
.
There
is
another
sort
of
Imagination
which
consists
meerly
in
Apprehension
,
and
is
found
to
have
a
wonderful
Influence
upon
the
Person
that
is
the
Subject
of
it
.
We
may
observe
some
Persons
that
they
daily
fall
sick
and
die
by
the
force
meerly
of
Imagination
.
I
knew
a
Family
in
which
there
were
many
Brothers
,
all
hopeful
Gentlemen
,
of
which
,
one
dying
of
the
small
Pox
,
all
the
rest
,
being
four
or
five
in
Number
,
excepting
one
only
,
fell
sick
of
the
same
Distemper
in
some
short
space
after
,
and
dyed
,
tho
they
were
at
distance
from
one
another
,
and
out
of
all
reach
of
Contagion
.
In
order
to
Health
,
Imagination
is
of
great
Force
and
Virtue
:
When
a
Man
hath
a
good
Opinion
of
his
Physician
,
and
of
what
he
gives
him
,
his
Heart
seems
to
dilate
it self
with
a
kind
of
Joy
:
This
gives
an
easy
Circulation
to
the
Humours
,
and
makes
them
more
capable
to
entertain
the
Medicine
.
Besides
,
the
Spirits
which
before
were
drooping
,
upon
the
apprehension
of
Safety
summon
up
themselves
,
and
Nature
doth
its
utmost
efforts
to
help
on
the
Delivery
.
The
Spirits
are
the
Vehicles
of
Life
,
and
move
slower
or
faster
,
according
as
the
Imagination
is
possest
upon
which
they
do
depend
.
Women
great
with
Child
are
very
subject
to
strange
effects
of
Imagination
.
It
is
said
that
the
Antipathy
which
King
James
had
to
a
naked
Sword
,
proceeded
from
the
Fright
which
the
Queen
his
Mother
took
when
she
was
big
with
him
,
at
such
time
as
David
Rizius
was
pursu'd
by
Assassinates
with
naked
Swords
,
and
villanously
Murdered
in
her
Presence
.
It
is
strange
what
is
reported
of
Apollonius
Tyanaeus
,
who
being
banish'd
by
the
Emperor
Domitian
,
that
Disgrace
made
such
an
Impression
on
him
,
that
the
Tyrant
seem'd
present
always
to
his
Imagination
.
In
the
midst
of
an
Harangue
which
he
made
to
the
People
of
Ephesus
,
he
began
to
deliver
himself
more
soft
and
slowly
than
ordinary
;
at
length
,
making
a
Pause
,
he
abruptly
quitted
the
Subject
he
was
upon
,
and
retreating
three
or
four
paces
,
he
look'd
on
the
Ground
with
an
intent
and
menacing
Countenance
,
and
uttered
these
Words
;
Smite
,
smite
the
Tyrant
,
which
he
spoke
with
that
Force
and
Agony
,
as
seeming
to
be
present
and
assisting
at
the
Act
:
At
which
the
Audience
being
amaz'd
,
Apollonius
like
one
recover'd
out
of
a
Trance
,
cry'd
out
,
Courage
my
Friends
,
the
Tyrant
is
slain
this
Day
,
nay
rather
,
this
very
instant
,
so
help
me
Pallas
,
which
as
Philostratus
(
the
writer
of
his
Life
)
reports
,
prov'd
to
be
the
same
day
and
hour
that
the
Emperor
was
Murdered
.
Many
Instances
of
this
nature
occur
of
the
Force
of
Imagination
in
knowing
Transactions
done
at
distance
;
I
shall
not
here
pretend
to
give
a
natural
Reason
for
such
Prodigies
,
nevertheless
this
is
certain
,
that
Imagination
has
not
only
had
a
great
Ascendent
over
the
Spirits
and
Actions
of
particular
Men
,
but
even
of
Multitudes
and
Armies
.
Alexander
finding
his
Souldiers
dismay'd
at
the
difficulty
of
passing
the
River
Granic
,
consults
with
Aristander
the
South-sayer
,
how
he
might
keep
up
the
fainting
Spirits
of
his
Army
:
Aristander
being
then
about
to
sacrifice
,
with
a
certain
Juyce
secretly
writes
in
the
Palm
of
his
Hand
these
Words
,
with
the
Letters
Invers'd
[
the
Gods
have
granted
that
Alexander
shall
be
Victorious
]
which
he
had
no
sooner
done
,
but
taking
the
Victims
Liver
into
his
Hand
,
the
foresaid
Inscription
was
so
attracted
by
the
Blood
and
Heat
of
the
Beast's
Liver
,
that
the
Letters
appear'd
in
their
natural
Order
and
Figure
inscrib'd
upon
the
Entrails
,
which
shewing
to
those
who
were
about
him
,
they
all
cry'd
out
a
Miracle
,
in
which
Confidence
the
Souldiers
took
Courage
,
and
passing
the
River
became
Victorious
.
Melancholy
Persons
are
subject
to
strong
Imaginations
.
Some
have
fancied
themselves
to
be
Ghosts
,
Birds
,
Wolves
,
with
a
thousand
such
Extravagancies
,
and
to
speak
the
Truth
,
the
whole
World
is
upon
the
matter
govern'd
by
this
Idol
.
He
who
is
actually
a
King
,
and
the
Madman
who
fancies
himself
a
King
,
have
both
of
them
,
upon
the
matter
,
the
same
Enjoyments
.
One
tho
he
really
tasts
the
Fruits
of
Grandure
,
yet
if
we
examine
the
matter
thoroughly
,
all
his
Enjoyments
do
terminate
in
Fancy
:
And
if
his
Palat
be
more
acute
to
relish
the
Pleasure
,
so
is
it
more
sensible
of
the
Bitterness
and
Anxiety
which
doth
accompany
that
State
;
whereas
the
other
by
fancying
himself
Happy
,
is
really
so
,
since
he
feels
no
want
.
Hunger
nor
Cold
never
afflict
him
,
he
complains
not
of
Treachery
and
ungrateful
Ministers
;
he
meets
with
no
potent
Factions
at
home
,
nor
Confederacies
abroad
,
to
disturb
his
imaginary
Government
:
He
fancies
that
he
Rules
without
Controul
,
he
makes
Laws
,
he
creates
him
Noble-Men
,
he
displaces
Officers
at
his
Will
and
Pleasure
,
and
in
the
strength
of
his
Perswasion
he
passes
away
his
Life
merrily
,
Singing
and
Applauding
his
own
Felicity
and
Power
;
thus
fares
it
with
the
happy
Lunatick
,
whilst
many
others
who
would
be
thought
to
be
in
their
right
Wits
and
Senses
,
are
really
Mad
,
those
I
mean
,
who
upon
every
little
Cross
or
Capricio
fall
into
a
raving
Passion
.
CHAP.
XIII
.
Of
the
Will
and
Passions
.
AS
Imagination
follows
the
reports
of
Sense
,
so
the
Will
with
its
Passions
follows
the
Bent
of
the
Imagination
.
The
Will
therefore
is
nothing
but
a
Power
of
Election
or
Reprobation
of
things
either
agreeable
or
displeasing
.
The
Passions
by
which
it
acts
are
chiefly
these
,
viz.
Love
and
Hatred
,
Desire
and
Aversion
,
Joy
and
Sorrow
,
Anger
and
Complacency
,
Hope
and
Fear
,
&c.
As
to
the
Seat
of
the
Will
,
as
also
of
the
Passions
't
is
without
dispute
in
the
Heart
.
This
appears
most
evidently
from
Blushes
and
Paleness
,
from
that
quick
Circulation
and
boyling
of
the
Blood
,
and
from
those
beatings
and
that
deficiency
which
at
other
times
affect
that
Noble
part
,
with
such
alterations
as
immediately
seize
the
Blood
.
Upon
occasions
of
Sorrow
,
Fear
,
or
Dispair
,
we
feel
an
Oppression
and
Contraction
of
the
Heart
;
upon
the
report
of
Good
News
we
feel
a
certain
dilatation
of
the
Spirits
,
all
is
open
,
and
those
Fountains
of
Life
run
smooth
and
calmly
in
their
several
Channels
.
The
Passions
therefore
are
as
it
were
the
resorts
and
Springs
of
Life
,
without
which
all
things
would
move
dead
and
heavily
.
The
Stoicks
't
is
true
,
were
Men
of
another
belief
:
they
rejected
the
Passions
as
useless
,
they
taught
that
a
Man
ought
not
to
be
sorrowful
for
the
Calamities
of
his
Friend
,
nor
rejoyce
at
his
Welfare
,
upon
this
perswasion
,
that
a
Wiseman
enjoy'd
all
things
within
himself
,
and
was
therefore
uncapable
of
being
made
better
by
Fortune
or
worse
by
Injury
.
From
whence
it
follow'd
that
whosoever
did
Defame
,
Rob
,
wound
a
Man
,
did
him
no
Injury
;
and
if
so
,
then
't
would
follow
likewise
that
whosoever
should
commit
such
an
Outrage
,
would
commit
no
crime
;
as
also
,
that
all
sorts
of
Violence
offered
to
another
,
whether
Slander
,
Theft
or
Murder
,
would
be
equally
indifferent
and
inoffensive
,
for
where
there
is
no
Injury
done
,
there
can
be
no
degrees
of
offence
.
Thus
these
Philosophers
whilst
they
endeavour'd
to
raise
a
man
above
the
Stars
and
Clouds
into
the
Sphere
of
the
Moon
,
did
really
degrade
him
into
the
Region
of
Beasts
,
or
rather
of
Stocks
and
Stones
,
when
they
describ'd
him
as
a
Creature
stupid
and
senseless
,
without
Heat
and
Motion
.
But
whatsoever
those
airy
Notions
were
with
which
they
endeavour'd
to
delude
their
followers
,
't
is
certain
that
when
they
came
to
put
their
Doctrine
into
practice
,
they
soon
chang'd
the
Natural
Philosopher
into
the
Natural
man
;
for
besides
their
Pride
and
Covetousness
for
which
they
were
so
notorious
,
we
find
them
also
to
have
been
Morose
and
Cynical
,
violent
in
their
Invectives
,
and
subject
to
all
the
transports
of
Choler
and
Intemperance
.
The
Rules
of
their
Profession
were
for
the
most
part
measur'd
by
a
Cloak
and
a
long
Beard
,
of
which
the
loss
in
the
Fictions
of
Lucian
,
was
a
thing
of
such
importance
as
was
capable
to
draw
Tears
from
the
greatest
of
them
.
But
to
leave
these
Philosophers
and
their
Beards
,
we
have
Arguments
of
better
Authority
to
prove
that
Passions
are
useful
,
and
consistent
with
human
Nature
in
its
highest
Perfection
,
witness
our
Blessed
Saviour
who
was
seen
to
Weep
,
to
be
Angry
,
to
be
Compassionate
,
and
tender
,
with
such
like
alterations
as
argu'd
a
perturbation
of
Spirit
.
Nay
God
Almighty
in
the
Divinity
,
though
he
be
free
from
all
alterations
and
disturbance
of
Passion
,
is
pleas'd
nevertheless
to
appear
to
Men
under
theseveral
shapes
of
Love
,
Pity
,
Anger
,
Jealousy
,
Hatred
,
&c.
to
the
end
he
might
Create
in
us
the
like
Passions
for
Good
and
Evil.
How
is
it
possible
to
perswade
a
Man
to
embrace
Virtue
,
but
by
representing
it
Cloath'd
with
all
those
Beauties
which
may
create
a
Love
,
and
then
a
desire
of
it
?
How
is
it
possible
to
disswade
a
Man
from
Vice
,
as
Drunkenness
,
for
instance
,
but
by
representing
it
as
injurious
to
Reputation
and
Estate
,
as
destructive
of
Health
and
Natural
Parts
,
as
loathsome
and
painful
to
the
Body
,
and
as
punishable
with
Eternal
Misery
hereafter
?
all
which
cannot
choose
but
create
in
us
a
fear
of
the
Punishment
,
as
well
as
a
hatred
of
the
Guilt
.
The
Passions
are
like
Winds
,
when
they
are
regular
and
moderate
they
fill
the
Sail
,
and
carry
on
the
Ship
to
the
desired
Port
,
but
when
they
are
interrupted
and
violent
,
they
serve
only
to
raise
a
Tempest
,
and
menace
nothing
but
danger
and
ruine
.
'T
is
the
business
therefore
of
reason
to
give
them
their
measures
,
and
this
it
does
these
two
ways
,
first
by
fixing
them
on
the
right
Objects
,
and
this
is
done
when
we
love
that
which
is
truly
virtuous
,
brave
and
honest
,
and
when
we
hate
that
which
is
really
loathsome
,
unjust
and
shameful
,
&c.
Secondly
,
By
assigning
them
their
proper
degrees
,
and
not
suffering
them
to
run
out
into
Extremity
,
we
may
be
Angry
,
but
not
be
transported
with
Fury
;
we
may
desire
but
not
with
impatience
:
All
Transports
of
this
kind
argue
weakness
of
Judgment
;
they
are
injurious
to
our selves
as
well
as
to
others
,
and
hinder
the
due
accomplishment
of
what
we
do
design
.
Is
a
Man
prone
to
Love
,
let
him
fix
his
Love
upon
such
an
Object
as
is
most
Beautiful
,
most
durable
,
and
most
beneficial
to
him
,
I
mean
the
great
Creatour
,
from
whom
he
receives
Life
with
all
its
Comforts
;
and
with
respect
to
him
,
let
him
love
Man
his
Image
,
and
such
especially
as
merit
our
Gratitude
:
if
a
Man
be
prone
to
Anger
,
let
him
cherish
his
Passion
against
the
Enemies
of
Religion
and
Virtue
,
and
against
Atheism
,
Oppression
,
Fraud
,
Hypocrisie
,
Perjury
,
Faction
,
and
such
like
Vices
as
are
every
where
popular
and
insulting
.
The
Passions
of
unconstant
Persons
,
as
is
excellently
well
describ'd
by
Causin
,
are
for
the
most
part
eager
and
ardent
at
the
beginning
,
but
are
of
little
duration
,
for
such
men
are
presently
tir'd
with
what
is
present
,
and
always
look
after
things
to
come
,
being
never
where
they
are
,
and
being
always
where
they
are
not
,
nor
never
can
be
;
they
are
every
day
at
the
beginning
of
their
life
,
even
then
when
they
should
be
at
an
end
,
and
the
good
Actions
which
they
do
,
they
do
them
not
but
by
halves
,
being
never
at
leisure
to
finish
their
works
by
reason
of
their
precipitation
;
the
diversity
of
desires
which
interchange
,
drawing
them
sometimes
here
and
sometimes
there
,
and
ruining
all
the
designs
and
level
of
their
Spirit
.
One
may
observe
in
them
a
great
thirst
after
Novelty
,
and
continual
changes
of
Manners
,
Study
,
Habit
,
and
Course
of
life
,
as
also
of
Speech
,
Converse
,
Sports
,
Exercise
,
Counsels
,
Amours
and
Friendship
,
with
mouths
breathing
both
hot
and
cold
at
once
.
In
short
,
their
life
is
nothing
but
a
continual
flux
and
reflux
,
being
replenish'd
with
shadows
,
giddiness
and
illusions
which
,
in
effect
makes
them
most
miserable
,
and
is
usually
attended
with
disesteem
,
grief
and
tediousness
of
life
,
and
with
great
Naufrage
of
Spirit
and
Reputation
:
Thus
he
:
Indeed
a
Passionate
man
does
at
the
same
time
desire
and
languish
,
he
hopes
and
yet
fastens
on
nothing
:
He
rejoyces
and
repents
,
and
oftentimes
contemns
the
Possession
of
a
thing
which
he
a
thousand
times
desir'd
.
His
Pretensions
are
Contradictious
:
He
Conjures
by
Heaven
,
and
detests
the
Earth
;
He
Curses
men
and
all
living
Creatures
,
and
is
a
burden
to
himself
,
and
Contemptible
to
all
the
World
.
This
Consideration
then
of
the
great
Variety
of
the
Passions
,
and
of
the
great
Contrariety
to
one
another
,
makes
me
willing
to
subscribe
to
their
Opinion
,
who
hold
that
Man
at
present
is
a
more
Excellent
Creature
than
he
was
in
the
State
of
Innocence
:
for
then
he
had
all
the
means
of
safety
in
his
own
power
;
his
Understanding
was
pregnant
and
clear
,
his
Will
was
most
free
and
unbyass'd
,
and
all
his
Passions
were
in
a
quiet
and
dutiful
Obedience
thereunto
;
so
that
there
was
little
Prudence
to
be
then
shewn
in
his
Actions
,
which
were
so
well
fenc'd
,
and
as
it
were
hedg'd
in
on
all
sides
from
Danger
and
Error
:
Whereas
now
all
his
Faculties
being
obscur'd
and
in
perpetual
disorder
,
and
he
having
very
fallacious
and
imperfect
means
to
inform
himself
in
his
Courses
,
and
being
surrounded
also
with
infinite
Temptations
and
Difficulties
,
it
shews
a
generous
Courage
in
him
to
attempt
,
and
as
great
Conduct
in
him
to
persevere
in
the
ways
of
Virtue
.
'T
is
no
hard
matter
for
a
man
to
be
Victorious
,
who
is
encompass'd
with
a
Puissant
,
Vigilant
and
well
disciplin'd
Army
;
but
he
who
can
overcome
whilst
his
Souldiers
are
in
Mutiny
,
and
whilst
he
lies
Entrenched
amongst
the
Snares
and
Stratagems
of
his
Enemy
,
he
indeed
deserves
the
Name
of
a
brave
Commander
.
As
that
Constitution
of
Body
is
best
which
can
endure
all
Changes
and
Extremities
,
so
likewise
that
health
of
Mind
,
is
most
to
be
accounted
of
,
which
can
overcome
the
greatest
Temptations
and
Disorders
.
They
therefore
who
can
curb
themselves
when
they
are
running
upon
a
Precipice
,
and
(
in
my
Lord
Verulam's
phrase
)
give
the
Mind
(
as
we
see
in
Horsemanship
)
the
shortest
stop
or
turn
,
are
really
Men
of
true
Abilities
and
Art
:
What
that
great
and
Learned
man
hath
in
his
Excellent
judgement
taken
notice
of
,
is
most
worthy
a
serious
Consideration
,
viz.
that
this
Combate
of
the
Passions
with
one
another
is
of
special
use
in
Moral
and
Civil
matters
:
For
by
this
we
are
taught
how
to
set
Affection
against
Affection
,
and
to
master
one
by
another
,
even
as
we
use
to
hunt
Beast
with
Beast
,
which
we
could
not
otherwise
so
easily
compass
.
Upon
this
Foundation
is
erected
that
Excellent
use
of
Proemium
and
Poena
by
which
Civil
States
consist
;
imploying
the
Predominant
affections
of
fear
and
hope
,
for
the
suppressing
and
bridling
of
the
rest
:
For
as
in
the
Government
of
States
it
is
sometimes
necessary
to
bridle
one
Faction
with
another
,
so
is
it
in
the
Government
within
.
Thus
far
he
.
Men
who
are
not
subject
to
the
transports
of
Passion
,
whether
of
Love
,
Anger
,
Fear
,
Sorrow
,
&c
▪
have
great
advantages
above
others
in
many
respects
.
And
first
in
matters
of
Deliberation
and
Counsel
.
A
man
of
this
Temper
can
calmly
and
patiently
hear
all
that
is
alledg'd
pro
and
con
without
being
shaken
:
Anothers
Passion
does
not
move
him
,
he
lays
hold
of
his
Extravagancies
and
delivers
his
own
Sense
without
hesitation
and
stammering
,
and
without
giving
any
ground
of
advantage
to
him
,
with
whom
he
is
in
debate
:
His
hand
holds
the
Ballance
without
trembling
,
and
he
takes
steady
measures
of
the
Mark
;
all
which
't
is
impossible
for
one
to
do
,
who
suffers
his
Reason
to
be
disturb'd
by
the
unseasonable
and
immoderate
Exercises
of
some
rebellious
Passion
.
Statesmen
above
all
others
ought
to
study
this
Art
,
as
having
the
Eyes
of
many
secret
Enemies
always
on
them
,
and
where
a
small
Extravagance
of
words
may
be
the
ruine
both
of
their
Counsels
and
of
themselves
.
In
the
next
place
,
in
matters
purely
of
Conversation
,
the
even
temper'd
Man
has
much
the
advantage
:
He
is
agreeable
and
inoffensive
in
all
Companies
,
he
rarely
provokes
others
to
Anger
,
and
if
he
meets
with
any
thing
which
is
provoking
,
he
either
slights
it
,
or
puts
the
best
disguise
and
sense
upon
it
that
the
matter
will
bear
.
He
chastises
the
frowning
Countenance
of
another
with
a
smile
,
and
turns
that
which
was
design'd
as
an
Affront
into
Mirth
and
Drollery
.
But
withall
it
is
observable
in
Men
of
this
Temper
,
that
they
are
bad
for
Execution
,
and
that
they
▪
are
generally
Hypocrites
.
They
are
the
worst
,
of
Friends
in
as
much
as
they
are
never
toucht
Passionately
with
their
Friends
Concerns
,
and
they
are
the
worst
of
Enemies
too
,
as
never
giving
notice
of
the
mischief
they
intend
:
Such
a
one
was
Tiberius
of
old
,
and
such
also
were
Andronicus
,
Comnenus
,
and
King
Richard
the
Third
of
England
,
all
which
were
great
Dissemblers
,
and
pursu'd
most
Bloody
and
Malicious
designs
under
the
appearance
of
Mildness
and
Affability
.
Contrary
Passions
are
found
generally
in
the
same
subject
and
to
the
same
degree
.
He
who
is
prone
to
Love
a
thing
excessively
will
with
the
same
Excess
hate
any
thing
that
does
oppose
him
,
he
who
is
immoderate
in
his
Joy
,
will
be
as
immoderate
also
in
his
Sorrow
upon
the
privation
of
that
which
gave
him
matter
of
delight
.
I
shall
not
here
confine
my self
to
the
Method
of
the
Schools
,
who
reduce
the
Passions
to
Iraseible
and
Concupiscible
:
I
shall
rather
range
them
under
these
two
general
heads
of
Love
and
Hatred
,
conformable
to
the
two
grand
Motives
of
the
Will
,
which
are
the
Universal
and
Comprehensive
scope
of
all
our
Actions
Good
and
Evil
:
for
to
these
two
all
the
other
Passions
are
reduc'd
.
First
for
Love
,
if
the
good
be
only
in
prospect
it
is
call'd
Desire
,
but
if
the
attainment
of
it
be
attended
with
uncertainty
it
is
called
Hope
;
if
it
be
in
our
actual
possession
,
it
procures
Complacency
and
Delight
;
if
there
be
danger
of
anothers
getting
it
from
us
,
it
begets
Jealousie
;
And
lastly
,
if
it
be
beneficial
to
us
,
and
if
we
have
a
certainty
of
obtaining
it
,
the
consideration
of
it
begets
Joy
.
Therefore
Hatred
,
if
the
Evil
be
future
,
and
only
in
prospect
it
is
called
Dislike
or
Slight
,
if
there
be
a
probability
that
it
will
happen
to
us
,
it
is
called
Fear
:
If
it
actually
happen
to
us
,
and
there
be
an
inclination
to
oppose
it
,
it
begets
Anger
:
If
it
consist
in
the
want
of
something
which
we
cannot
obtain
,
and
which
is
in
the
possession
of
another
,
it
begets
Envy
;
And
lastly
,
if
it
be
such
as
we
believe
cannot
be
remedied
,
or
such
as
we
believe
cannot
be
prevented
,
it
begets
Sorrow
.
These
are
principal
Affections
and
Dispositions
of
the
Mind
,
to
which
all
others
are
reduc'd
.
Now
when
I
speak
of
Good
and
Evil
,
as
the
grand
Motives
of
our
Affections
,
and
the
ultimate
end
of
all
our
Actions
,
I
do
not
intend
really
what
is
Good
or
Evil
,
but
what
we
apprehend
to
be
so
:
For
many
times
we
pursue
a
real
Evil
under
the
form
and
appearance
of
something
Good
,
and
we
decline
a
real
good
upon
the
apprehension
we
have
of
its
being
Evil
:
Good
and
Evil
therefore
are
not
here
to
be
understood
Morally
and
in
themselves
,
but
with
respect
to
the
Imagination
of
him
who
wills
.
CHAP.
XIV
.
Of
Love
and
Hatred
,
of
Jealousie
and
Envy
,
of
Desire
and
Dislike
.
I
Begin
with
Love
which
is
the
Noblest
Passion
of
the
Soul
,
and
a
Ray
of
the
Divine
Nature
.
God
when
he
made
the
World
pronounc'd
of
all
things
in
it
,
that
they
were
exceeding
Good
:
Now
goodness
being
the
Measure
and
Object
of
Love
,
it
follows
that
whatsoever
God
made
became
the
Object
of
his
Love
;
the
more
therefore
we
love
,
the
more
resemblance
we
have
to
that
Divine
Goodness
.
However
Love
as
it
is
attributed
to
God
,
differs
very
much
from
that
which
is
in
Men
:
First
then
they
differ
in
respect
of
their
Nature
;
in
Man
it
is
Passion
attended
with
Desire
,
Hope
,
Fear
,
Sorrow
,
and
such
like
alterations
as
are
accompanied
with
great
disquiet
,
and
imply
imperfection
in
the
person
who
is
the
subject
of
them
:
But
in
God
it
is
one
perpetual
Emanation
of
Goodness
derivable
on
others
without
disorder
or
dimunition
of
store
:
In
the
next
place
they
differ
in
respect
of
their
several
ends
:
Mans
Love
always
terminates
in
himself
;
if
we
love
Creatures
of
the
same
Nature
with
our selves
,
we
do
it
that
they
may
love
us
again
,
or
if
we
transfer
our
Love
to
things
inferiour
to
our
Nature
,
whether
Animate
or
Inanimate
,
we
do
it
upon
this
account
,
that
they
may
be
some
way
beneficial
to
us
,
either
in
respect
of
Pleasure
or
Service
.
But
if
we
place
our
Love
upon
the
supream
Object
from
whom
we
derive
our
beings
,
we
do
it
either
that
he
may
continue
his
Blessings
to
us
,
or
upon
the
hopes
we
have
of
receiving
new
Measures
of
his
Bounty
.
'T
is
true
,
Schoolmen
may
talk
of
a
Divine
Love
,
and
so
forth
,
but
when
we
come
to
Examine
our
Affections
to
the
bottom
,
we
find
self-interest
to
be
the
Centre
of
our
Desires
;
and
those
who
pretend
to
love
Virtue
for
Virtues
sake
,
will
at
length
be
forct
to
acknowledg
that
they
do
so
upon
the
account
of
that
Reputation
which
accompanies
,
or
of
that
Reward
which
follows
the
practice
of
it
:
from
whence
it
follows
that
our
own
advantage
and
felicity
has
a
great
share
in
the
Duty
,
whereas
the
Love
of
God
is
carried
directly
upon
the
Object
without
any
desire
or
possibility
of
receiving
benefit
from
it
:
Like
the
Sun
,
it
is
continually
streaming
forth
its
benign
Influence
upon
the
Earth
,
without
ever
receiving
any
recruit
or
recompence
.
Some
mens
Love
is
more
particular
and
ardent
,
exerting
as
it
were
all
the
Force
and
Powers
of
the
Soul
,
for
the
obtaining
of
some
one
Object
,
with
which
it
afterwards
seems
incorporated
by
strictest
Unions
of
Complacency
and
Delight
:
This
is
many
times
Conspicuous
in
those
more
Sacred
Ties
of
Matrimony
and
Friendship
.
Others
there
are
who
love
with
a
more
remiss
and
general
Affection
,
distributing
that
stock
on
many
which
they
refuse
to
appropriate
to
one
;
hence
it
is
that
those
who
profess
Celibacy
are
generally
better
natur'd
than
others
,
whose
Love
is
engross'd
by
one
:
Also
Religious
men
who
are
cut
off
from
particular
Endearments
,
seem
to
have
a
more
general
Concern
and
Tenderness
for
Mankind
.
Love
,
as
Causin
observes
,
from
the
diversity
of
its
Objects
has
several
Names
,
if
it
move
directly
towards
God
,
and
reflectingly
on
our
Neighbour
as
his
Image
,
loving
one
for
himself
and
the
other
for
his
Author
,
it
is
called
Charity
;
if
it
diffuse
it self
on
divers
Creatures
,
sensible
and
insensible
,
being
such
which
serve
for
Pleasure
or
Commodity
,
such
as
Horses
,
Jewels
,
Birds
,
Pictures
,
Books
,
Medals
,
Flowers
or
the
like
,
it
is
nothing
but
Appetite
or
simple
Affection
;
if
it
applyes
it self
to
humane
Creatures
,
by
way
of
reciprocal
Benevolence
,
it
is
called
Friendship
;
if
it
level
at
bodily
Pleasure
,
it
is
a
love
of
Concupiscence
,
which
being
immoderate
even
with
intention
of
Marriage
does
not
cease
to
be
Vicious
:
If
it
be
regulated
by
Bounds
prescrib'd
by
the
Law
of
God
,
it
is
called
Conjugal
Love
,
if
it
overflows
into
sensual
Pleasures
,
it
is
called
Luxury
.
There
are
twelve
Marks
given
by
Jo.
Picus
Mirandula
,
by
which
we
may
judge
of
a
true
and
real
Love
:
The
first
is
to
Love
one
and
one
only
,
and
to
Contemn
all
other
things
in
Comparison
of
him
.
Secondly
,
To
think
himself
unhappy
when
he
is
not
with
the
Person
he
loves
.
Thirdly
,
To
be
willing
to
suffer
all
things
,
even
Death
it self
that
he
may
serve
him
.
Fourthly
,
To
adjust
himself
in
such
a
manner
as
may
render
his
person
acceptable
to
the
Party
he
loves
.
Fifthly
,
To
be
present
with
him
so
far
forth
as
he
is
able
,
if
not
totally
at
least
in
thought
and
desire
.
Sixthly
,
To
love
his
Friends
,
Kindred
,
House
,
Cloaths
,
Pictures
,
or
whatsoever
else
does
any
way
relate
to
him
.
Seventhly
,
To
desire
his
Praise
and
Reputation
,
and
to
be
impatient
at
his
disgrace
;
to
rejoyce
at
his
good
Fortune
,
and
to
grieve
at
his
losses
.
Eightly
,
To
believe
him
Master
of
the
greatest
Perfections
,
and
endeavour
to
draw
others
to
the
same
belief
.
Ninthly
,
To
be
always
in
a
readiness
to
suffer
for
his
sake
,
and
to
think
such
sufferings
sweet
.
Tenthly
,
To
weep
often
upon
his
account
,
through
Grief
if
absent
,
through
Joy
if
present
.
Eleventhly
,
To
languish
always
and
expire
in
desire
after
him
.
And
Lastly
,
to
serve
him
readily
and
cheerfully
without
hopes
of
Reward
.
Love
if
it
be
not
reciprocal
,
is
commonly
requited
with
secret
Contempt
and
Scorn
:
whosoever
therefore
feels
this
Passion
growing
on
him
,
if
he
finds
he
cannot
get
ground
,
let
him
retreat
betimes
,
for
although
Importunity
may
tire
out
a
Person
to
make
a
condescension
,
yet
there
being
a
kind
of
force
which
goes
along
with
it
,
Nature
will
quickly
spring
back
to
its
former
bent
as
soon
as
the
force
does
cease
:
and
upon
this
account
we
see
,
that
the
first
Interviews
of
Persons
do
usually
make
the
deepest
and
the
most
permanent
Impressions
.
Martiall
men
have
been
always
addicted
to
Venus
:
and
as
the
Romans
deriv'd
their
Original
from
her
Son
Aeneas
and
from
the
Trojans
his
Companions
,
So
the
greatest
Hero
amongst
the
Romans
,
even
Caesar
,
own'd
Venus
for
his
Tutelar
Deity
,
invoking
her
in
Fight
,
and
making
her
the
Symbol
and
Watch-word
of
Battle
:
It
was
to
Venus
he
ascribed
the
Victory
over
Pompey
in
the
Plains
of
Pharsalia
,
where
he
built
a
Temple
to
her
:
in
the
Spanish
War
he
March'd
under
her
Colours
against
Pompey
the
Son
:
his
Devices
had
all
of
them
allusion
to
her
,
he
bore
her
Figure
upon
his
Armour
,
and
all
his
Letters
and
Dispatches
were
Sign'd
with
her
Image
.
But
whether
he
had
this
Honour
for
her
as
she
was
the
Goddess
of
Love
,
is
not
so
certain
;
'T
is
more
probable
he
did
it
for
the
glory
of
the
Julian
Family
,
which
descended
from
Julius
Ascanius
her
Grandson
,
so
that
his
Medals
might
have
born
the
Inscription
of
Veneri
Genetrici
,
but
he
chose
that
rather
of
Veneri
Victrici
,
or
Venus
the
Victorious
:
for
so
she
was
more
properly
over
him
,
being
subdu'd
by
the
Beauty
and
Eloquence
of
Cleopatra
,
but
not
so
intirely
as
was
Marcus
Antonius
,
who
prefer'd
the
Beauty
and
Dalliance
of
that
Mignonne
before
Honour
and
Empire
.
Augustus
also
his
Competitor
who
Govern'd
the
World
in
great
Felicity
,
and
the
longest
of
any
Emperour
,
was
himself
a
slave
to
the
Passions
of
Livia
;
so
that
as
Women
for
the
most
part
(
Hippia-like
)
affect
Sword-men
;
so
these
make
it
some
part
of
their
Glory
to
extend
their
Conquest
over
the
other
Sex
,
tho
't
is
seldome
that
they
are
infatuated
with
Love
in
such
a
measure
,
as
those
are
who
live
an
idle
and
Voluptuous
Life
.
The
former
make
it
but
a
Divertisement
,
and
for
the
Recreation
of
their
Spirits
;
the
latter
an
Employment
:
The
one
tasts
of
it
only
as
Sawce
;
the
other
feeds
upon
it
as
a
standing
Dish
.
Love
is
much
indebted
to
Romances
and
Poets
for
its
Beauty
,
and
yet
the
latter
represent
it
many
times
in
a
very
undecent
Figure
:
They
make
Cupid
blind
,
thereby
shewing
the
Errors
and
Dangers
they
are
exposed
to
who
follow
its
Guidance
,
and
when
they
describe
Hercules
spinning
at
Omphale's
Distaff
,
and
she
laughing
at
him
,
they
do
not
only
tell
us
that
it
is
able
to
enervate
the
greatest
Virtue
,
but
that
it
makes
the
bravest
Men
ridiculous
,
and
exposes
them
to
the
Scorn
and
Derision
of
the
weakest
:
For
indeed
what
can
be
more
ridiculous
than
to
see
a
Man
,
otherwise
of
Sense
and
Understanding
,
reduc'd
to
the
miserable
Condition
of
seeking
all
his
Felicity
from
a
Mistriss
?
How
doth
this
Knight
errant
hug
himself
in
the
apprehensions
of
his
imaginary
Purchase
?
How
doth
he
swell
in
his
Feathers
,
and
fancy
himself
to
be
the
most
accomplish'd
Cavalier
breathing
?
He
dreams
of
his
fair
Lady
by
Night
,
and
meets
with
her
in
his
most
watchful
Thoughts
;
he
haunts
her
Walks
,
and
bribes
those
who
are
about
her
,
to
be
instrumental
in
his
Pretensions
:
He
thinks
every
Hour
a
Year
till
he
gets
into
her
Lodging
,
where
with
invincible
Patience
he
expects
her
Sight
,
thinking
she
is
very
tedious
in
her
coming
,
and
yet
dreads
the
Onset
,
and
fainting
under
Palpitations
of
Heart
,
he
begins
to
wish
himself
off
again
:
At
last
he
doth
approach
her
with
much
Humility
and
studied
Complements
,
which
he
utters
not
without
some
Trembling
and
Confusion
:
He
waits
upon
her
Eyes
,
he
lays
hold
of
every
Glance
,
and
shapes
himself
to
all
her
Motions
and
Discourse
:
He
caresses
her
with
Amours
and
wanton
Sonnets
,
with
flattering
Poems
,
and
with
Stories
of
Intrigue
and
Gallantry
.
He
swears
she
is
divinely
Fair
,
that
she
is
the
most
charming
Creature
Breathing
,
and
will
be
ready
to
fight
another
who
is
not
of
the
same
Belief
.
One
while
he
assaults
her
with
a
brisk
Gayety
,
at
another
time
by
Feigning
a
Retreat
he
hopes
to
draw
her
after
him
,
and
to
take
her
by
Surprize
.
But
if
these
Arts
fail
,
he
attempts
to
melt
her
into
Compassion
by
Sighing
,
Languishing
,
or
by
writing
passionate
and
dying
Letters
.
He
fancies
her
to
be
all
Angelical
;
a
knot
of
Ribbond
,
a
lock
of
Hair
,
or
any
such
like
Excrement
,
is
a
thing
of
inestimable
Value
,
and
has
a
Virtue
more
than
Magnetick
.
In
short
,
by
these
and
a
thousand
other
such
Love
Stories
,
he
hopes
to
win
her
Favour
,
and
when
he
thinks
he
is
upon
the
point
of
taking
Possession
,
all
is
blasted
by
one
coy
Look
;
and
a
Frown
is
able
to
calcine
him
into
Dust
.
Then
with
Tears
,
and
with
a
vile
and
humble
Submission
he
lies
prostrate
at
her
Feet
,
and
will
dye
unless
she
lend
him
a
Smile
,
which
is
sufficient
to
recall
him
to
Life
again
,
and
then
he
acts
over
all
his
former
Follies
.
But
all
this
is
nothing
to
the
Miseries
which
a
passionate
Lover
suffers
in
his
Mind
:
One
while
he
is
intoxicated
with
Hope
,
by
and
by
he
is
cast
down
with
Fear
:
This
Hour
he
is
in
a
burning
Fit
,
and
nothing
but
Feaver
;
anon
all
his
Blood
is
congeal'd
to
Ice
,
and
a
Trembling
seizes
upon
every
Nerve
:
His
Voice
fails
him
,
his
Countenance
grows
pale
,
and
he
suffers
under
palpitation
of
Heart
,
and
desertion
of
Spirit
.
One
while
he
storms
and
rages
at
his
Disappointments
,
a
little
after
he
repents
,
and
puts
on
Resolutions
of
enduring
all
things
with
a
Stoical
Courage
,
swallowing
all
Affronts
,
digesting
all
Delays
,
and
flattering
most
when
his
Heart
is
ready
to
burst
with
inward
Anguish
and
Disdain
.
Thus
he
spends
his
Life
betwixt
Fancies
of
Fruition
and
real
Disappointments
;
he
courts
the
imaginary
Graces
,
and
is
torn
in
pieces
by
real
Furies
;
but
above
all
,
the
Thoughts
of
a
Rival
fill
him
with
a
thousand
Torments
;
and
here
it
is
that
the
Conquest
shews
her
greatest
Art
and
Cruelty
in
putting
her
Lover
upon
the
Rack
:
He
is
tortur'd
at
the
pleasure
of
his
Mistress
,
who
takes
delight
to
kill
him
and
to
revive
him
,
tho
it
be
but
to
shew
her
own
Power
and
Omnipotence
,
till
at
length
the
poor
Man
grows
sottish
,
Melancholy
,
and
Distracted
,
he
Converses
with
Solitude
and
Shades
;
or
if
he
comes
into
Company
,
his
Speech
is
broken
and
incoherent
,
talking
ever
and
anon
of
his
dearly
Beloved
,
at
a
most
extravagant
and
fulsome
rate
;
and
by
this
means
renders
himself
not
only
Contemptible
in
the
sight
of
his
Mistriss
,
but
of
his
Acquaintance
also
,
and
of
all
Mankind
besides
,
to
the
great
Reproach
of
his
Reputation
,
and
to
the
utter
Ruine
of
his
Health
and
Fortune
.
And
thus
do
many
Men
betray
themselves
to
perpetual
Miseries
,
in
Courting
that
Goddess
,
which
when
obtain'd
proves
but
a
Cloud
within
the
Arms
,
and
such
a
one
as
is
many
times
made
up
of
nothing
but
Storms
and
Thunder
.
Jealousy
is
the
Canker
of
Love
,
like
a
Canker
't
is
bred
by
too
much
Fertility
of
the
Soyl
;
it
springs
from
an
exuberant
Affection
,
and
creeping
on
by
little
and
little
,
it
never
ceases
Fretting
and
gnawing
upon
the
Body
,
till
it
withers
&
dyes
.
Every
Man
therefore
who
embarques
after
Love
,
ought
well
to
examine
the
Temper
of
his
own
Nature
,
especially
if
he
be
concern'd
with
a
celebrated
Beauty
,
for
such
a
one
will
attract
the
Eyes
and
Caresses
of
all
Men
,
nor
is
it
in
the
Power
of
a
Woman
to
hear
herself
cajol'd
,
and
not
return
some
reciproque
Smiles
,
and
obliging
Regards
on
him
who
pays
her
Honour
.
The
Diamond
,
tho
it
be
the
most
Beautiful
and
the
hardest
of
Jewels
,
will
be
dessolv'd
,
they
say
,
by
the
warm
Blood
of
a
Goat
.
A
lascivious
Speech
or
Touch
may
make
the
most
adamantine
Nature
relent
and
yield
.
Where
Service
and
Respect
are
tender'd
,
a
Woman
may
make
a
suitable
return
of
Acknowledgment
without
blemish
to
her
Virtue
:
And
yet
in
him
who
loves
passionately
,
this
is
able
to
beget
Suspition
,
which
always
views
things
at
the
worst
Advantage
:
For
as
Courtship
and
an
insinuating
Address
cannot
but
incline
Nature
to
be
favourable
,
so
the
more
subtile
and
refin'd
Gallant
doth
attaque
always
in
Masquerade
,
and
under
the
disguise
of
Urbanity
and
of
a
readiness
to
oblige
.
Strange
was
the
Jealousy
which
I
have
somewhere
read
in
Guicciarden
,
of
an
Italian
Gentleman
who
married
a
very
beautiful
Woman
,
and
such
a
one
as
he
himself
believed
to
be
most
Chast
.
One
Night
after
he
had
embrac'd
her
with
all
tenderness
of
Love
imaginable
,
he
told
her
that
one
thing
troubled
the
repose
and
quiet
of
his
Life
;
for
tho
he
had
no
reason
to
distrust
her
Virtue
,
th●t
yet
being
so
extremely
Beautiful
and
Eloquent
as
she
was
,
he
believed
she
would
be
sollicited
,
and
be
perswaded
by
anothers
Love
,
in
case
he
dy'd
before
her
;
nor
could
he
endure
to
think
that
any
other
Person
should
ever
enjoy
so
fair
a
Creature
.
To
prevent
all
which
,
he
told
her
that
he
had
provided
an
Expedient
,
and
forthwith
drawing
out
a
Dagger
which
lay
conceal'd
behind
the
Pillow
,
as
he
embrac'd
her
with
one
Arm
,
he
stab'd
her
with
the
other
,
and
then
stab'd
himself
upon
her
Body
.
The
wretched
Husband
died
immediately
,
but
the
unfortunate
Lady
lived
some
hours
to
make
a
report
of
this
sad
Tragedy
,
and
then
died
also
.
Hatred
is
a
Passion
of
the
Rational
Soul
,
which
how
opposite
soever
it
be
to
the
gentler
Passion
of
Love
,
has
its
Rise
from
it
:
For
he
that
loves
a
thing
with
vehemence
,
doth
with
as
great
vehemence
hate
whatsoever
,
is
destructive
of
the
thing
he
loves
.
If
therefore
our
Love
be
regular
and
well
grounded
,
our
Hatred
of
what
is
contrary
thereunto
will
be
no
less
Commendable
:
But
of
all
sorts
of
Hatred
,
that
is
least
allowable
which
terminates
upon
the
Person
,
especially
when
a
Man
is
so
fat
transported
as
deliberately
to
contrive
his
Ruine
;
and
of
this
kind
we
meet
with
too
frequent
Examples
amongst
great
Persons
and
Ministers
of
State
.
Calumny
is
nothing
but
a
more
disguised
and
Artificial
Hatred
:
But
of
all
Calumnies
that
is
the
most
venomous
which
seems
to
be
accompanied
with
some
shew
of
Kindness
;
it
licks
only
that
it
may
have
the
better
advantage
to
bite
.
Of
this
kind
,
is
that
of
those
who
shall
give
a
List
of
the
several
Virtues
of
a
Person
,
but
in
the
Close
they
shall
tell
you
of
some
ill
Quality
which
defaces
all
that
was
said
before
;
and
this
in
all
likelyhood
will
gain
Belief
and
Credit
with
the
Hearer
,
forasmuch
as
the
Relator
seems
to
be
very
well
affected
towards
the
Party
of
whom
he
speaks
.
Others
there
are
who
attribute
all
the
praise
of
a
good
Action
to
Fortune
,
or
diminish
from
its
Worth
,
either
by
a
silent
Shrug
,
or
by
comparing
it
with
that
of
some
Person
of
greater
Excellency
,
in
respect
whereof
't
will
appear
very
Diminutive
and
Inconsiderable
.
There
is
a
Detractor
who
seems
much
to
lament
the
Failings
and
Imperfections
of
him
he
intends
to
traduce
:
Have
you
heard
,
say's
he
,
what
a
Disgrace
is
fallen
to
such
a
Man
?
I
am
heartily
sorry
for
it
,
in
troth
,
for
I
had
a
great
Kindness
for
him
,
and
I
will
tell
it
you
as
being
my
particular
Friend
,
upon
Condition
you
will
keep
it
secret
.
Now
the
Knave
by
this
means
doth
not
only
take
away
all
suspicion
of
Hatred
,
and
so
makes
the
Report
to
seem
more
True
and
Impartial
;
but
by
enjoyning
Secrecy
,
he
begets
a
greater
Curiosity
in
the
Person
he
speaks
to
,
to
inquire
into
it
,
and
makes
him
more
uneasy
till
he
has
reveal'd
it
to
others
under
the
like
Seal
of
Secrecy
,
and
thus
at
length
it
comes
to
be
whisper'd
every
where
,
without
any
possibility
of
ever
tracing
out
the
Original
of
the
Rumor
.
As
Jealousy
is
the
worst
part
of
Love
,
so
is
Envy
the
worst
part
of
Hatred
.
Hatred
has
something
generous
in
it
,
for
as
much
as
it
dares
avow
it self
to
the
World
,
and
bids
Defiance
to
the
party
't
is
offended
with
:
Whereas
Envy
is
Timerous
,
and
consequently
Treacherous
:
For
Men
envy
those
only
whom
they
dare
not
attaque
openly
,
and
such
as
are
above
them
upon
some
account
or
other
,
whether
of
Nature
or
Fortune
:
Hence
we
see
that
old
Folks
,
deform'd
Persons
,
Bastards
,
with
such
like
Persons
as
are
subject
to
the
Defects
of
Nature
,
are
most
prone
to
Envy
:
Also
those
to
whom
the
World
hath
been
less
favourable
,
are
inclinable
to
envy
others
who
get
above
them
.
Likewise
Women
are
more
liable
to
this
black
Passion
than
Men
,
especially
when
there
is
matter
of
Competition
,
whether
it
be
for
Beauty
or
Bravery
.
Envy
therefore
is
a
tacit
Indignation
of
the
Mind
towards
those
whom
we
believe
to
enjoy
more
good
Things
than
they
do
deserve
.
Now
the
things
which
properly
kindle
this
Passion
,
are
not
the
Goods
of
the
Mind
,
for
we
do
not
say
that
such
a
one
is
unworthy
to
be
Just
,
or
Temperate
,
and
soforth
,
but
they
are
the
Goods
of
Nature
,
and
of
Fortune
,
as
Beauty
,
Strength
,
Honour
,
Riches
,
Preferments
,
and
the
like
.
We
are
apt
to
be
mov'd
with
great
Indignation
,
and
sometimes
not
unjustly
too
,
when
we
see
Men
rise
to
great
Place
without
Industry
or
Merit
,
but
meerly
by
Flattery
,
Corruption
,
or
some
such
base
Means
;
so
that
generally
speaking
,
all
suddain
Translations
from
a
low
to
a
high
state
of
Life
,
whether
by
ways
Honest
or
Dishonest
,
do
naturally
move
us
to
Envy
,
which
doth
seldome
or
never
disquiet
us
when
we
look
on
those
who
have
for
some
time
enjoyed
the
Favours
of
Fortune
;
Time
and
Possession
seeming
to
give
them
a
just
Title
:
So
that
Envy
in
its
own
Nature
doth
imply
Imbecillity
as
well
as
Malignity
;
but
the
greatest
Mischief
which
it
works
,
is
commonly
on
the
Party
it self
in
whom
it
Reigns
;
for
it
never
ceases
to
Torment
and
Prey
upon
him
,
till
like
a
Viper
it
at
length
gnaws
through
the
Bowels
in
which
't
was
bred
.
Emulation
seems
to
have
some
Analogy
with
Envy
,
but
it
differs
in
reality
from
it
,
for
as
much
as
Envy
is
an
Indignation
against
another
meerly
because
he
possesses
something
which
is
good
:
But
Emulation
doth
not
so
much
envy
another
the
Good
he
enjoys
,
but
is
rather
angry
with
it self
,
because
it
cannot
arrive
to
the
like
:
Upon
which
account
it
kindles
in
us
many
Virtuous
Actions
to
obtain
the
same
;
so
that
those
who
are
subject
to
Emulation
,
are
generally
young
Men
of
great
Hopes
and
Spirit
,
and
such
as
are
Endued
with
many
noble
Qualities
.
Desire
and
Aversion
are
Branches
of
Love
and
Hatred
,
and
both
of
them
imply
the
Absence
of
their
Object
:
Desire
being
nothing
but
an
Inclination
or
Tendency
of
the
Will
towards
something
which
pleases
in
Prospect
;
as
on
the
contrary
a
Coercion
is
an
Abhorrence
or
Dislike
we
have
of
a
thing
upon
the
first
Appearance
:
So
that
Flight
or
Aversion
do
suppose
a
Man
to
have
never
had
a
feeling
of
what
doth
dislike
him
,
for
otherwise
't
is
Hatred
:
Whereas
Desire
may
be
of
something
we
have
once
Enjoyed
and
is
now
withdrawn
,
as
well
as
of
something
we
never
yet
tasted
of
.
As
Joy
doth
always
presuppose
the
Presence
of
its
Object
,
either
in
Reality
or
Imagination
;
so
Desire
is
a
Motion
or
Passage
towards
an
Object
which
is
not
yet
obtained
,
and
yet
nevertheless
Desire
is
frequently
accompanied
with
Joy
,
from
that
Power
of
the
Imagination
which
many
times
doth
represent
the
thing
as
already
obtained
:
Nay
this
Joy
of
Desire
is
sometimes
more
Affecting
than
that
of
Fruition
,
not
only
from
the
small
Relish
we
have
usually
of
things
we
are
actually
possess'd
of
,
but
from
the
Force
of
Imagination
,
which
doth
shew
things
greater
to
our
Thoughts
than
they
are
in
Effect
.
CHAP.
XV.
Of
Hope
and
Fear
,
of
Presumption
and
Despair
.
HOpe
and
Fear
are
Passions
of
the
Soul
which
have
their
Conversation
only
with
things
to
come
;
of
which
the
former
is
an
Apprehension
of
a
future
Good
,
with
a
Probability
of
obtaining
the
same
;
the
later
an
Apprehension
of
some
future
Evil
,
with
a
probability
of
its
falling
on
us
;
which
Evil
may
be
Twofold
,
either
of
Sense
and
Pain
,
or
of
being
deny'd
something
which
is
in
our
present
Possession
,
or
what
we
may
hereafter
enjoy
.
So
that
both
these
Passions
always
give
motion
to
two
other
Passions
,
as
their
Instruments
,
viz.
Desire
and
Aversion
,
or
that
which
the
Schools
call
Flight
.
If
we
consider
the
Persons
who
are
subject
to
these
Passions
,
we
find
that
Youth
is
very
prone
to
Hope
;
those
of
this
Age
being
Vigorous
,
and
having
little
or
no
Experience
of
Business
,
or
of
the
Impediments
which
do
cross
it
,
conceive
they
are
able
to
Conquer
any
thing
they
undertake
,
and
this
many
times
without
ever
adjusting
the
Means
to
the
end
,
or
ballancing
the
Difficulties
with
the
Possibility
of
effecting
what
they
do
design
.
Hope
therefore
in
them
when
it
is
in
the
Excess
,
and
beyond
all
natural
Causes
for
Encouragement
,
becomes
many
times
Presumption
,
tho
we
usually
call
such
Persons
desperate
,
but
improperly
:
for
Desperation
is
a
Quality
diametrically
opposite
to
Presumption
;
being
the
desertion
of
a
Design
,
accompanied
with
an
utter
Ruin
and
Despondency
of
Spirit
.
Moreover
Presumption
acts
Spontaneously
,
Desperation
by
Constraint
.
The
Romans
in
their
Moneys
describ'd
Hope
under
the
form
of
a
young
Virgin
,
whose
Garment
was
long
,
thin
,
and
loosely
flying
in
the
Wind
,
holding
a
green
Herb
of
three
Leaves
only
in
her
right
Hand
,
and
standing
on
Tiptoe
;
all
which
did
amount
to
this
Signification
,
that
she
did
belong
to
Youth
,
that
she
was
Volatile
or
in
Motion
,
and
of
a
Nature
which
was
ever
Verdant
,
Springing
,
and
rising
up
on
high
.
Fear
is
the
effect
of
Pusillanimity
,
and
incident
to
old
Men
:
For
besides
that
Rest
which
is
natural
to
that
Stage
of
Life
,
we
find
that
such
from
the
long
Experience
they
have
had
of
the
World
,
and
of
the
Disappointments
they
have
met
with
,
are
very
scrupulous
in
weighing
all
the
Circumstances
of
Action
,
and
their
Nature
also
being
cold
,
sluggish
,
and
unapt
for
Execution
,
they
are
presently
apprehensive
of
Difficulty
and
Danger
,
and
by
Consequence
of
Fear
.
'T
is
true
,
the
Deliberation
and
Experience
of
old
Age
,
when
it
is
joyn'd
with
the
Courage
of
Youth
,
cannot
choose
but
raise
a
well
grounded
Hope
;
and
yet
we
find
Examples
sometimes
,
where
Boldness
in
the
Undertaker
has
supplied
Conduct
and
Counsel
.
Such
was
the
Undertaking
of
Charles
the
8th
.
in
his
Invasion
of
Italy
:
He
was
a
Prince
but
of
twenty
three
years
of
Age
,
and
therefore
of
no
Experience
;
He
was
destitute
of
Money
,
for
he
was
forc'd
to
borrow
a
hundred
thousand
Livers
of
a
Banker
of
Genoa
,
before
he
could
march
out
of
France
;
after
that
being
at
Turin
,
he
borrowed
the
Jewels
of
the
Dutchess
of
Savoy
,
and
at
Casal
,
those
of
the
Marchioness
of
Monferrat
,
both
which
he
pawn'd
for
Eighty
thousand
Crowns
,
all
which
was
spent
presently
.
He
was
destituted
of
Men
,
having
but
eight
Thousand
in
his
Army
,
and
lastly
,
he
was
destitute
of
Counsel
,
following
only
the
Perswasions
of
Stephen
de
Vers
,
who
had
been
sometimes
his
Valet
de
Chambre
,
and
one
Brissonet
,
as
obscure
a
Fellow
as
the
former
.
In
this
ridiculous
Posture
did
he
March
,
having
no
other
General
in
the
head
of
his
Army
,
but
his
own
impetuous
and
youthful
Spirit
.
All
the
World
stood
amaz'd
at
his
bold
Attempt
,
but
they
were
much
more
amaz'd
when
they
saw
him
entring
into
Florence
,
Rome
,
and
Naples
,
in
a
Triumphant
manner
,
Routing
the
Venetians
also
,
with
all
the
Confederate
Strength
of
Italy
,
in
the
Battle
at
Fornova
,
where
three
thousand
Men
lay
dead
upon
the
place
,
with
five
Princes
of
the
House
of
Gonzaga
;
all
which
was
bought
with
the
loss
only
of
thirty
or
forty
French
.
The
Conquest
which
Alexander
made
of
Asia
,
was
better
projected
;
for
he
was
provided
with
well
disciplin'd
and
Veterane
Souldiers
,
with
Money
,
and
all
other
Military
Equipage
,
and
yet
the
Means
held
no
Proportion
with
the
Event
.
'T
is
true
,
such
early
and
precocious
Blossoms
,
never
arrive
to
any
great
Maturity
and
Growth
,
and
are
subject
to
infinite
Hazards
,
for
twenty
miscarry
for
one
that
succeeds
:
Nay
we
find
that
Necessity
and
Fear
do
many
times
atchieve
greater
things
than
Hope
.
Such
was
the
brave
Action
of
Xenophon
,
who
tho
he
were
not
bred
a
Souldier
,
yet
with
a
handful
of
Men
,
made
his
Retreat
good
against
all
the
Forces
of
Persia
,
the
Difficulties
of
unknown
Ways
,
and
the
Miseries
of
a
Winters
March
;
and
such
was
the
Victory
which
King
Henry
the
Fifth
of
England
had
over
the
French
at
Argencourt
,
where
all
the
Terms
of
Peace
being
refus'd
him
,
and
all
means
of
safety
cut
off
,
there
remain'd
nothing
but
the
certainty
of
Destruction
to
give
Courage
.
Courage
when
't
is
surrounded
with
inevitable
danger
,
by
a
kind
of
Antiperistasis
takes
heat
from
cold
,
and
uniting
its
force
turns
to
Lightning
and
Thunder
.
Fear
is
said
to
be
a
betraying
of
the
Succours
which
Reason
offers
.
Upon
this
account
some
are
bad
Sollicitors
of
Business
:
they
dare
not
say
or
contradict
any
thing
,
and
if
they
be
upon
the
necessity
of
making
a
Request
,
they
do
it
with
so
ill
a
Grace
and
sneakingly
,
that
by
demanding
they
teach
men
to
deny
.
Others
,
as
Causin
very
well
observes
,
are
timid
in
Conversation
,
and
feel
a
Consternation
upon
the
Approach
and
Presence
of
qualified
Persons
.
Their
Discourse
is
without
Connexion
,
their
Words
are
broken
,
their
Voice
is
trembling
,
their
Colour
changing
,
and
their
Countenance
shrunken
and
dejected
.
This
happens
oftentimes
to
Young
People
,
those
especially
who
are
of
little
Experience
,
and
timerously
Educated
,
and
yet
in
such
't
is
for
the
most
part
no
more
than
bashfulness
,
and
will
wear
off
upon
advance
of
years
;
though
we
may
observe
sometimes
that
Men
of
Parts
and
Courage
,
when
they
happen
into
the
Company
of
others
,
who
are
of
more
Eminent
Worth
than
themselves
,
feel
a
damp
upon
their
Spirits
,
and
upon
the
suddain
turn
Cravens
.
This
was
that
which
the
Egyptian
Augur
endeavour'd
to
make
Marcus
Antonius
believe
,
that
though
he
was
daring
and
brave
enough
,
yet
his
Genius
became
degenerate
and
impotent
whilst
Ostavian
lookt
upon
him
;
and
therefore
he
advis'd
Antonius
to
quit
Rome
,
and
all
occasions
of
seeing
him
;
though
't
is
probable
this
fancy
was
laid
hold
of
by
Cleopatra
,
that
she
might
make
her
Paramour
the
more
willing
to
continue
with
her
.
It
hath
been
observ'd
that
great
Assemblies
have
been
apt
to
raise
a
fear
in
Men
of
greatest
Abilities
.
Cicero
who
mov'd
and
turn'd
the
most
August
Audience
of
the
World
,
with
the
volubility
of
his
Tongue
,
trembled
always
and
was
pale
when
he
began
his
Harangues
.
The
great
Importance
of
the
business
which
did
depend
upon
his
management
,
might
probably
cause
his
Fear
.
Demosthenes
is
said
to
have
had
the
like
defects
,
and
had
scarce
power
to
raise
his
Spirits
.
Boldness
of
Speech
must
be
confess'd
many
times
to
be
of
great
force
in
Popular
Assemblies
,
for
the
empty
Vessel
will
make
the
greatest
sound
;
we
may
observe
of
many
how
they
begin
like
Thunder
,
seeming
as
it
were
to
swell
with
Ostentation
,
and
Triumph
in
the
Pomp
and
Tours
of
their
Orations
,
and
yet
in
reality
their
Notions
are
generally
very
trivial
,
being
set
off
with
Gest
and
Twang
;
whosoever
therefore
is
bashful
and
of
a
timid
Address
,
and
yet
carries
the
Cause
,
must
be
acknowledg'd
to
be
a
Person
of
singular
Abilities
;
and
such
a
one
was
Pericles
,
who
Labour'd
always
under
much
Confusion
when
he
began
to
speak
in
Publick
,
fearing
lest
any
Impropriety
of
Phrase
might
slip
,
or
any
word
be
misplac'd
,
and
yet
Pericles
was
one
of
the
most
absolute
Orators
Athens
ever
produc'd
.
At
this
day
the
greatest
Preachers
beyond
Sea
,
are
in
greatest
dread
when
they
are
to
Preach
before
a
Convent
of
Nuns
;
for
such
Religious
Women
being
generally
Persons
of
an
Ingenuous
Education
,
and
employing
much
of
their
time
in
Reading
,
become
mighty
Criticks
of
Language
,
and
(
according
to
the
humour
of
their
Sex
)
stand
more
upon
the
Delicacies
and
Punctilio's
of
Words
,
with
Elegancy
of
Expression
,
than
upon
pertinent
and
solid
Notions
.
Fear
as
it
is
the
most
Slavish
,
so
is
it
the
most
Commanding
Passion
of
the
Soul
.
Hope
,
as
I
said
before
,
does
raise
it self
upon
the
prospect
of
Fruition
and
Rewards
,
but
Fear
's
encite
us
upon
the
apprehension
of
loss
and
pain
:
Now
the
apprehensions
of
Pain
being
far
more
quick
and
lasting
than
those
of
Reward
(
for
Good
is
scarce
perceivable
in
the
very
Fruition
)
it
follows
Naturally
that
Men
are
far
more
apt
to
be
byassed
by
the
former
than
by
the
later
.
'T
is
painful
to
endure
,
't
will
deprive
you
of
Liberty
,
and
of
all
Worldly
Enjoyments
,
't
will
destroy
your
Health
&
Life
,
are
Motives
far
more
pathetick
and
prevailing
,
than
to
say
,
it
't
will
make
you
Rich
,
't
is
Reputable
,
't
will
make
your
Name
famous
to
Posterity
.
And
upon
this
account
I
am
perswaded
,
that
the
Gallows
makes
more
Men
honest
than
all
the
Moral
Lectures
or
Considerations
of
Credit
and
Fortune
whatsoever
;
where
a
good
Action
may
Entitle
a
Man
to
certain
loss
,
some
there
are
indeed
but
not
many
of
that
Metal
,
who
will
Embrace
the
later
,
for
the
Reputation
which
attends
the
former
.
Fear
which
is
destitute
of
all
Hope
turns
to
Desperation
;
and
here
the
Necessity
does
many
times
put
Men
upon
very
extraordinary
and
hazardous
Attempts
.
'T
is
not
safe
therefore
to
force
an
Adversary
to
the
Walls
.
There
is
scarce
an
Animal
so
fearful
but
will
turn
again
when
all
ways
of
flight
are
stopt
;
and
the
bitings
of
dying
Creatures
we
know
are
not
without
Venom
.
CHAP.
XVI
.
Of
Joy
and
Sorrow
.
AS
Hope
and
Fear
follow
Desire
and
Aversion
,
so
Joy
and
Sorrow
follow
Hope
and
Fear
;
all
the
former
Passions
of
which
I
have
hitherto
discours'd
,
seem
to
fix
in
these
two
as
the
ultimate
Scope
and
Consummation
of
all
their
Motions
.
Joy
therefore
is
nothing
but
a
diffusion
or
dilatation
of
the
Spirits
upon
the
fruition
of
what
it
did
hope
for
and
desire
;
as
Sorrow
is
a
Contraction
or
Fixedness
of
the
same
Spirits
,
upon
the
arrival
of
something
for
which
Nature
hath
a
Fear
and
Aversion
:
This
is
very
visible
from
the
Circumstances
of
those
who
are
affected
with
these
Passions
.
And
first
for
Joy
,
we
see
it
is
express'd
by
a
cheerfulness
and
vivacity
of
Countenance
,
by
suddain
and
pleasing
Vibrations
of
the
Eyes
,
by
a
readiness
in
a
Tongue
to
deliver
the
Thoughts
of
the
Heart
,
but
strangled
in
the
Utterance
by
too
great
an
Inundation
of
tenderness
.
In
short
,
the
Body
is
lightsome
,
the
Heart
gay
,
and
the
whole
Man
seems
to
be
nothing
but
Soul
and
Exultation
.
'T
is
true
,
such
vehement
and
suddain
Alterations
of
Nature
as
these
are
not
usual
,
nor
are
they
without
danger
sometimes
.
'T
is
known
how
Sophocles
contending
with
another
of
his
own
Profession
in
an
Argument
of
Tragedy
,
was
in
great
suspense
and
fear
of
the
Event
;
but
at
length
the
Victory
being
adjudg'd
to
him
by
the
Applause
and
Cries
of
the
whole
Theatre
,
he
died
immediately
with
joy
.
Such
was
the
Fate
of
a
Young
Woman
lately
in
France
,
who
after
many
Difficulties
at
last
obtain'd
her
Parents
consent
of
Marrying
one
she
had
a
long
time
Lov'd
;
but
being
to
sign
the
Instrument
of
Contract
,
she
had
no
sooner
writ
the
first
Letter
of
her
Name
,
but
with
Excess
of
Joy
she
immediately
swounded
,
nor
could
she
ever
be
recall'd
to
Life
again
.
Effects
of
this
kind
are
not
rare
,
and
of
which
the
Reason's
this
,
Joy
as
I
said
before
is
nothing
but
a
diffussion
of
the
Spirits
,
so
strong
and
vehement
indeed
,
that
it
seems
to
carry
away
the
Soul
with
it
,
and
endeavours
to
break
as
it
were
the
Prison
of
the
Body
.
By
this
means
the
Heart
which
is
the
Seat
of
the
Vital
Spirits
,
and
the
Centre
of
Life
,
is
left
abandon'd
and
destitute
of
strength
,
so
that
the
Spirits
not
being
able
suddainly
to
recollect
themselves
,
and
to
return
to
their
former
Station
,
there
follows
presently
a
deficiency
of
Heart
,
which
concludes
sometimes
in
a
total
Expiration
.
Great
Joy
is
uncapable
of
Moderation
,
especially
in
Persons
of
weak
Capacities
,
for
People
in
these
Circumstances
give
themselves
all
the
Liberty
in
the
World
:
Their
Joy
many
times
overflows
with
such
fond
Repetitons
,
and
with
such
a
perpetual
Torrent
of
Babble
and
Impertinence
,
as
shews
sufficiently
that
the
Mind
is
in
some
Disorder
and
besides
it self
.
To
suddain
and
exuberant
Joy
there
many
times
succeeds
great
Pensiveness
,
by
reason
of
great
Expence
and
Perspiration
of
the
Spirits
which
do
accompany
it
;
like
the
Heart
from
whence
it
springs
,
as
it
has
its
Diastole
or
dilative
Faculty
,
so
has
it
its
Systole
or
Time
for
Contraction
.
There
is
another
sort
of
Joy
which
is
more
sedate
,
and
consequently
more
lasting
,
and
such
is
that
which
results
from
a
a
reflection
upon
the
courses
of
a
Virtuous
life
.
This
kind
of
Delight
is
more
Natural
to
Religious
and
Persons
who
are
addicted
to
Contemplation
,
and
generally
to
all
those
who
confine
their
Appetite
within
the
narrow
Limits
of
Retreat
;
not
but
that
I
believe
Men
of
Business
are
capable
of
them
,
such
as
were
Seneca
,
Boethius
,
and
some
others
:
Nay
the
benefit
which
the
Publick
reaps
from
their
Actions
,
cannot
but
augment
their
Content
;
Nevertheless
Morally
speaking
,
as
the
great
Temptations
which
lie
before
their
Eyes
,
whether
of
Corruption
or
of
Ambition
,
will
not
suffer
them
to
use
the
Means
;
so
where
they
are
Men
of
Integrity
,
the
great
hurry
and
distraction
which
attends
their
Life
,
will
not
suffer
them
to
collect
the
fruits
of
those
delights
I
am
now
discoursing
of
:
For
as
for
Honour
,
Command
,
Riches
,
and
the
like
,
they
do
not
belong
to
the
Blessings
of
the
Mind
,
but
of
Fortune
,
and
are
found
more
frequently
to
be
the
Rewards
of
those
who
trouble
the
Government
,
than
of
others
who
really
endeavour
to
serve
it
.
Sorrow
or
Dolour
is
an
Affection
which
as
to
its
Moral
Nature
,
is
nothing
but
an
act
of
the
Mind
,
reflecting
upon
some
Evil
as
already
happen'd
beyond
Remedy
;
and
this
may
be
either
upon
the
account
of
some
Good
we
are
actually
depriv'd
of
,
or
of
some
Evil
we
actually
suffer
;
But
if
we
consider
this
Passion
as
to
its
Natural
Cause
,
the
Notion
we
have
of
it
is
this
:
The
resentment
of
the
Mind
for
any
loss
,
especially
when
there
is
no
Prospect
of
Releif
,
begets
Languor
and
Dejection
;
for
the
Vital
Spirits
or
Blood
retiring
to
the
Heart
,
by
reason
of
too
much
Oppletion
do
suffocate
and
strangle
that
Noble
Organ
,
whilst
the
outward
Parts
being
rob'd
of
their
Natural
heat
,
become
weak
and
seeble
.
Nature
many
times
to
deliver
it self
from
this
Oppression
summons
up
all
its
strength
,
as
appears
from
those
violent
Concussions
the
Body
suffers
by
Sighs
and
Tears
,
by
beating
of
the
Breast
,
wringing
of
the
Hands
,
with
such
like
Symptoms
as
do
demonstrate
a
great
Agony
and
Perturbation
.
And
yet
upon
occasion
of
Extraordinary
Grief
,
we
find
sometimes
very
little
or
no
external
Commotion
,
for
in
such
cases
all
the
Faculties
of
Nature
seem
stupified
and
totally
extinct
.
I
have
heard
of
one
who
took
the
loss
of
his
only
Child
which
he
lov'd
most
tenderly
with
great
silence
,
who
yet
upon
the
Report
of
a
Servants
death
,
for
whom
he
had
but
a
small
or
no
Concern
,
burst
forth
presently
into
Tears
:
he
seeming
in
this
particular
to
be
like
a
Vessel
fill'd
with
Water
to
the
Brim
,
which
upon
the
least
Infusion
of
any
new
load
immediately
runs
over
.
There
is
a
difference
betwixt
Grief
and
Sadness
;
it
is
Sadness
when
we
have
a
Prospect
of
the
Evil
to
come
,
but
Grief
when
the
Evil
is
actually
upon
us
.
As
Joy
is
not
without
its
Clouds
of
Sorrow
,
So
Sorrow
is
not
without
its
lucid
Intervals
:
at
least
any
dawnings
of
Comfort
affect
the
Person
very
much
,
who
is
the
Subject
of
Sadness
.
One
who
has
for
a
long
time
pin'd
under
a
dangerous
Distemper
,
is
more
affected
with
the
smallest
returns
of
Convalescence
,
than
another
who
does
pass
his
Life
in
a
Prosperous
course
of
Health
.
As
Spring
naturally
follows
Winter
,
so
the
smallest
refreshments
of
the
one
,
are
made
far
more
sensible
by
the
smartness
and
tediousness
of
the
other
.
Upon
which
account
the
wisest
of
Men
have
ever
studied
to
set
off
their
Delights
by
a
voluntrary
search
of
something
that
was
painful
and
laborious
,
and
he
seem'd
to
be
something
more
than
a
Heathen
or
a
Philosopher
,
who
having
spent
a
whole
day
without
any
trouble
or
disaster
,
began
to
be
sorrowful
,
and
to
expostulate
the
Gods
for
his
Misfortunes
,
as
believing
that
so
great
a
Felicity
must
inevitably
be
allay'd
with
some
remarkable
Disaster
.
Sorrow
which
is
occasion'd
from
the
sense
we
have
of
anothers
Misfortunes
,
is
call'd
Pity
or
Compassion
,
which
alway
implys
Love
.
This
though
it
be
a
Commendable
Quality
,
as
being
founded
in
Humanity
and
good
Nature
,
yet
to
be
too
much
overcome
by
it
argues
Weakness
:
For
he
who
is
toucht
with
every
Mans
Calamity
,
will
never
want
occasion
to
afflict
himself
,
and
to
make
his
Life
miserable
.
Persons
who
are
plac'd
in
the
Extremities
of
Fortune
are
said
to
be
very
unapt
to
be
Compassionate
,
and
they
are
of
two
sorts
.
First
,
Those
who
live
in
the
height
of
Prosperity
;
for
they
think
themselves
exempted
from
the
Calamities
which
fall
usually
upon
other
Men
,
so
that
they
can
have
no
sense
of
that
which
they
never
felt
,
nor
which
they
believe
they
shall
never
feel
;
as
being
out
of
all
appearance
of
being
reduc'd
to
the
same
Terms
of
Misery
.
The
other
sort
of
Men
who
are
destitute
of
Compassion
,
are
those
who
are
overwhelm'd
with
Calamities
;
they
think
their
own
hard
Fate
is
sufficient
for
them
to
bewaile
;
nay
they
rather
take
Comfort
to
themselves
,
when
they
meet
with
others
who
are
Companions
with
them
in
the
same
distress
.
They
then
who
are
in
the
middle
Region
of
Fortune
are
most
prone
to
this
Passion
,
and
they
are
either
such
who
have
sometimes
suffered
the
same
Disasters
they
condole
in
others
,
or
such
as
fear
at
least
to
be
in
a
possibility
of
falling
into
the
same
themselves
.
The
Motives
which
excite
this
Tenderness
are
usually
two
:
either
the
Consideration
of
some
heavy
and
unusual
Calamity
which
falls
upon
another
,
or
a
Consideration
of
some
unjust
Punishment
inflicted
upon
an
Innocent
Person
:
for
as
for
those
who
are
Criminals
or
of
an
Infamous
and
lewd
Life
,
we
little
regard
their
sufferings
.
CHAP.
XVII
.
Of
Anger
and
Mildness
.
ANger
like
the
other
Passions
,
according
to
the
several
Objects
and
Degrees
of
Provocation
,
may
be
either
Good
or
Evil.
First
then
we
ought
to
have
regard
to
the
Nature
of
the
Provocation
,
which
may
be
small
or
none
in
respect
of
the
Persons
who
give
it
:
For
if
it
be
not
accompanied
with
a
Malicious
Intention
,
or
if
it
be
given
by
such
as
are
destitute
of
Sense
and
Understanding
,
we
ought
to
make
little
account
of
it
:
hence
it
is
that
we
are
not
much
concern'd
at
the
Distastful
and
Opprobrious
Words
of
Old
men
,
Madmen
,
Women
,
Children
,
Sick
People
,
and
the
like
;
because
such
Persons
have
either
really
a
less
share
of
Reason
than
others
,
or
else
being
under
Distempers
or
Defects
of
Nature
,
their
Reason
is
in
a
great
measure
extinguish'd
,
so
that
they
deserve
our
Pity
rather
than
our
Indignation
.
In
the
next
place
the
Provocation
may
be
very
inconsiderable
in
respect
of
the
thing
it self
,
and
upon
this
account
it
is
,
that
the
greater
part
of
Mankind
are
really
Fools
or
Madmen
,
such
viz.
who
upon
every
little
Triflle
fly
out
into
Passion
and
Complaint
.
This
Lady
because
her
Woman
by
leaving
the
door
open
let
out
the
little
Dog
,
frets
and
laments
her
Unhappiness
,
Crying
out
that
never
any
one
was
plagu'd
with
such
Servants
.
That
Gentleman
because
his
Man
brings
his
Perrique
when
he
calls
for
his
Cravat
,
falls
a
Cursing
and
Swearing
at
him
,
and
perhaps
Reforms
him
with
a
Kick.
The
misplacing
a
pair
of
Gloves
,
or
a
Key
or
some
such
trifle
,
is
sufficient
to
make
many
to
bemoan
their
Misfortune
and
the
Tediousness
of
Life
.
In
the
last
place
the
Provocation
may
be
considerable
,
and
yet
our
Anger
become
vicious
by
too
vehement
a
Transport
▪
This
makes
the
most
Beautiful
Features
to
appear
Deform'd
,
it
makes
the
Veins
to
swell
with
Poyson
:
'T
is
this
ferments
the
whole
Mass
of
Blood
into
a
Feaver
,
and
strains
every
Vein
with
Vengeance
.
Morally
speaking
,
a
Man
may
and
ought
to
resent
a
deliberate
and
wounding
Injury
.
He
who
patiently
suffers
one
,
't
will
not
be
long
before
he
rececive
another
:
For
malicious
Men
(
and
such
make
up
the
greater
part
of
Mankind
)
will
still
Assault
where
they
find
the
least
Resistance
,
and
he
who
is
only
Eminent
for
Passive
Fortitude
,
will
not
only
be
esteem'd
a
Coward
which
is
the
greatest
Obstacle
to
any
glorious
Action
;
but
by
being
that
Tame-fowl
,
from
which
every
one
may
pluck
Feathers
,
he
will
at
length
be
made
Naked
and
Miserable
,
and
be
Obnoxious
to
perpetual
Torment
of
Life
.
To
prevent
which
Mischiefs
,
a
Man
ought
sometimes
to
chastise
an
Injury
,
yet
so
as
not
to
run
out
of
the
Pale
and
Circles
of
Reason
,
by
yielding
up
himself
to
the
Indiscretion
of
the
Furies
.
In
this
Case
an
Enemy
has
a
double
Revenge
upon
him
,
for
besides
the
Injury
he
offers
him
,
he
cannot
but
take
Pleasure
to
see
him
foaming
at
the
Mouth
,
to
behold
him
Raging
with
Indignation
,
and
as
much
as
possible
to
turn
his
own
Executioner
,
so
that
the
Stoicks
were
much
in
the
right
,
that
the
Evil
which
a
Man
does
create
to
himself
by
Anger
,
is
much
more
hurtful
to
him
than
the
Injury
which
he
receives
from
another
.
He
therefore
who
can
command
his
Passion
,
does
not
only
procure
great
ease
to
his
own
Merit
and
Spirits
,
but
gives
a
Wound
also
to
his
Adversary
,
who
is
then
most
afflicted
when
he
finds
that
he
makes
the
least
Impression
:
for
he
levells
his
Arrows
against
an
Impenetrable
Rock
,
by
which
they
are
shiver'd
to
pieces
,
without
other
damage
save
that
the
Splinters
are
many
times
repell'd
back
upon
his
own
Face
who
shot
them
.
Pyrrhus
the
famous
Fencing-Master
of
old
,
when
any
Schollars
came
to
learn
his
Art
,
propos'd
this
to
them
for
their
first
Lesson
,
viz.
To
Combate
and
subdue
their
own
Anger
,
giving
them
this
Reason
:
For
Anger
,
says
he
,
looks
only
where
to
strike
,
but
not
where
to
defend
.
Every
good
Swords-man
will
play
always
to
a
Guard
,
that
so
his
Weapon
may
be
ever
in
a
posture
to
save
him
,
though
he
miss
his
blow
.
The
truth
of
it
is
,
an
Angry
Man
as
he
is
the
most
uncapable
of
all
others
to
defend
himself
,
so
is
he
for
the
most
part
very
unable
to
offend
another
;
for
breathing
nothing
but
present
revenge
,
he
has
no
leasure
to
think
of
the
most
suitable
means
for
it
,
or
to
respite
the
Execution
to
a
convenient
Time
.
Moreover
by
discovering
his
Intentions
by
Menaces
,
he
gives
his
Adversary
notice
to
provide
himself
.
As
Anger
form'd
into
Choler
is
most
disadvantageous
to
the
Person
in
whom
it
rages
,
so
does
it
render
him
also
more
ugly
and
deform'd
in
the
sight
of
the
beholder
than
any
other
Passion
whatsoever
.
His
Eyes
like
those
of
a
Serpent
are
Red
and
Fiery
:
his
Countenance
either
Pale
,
or
Flaming
,
his
Lips
are
foaming
,
trembling
and
livid
;
his
Voice
shrill
,
his
Words
inarticulate
,
and
his
Speech
abrupt
.
He
smites
his
Hands
one
against
the
other
,
and
the
Ground
with
his
Feet
.
In
a
word
,
all
the
Features
and
Airs
of
his
Countenance
are
miserably
defac'd
,
all
the
Motions
of
his
Body
are
undecent
,
and
all
the
Thoughts
of
his
Soul
Brutish
and
Savage
;
so
that
as
a
Man
can
never
fall
into
these
Fits
without
great
Torment
to
himself
and
loss
of
Reputation
,
so
let
it
be
observ'd
also
,
that
these
Fits
never
go
off
from
a
Man
,
but
they
leave
him
miserably
drooping
and
dejected
.
This
High-Tide
has
a
Low-Ebb
ever
succeeding
it
:
For
th●
Spirits
having
spent
themselves
in
those
vaporous
and
fuming
Exhalations
there
follows
nothing
but
Lassitude
and
Cowardlike
Disposition
,
in
so
much
that
the
nicking
time
to
fall
upon
a
Man
is
immediately
when
his
Choler
is
over
.
As
old
Age
and
Sickness
do
very
much
incline
to
Choler
,
so
also
does
over-much
Fasting
:
It
may
Mortify
other
Vices
,
but
it
feeds
this
:
For
we
may
observe
how
that
the
same
Man
who
at
another
Time
would
be
all
pleasant
and
good
humour'd
,
has
a
kind
of
Acrimony
and
Eargerness
upon
his
Spirits
,
and
is
most
impatient
under
the
sharp
hazards
of
Thirst
and
Hunger
.
There
is
no
coming
near
a
hungry
Lyon
,
which
when
full
can
hardly
be
provokt
.
Those
therefore
who
have
known
themselves
liable
to
this
Infirmity
,
and
when
they
have
been
to
enter
upon
any
disquieting
business
,
have
look'd
upon
it
always
as
the
best
expedient
to
replenish
themselves
to
satiety
before-hand
,
that
so
their
Spirits
might
have
something
to
feed
and
fasten
on
.
This
may
serve
as
an
Antidote
and
for
Prevention
,
but
in
Case
a
Man
shall
actually
be
exasperated
,
the
best
Remedy
is
to
suppress
the
inward
Commotion
as
much
as
possible
,
or
to
give
the
Distemper
an
easy
Vent
,
and
't
will
wear
away
by
degrees
.
His
Conceit
was
not
unpleasant
,
who
being
ask'd
by
another
that
was
over
subject
to
Anger
,
by
what
means
it
might
be
Cur'd
,
sent
a
Bottle
of
Water
with
assurance
,
that
by
holding
some
of
it
in
his
Mouth
one
quarter
of
an
hour
,
it
would
have
a
good
and
infallible
effect
.
The
Party
tries
it
and
finds
it
true
,
and
being
very
solicitous
to
know
its
Composition
,
his
Doctor
told
him
smilingly
;
that
't
was
not
from
any
Virtue
in
the
Water
,
which
was
only
Common
and
Elementary
,
but
from
the
Silence
and
the
Compression
of
the
Mouth
,
which
did
accompany
the
taking
:
For
by
that
little
cessation
Anger
was
Precipitated
,
and
Reason
in
a
great
measure
restor'd
.
'T
is
Remarkable
what
is
Reported
of
Theodosius
the
Emperour
,
who
upon
an
Affront
which
he
received
by
the
Inhabitants
of
Antioch
in
pulling
down
the
Statue
of
the
Empress
Placilla
,
gave
Order
to
his
Officers
to
take
a
most
severe
Revenge
.
Upon
the
point
of
Execution
one
Macedonius
an
old
Hermite
,
who
Inhabited
in
the
Mountains
,
and
a
Man
very
mean
for
Personage
and
half
Naked
,
but
of
great
Sanctity
,
speaks
to
them
after
this
manner
:
Go
,
pray
,
and
tell
the
Emperour
who
sent
you
;
that
as
he
is
an
Emperour
,
so
also
that
he
is
a
Man
:
therefore
let
him
not
look
altogether
at
the
former
,
but
let
him
cast
his
thoughts
a
little
towards
the
later
and
consider
;
that
as
he
is
a
Man
,
he
does
rule
others
who
are
partakers
of
the
same
Nature
with
himself
;
let
him
consider
also
,
that
Man
is
form'd
after
the
Image
of
God
,
and
that
the
Indignity
offer'd
to
the
Image
,
does
by
reflection
fall
upon
him
that
Made
it
;
so
that
if
he
had
reason
to
be
incens'd
for
the
Indignity
offer'd
to
the
Statue
of
his
deceased
Wife
,
much
greater
reason
will
God
have
to
be
incens'd
at
the
Injury
which
shall
be
done
to
his
own
Image
;
let
him
also
Consider
the
vast
difference
that
is
betwixt
a
living
Image
and
one
of
Brass
,
as
also
that
it
was
in
their
Power
to
make
a
thousand
Statues
in
the
place
of
that
one
which
was
defac'd
,
but
that
it
was
not
in
the
Power
of
the
Emperour
,
nor
of
any
Mortal
man
breathing
to
make
a
Hair
of
the
Head
,
much
less
to
restore
Life
to
any
one
who
should
dye
by
his
rash
Decree
:
All
which
being
Reported
to
the
Emperour
,
his
Anger
was
appeas'd
,
and
changing
his
Resolution
he
receiv'd
all
to
Mercy
.
The
bravest
Hero's
of
the
World
have
been
ever
those
who
could
subdue
their
own
Anger
.
Hannibal
was
a
bold
and
brave
General
,
but
withal
Bloody
and
Cruel
,
whereas
Scipio
who
overcame
him
would
by
no
means
hearken
to
the
suggestions
of
Revenge
,
which
might
have
prompted
him
indeed
to
have
turn'd
his
Arms
immediately
against
his
Enemy
,
but
by
a
vast
Conduct
he
transferr'd
the
same
into
Africa
,
and
was
so
slow
in
all
his
Marches
,
that
some
stick
not
to
Reproach
him
with
Sloth
and
Cowardise
,
and
yet
by
this
diversion
he
both
preserv'd
his
Country
in
forcing
Hannibal
to
follow
him
,
and
in
the
end
totally
Defeated
the
Carthaginians
.
Lucius
,
Sylla
and
Catiline
,
were
men
of
undaunted
Souls
,
and
made
up
of
Fury
;
they
valued
not
being
hated
,
so
they
might
be
but
fear'd
,
nor
car'd
they
to
sacrifice
all
Mankind
to
Revenge
,
and
to
bury
the
World
in
Ruins
,
so
it
might
help
Ambition
into
the
Throne
,
which
though
they
fail'd
of
,
yet
they
obtain'd
their
Ends
,
I
mean
their
own
Destruction
;
whereas
Julius
Caesar
and
Augustus
no
less
Ambitious
than
the
former
,
carried
all
before
them
,
for
besides
their
Martial
Prowess
they
were
men
of
great
Clemency
,
and
so
obtain'd
to
the
Empire
of
the
World
by
that
which
they
had
over
their
own
Wills
and
Passions
.
They
were
always
in
a
Condition
to
take
Counsel
,
and
to
choose
the
fittest
means
,
Conquering
more
by
their
Courtesie
than
by
their
Swords
:
For
it
was
observ'd
by
Caesar
,
that
he
measur'd
his
Bounty
ever
by
his
Victory
,
ex
qua
nihil
sibi
vindicavit
nisi
dispensandi
potestatem
.
The
Injuries
which
Men
generally
resent
most
,
are
either
such
as
concern
,
First
,
their
Persons
;
2ly
.
Their
Estates
,
or
lastly
their
Reputation
,
any
one
of
which
is
sufficient
to
impress
Nature
with
a
vindicative
Inclination
,
especially
when
there
is
some
Salt
of
Wit
mixt
with
it
,
such
as
carries
a
shew
of
Contempt
,
than
which
nothing
can
be
more
piquant
and
stinging
.
And
yet
some
brave
Men
have
had
that
Ascendent
over
themselves
,
as
really
not
to
be
concern'd
for
such
Affronts
:
which
calls
to
my
Remembrance
the
behavior
of
that
brave
General
,
I
mean
the
late
famous
Mareschal
of
France
,
Monsieur
de
Turenne
,
who
passing
along
one
of
the
Streets
of
Paris
,
his
Coachman
being
something
careless
drave
so
near
upon
a
Gentleman
,
that
he
receiv'd
some
small
prejudice
by
the
Dirt
that
was
cast
upon
him
by
the
Horses
:
This
provok'd
him
to
give
the
Coachman
the
Bastinade
;
whereupon
Turenne
looking
out
,
the
People
all
flockt
about
him
bare-headed
,
withal
telling
the
Gentleman
who
it
was
that
he
had
affronted
,
and
what
Punishment
he
might
expect
;
at
which
the
Gentleman
nothing
daunted
,
made
his
defence
by
laying
the
fault
upon
the
Coachman
.
Such
an
Affront
and
especially
in
France
would
have
oblig'd
a
meaner
Person
than
that
General
,
to
have
taken
a
severe
Revenge
,
which
yet
he
did
not
;
but
without
alteration
either
of
Voice
or
Countenance
,
he
suffer'd
the
Person
who
offer'd
him
the
Injury
to
depart
,
with
a
Caution
only
to
be
more
circumspect
for
the
future
.
And
as
touching
private
Persons
't
is
good
for
them
upon
occasion
of
Provocation
to
make
it
known
to
the
World
,
that
their
Patience
proceeds
not
from
Cowardice
or
Pusillanimity
,
but
from
real
Virtue
:
For
if
there
be
any
thing
of
the
former
in
it
,
't
will
draw
on
infinite
Injuries
.
'T
is
better
therefore
to
own
a
Resentment
betimes
,
than
by
receiving
Continual
Provocations
to
give
Encouragement
for
more
without
End
or
Measure
;
when
a
Man's
Metal
therefore
is
once
prov'd
,
't
is
Magnanimity
not
to
suffer
himself
to
be
beaten
out
of
his
Repose
by
Anger
(
especially
if
he
be
his
Inferiour
who
does
provoke
him
)
nor
indeed
will
there
be
such
frequent
Causes
for
it
.
There
are
two
Considerations
by
which
a
Man
may
in
a
very
great
Measure
allay
the
Extravagance
of
this
Passion
.
The
one
is
,
by
reflecting
upon
his
own
Actions
for
the
Time
past
,
and
upon
the
occasions
which
kindled
this
Intemperance
and
Heat
:
For
by
this
means
he
will
certainly
find
that
generally
they
were
but
trivial
;
that
he
himself
was
very
much
in
fault
;
he
had
too
vain
an
Opinion
of
himself
,
and
too
mean
Thoughts
of
another
:
yet
the
Words
and
Actions
which
he
himself
return'd
back
were
greater
than
the
Provocation
,
and
all
about
nothing
,
or
at
the
most
but
some
small
inconsiderable
disgust
,
which
he
might
have
qualified
with
very
small
address
,
or
at
least
,
that
it
could
never
put
him
in
such
Disorder
should
the
like
occasion
ever
happen
again
.
And
then
let
him
be
assur'd
also
,
that
whatsoever
seems
troublesome
to
him
at
the
present
,
will
after
the
Expiration
of
a
few
days
appear
altogether
as
Foolish
and
Irrational
as
any
little
past
disgust
;
and
thus
by
rating
things
present
by
what
is
past
;
he
will
be
able
to
discern
what
Measures
to
take
,
there
being
the
same
Reason
and
Proportion
in
both
.
Another
Consideration
upon
which
a
Man
may
be
drawn
to
moderate
his
Anger
,
is
for
him
to
view
himself
in
the
behaviour
of
other
Men
under
the
same
Circumstances
,
and
there
he
will
easily
see
how
Extravagant
most
Men
are
under
such
Disorders
,
which
his
own
Treacherous
Fancy
will
not
suffer
him
to
Consider
in
himself
.
As
for
Revenge
,
it
is
not
a
Species
of
Anger
,
but
the
Execution
of
a
Design
which
Anger
had
premeditated
and
form'd
:
If
it
be
Prosecuted
by
the
hand
of
a
Publick
Magistrate
,
it
is
not
so
much
Revenge
as
Justice
;
if
it
be
done
by
open
force
with
respect
to
the
foregoing
Injury
,
it
is
simple
Vindication
only
,
which
may
be
more
or
less
Evil
according
to
the
several
degrees
of
Provocation
;
but
if
it
be
done
openly
with
shew
of
Pleasure
and
Content
,
't
is
Cruelty
:
and
if
it
be
done
secretly
and
under
a
disguise
,
't
is
Treachery
.
CHAP.
XVIII
.
Of
the
Intellectual
Operations
.
FRom
the
Will
and
Passions
proceed
we
to
the
other
Capacity
in
which
the
Blessings
of
the
Mind
principally
consist
,
as
being
the
Noblest
Faculty
of
the
Soul
,
the
Understanding
.
The
Gifts
and
Properties
which
I
have
hitherto
Discoursed
of
,
are
in
a
great
measure
common
to
Beasts
:
They
have
Sense
and
Memory
many
of
them
in
very
great
Perfection
;
they
are
Capable
of
Love
,
Jealousie
,
Anger
,
Revenge
and
Fear
,
&c.
as
well
as
Men
,
and
are
excited
hereunto
,
as
most
Men
are
,
by
a
kind
of
Impetus
from
the
Images
,
which
several
Objects
draw
upon
the
Imagination
.
Nay
there
are
many
Instances
to
prove
that
they
have
a
Power
of
Election
and
Rejection
;
but
for
Intellectual
Gifts
they
are
of
a
Sublimer
Nature
:
For
by
these
Men
are
in
a
great
Measure
qualified
with
the
Perfections
of
Incorporeal
Substances
.
The
Understanding
has
the
vast
World
for
its
Object
;
it
searches
into
the
Nature
of
every
thing
from
the
dark
Centre
of
the
Earth
to
the
highest
Heavens
;
it
enquires
into
the
Motion
,
Native
Form
,
Dimensions
and
Effects
of
those
Glorious
Luminaries
:
It
stands
upon
the
Convex
of
the
World
,
and
looks
into
that
vast
Abyss
or
Expanse
of
Imaginary
Space
which
surrounds
whatsoever
is
finite
,
and
is
it self
immensurable
:
it
follows
Angels
in
their
Motions
till
it
arrives
with
them
to
that
first
Pure
and
Eternal
Original
of
all
things
,
the
ever
Glorious
and
Immense
Creator
.
Now
the
Operations
of
the
Understanding
are
either
Solitary
,
and
such
as
rest
barely
in
a
Knowledge
of
the
Nature
of
things
;
or
else
Directive
,
when
like
a
Soveraign
it
Commands
the
Inferiour
Faculties
,
and
appoints
them
what
to
do
.
'T
is
true
,
as
the
case
now
stands
,
the
Inferiour
Faculties
do
for
the
most
part
Rebel
:
they
either
follow
their
own
Inclinations
,
or
if
they
do
impart
them
to
the
Understanding
,
they
do
it
only
as
to
a
Confident
not
as
to
a
Counsellour
.
Whereas
the
Method
which
Nature
does
propound
is
this
:
When
an
Object
excites
the
Will
,
the
Will
presents
it
to
the
Understanding
to
consider
of
it
,
and
according
as
the
Understanding
makes
the
Judgment
,
so
the
Will
proceeds
to
Execution
by
the
Ministry
of
such
Passions
as
are
conducing
thereunto
.
The
Operations
of
the
Understanding
are
infinitely
more
Sublime
and
Perfect
than
those
of
the
Will
,
not
only
for
their
Spirituality
,
and
for
the
Greatness
and
Variety
of
their
Objects
,
but
also
for
the
Tranquility
which
goes
along
with
them
.
The
Will
cannot
act
without
great
Perturbation
and
Conflict
of
Passions
;
but
the
Acts
of
the
Understanding
are
retir'd
and
without
Noise
,
though
they
be
not
without
Difficulty
,
Considering
the
fallacious
Informations
we
have
of
things
.
They
are
reduc'd
to
these
three
general
Heads
.
First
,
Science
.
Secondly
,
Contemplation
.
Thirdly
,
Judgment
.
The
first
consists
in
a
particular
Disquisition
of
the
Nature
of
things
.
The
Second
in
a
more
Confus'd
and
Universal
Survey
of
Nature
,
the
last
in
guiding
the
Will
and
Passions
in
the
Affairs
of
Life
.
CHAP.
XIX
.
Of
Science
.
SCience
is
of
two
sorts
.
First
,
Philosophical
which
consists
in
a
Theory
of
the
Nature
of
things
Consider'd
purely
in
themselves
;
for
Example
,
of
the
Heavens
,
of
the
Elements
,
of
the
Production
of
Meteors
,
of
Winds
,
Earth-quakes
,
Plants
and
Minerals
,
and
,
in
a
word
,
of
whatsoever
else
comes
within
the
Region
of
Nature
.
A
Second
Branch
of
Science
is
that
which
is
called
Logical
,
or
Ratiocination
,
being
nothing
but
an
Art
of
proving
one
thing
from
another
by
such
suitable
Mediums
as
are
apt
to
win
upon
the
Mind
and
Reason
of
the
Hearer
.
And
first
for
Philosophy
plain
and
Obvious
as
the
Principles
of
Nature
seem
or
ought
to
be
;
so
it
is
,
that
all
our
Errors
and
Misapprehensions
of
things
,
are
reduc'd
to
this
one
Ground
and
Fundamental
Error
,
viz.
our
Ignorance
of
their
first
Causes
:
Witness
that
great
Diversity
and
Extravagance
of
Opinions
touching
the
Original
matter
of
all
Sublunary
Bodies
.
Thales
the
Milesian
,
Pindar
,
and
the
Egyptian
Priests
would
have
it
to
be
Water
:
Anaximenes
affirm'd
it
to
be
Air
:
Parmenides
and
the
Stoicks
are
for
Fire
:
Pythagoras
resolv'd
all
things
into
Numbers
,
Empedocles
into
the
four
Elements
;
Plato
into
God
and
Matter
,
the
Peripateticks
into
Matter
and
Form
;
and
last
of
all
Epicurus
and
Democritus
held
that
the
four
Elements
,
together
with
all
the
variety
of
mixt
Bodies
,
were
deriv'd
from
the
Fortuitous
Conflux
of
numberless
Atoms
,
all
which
being
of
divers
Figures
,
after
a
long
and
impetuous
Fermentation
,
met
at
last
into
one
Mass
or
Globe
of
Matter
.
From
this
Obscurity
of
the
first
Original
of
things
,
it
happens
that
even
the
plainest
Informations
of
Sense
,
which
are
as
it
were
the
Foundations
of
all
our
Knowledge
,
become
very
intricate
and
desputable
upon
a
strict
and
subtile
research
of
Reason
:
what
's
more
obvious
to
our
Senses
than
Quantity
,
yet
what
's
more
imperceptible
to
our
Understanding
than
Extension
,
or
the
Composition
of
continuance
:
for
either
it
is
divisible
into
infinite
Parts
,
or
into
finite
only
;
if
into
infinite
Parts
then
must
it
contain
infinite
Parts
,
but
for
the
finite
Quantity
of
an
Inch
for
Instance
,
to
contain
infinite
Parts
is
impossible
.
If
we
say
it
is
divisible
only
into
finite
Parts
;
let
us
suppose
for
Example
the
whole
Number
of
Minute
Parts
or
Atoms
into
which
a
Line
of
an
Inch
may
be
divided
,
to
amount
to
one
thousand
:
Now
let
us
enquire
of
the
first
,
second
or
third
Parts
,
and
so
of
the
rest
,
whether
they
possess
the
same
Individual
Space
or
no
?
and
if
any
two
of
them
do
possess
the
same
individual
Space
,
then
can
they
make
no
Extension
,
and
consequently
the
second
and
third
,
as
also
the
third
and
fourth
Parts
,
and
so
the
rest
of
them
can
make
no
Extension
,
which
destroys
the
Hypothesis
.
But
if
any
two
Parts
as
A.
and
B.
for
instance
,
touching
one
another
possess
a
larger
Space
than
either
of
them
severally
,
then
't
is
plain
that
some
part
of
B.
does
not
touch
A.
and
consequently
B.
and
so
the
rest
may
be
subdivided
into
other
minute
Parts
(
contrary
to
the
Hypothesis
)
viz.
those
by
which
they
touch
,
and
those
by
which
they
do
not
touch
,
which
Subdivision
may
be
Multiplied
in
infinitum
;
since
we
can
never
resolve
the
Composition
into
that
definite
Number
of
Parts
,
concerning
which
the
same
Difficulty
will
not
return
as
at
the
beginning
:
From
all
which
these
Absurdities
will
seem
to
follow
;
first
that
an
Inch
is
as
long
as
an
Ell
,
or
a
Part
as
big
as
the
Whole
,
since
both
are
Eternally
divisible
into
infinite
Parts
.
Secondly
,
That
the
Finger
or
Needle
of
a
Watch
which
moves
the
breadth
of
a
Barly
Corn
,
and
a
Ship
which
sails
a
League
in
the
same
space
of
an
hour
,
move
both
of
them
with
equal
Swiftness
,
since
the
breadth
of
a
Barley
Corn
is
divisible
into
as
may
Parts
as
the
length
of
a
League
,
and
there
being
the
same
common
Measure
of
an
hour
for
both
these
Motions
,
they
must
be
equally
swift
;
for
things
are
said
to
be
equally
swift
when
they
measure
equal
Parts
of
Space
in
equal
Parts
of
Time
.
Upon
such
like
Subtelties
as
these
it
was
,
that
a
Philosopher
undertook
to
prove
there
was
no
Motion
,
Arguing
thus
;
Whatsoever
moves
,
moves
either
in
the
place
in
which
it
is
,
or
in
the
place
in
which
't
is
not
:
not
the
the
later
,
for
Motion
is
in
the
thing
mov'd
,
which
cannot
at
the
same
Time
be
in
the
place
in
which
't
is
not
,
without
a
Contradiction
;
nor
yet
the
former
,
for
Motion
is
a
Transition
from
one
place
to
another
,
which
cannot
be
whilst
the
Body
remains
still
in
the
same
inidvidual
Circumscription
of
Space
;
but
the
Sophister
having
a
Bone
put
out
of
Joynt
,
was
made
sensible
of
his
Fallacy
as
well
as
of
his
Pain
,
when
the
Surgeon
told
him
,
the
Bone
was
not
out
of
its
place
,
for
either
't
was
put
out
of
the
place
in
which
it
was
,
or
out
of
the
place
in
which
it
was
not
;
not
the
former
,
for
nothing
can
be
out
of
the
place
in
which
it
is
;
nor
yet
the
later
,
no
more
than
a
Man
can
be
said
to
be
put
out
of
Rome
where
he
never
was
.
Again
,
what
's
more
Universally
diffusive
and
obvious
than
Light
,
yet
what
's
more
difficult
to
be
understood
,
viz.
whether
it
be
something
or
nothing
?
It
cannot
be
an
Accident
according
to
the
Notion
of
Aristotle's
Philosophy
:
For
either
the
same
Numerical
Light
which
was
in
the
Sun
,
is
derived
to
us
by
way
of
migration
which
this
Philosophy
explodes
,
or
else
there
are
so
many
new
Generations
,
as
there
are
Points
of
Space
in
that
vast
Tract
of
Aether
,
which
lies
betwixt
the
Sun
and
us
,
both
which
ways
of
Propagation
are
utterly
inconsistent
with
that
Swiftness
of
Motion
by
which
the
Light
is
conveigh'd
to
us
,
some
hundred
thousand
Miles
in
an
Instant
.
Besides
,
the
Sun
Beams
being
either
refracted
or
reflected
from
a
Glass
do
generate
Fire
,
and
therefore
must
challenge
the
Nature
of
a
Substance
,
for
no
Accident
can
acquire
the
Nature
and
Property
of
a
Substance
by
Condensation
.
But
if
we
say
that
Light
is
a
Substance
,
the
same
Difficulty
will
still
return
concerning
the
imperceptible
Time
,
in
which
't
is
propagated
so
many
thousand
Miles
:
We
shall
be
at
a
loss
also
to
understand
how
the
Sun
by
such
a
continual
Communication
of
its
Substance
over
so
vast
a
Sphere
should
not
be
diminish'd
;
also
,
why
upon
the
Suns
Setting
the
same
Substance
does
not
continue
visible
;
also
being
Material
how
it
can
possess
the
place
of
other
Substance
without
Penetration
,
with
infinite
other
Impossibilities
which
follow
what
way
soever
Reason
turns
it self
.
The
same
Difficulties
also
occur
in
our
Enquiry
into
the
Nature
of
Colours
,
of
Visionary
Images
,
and
the
like
.
In
the
last
place
for
Sensation
,
we
generally
describe
it
to
be
the
Impression
which
an
Object
makes
of
its
Image
or
Species
upon
the
Nerves
where
by
the
Administration
of
the
Animal
Spirits
,
it
is
conveigh'd
to
the
Brain
or
Common
Store-house
of
the
Senses
.
This
at
first
sight
seems
plausible
enough
to
describe
the
manner
by
which
these
Operations
are
made
;
and
yet
upon
a
closer
pursuance
of
Reason
,
't
will
appear
to
be
nothing
but
Juggling
and
Jingle
;
For
if
we
enquire
how
the
Impression
of
Touch
,
for
instance
,
is
made
upon
the
Nerves
we
are
at
a
puzle
:
As
for
the
Modi
Entium
and
such
like
Terms
of
Art
,
they
are
but
Words
of
Conjuration
,
which
serve
only
to
make
the
thing
more
Mysterious
and
Obscure
.
Our
Sense
tells
us
,
whether
the
thing
we
touch
be
hard
or
soft
,
hot
or
cold
,
moist
or
dry
:
Now
if
Sensation
be
nothing
but
an
Impression
upon
the
Animal
Spirits
,
I
would
gladly
have
a
Description
of
these
different
Impressions
of
hard
and
soft
,
&c.
wherein
they
do
consist
;
and
whether
the
Spirits
thus
affected
fly
immediately
to
the
Brain
,
or
whether
they
Consign
over
their
Impressions
to
other
Spirits
,
or
these
to
others
,
as
it
were
conveighing
the
word
from
hand
to
hand
till
they
arrive
at
length
to
the
last
Sentinel
of
Sense
.
From
all
which
't
is
Evident
,
that
the
further
we
dive
into
Nature
,
the
more
we
are
in
the
Labyrinth
.
Now
if
things
with
which
we
are
so
well
acquainted
,
such
as
Extension
,
Motion
,
Colour
,
Light
,
Heat
,
and
all
the
Objects
of
Sense
,
all
which
are
lookt
upon
as
the
first
Principles
of
Nature
,
and
are
to
be
judg'd
consequently
so
obvious
to
our
Knowledge
,
as
to
be
understood
upon
the
very
Proposal
of
them
,
as
it
is
in
the
Principles
of
Geometry
;
I
say
,
if
these
things
be
so
obscure
and
inextricable
,
no
wonder
if
the
Observations
which
we
draw
from
them
be
many
times
fallacious
,
since
the
Premises
naturally
are
more
clear
and
certain
than
the
Conclusions
which
are
derived
from
them
,
and
yet
how
many
rare
Discoveries
in
Physick
,
in
the
Matkematicks
,
in
Experimental
Philosophy
,
in
Husbandry
,
and
in
the
whole
Latitude
of
Arts
and
Sciences
are
deduced
from
these
Beginnings
,
which
shews
the
Excellency
of
humane
Reason
,
that
with
admirable
Art
and
Industry
,
is
able
to
Erect
such
great
Fabricks
upon
such
uncertain
Principles
.
But
besides
all
this
,
there
is
another
Branch
of
Science
in
which
the
Sagacity
of
humane
Reason
is
highly
engag'd
,
viz.
Ratiocination
.
It
s
Method
does
commence
from
some
known
Maxime
to
which
all
Men
do
assent
,
and
from
thence
by
a
Rational
Progress
of
Connatural
Mediums
,
we
proceed
to
further
Inferences
,
till
at
length
we
arrive
to
the
Mark
propos'd
:
I
shall
give
an
Example
in
Divinity
;
would
I
prove
Man
to
be
a
free
Agent
,
I
would
Argue
thus
;
God
is
Just
,
therefore
he
is
Just
in
the
Distribution
of
his
Rewards
and
Punishments
,
which
cannot
be
true
,
unless
we
have
a
Power
to
obtain
the
Rewards
and
avoid
the
Punishments
,
which
also
cannot
be
unless
we
have
a
free
Power
to
Act
or
not
to
Act.
This
way
of
Arguing
is
demonstrative
and
direct
.
Now
the
same
thing
may
be
prov'd
in
another
Form
by
the
way
of
Resolution
,
thus
:
If
the
Will
be
not
free
,
then
is
it
vain
to
Attempt
to
do
Good
or
abstain
from
Evil
:
If
this
be
granted
,
the
Rewards
for
the
Good
to
which
we
are
necessitated
are
undue
,
as
the
Punishments
inflicted
for
the
Offences
we
are
oblig'd
to
commit
are
also
unjust
;
And
Lastly
,
if
this
be
granted
,
then
God
who
Rewards
the
one
and
Punishes
the
other
must
be
also
unjust
;
but
God
is
Just
,
therefore
all
these
Consequences
are
false
;
therefore
the
Will
is
free
.
Logick
or
the
Art
of
Ratiocination
has
two
Parts
:
The
first
is
called
Invention
,
where
the
Understanding
hunts
after
such
Topicks
or
Mediums
as
are
sutable
to
prove
the
Point
.
The
other
part
of
Logick
Consists
in
such
a
Management
of
the
Mediums
as
is
likely
to
gain
Assent
,
and
this
is
done
by
reducing
the
Matter
to
some
certain
Forms
of
Argument
,
which
we
call
Syllogisms
,
by
which
the
Understanding
is
so
drawn
by
the
Links
of
Reason
,
that
it
cannot
possibly
start
away
,
nor
be
liable
to
Error
.
There
is
also
another
Property
of
Ratiocination
,
which
is
to
Consider
the
Condition
and
Capacity
of
the
Person
to
whom
it
makes
Application
,
since
the
same
Topicks
will
not
win
Belief
upon
all
alike
:
but
this
Consideration
more
properly
belongs
to
Rhetorick
,
whose
Office
't
is
to
perswade
,
and
which
works
rather
upon
the
Wills
and
Passions
of
Men
though
not
without
some
Mastery
upon
their
Understanding
;
hence
it
is
that
these
two
Sciences
are
near
Allied
,
the
one
furnishing
Matter
,
the
other
Ornament
for
Reason
,
both
which
are
high
Points
of
Knowledge
,
and
require
Men
of
mature
Years
to
make
Profession
of
them
;
so
that
to
begin
with
these
Arts
in
the
Instruction
of
Youth
is
very
Preposterous
;
for
as
it
has
been
observ'd
by
Learned
Men
,
there
being
no
Ripeness
of
Understanding
in
that
green
Age
,
all
the
Precepts
of
Art
will
degenerate
only
into
puerile
and
crude
Forms
of
Sophistry
and
Cavil
.
It
seldom
happens
where
three
or
four
are
in
Company
,
but
that
they
have
different
Sentiments
of
the
same
thing
,
when
yet
the
Object
is
indifferently
represented
to
all
.
All
indeed
will
pretend
to
the
same
Light
of
Reason
,
and
all
of
them
make
the
same
Application
of
one
to
the
other
,
so
that
the
same
Rule
being
applied
to
the
same
thing
,
there
ought
to
be
the
same
account
of
the
Measure
,
but
it
falls
out
otherwise
,
and
chiefly
for
these
four
Reasons
:
The
first
is
Emulation
.
There
are
few
Persons
but
take
a
Pride
to
display
their
Feathers
,
nor
can
the
heat
of
Conversation
be
long
supported
but
by
banding
the
Point
from
one
to
another
.
A
second
Reason
is
,
the
Inequality
of
Mens
Intellects
,
which
differ
according
to
their
several
Educations
,
Temperaments
and
Ages
.
Now
Truth
being
nothing
but
a
Conformity
of
a
thing
to
the
Understanding
,
the
Inequality
of
this
Rule
must
render
the
Lines
which
are
drawn
by
it
many
times
very
unlike
and
unequal
also
.
A
third
Reason
is
,
Prejudice
,
which
is
either
founded
in
Affection
or
Hatred
,
or
in
an
overvalue
of
what
we
are
related
to
,
whether
they
be
our
Friends
,
or
our
Native
Country
,
but
above
all
,
the
Prejudice
we
have
from
Custom
and
Education
seems
invincible
.
A
fourth
Reason
is
,
Interest
,
which
is
of
wonderful
Influence
to
biass
Men
in
Matters
of
meer
Belief
,
witness
the
several
Engagements
they
lie
under
from
the
several
Opinions
of
Religion
.
The
Art
and
Mastership
of
Reason
consists
Principally
in
these
two
Points
.
First
,
A
quick
Notion
and
Apprehension
of
a
thing
.
Secondly
,
A
Faculty
to
make
the
same
Notion
inteligible
to
others
.
As
for
that
desultory
Wit
which
leaps
from
one
thing
to
another
,
't
is
not
of
so
great
use
;
it
seems
to
render
a
Man
accomplisht
,
and
being
Natural
to
those
of
Younger
years
,
is
taking
in
Company
if
it
be
not
manag'd
out
of
Time
,
and
with
Affectation
.
Some
Men
are
of
so
happy
Parts
,
that
upon
any
Emergency
their
Invention
will
supply
them
with
Matter
to
enlarge
upon
,
so
that
they
cannot
hold
,
but
like
a
Torrent
they
let
fly
to
give
room
to
new
succeeding
Notions
;
and
in
this
kind
we
find
many
Eminent
Persons
amongst
those
of
the
long
Robe
,
as
Preachers
,
Orators
,
and
Lawyers
,
who
tho
they
sometimes
deliver
themselves
in
set
Harangues
,
yet
those
of
them
are
rather
Excellent
in
their
way
,
who
can
make
an
Address
to
any
Person
or
Auditory
as
occasion
does
require
;
which
Extemporary
Performances
are
very
Charming
,
especially
when
deliver'd
by
a
Person
of
good
Presence
and
of
a
twanging
Tongue
.
Nor
can
a
Man
make
so
solid
a
Judgment
of
these
Performances
being
oblig'd
to
let
go
what
's
before
him
,
that
he
may
receive
new
Informations
from
the
Speaker
,
whose
voluble
Tongue
flows
upon
him
in
fresh
utterance
,
of
Sense
without
pause
or
respite
.
Nevertheless
such
Discourses
when
they
come
to
be
receiv'd
at
leasure
by
the
Eye
,
are
found
to
be
thin
,
Superficial
and
without
Sinews
and
Connexion
,
whereas
others
who
digest
their
Conceptions
by
long
and
continual
Meditations
,
are
infinitely
more
solid
and
accurate
.
Phidias
was
some
years
in
making
of
a
single
Statue
,
but
then
he
wrought
for
Eternity
.
CHAP.
XX.
Of
Contemplation
.
ANother
Grand
Operation
of
the
Soul
is
Contemplation
,
which
though
it
be
a
Pleasure
which
is
to
be
found
only
in
Solitude
,
yet
is
it
not
a
solitary
Pleasure
,
being
accompanied
with
two
other
,
viz.
Health
and
Tranquility
.
They
are
the
two
Hand-Maids
of
this
Mistriss
,
not
only
for
their
perpetual
Attendance
on
her
,
but
by
reason
also
of
their
Virgin
Purity
and
Innocence
.
All
other
Delights
are
adulterate
,
being
for
the
most
part
acquir'd
with
Expence
and
Hazards
,
and
such
as
weaken
Nature
,
and
nauseate
in
the
very
Fruition
;
whereas
these
render
the
Constitution
more
Vigorous
,
and
never
disaffect
the
Appetite
by
any
mixture
of
Bitterness
,
or
by
being
too
Lushious
:
they
are
adequate
to
all
the
Dimensions
of
Man
,
Health
being
the
greatest
Felicity
of
the
Body
,
and
Tranquility
the
greatest
Blessing
of
the
Mind
.
He
who
feels
himself
in
an
even
Temper
and
enjoys
an
equal
distribution
of
his
Native
Heat
without
pain
and
languishing
;
he
whose
Passions
are
all
appeas'd
,
or
,
what
is
better
,
in
Subjection
:
He
who
is
remote
from
the
noise
of
Business
,
or
from
what
's
more
clamorous
,
the
Terrours
of
an
Evil
Conscience
.
He
who
is
at
peace
with
all
the
world
and
with
himself
too
;
He
,
I
say
,
is
the
only
Man
,
who
is
capable
to
tast
the
Pleasures
of
a
Contemplative
or
rather
of
an
Angelick
Life
.
When
the
Sea
is
in
Agitation
,
and
when
Clouds
and
Vapours
hover
over
it
,
the
Vices
we
have
are
but
short
,
undelightful
and
obscure
;
but
when
all
is
clear
and
serene
,
then
is
it
that
the
same
Sea
looks
like
the
Vast
Plain
of
Crystal
,
there
is
a
lustre
in
its
Surface
,
and
the
distant
Clouds
and
Promontories
which
we
see
add
a
Beauty
to
the
Prospect
.
Contemplation
then
is
an
Art
of
a
becalmed
Mind
,
beholding
several
Objects
at
once
with
delight
and
wonder
.
Here
we
see
the
admirable
Order
and
Oeconomy
of
Nature
in
all
its
Productions
and
Periods
,
in
all
its
Seasons
and
Revolutions
:
By
this
we
Consider
the
Celestial
Bodies
,
how
they
are
almost
infinite
in
Beauty
,
Number
and
Greatness
,
how
they
are
wonderful
in
their
Influence
,
and
how
they
are
most
Rapid
,
Regular
and
perpetual
in
their
Motion
.
How
we
may
Contemplate
the
great
Variety
of
Creatures
,
their
several
Vertues
and
Properties
,
and
their
mutual
Subserviency
to
one
another
.
We
may
observe
one
great
Concordance
and
Harmony
which
runs
through
all
the
Parts
of
the
Universe
,
and
how
things
inanimate
and
senseless
are
most
Regular
in
all
their
Tendencies
,
whilst
man
the
Master-piece
of
the
Creation
,
is
for
the
most
part
Brutish
in
his
Desires
,
Extravagant
in
his
Actions
,
and
many
times
most
miserable
in
his
End
.
By
the
help
of
this
Prospect
we
may
observe
the
various
Methods
of
Providence
in
Governing
the
World
,
in
forming
Good
out
of
Evil
,
and
in
making
Circumstances
of
little
Moment
to
be
able
to
give
Birth
and
Progress
to
the
greatest
Actions
;
we
may
observe
how
wicked
men
for
the
most
part
flourish
,
and
how
the
good
are
commonly
despis'd
and
miserable
,
from
which
inequalities
of
Rewards
and
Punishments
in
this
Life
,
we
are
incited
,
to
take
a
Prospect
of
another
;
it
being
rational
to
Conclude
,
That
the
Just
and
Supream
Governour
of
all
Things
,
who
has
Circumscrib'd
his
meanest
Creatures
with
such
Laws
of
Nature
as
may
not
be
Transgress'd
,
will
not
be
negligent
to
rectifie
Disorders
of
greater
Moment
,
and
since
he
does
not
do
it
in
this
life
,
it
remains
that
there
is
another
State
where
Prosperous
Impiety
shall
be
Chastised
,
and
a
Persecuted
Innocence
be
Crown'd
.
By
this
Scale
of
Visibles
,
Contemplation
leads
us
to
some
thing
that
is
Invisible
,
viz.
to
that
Supream
Power
which
gave
the
first
Being
to
every
Creature
,
and
which
is
as
it
were
the
first
Spring
which
sets
the
Wheels
in
Motion
:
for
since
no
Creature
has
a
Being
from
it self
,
but
from
something
else
,
we
must
either
make
an
Infinite
progress
in
assigning
Efficient
Causes
,
which
is
impossible
,
or
else
ascending
by
all
the
Links
and
Gradations
of
the
Creation
,
resolve
our
Enquiry
into
some
one
First
Cause
,
which
is
in
it self
without
Beginning
,
and
consequently
must
be
Infinite
,
which
can
be
no
other
than
God
.
Now
from
the
Order
,
Beauty
and
Perfection
,
which
we
observe
in
the
whole
Frame
of
Creatures
,
the
Contemplative
Person
has
some
Dawnings
of
the
Transcendent
and
Superlative
Beauty
which
is
Natural
to
the
Creator
.
The
truth
of
it
is
,
our
humane
Weakness
,
and
the
dependence
we
have
on
Sense
,
can
give
us
but
a
faint
apprehension
of
things
Immaterial
and
Invisible
:
But
could
we
once
break
through
those
Clouds
which
surround
the
Soul
in
this
State
of
Imprisonment
,
I
doubt
not
but
that
we
should
find
the
Lustre
of
the
Divinity
to
exceed
the
Brightness
of
the
Sun
,
by
infinite
more
Degrees
than
the
same
Sun
Transcends
the
pale
light
and
Glimmerings
of
a
Glow-worm
.
Could
a
Man
who
was
born
blind
be
restor'd
to
Sight
,
with
what
wonder
and
delight
would
he
behold
that
variety
of
Objects
with
which
Nature
is
adorn'd
,
but
when
he
should
consider
that
all
the
Beauties
which
lie
before
his
Eyes
,
are
conveigh'd
to
him
by
the
light
of
the
Sun
,
and
that
all
the
Productions
and
Orient
Colours
of
Nature
,
receive
their
Original
from
its
Beams
,
with
what
admiration
and
ravishment
,
would
he
endeavour
to
fix
his
sight
upon
this
glorious
Luminary
of
the
day
?
Such
doubtless
will
be
the
surprise
of
the
Soul
in
relation
to
the
Divine
Beauties
of
its
Maker
,
when
it
shall
be
freed
from
those
gross
Organs
of
the
Body
by
which
it
is
now
confin'd
.
One
while
't
will
melt
with
langour
and
aspiration
,
by
and
by
't
will
spring
forth
into
Extasy
,
and
as
it
were
lanch
it self
towards
this
Object
of
Immense
Perfection
.
'T
will
presently
forget
all
these
flowery-fading
Pleasures
it
met
with
in
the
Body
,
't
will
plunge
it self
into
the
Abyss
,
where
Fruition
will
not
exclude
Appetite
,
because
the
Faculty
will
still
be
enlarg'd
to
re-receive
greater
Measures
of
untasted
Joys
,
and
so
by
an
infinite
Progress
and
Succession
of
new
Beatitudes
,
't
will
ever
advance
it self
into
Perfection
,
till
like
a
drop
of
Wine
cast
into
the
Ocean
,
it
seems
to
be
made
Immense
by
its
Diffusion
,
and
to
be
rendred
Consubstantial
with
the
very
Divinity
.
'T
is
with
good
reason
that
the
Schoolmen
determine
the
Beatitude
of
a
separate
Soul
to
consist
in
the
new
Measures
of
Knowledge
't
will
meet
with
by
looking
upon
God
,
who
is
as
it
were
the
Centre
of
Repose
and
Rest
in
which
all
the
Rays
of
Objects
meet
,
or
rather
that
Mirrour
in
which
all
the
Images
of
things
whether
possible
or
Created
,
are
represented
at
once
without
Confusion
:
For
since
the
noblest
Faculty
of
the
Soul
,
is
the
Intellect
,
the
Felicity
of
the
Soul
must
be
measur'd
by
something
which
bears
a
Proportion
to
this
Noblest
of
Faculties
,
which
can
be
nothing
but
Knowledge
.
Now
if
it
be
true
,
that
the
Soul
in
seeing
God
as
in
a
Mirrour
,
sees
all
the
Images
of
things
both
past
and
future
as
present
to
the
Divine
Mind
,
what
an
Infinite
variety
of
Objects
must
there
be
to
entertain
an
Illuminated
Spirit
,
all
which
can
never
be
represented
to
us
under
less
than
an
infinite
Duration
?
Such
will
be
the
Entertainment
of
a
Beatified
Soul
after
Death
,
and
of
which
we
have
a
foretaste
in
this
life
by
Contemplation
,
the
effects
whereof
have
been
sometimes
so
dazling
,
that
many
Holy
men
have
Pray'd
to
God
to
moderate
such
Favours
,
the
weakness
of
Nature
not
being
able
to
sustain
the
lustre
of
such
Illumination
.
But
these
are
to
be
lookt
upon
as
the
extraordinary
Priviledges
of
an
Elevated
Mind
,
and
such
to
which
Men
cannot
easily
arrive
by
their
Natural
Abilities
and
Strength
.
CHAP.
XXI
.
Of
Judgment
.
THE
last
grand
Operation
of
the
Soul
is
Judgment
.
One
who
has
a
Speculation
of
Things
,
and
of
the
Methods
for
effecting
of
them
,
may
yet
want
Courage
and
Address
to
Execute
.
No
Man
therefore
can
be
said
to
be
judicious
,
who
knows
not
the
Art
of
Management
,
nor
can
a
Man
know
this
but
by
actual
Experience
and
a
just
Application
of
the
several
Wheels
of
Business
to
one
another
.
Judgment
therefore
in
the
Notion
I
here
propose
,
is
nothing
but
a
rational
estimation
of
some
End
for
the
attaining
whereof
we
make
use
of
suitable
Means
,
Glorious
Actions
being
ever
the
productions
of
Deliberation
and
Thought
.
Now
Judgment
differs
from
Ratiocination
:
For
first
,
it
considers
its
Object
as
invested
with
the
Notion
of
being
good
and
eligible
,
and
consists
in
some
Moral
Action
,
whereas
Ratiocination
rests
only
in
the
Verity
of
what
's
propos'd
without
any
relation
to
Good
or
Evil
:
Besides
,
Ratiocination
is
a
solitary
Act
of
the
Understanding
only
,
whereas
Judgment
is
an
Act
of
the
Understanding
deliberating
upon
what
's
propos'd
to
the
Will
,
and
directing
it
in
its
choice
:
This
therefore
must
be
allow'd
to
be
the
greatest
and
Noblest
Act
of
the
Soul
,
even
greater
than
Contemplation
,
which
though
it
be
Conversant
about
a
higher
Subject
,
yet
is
it
but
general
and
confus'd
.
It
does
not
weigh
things
with
that
exactness
and
attention
,
and
is
beneficial
only
to
the
Person
who
Contemplates
;
whereas
this
weighs
things
against
things
,
and
by
a
minute
Consideration
of
all
their
Circumstances
,
makes
a
Calculation
of
their
Value
:
It
summons
up
all
the
Faculties
of
the
Soul
,
and
sets
them
upon
Duty
,
and
like
a
Soveraign
it
does
Encourage
and
Controul
them
in
their
Motions
,
and
in
conclusion
it
is
useful
to
the
Publick
by
being
the
Standard
of
Justice
,
and
the
very
Basis
upon
which
all
Laws
are
founded
.
The
Judgment
which
we
make
of
things
Good
and
Evil
is
either
such
as
relates
to
the
private
use
and
benefit
of
him
who
Judges
,
or
such
as
relates
to
the
good
and
welfare
of
the
Publick
.
In
relation
to
a
Mans
particular
Concerns
,
I
give
it
the
Name
of
Prudence
;
in
relation
to
the
Common
good
of
others
,
I
call
it
Government
.
Now
such
is
the
State
and
Condition
of
Man
in
this
life
,
that
we
cannot
but
consider
him
as
surrounded
with
an
Infinite
variety
of
Objects
,
cloath'd
in
the
Colours
of
Good
and
Evil
,
all
which
the
Will
either
embraces
or
avoids
according
to
the
several
bents
and
propensions
of
the
Passions
.
Some
Men
there
are
indeed
(
if
I
may
call
them
Men
)
who
let
fly
at
every
thing
that
occurs
to
Fancy
.
Not
considering
the
fatal
Consequences
to
which
their
Brutish
and
giddy
Appetite
does
expose
them
.
The
enjoyment
of
a
momentary
Lust
may
gratifie
a
present
sally
of
Nature
,
when
the
Miseries
depending
on
it
are
many
times
perpetual
.
Others
deny
themseves
in
present
Enjoyments
in
order
to
a
future
good
,
which
Method
though
it
be
prudent
and
rational
,
yet
if
the
thing
propos'd
be
dishonest
and
unlawful
,
the
Judgment
deviates
in
the
choice
of
its
end
,
how
Cautious
and
Prudent
soever
it
may
be
in
projecting
at
the
Means
.
Thus
he
who
rises
up
early
and
sits
up
late
,
who
Travels
from
place
to
place
,
and
eats
the
Bread
of
Carefulness
,
that
he
may
obtain
his
Neighbours
Lands
by
Circumvention
and
Fraud
,
or
that
he
may
prosecute
Revenge
upon
his
Enemy
,
tho
he
manage
his
business
with
never
so
much
Prudence
and
Circumspection
,
is
really
a
Fool
as
well
a
Knave
,
since
the
Pleasure
or
Profit
propos'd
will
never
make
amends
for
the
trouble
he
undergoes
to
arrive
to
it
,
much
less
for
the
Penance
he
must
endure
after
the
expiration
of
his
Enjoyment
.
He
then
is
really
Prudent
who
measuring
his
End
by
the
Rules
of
Honour
and
Honesty
,
and
making
a
just
computation
of
the
force
of
his
own
Abilities
,
as
also
of
the
discouragements
he
shall
meet
with
,
notwithstanding
sets
forward
upon
his
Journey
,
and
maugre
all
the
Pleasures
which
may
retard
him
,
and
the
pains
he
actually
endures
,
does
pursue
his
Course
through
all
the
Windings
and
Intricacies
of
Fortune
,
with
a
steddy
Courage
,
till
at
length
he
arrive
to
that
which
first
gave
life
to
the
Undertaking
.
Now
the
more
remote
such
an
Object
is
from
our
view
,
and
the
more
difficulties
there
are
to
struggle
with
,
the
more
Generous
and
Heroick
is
the
Enterprise
.
We
drink
the
bitter
Potion
with
a
Gust
upon
the
belief
we
have
that
it
will
procure
us
Health
.
And
the
Soldier
,
the
Mariner
,
and
generally
all
sorts
of
Men
,
each
of
them
endures
hardships
in
his
several
Course
of
life
,
nay
they
make
such
hardships
to
be
the
Subjects
of
their
choice
upon
the
prospect
they
have
of
a
durable
Enjoyment
.
Now
if
Health
,
Honours
and
Profit
can
inspire
us
with
Noble
Resolutions
,
Virtue
certainly
ought
to
have
as
great
an
Influence
upon
our
Wills
,
whether
we
consider
the
Pleasure
which
accompanies
its
Exercise
,
or
the
Reward
which
follows
the
performance
of
it
.
There
is
another
sort
of
Judgment
which
the
Mind
of
Man
makes
of
things
in
relation
to
the
general
good
of
others
.
This
does
not
consist
barely
in
a
knowledge
of
what
is
beneficial
for
Mankind
,
but
it
implies
a
Practice
and
Execution
proportinable
to
that
knowledge
which
I
call
Government
.
This
is
of
two
sorts
,
either
Civil
which
consists
in
the
Institution
and
Preservation
of
a
Kingdom
by
wholsom
Laws
;
or
else
Military
which
consists
in
the
defence
of
a
Kingdom
by
strength
and
force
;
for
as
for
those
who
Fight
for
the
Enlargement
of
Dominion
,
for
Empire
and
Glory
,
as
did
Pompey
,
Caesar
,
Alexander
and
others
,
how
brave
soever
they
may
seem
to
be
,
they
are
but
more
illustrious
Robbers
,
compar'd
to
them
who
engage
to
defend
their
Country
against
a
forcible
and
forreign
Invasion
.
I
shall
therefore
make
a
more
particular
description
of
the
Virtues
of
such
a
one
,
I
mean
a
General
of
an
Army
,
whose
charge
doubless
is
the
most
weighty
and
Heroick
of
which
humane
Nature
is
capable
,
being
such
as
does
require
a
constant
travel
of
Body
and
Mind
,
a
vigorous
Intention
of
every
Nerve
and
Faculty
of
the
Soul
,
and
a
perpetual
Conversation
with
danger
.
What
a
vast
Prospect
ought
such
a
one
to
have
of
the
Expence
and
Issue
of
the
War
,
what
diligence
ought
he
to
shew
in
making
his
Levies
,
and
what
Providence
in
his
Disbursements
?
At
the
same
time
he
thinks
how
he
may
conveigh
his
Provisions
from
remoter
Parts
,
and
how
he
may
intercept
,
or
at
least
hinder
the
Recruit
of
his
Enemies
;
and
in
order
hereunto
he
thinks
with
himself
what
Allies
are
to
be
Embrac'd
,
what
Posts
to
be
secur'd
,
and
what
Instruments
are
fitted
for
every
Attempt
.
He
Considers
what
Advantages
or
Disadvantages
may
arise
from
the
Wind
or
Sun
,
from
Hills
,
Woods
or
Rivers
▪
A
small
despicable
Eminence
or
Declivity
of
Ground
,
is
sometimes
the
safety
or
the
ruine
of
an
Army
.
He
is
swift
but
regular
in
his
Marches
,
and
deliberates
how
to
Entrench
himself
sometimes
in
one
Form
,
and
sometimes
in
another
,
according
as
the
Circumstances
of
the
Place
or
the
Approach
of
the
Enemy
do
require
;
but
above
all
before
he
begin
to
Fight
,
he
ought
to
conquer
,
I
mean
himself
,
by
not
suffering
his
Thoughts
to
be
discover'd
by
any
Transports
of
Passion
,
or
Alteration
of
Countenance
,
taking
heed
not
to
lose
the
Affection
of
his
Army
by
shewing
too
much
Rigour
,
nor
yet
their
Obedience
by
too
much
Easiness
and
Clemency
.
He
ought
to
use
all
Address
and
Artifice
to
discover
the
Counsels
of
the
Enemy
,
and
to
conceal
his
own
;
his
Resolutions
must
be
steddy
and
quick
,
but
withall
they
must
be
mature
:
He
must
observe
every
Critical
Opportunity
of
Action
,
he
must
use
a
thousand
Stratagems
,
and
all
this
must
be
attended
with
perpetual
Watchings
,
Marches
,
and
Fatigues
of
Hunger
and
Thirst
,
of
Cold
and
Heat
;
besides
the
Miseries
of
Sickness
,
Mutinies
,
Robberies
,
with
infinite
Disorders
which
follow
a
Campagne
.
Now
for
a
Man
to
sustain
the
whole
Weight
and
Necessities
of
an
Army
upon
his
own
Shoulders
,
to
strugle
with
all
these
Difficulties
,
and
at
one
and
the
same
time
to
have
his
Judgement
exercised
on
several
Things
of
greatest
Moment
,
and
such
as
seem
destructive
of
one
another
,
I
say
all
this
requires
a
Soul
as
well
as
a
Body
of
vast
Abilities
:
So
that
the
danger
of
Death
,
and
an
actual
Engagement
in
Fight
,
is
really
the
least
part
of
this
Employ
.
And
yet
what
Art
is
requisite
in
drawing
up
an
Army
to
Battle
,
conformable
to
the
Advantages
of
the
Place
,
and
the
Posture
of
the
Enemy
;
at
the
same
time
he
both
deliberates
and
executes
,
he
rallies
and
divides
:
He
gives
Orders
in
the
midst
of
Noise
and
Confusion
,
and
many
times
repells
the
whole
Choice
of
the
Enemies
Forces
,
and
the
Flight
of
his
own
;
by
his
single
Conduct
and
Valour
.
In
fine
,
he
defies
Death
it self
amidst
all
it
pompous
Terrors
of
Thunder
,
Smoak
,
Fire
and
Blood
,
amidst
Cryes
and
Groans
,
amidst
Noise
and
Confusion
.
Now
he
that
does
all
this
and
more
than
this
,
ought
he
not
to
have
a
Mind
of
immense
Comprehension
,
ought
he
not
to
have
a
long
foresight
of
all
these
Circumstances
,
together
with
an
Elevated
,
I
may
say
almost
,
with
an
Omnipotent
Sagacity
,
by
which
to
take
his
Measures
,
amidst
such
a
Complication
of
Difficulties
,
and
a
suitable
Courage
to
Execute
?
so
that
if
there
be
any
Theater
in
Nature
,
on
which
Judgement
joyn'd
with
Practice
,
or
Reason
with
Experience
,
can
display
themselves
,
't
is
here
.
Such
a
one
was
Scipio
the
Great
,
who
when
his
Countrey
was
at
the
last
Gasp
,
recovered
it
to
Life
again
,
by
defeating
four
great
Generals
with
their
whole
Armies
,
of
which
one
of
them
had
the
most
Victorious
Army
,
and
was
himself
one
of
the
bravest
Generals
,
the
World
ever
knew
,
and
this
in
four
rang'd
Battels
successively
:
and
not
by
punick
Stratagem
,
or
the
Hazards
of
Fortune
,
but
by
open
Prowess
and
Conduct
,
which
made
Hannibal
confess
that
he
was
overcome
,
not
only
in
Battel
,
but
in
the
Name
,
and
in
the
very
Military
Art
and
Science
.
Now
if
Scipio
deserv'd
the
name
of
Great
for
his
Wisdom
and
Heroick
Actions
,
he
deserv'd
that
Compellation
no
less
for
the
benefit
deriv'd
on
Mankind
by
them
:
if
he
who
saves
a
single
Person
from
Death
,
ought
to
be
remembred
by
him
who
receives
the
Benefit
,
with
eternal
Gratitude
and
Honour
,
what
Altars
,
what
Pyramids
must
he
deserve
,
who
saves
Millions
of
People
from
Ravage
,
and
turns
their
Captivity
into
Triumph
?
There
are
yet
others
who
in
their
little
Spheres
are
beneficial
also
to
the
Publick
,
by
managing
their
Actions
according
to
the
Measures
and
Directions
of
Judgement
,
as
Physicians
,
whose
Practice
depends
upon
a
Theory
of
the
Body's
Fabrick
,
as
also
of
the
Nature
of
Medicines
,
together
with
a
just
and
rational
Application
of
one
to
the
other
:
But
the
little
Fees
of
toties
quoties
by
which
these
Benefits
are
measured
,
has
something
in
it
which
looks
mean
and
sordid
.
The
same
also
may
be
said
of
Lawyers
,
with
this
further
Abatement
only
,
That
by
virtue
of
their
Profession
,
they
are
obliged
to
defend
the
Cause
of
their
Clients
,
tho'
never
so
Wrong
,
with
all
the
seeming
Arguments
of
Equity
and
Reason
;
by
which
means
Oppression
many
times
triumphs
,
whilst
Innocence
is
condemned
.
As
for
Orators
,
it
is
their
Business
to
Commend
and
to
Dispraise
,
which
naturaly
runs
them
into
Flattery
and
Invective
;
however
,
in
this
,
as
well
as
in
the
other
Functions
of
the
Bar
,
't
is
certain
that
the
Professors
of
them
endeavour
to
insinuate
their
Usefulness
to
the
Publick
,
by
having
recourse
to
all
the
Topicks
of
Reason
,
endeavouring
also
to
influence
the
Lives
of
men
,
by
proposing
Pleasure
,
Profit
,
and
Honesty
,
with
such
like
Motives
as
sway
and
govern
the
Passions
,
which
cannot
be
done
,
but
by
a
ready
and
thorough
Conception
of
all
things
tending
thereunto
,
together
with
a
seasonable
and
accurate
Accommodation
of
them
to
all
the
Circumstances
that
lye
before
their
Eyes
.
There
is
this
difference
between
Art
and
Judgement
:
The
former
imployes
it self
about
some
Manual
Subject
only
,
and
is
acquired
by
long
Practice
and
Imitation
,
and
requires
Labour
of
Body
.
A
Watch
,
a
Picture
,
a
House
,
with
such
like
Mechanick
Works
as
are
derived
from
the
Mathematicks
,
may
be
made
exactly
,
and
yet
the
Workman
may
understand
but
little
of
the
Reason
of
Proportions
,
in
that
way
as
they
are
taught
by
Mathematicians
.
But
Judgement
has
for
its
Object
,
something
Great
,
as
the
Ultimate
End
of
Man
,
Moral
Actions
,
and
the
Universal
Benefit
of
Humane
Nature
:
nor
does
it
conform
it self
to
this
or
that
Method
,
but
accommodates
the
Conceptions
,
drawn
upon
the
Mind
to
all
the
Occurrences
of
Persons
,
Place
,
and
Time
,
and
with
great
Conduct
and
Patience
attempts
to
bring
its
Imaginations
to
a
real
Existence
and
Perfection
.
As
for
those
who
rest
only
in
Theorems
,
and
in
the
Ideas
of
things
,
their
Operation
may
be
called
Design
or
Projection
,
but
not
Judgement
:
since
it
offers
to
effect
nothing
,
and
since
these
Projections
many
times
when
they
come
to
be
put
in
Practice
,
are
found
very
Defective
and
Dissonant
to
the
Rules
of
Reason
.
CHAP.
XXII
.
Of
the
Goods
of
Fortune
.
FRom
the
Internal
Perfections
and
Indowments
of
the
Mind
,
pass
we
on
to
discourse
of
the
External
Gifts
and
Favours
of
Fortune
,
which
,
tho
they
are
infinitely
inferiour
to
the
former
,
as
to
real
Worth
and
Dignity
,
nevertheless
in
the
Opinion
of
Men
they
have
the
Precedence
,
and
are
courted
at
a
higher
rate
.
For
such
is
the
prejudice
of
Custom
,
and
so
great
are
the
Defects
of
our
Understanding
,
that
in
all
our
Definitions
,
or
the
Judgement
we
make
of
things
,
we
take
our
Estimate
from
the
Superficies
or
Colour
,
rather
than
from
what
is
Solid
:
For
altho
Merit
and
Natural
Indowments
are
able
to
create
themselves
a
good
Opinion
in
those
who
do
converse
with
them
,
yet
they
will
hardly
gain
Respect
unless
they
be
well
attended
.
Rich
Furniture
and
Habits
,
fine
Liveries
,
and
a
numerous
Train
,
tho
they
have
little
Affinity
with
the
Virtues
and
Qualities
of
the
Persons
they
do
belong
to
,
do
nevertheless
more
affect
the
Eye
of
the
Beholder
,
and
do
procure
greater
Veneration
,
than
all
his
Personal
Endowments
,
tho
never
so
great
:
Such
then
are
the
Goods
of
Fortune
,
compared
with
the
othet
Gifts
of
Nature
,
of
which
we
have
hitherto
discoursed
.
Fortune
in
the
Table
of
Cebes
is
represented
as
a
Beautiful
Woman
,
standing
upon
a
Globe
,
and
of
a
Caressing
Countenance
,
but
withall
Deaf
and
Blind
:
about
her
stand
Throngs
of
Suiters
,
upon
whose
Heads
she
showres
down
her
Gifts
promiscuously
,
viz.
Scepters
and
Swords
,
Diadems
and
Halters
,
Glory
and
Infamy
,
Riches
and
Poverty
,
&c.
Those
on
whom
the
good
Gifts
fall
,
give
her
the
Compellation
of
Good
Fortune
,
but
the
others
of
Bad.
She
is
Blind
and
Deaf
,
to
shew
her
Inability
to
Discern
,
and
she
stands
upon
the
slippery
point
of
a
Globe
,
to
shew
she
is
Unconstant
:
the
Gifts
therefore
of
Fortune
are
such
,
which
as
for
the
most
part
they
are
not
within
the
reach
of
Humane
Virtue
to
obtain
;
so
neither
is
it
in
the
Compass
of
Humane
Power
to
preserve
them
,
being
generally
such
as
these
,
viz.
Birth
,
Riches
,
Great
Places
and
Offices
,
Friends
,
Reputation
and
Fame
.
CHAP.
XXIII
.
Of
Birth
.
I
Begin
with
Birth
,
which
is
a
Privilege
entail'd
upon
Blood
,
and
is
no
more
in
a
Man
's
own
Power
,
than
the
very
Act
of
Nature
by
which
he
is
generated
.
Nay
Royal
Majesty
it self
,
which
is
the
Fountain
of
Honour
,
and
in
a
great
measure
of
all
the
Favours
of
Fortune
,
is
not
able
here
to
supply
an
Original
Defect
.
'T
is
true
it
can
impress
such
a
Stamp
upon
a
Man
,
as
shall
make
him
capable
to
derive
Nobility
to
Posterity
,
but
it
can
cast
no
Lustre
backwards
,
by
making
that
to
be
of
a
Generous
Descent
,
which
was
Ignobly
Born
.
He
therefore
who
comes
into
the
World
with
this
Tincture
on
him
,
has
made
the
Advantage
over
others
,
not
only
upon
the
account
of
Precedence
and
Respect
,
but
in
relation
also
to
the
further
Endearments
'
of
Fortune
.
It
sets
him
half
way
onwards
in
his
Pretensions
to
Publick
Imployments
,
and
to
the
Favours
of
the
Court.
Let
two
Men
,
in
all
things
else
of
equal
Merit
,
appear
upon
the
Stage
,
when
it
is
known
that
one
of
them
is
born
a
Gentleman
,
the
other
not
,
the
former
will
quickly
meet
with
a
kind
Reguard
from
all
,
he
will
find
an
easy
Entrance
to
their
good
Opinions
,
and
at
the
very
first
Step
get
that
point
of
Credit
,
which
the
other
shall
not
attain
to
but
with
much
Difficulty
and
Address
;
and
be
his
Conduct
never
so
good
,
he
will
be
forc'd
,
in
many
Rencounters
of
his
Life
,
to
hang
down
his
Head
,
not
without
Confusion
in
his
Eyes
,
and
some
Dejection
of
Spirit
.
Upon
this
Consideration
many
Persons
who
are
obscurely
born
,
being
advanc'd
to
Honour
,
and
Places
of
Publick
Trust
,
endeavour
to
carry
it
with
a
haughty
Air
,
and
to
overtop
that
Contempt
which
the
Meanness
of
their
Family
might
cast
upon
them
.
This
Method
certainly
is
not
good
,
for
whether
or
no
such
Deportment
be
able
to
suppress
Scorn
,
sure
I
am
it
will
raise
Envy
,
which
is
infinitely
more
pernicious
than
the
former
;
for
those
who
Despise
do
seldom
Hurt
us
:
besides
,
Contempt
will
wear
away
in
time
,
for
tho
at
the
first
Rise
of
such
a
Man
,
we
look
upon
him
as
Undeserving
,
yet
being
accustomed
a
little
to
see
him
in
the
same
Station
,
our
former
Prejudice
against
him
is
taken
off
,
and
from
his
constant
Possession
,
we
are
at
length
brought
over
to
believe
,
that
he
has
a
Title
to
his
Place
:
Whereas
Pride
even
in
a
Person
of
the
greatest
Extraction
,
will
be
sure
to
beget
Hatred
,
which
in
the
end
will
open
a
Passage
to
Revenge
.
We
have
two
Examples
in
Roman
History
,
relating
to
this
point
of
Conduct
.
The
first
is
of
Macrinus
,
who
being
by
Nation
a
Moor
,
and
by
Dignity
a
Knight
,
arriv'd
to
be
one
of
the
Generals
of
Antoninus
Caracalla
,
whom
having
caus'd
to
be
slain
,
he
afterwards
by
the
Favour
of
the
Souldiers
,
procur'd
himself
to
be
saluted
Emperor
:
Knowing
therefore
what
Prejudice
he
was
exposed
to
from
the
Meanness
of
his
Birth
,
he
writes
to
the
Senate
in
the
most
submissive
Stile
imaginable
.
He
observ'd
to
them
,
That
such
as
ascended
to
the
Throne
by
Inheritance
,
looking
upon
Empire
as
their
Patrimony
,
were
ofttimes
tempted
to
abuse
their
Power
,
and
such
a
one
was
his
immediate
Predecessor
Antoninus
,
as
was
also
Comodus
;
whereas
others
,
who
receiv'd
Authority
from
the
Senate
,
were
under
perpetual
Obligations
of
Gratitude
.
For
his
own
Part
,
that
he
was
resolv'd
to
act
nothing
without
their
Advice
,
calling
them
his
Princes
and
Counsellours
;
and
that
he
would
propose
for
a
Pattern
of
Government
,
M.
Aurelius
,
and
Pertinax
,
who
were
both
of
them
of
Private
Extraction
,
concluding
withall
,
That
it
was
much
better
to
give
Honour
to
Posterity
by
a
Glorious
Beginning
,
than
by
Corrupt
Manners
and
Degenerate
Actions
,
to
fully
the
Lustre
deriv'd
from
our
Ancestors
.
By
this
Letter
he
won
the
Hearts
of
the
Senate
,
and
of
all
the
People
,
who
welcom'd
the
News
of
his
Election
with
loud
Acclamations
of
Joy
,
and
with
Imperial
Honours
.
The
other
Example
of
Maximinus
,
who
from
a
Keeper
of
Cattel
in
Thrace
,
after
a
long
Series
of
Military
Commands
,
was
advanced
also
to
the
Roman
Empire
:
Knowing
therefore
that
the
Obscurity
of
his
Birth
,
would
make
him
odious
to
the
Senate
,
he
resolv'd
with
a
Barbarous
and
Rough
Hand
to
level
all
before
him
.
'T
is
true
both
these
Emperours
were
murdered
by
their
own
Soldiers
,
nevertheless
,
the
former
,
tho
his
Reign
was
short
,
did
by
his
Modest
Demeanour
,
take
off
that
Reproach
which
lay
upon
him
from
his
Birth
,
whereas
the
other
,
by
his
Imperious
and
Proud
Deportment
was
execrated
by
all
the
World
.
In
later
Ages
we
have
not
a
more
remarkable
example
of
good
behaviour
,
then
Cardinal
Ximenez
,
who
being
of
base
Birth
,
and
a
Confessor
,
became
Confessor
to
Isabel
Queen
of
Castile
;
afterwards
being
proposed
by
the
Queen
to
the
Archbishoprick
of
Toledo
,
with
great
constancy
he
refused
it
,
alledging
that
by
the
Acceptance
of
that
great
Charge
,
he
should
purchase
the
hatred
and
envy
of
all
the
Grands
of
Spain
;
hereupon
the
Queen
makes
it
her
request
to
the
Grands
themselves
,
that
they
would
do
their
endeavours
to
win
him
over
to
accept
it
.
By
this
retreat
Ximenes
made
the
pursuit
more
hot
and
eager
,
till
at
length
he
Condescended
,
upon
the
assurance
which
the
Grands
gave
him
,
of
their
good
opinion
of
him
:
In
fine
,
besides
that
Archbishoprick
,
he
was
Inquisitor
general
,
and
Cardinal
,
and
became
the
sole
great
Favourite
or
Minister
of
State
.
'T
is
true
most
of
those
who
being
of
low
Birth
,
and
are
advanced
to
high
Place
,
like
men
brought
suddenly
out
of
a
Dungeon
to
the
open
Day
become
Blind
,
or
rather
are
like
to
those
who
being
accustomed
always
to
walk
upon
the
Earth
,
when
they
climb
to
the
Pinacle
of
some
high
Tower
,
all
things
under
them
seem
very
diminutive
,
whilst
they
themselves
being
advanced
above
their
Level
,
and
being
not
accustomed
to
stand
so
high
,
are
giddy
in
their
heads
,
and
are
ready
every
moment
to
fall
down
and
break
their
Necks
.
But
for
all
this
,
where
Persons
of
mean
Extraction
joyn
Prudence
to
their
Natural
Abilities
,
they
ever
prove
the
bravest
Men
;
for
they
are
upon
a
necessity
to
make
the
greatest
Improvements
of
their
Parts
,
and
to
use
their
utmost
Industry
,
being
destitute
of
Money
,
Family
,
Friends
,
and
such
like
advantages
,
by
which
other
Men
of
far
meaner
Vertues
,
make
an
easy
passage
to
their
Fortunes
;
so
that
all
the
success
they
can
expect
must
be
derived
purely
from
Merit
.
We
have
pregnant
Examples
of
this
truth
in
all
the
Records
of
Antiquity
,
not
only
in
Military
Persons
which
are
infinite
,
but
in
the
sagest
Men
,
and
in
the
greatest
Wits
of
the
World
;
so
that
not
only
they
who
had
Gygantick
Bodies
,
but
those
also
who
had
Gygantick
Souls
,
were
many
of
them
to
be
accounted
but
as
Terrae
Filij
,
or
Men
basely
born
.
And
indeed
if
we
have
regard
to
the
Names
of
some
of
the
most
renowned
Roman
Families
,
such
as
Cicero
,
Fabius
,
Lentulus
,
Piso
,
and
the
like
,
we
may
easily
guess
at
their
Extraction
,
that
it
was
from
the
Plough
,
and
from
the
Spade
.
I
shall
give
some
few
Instances
more
of
the
eminent
Abilities
of
Persons
meanly
born
,
confining
my self
to
Examples
of
the
last
Age
,
and
to
such
only
as
lie
within
the
Ecclesiastick
Pale
.
If
we
travel
into
Italy
we
shall
find
Sixtus
5tus
.
who
was
the
Son
of
a
Hog-herd
,
and
from
a
poor
obscure
Fryer
,
arrived
to
the
Popedom
,
and
really
managed
matters
with
that
publick
Spirit
and
Prudence
,
as
did
declare
that
he
had
a
Soul
large
as
that
of
the
Empire
he
pretended
to
.
For
considering
the
Shortness
of
his
Reign
,
he
exceeded
all
that
were
before
or
after
him
;
if
I
should
put
them
alltogether
,
I
think
I
should
not
speak
too
wide
.
If
we
pass
over
into
Spain
,
besides
Ximenes
we
have
Cardinal
Granvel
,
whose
Grandfather
was
but
a
black-Smith
,
or
some
such
base
Artisan
,
yet
he
by
his
Wisdom
and
Integrity
acquitted
himself
with
great
Applause
,
through
a
long
Train
of
Court-Imployments
,
and
to
his
dying
day
preserved
himself
in
the
good
opinion
of
his
Prince
,
who
was
one
of
the
wisest
that
ever
issued
out
of
the
house
of
Austria
.
If
we
cross
the
Pyreneans
,
and
visit
France
,
we
have
Cardinal
Mazarine
who
was
descended
of
obscure
Parents
,
and
was
called
Mazarine
,
from
the
Town
Mazara
in
Sicily
,
where
he
was
born
.
He
was
said
to
be
a
Captain
of
a
Company
,
in
the
Popes
Guards
at
Avignon
,
and
coming
in
the
Train
of
the
Nuntio
to
Paris
,
he
was
taken
notice
of
by
Richlieu
,
and
so
by
Degrees
became
the
greatest
and
the
most
prosperous
Minister
of
State
that
ever
that
Kingdom
knew
;
for
as
for
Richlieu
,
he
had
more
of
Machiavel
in
him
,
nor
was
his
Death
lamented
by
the
Prince
and
People
as
was
that
of
Mazarine
.
If
we
return
home
into
our
own
Country
,
since
the
Reformation
,
we
have
that
great
Prelate
Archbishop
Laud
for
an
Example
,
who
though
he
died
a
violent
,
did
not
dye
an
untimely
Death
,
since
he
obtained
Immortality
by
suffering
for
the
Interest
of
his
Prince
,
and
of
the
Church
,
and
like
John
Baptist
,
was
but
the
Forerunner
to
his
Masters
Martyrdom
.
As
for
Wolsey
his
Parts
were
great
,
his
Power
greater
,
but
his
Pride
greatest
which
brought
him
to
his
Ruin
.
I
have
hitherto
considered
the
advantages
of
Birth
with
relation
to
the
particular
Persons
,
who
are
denominated
by
it
.
I
shall
now
consider
Nobility
a
little
as
it
is
a
State
and
Portion
of
the
Common-Wealth
.
The
two
greatest
Empires
at
this
day
extant
in
the
World
,
viz.
the
Ottoman
,
and
that
of
China
,
allow
no
Priviledges
to
Birth
;
for
by
this
means
all
Men
Study
by
the
way
of
Merit
to
apply
themselves
to
the
service
of
him
,
who
has
the
sole
Power
of
distributing
Rewards
;
whereas
those
who
are
nobly
descended
,
seem
to
come
into
the
Word
with
some
Characters
of
Soveraignty
,
and
will
not
consequently
be
over
ready
to
take
pains
,
for
that
which
they
are
already
possessed
of
,
and
of
which
they
think
they
cannot
well
be
deprived
.
Whether
this
policy
of
theirs
be
good
,
I
shall
not
dispute
;
this
is
certain
,
that
in
a
defensive
War
,
there
cannot
be
a
greater
Obligation
upon
the
Subject
to
make
a
vigorous
Resistance
,
and
to
act
in
Consort
with
his
Prince
,
than
the
consideration
not
only
of
his
own
personal
Interest
,
but
of
the
perpetual
Interest
and
Inheritance
of
his
Family
being
lay'd
at
Stake
,
which
happens
only
where
Titles
of
Honour
,
and
Estates
are
made
hereditary
;
so
that
here
the
Turkish
Policy
fails
,
and
I
doubt
not
but
that
the
effects
would
answer
it
,
were
the
Christians
once
the
Aggressors
.
But
then
for
Civil
discords
which
may
arise
within
the
Bowels
of
the
same
Government
,
't
is
certain
that
Men
will
not
be
inclinable
to
rebel
nor
forfeit
their
present
enjoyments
,
upon
hopes
of
such
a
future
Fortune
,
which
they
are
sure
can
never
be
entayled
upon
their
Off-Spring
.
Hence
we
find
few
or
no
Civil
Wars
in
Turky
;
subject
they
are
indeed
to
Mutinies
,
as
are
all
tyrannick
Powers
,
which
are
supported
by
an
Army
,
and
this
in
the
Progress
of
another
Age
,
will
in
all
probability
make
a
gap
for
the
Christians
to
break
in
upon
them
.
Governments
therefore
which
are
Arbitrary
and
Tyrannical
,
as
were
always
the
Eastern
Monarchies
,
destroy
Nobility
,
endeavouring
to
bring
all
under
an
absolute
subjection
and
dependance
,
and
to
engross
all
respect
and
honour
to
themselves
.
Also
in
Democracies
Preeminence
of
Blood
is
odious
,
as
seeming
to
qualifie
Men
for
a
Preeminence
of
Authority
;
hence
it
is
that
the
Gentry
are
no
where
in
less
Esteem
and
Number
th●n
amongst
the
Switzers
and
the
Dutch.
The
latter
indeed
have
some
few
ancient
Families
amongst
them
,
but
their
Interest
is
nothing
,
nor
do
I
know
whether
they
assume
to
themselves
a
Power
of
enobling
.
If
we
look
into
the
Athenian
Common-Wealth
of
old
,
we
shall
find
Miltiades
,
Aristides
,
Themistocles
,
and
Phocion
,
four
of
the
bravest
Men
Greece
ever
produced
,
all
of
them
to
die
either
in
Prison
or
Banishment
by
the
Command
of
their
ungrateful
Citizens
,
whom
they
had
so
often
preserved
,
tho
for
no
other
Reason
but
because
their
extraordinary
Services
challenged
a
place
of
Honour
above
the
rest
.
In
Aristocracies
where
all
things
are
governed
by
Senators
,
as
in
the
Roman
Common-Wealth
of
old
,
and
in
that
of
Venice
at
this
present
,
we
shall
find
the
Nobility
to
be
in
very
great
Power
and
Splendour
,
but
withal
much
more
unsafe
,
than
under
a
Monarchy
;
for
among
so
many
Equals
,
there
cannot
but
be
strong
Emulation
and
Competition
,
and
if
a
Man
get
but
ever
so
little
above
others
,
either
in
Point
of
Fortune
,
or
by
his
glorious
Actions
,
he
gives
occasion
for
Jealousie
,
and
is
in
most
apparent
danger
to
be
ruined
.
This
is
evidently
the
Case
of
the
Venetian
Nobility
,
and
if
we
look
into
the
Roman
Common-Wealth
,
we
may
see
Coriolanus
,
all
the
three
Scipio's
,
and
Cicero
,
all
of
them
banish't
ignominiously
by
that
City
,
which
they
had
so
miraculously
saved
from
utter
Ruin
and
Destruction
.
Nobility
therefore
is
safest
under
a
limited
Monarchy
,
especially
where
there
is
a
Subordination
of
lesser
Nobles
under
them
,
such
as
in
our
Language
we
call
Gentlemen
,
tho
in
the
Language
of
other
Countries
,
these
also
are
stiled
Noble
.
These
several
Degrees
or
Orders
are
not
only
Ornamental
but
useful
to
Monarchy
,
it
being
observed
that
they
help
to
break
the
rage
and
sury
of
the
Mobile
Vulgus
,
before
it
can
arrive
to
Majesty
.
The
Rabble
or
common
People
which
are
as
it
were
the
main
Body
of
the
State
,
are
always
apt
to
envy
the
Gentry
,
as
the
Gentry
are
always
apt
to
envy
the
Nobility
;
so
that
these
two
orders
,
are
like
two
Moles
,
which
keep
off
the
tempestuous
Ocean
,
or
at
least
rebate
its
force
very
much
before
it
can
arrive
to
the
seat
of
Empire
,
which
otherwise
would
lie
too
open
to
the
wide
shocks
of
the
boundless
Flouds
,
when
any
wind
of
Sedition
should
blow
upon
the
Unstable
Waters
But
then
in
case
the
Nobility
should
grow
too
Powerful
and
Insolent
,
the
Soveraign
may
have
recourse
to
the
inferiour
Gentry
or
common
People
,
who
will
be
sure
to
take
Part
with
him
;
for
Men
ever
hate
those
who
are
immediately
above
them
;
by
this
means
the
ballance
will
easily
be
kept
even
,
and
the
Soveraign
Authority
be
preserved
;
and
this
seems
to
be
the
Constitution
of
our
English
Government
.
Moreover
where
the
Commonalty
is
not
in
some
Degree
considerable
,
Monarchy
is
but
precarious
as
in
Poland
,
where
the
Nobility
or
Palatins
,
are
in
very
great
Authority
,
and
the
King
little
more
than
the
best
Man
amongst
them
,
depending
as
well
in
his
Government
,
as
in
his
Election
on
them
,
whilst
the
Nobles
trampling
on
the
Common
People
as
on
their
Slaves
,
and
Vassalls
,
do
upon
the
matters
erect
so
many
petty
Tyrannies
,
as
there
are
Palatinats
;
nor
can
the
King
any
way
relieve
them
,
as
being
himself
tyed
to
the
Stake
,
and
allow'd
to
walk
only
within
the
Rounds
and
Circles
of
his
Chain
.
The
Prince
therefore
who
would
really
preserve
his
own
Authority
,
ought
not
to
advance
the
Nobility
to
too
high
a
Pitch
,
for
then
they
will
eclipse
Majesty
,
and
insult
over
the
inferiour
Subjects
;
nor
yet
ought
he
to
let
them
sink
too
low
,
for
then
the
Inferiour
Subjects
,
who
are
most
numerous
and
intractable
,
will
grow
insolent
towards
them
,
and
at
length
presume
to
confront
Soveraignty
.
'T
is
best
therefore
to
settle
them
in
the
middle
Region
,
subject
to
their
Supreme
,
yet
so
as
to
be
able
to
bridle
the
Unruly
Multitude
.
There
are
two
ways
by
which
Nobility
,
and
consequently
the
Royal
Power
,
is
much
disparag'd
.
The
first
is
,
When
Titles
of
Honour
are
prostituted
for
Money
,
or
conferred
upon
Mean
,
Unqualified
Persons
,
as
Tradesmen
,
Artizans
,
rich
Countrey-Men
,
or
such
whose
Professions
or
Study
no
way
suit
with
the
Obligations
of
Knighthood
.
Another
way
of
debasi●g
Nobility
,
is
when
every
Bumpkin
,
or
petty-Fogger
,
or
mean
Mechanick
shall
usurp
the
Stile
of
Gentleman
,
and
perhaps
the
Coat
of
some
Famimily
of
the
same
Name
;
by
which
means
Honour
,
which
is
one
of
the
greatest
Rewards
,
by
which
Kings
keep
their
Subjects
in
Dependance
on
them
,
by
being
common
,
becomes
contemptible
,
and
there
will
be
but
few
who
,
by
the
way
of
Merit
and
Service
,
will
sue
to
Majesty
for
that
which
they
can
have
for
taking
up
,
and
possibly
without
Stooping
,
paying
only
such
Demands
and
Fees
as
those
shall
please
to
impose
upon
them
,
who
are
appointed
to
visit
in
the
several
Districts
of
the
Kingdom
,
for
Remedy
of
which
Abuses
,
't
were
much
to
be
wished
that
there
were
a
Court
of
Honour
.
The
Original
of
enobling
and
distinguishing
Families
by
Coat-Armour
;
seems
to
be
no
ancienter
than
the
Times
of
the
Holy
War
:
for
the
men
at
Arms
,
who
were
called
Knights
or
Milites
,
and
listed
themselves
in
this
Expedition
,
every
one
beautified
his
Shield
with
some
Device
or
Bearing
,
which
was
afterwards
transmitted
to
Posterity
,
as
a
Badge
or
Cognizance
of
their
Ancestors
they
were
descended
from
.
There
are
a
sort
of
Gentlemen
in
the
World
,
who
will
glory
much
in
their
Pedigree
,
when
perhaps
their
Family
took
Rise
from
some
Vintner
or
Taylor
,
or
if
they
be
well
descended
,
they
seem
not
to
retain
the
least
Relique
of
their
Progenitors
Honour
,
but
the
naked
Escutcheon
;
a
Race
of
lazy
and
degenerate
Drones
,
who
look
Big
only
by
thinking
of
another's
Actions
,
and
whilst
they
envy
those
that
ascend
to
Honour
by
ways
of
Industry
and
Virtue
,
they
themselves
,
for
the
most
part
,
conclude
their
Lives
with
Shame
and
Beggary
.
He
then
is
truly
Noble
,
who
draws
a
Generous
Blood
from
a
Series
of
Ancestors
,
who
were
Honourable
and
Eminent
in
their
Times
,
Serviceable
to
their
Countries
,
and
whose
Virtues
he
makes
to
be
the
Pattern
of
his
Actions
.
CHAP.
XXIV
.
Of
Riches
.
IF
the
universal
Consent
of
Ages
,
if
the
constant
Practice
of
all
Conditions
of
Persons
,
if
the
bent
of
Desire
,
and
the
strength
of
mens
Affections
,
be
able
to
make
a
thing
Sacred
,
all
these
concurr
in
Riches
,
so
that
Riches
may
challenge
a
Temple
no
less
than
Honour
,
as
having
not
only
a
greater
Number
of
Votaries
,
but
being
able
to
purchase
both
Honour
,
and
almost
all
the
other
Blessings
of
Fortune
,
and
is
that
Deity
,
which
does
upon
the
matter
,
command
the
World
.
If
we
consider
the
Events
of
War
,
we
shall
find
this
soft
Mettle
to
have
subdu'd
as
many
Cities
as
the
Sword
,
and
if
we
regard
the
Transactions
of
Peace
too
,
we
shall
find
't
is
this
which
dos
unlock
the
Cabinets
of
Princes
,
't
is
this
that
does
debauch
their
bosom-Favourites
,
and
does
undermine
and
blow
up
their
Counsels
.
Riches
may
be
consider'd
in
relation
either
to
particular
Proprietors
,
or
in
relation
to
the
Publick
.
In
relation
to
the
Publick
,
't
is
certain
,
That
the
State
which
is
most
wealthy
,
is
in
the
greatest
capacity
to
suppress
Civil
Factions
,
and
to
extend
Dominion
,
provided
there
be
no
want
of
Industry
,
or
decay
of
Discipline
.
The
designs
of
War
are
made
and
carried
on
at
a
vast
Expence
,
whether
we
consider
the
Lives
of
Men
,
or
the
Provisions
of
the
Mouth
,
together
with
the
several
Engines
,
Magazines
,
and
all
the
Military
Equipage
:
But
there
is
this
Mischief
which
does
usually
attend
rich
and
flourishing
States
,
viz.
The
Plenty
and
Abundance
in
which
they
live
,
does
usually
tempt
them
to
Idleness
and
Luxury
,
in
which
case
the
Prey
inviteth
,
and
the
decay
of
Discipline
and
Virtue
,
makes
the
Conquest
more
easy
.
Thus
also
the
ancient
Roman
Empire
,
under
the
dissolute
Governments
of
Arcadius
and
Honorius
,
was
torn
in
pieces
by
the
Hunns
,
Goths
,
and
those
other
Northern
and
barbarous
Nations
,
which
throng'd
in
daily
through
the
Frontiers
:
And
thus
the
vast
Empire
of
Asia
,
though
extreamly
rich
,
and
abounding
in
all
good
things
,
by
a
long
and
prosperous
Enjoyment
of
Peace
and
Ease
,
became
so
effeminate
,
as
encourag'd
the
poor
and
savage
Tartars
to
invade
and
conquer
it
.
The
Conquests
which
are
made
by
people
who
are
poor
,
are
rather
by
Irruptions
than
Wars
;
like
a
mighty
Torrent
they
come
suddenly
in
,
and
carry
all
away
before
them
,
but
if
once
they
be
repell'd
,
they
must
return
for
some
time
to
recruit
,
being
destitute
of
the
means
to
carry
on
a
long
and
expensive
War
.
But
notwithstanding
these
and
such
like
Examples
,
the
Nation
which
is
richest
,
caeteris
paribus
,
will
have
the
upper
hand
over
those
who
are
about
them
;
and
therefore
it
is
not
true
Policy
for
a
Prince
,
when
he
finds
his
Neighbours
to
increase
in
Power
,
if
he
cannot
keep
pace
with
them
by
his
Industry
,
to
follow
them
with
his
Sword
,
lest
peradventure
he
be
at
length
forc'd
to
beg
for
his
own
,
and
perhaps
be
stript
of
all
,
having
no
other
Guard
to
stand
upon
,
but
that
poor
Suffering
Posture
of
crossed
Arms.
Riches
are
of
two
sorts
:
First
such
as
consist
in
the
Possession
of
Lands
,
Cattle
,
Corn
,
Fruits
,
with
such
natural
Productions
of
the
Earth
,
as
contribute
to
the
use
and
sustenance
of
Man
,
to
which
I
may
add
all
sorts
of
Manufactures
,
and
the
works
of
Art
.
Or
by
Riches
we
may
understand
,
Money
.
In
former
times
,
things
were
bought
and
sold
by
Barter
and
Exchange
,
but
this
way
of
troquing
,
proving
very
troublesome
and
incommodious
,
all
men
had
recourse
to
Money
,
as
to
the
common
Standard
by
which
the
Value
of
Things
is
to
be
estimated
,
so
that
he
that
has
Money
,
is
upon
the
matter
,
Master
of
all
those
things
which
Money
can
procure
.
It
concerns
therefore
every
Man
to
look
well
to
his
Purse
,
but
especially
a
Prince
,
not
only
because
he
has
infinite
wayes
,
and
those
very
large
ones
,
of
spending
,
but
because
he
hath
great
Enemies
,
both
Forraign
and
Domestick
,
of
which
the
later
are
far
more
dangerous
.
When
a
Princes
purse
is
at
a
low
ebb
,
Insolence
will
be
high
and
touring
,
and
want
of
Money
does
draw
him
many
times
to
such
dissimulating
,
and
compliance
,
as
detracts
much
from
the
Lustre
of
Majesty
,
which
in
a
short
time
will
bring
it
under
Disability
and
Contempt
.
The
seasons
of
Action
are
lost
,
whilst
he
is
seeking
after
the
Means
,
and
what
is
worst
of
all
,
't
is
seldom
Princes
are
thus
reserv'd
in
their
Extremities
,
but
by
suffering
their
Wings
to
be
robb'd
of
the
fairest
and
strongest
Plumes
,
they
seem
for
a
great
while
after
,
but
to
flutter
on
the
Ground
.
Their
Customs
in
many
places
beyond
Sea
of
having
Mounts
or
Banks
,
is
of
great
advantage
to
the
Government
,
and
well
worthy
our
Imitation
.
All
persons
who
have
a
mind
to
put
out
their
Money
,
may
put
it
into
the
publick
Treasury
,
at
a
moderate
Interest
,
by
which
means
there
is
always
a
vast
Sum
in
readiness
,
upon
any
sudden
and
extraordinary
occasion
;
whereas
when
Money
is
to
be
rais'd
by
way
of
Tax
,
and
with
the
Consent
of
the
Parties
or
Representatives
,
besides
the
forementioned
Inconveniencies
,
half
is
lost
before
it
can
come
to
the
State
,
what
with
the
Falacies
of
the
Collectors
and
Officers
,
and
what
with
the
intolerable
Exaction
of
Brokers
and
Bankers
upon
present
Advance
.
To
which
we
may
add
the
Delays
,
which
attend
such
Supplies
,
as
well
in
the
Grant
as
in
the
Levy
,
so
that
coming
oftentimes
too
late
,
the
Government
,
by
this
Means
,
lyes
betray'd
to
inevitable
Danger
.
And
as
this
Expedient
of
Mounts
or
Banks
is
beneficial
in
respect
of
the
State
,
so
is
it
in
the
next
place
as
beneficial
in
respect
of
the
Subject
:
For
there
will
be
less
occasion
of
having
Recourse
to
the
disgustful
Remedy
of
Taxes
,
and
for
the
Creditors
that
shall
place
out
their
Money
this
way
,
't
is
certain
that
they
will
never
loose
the
Fruit
of
it
,
for
want
of
an
opportunity
to
place
it
out
,
and
it
is
as
certain
too
,
That
the
Security
of
the
State
,
will
be
much
better
than
what
they
can
expect
from
the
personal
Security
of
Bankers
,
or
of
private
men
,
(
who
break
every
hour
)
or
from
the
Honesty
of
Scriv'ners
,
or
from
any
Land-Security
,
where
the
Title
is
for
the
most
part
intangled
,
and
the
Lands
themselves
preingaged
by
Judgements
,
and
Mortgages
,
and
many
such
like
statutable
Snares
and
Fetters
of
the
Law
,
as
may
make
the
poor
Creditor
spend
the
Remainder
of
his
Life
in
fruitless
and
vexatious
Suits
:
so
that
I
dare
affirm
that
the
fourth
part
of
the
Quarrels
depending
in
our
Courts
,
are
deriv'd
from
this
unlucky
Head
.
Now
for
the
better
Security
of
every
one
who
shall
become
a
Creditor
to
the
Publick
,
't
were
not
amiss
if
some
Branches
of
the
publick
Revenue
,
in
such
States
where
the
people
have
a
Suffrage
,
for
instance
,
If
some
Portions
of
the
Excise
and
Customs
,
or
any
such
like
Impositions
,
should
stand
ingaged
for
the
paying
of
Interest
and
Capital
;
tho
it
is
not
much
to
be
doubted
,
but
that
a
Prince
who
values
his
Honour
,
or
at
least
his
Interest
,
will
be
punctual
in
Discharging
such
Engagements
,
considering
that
if
once
his
Credit
should
fail
,
it
would
not
only
put
a
stop
to
all
such
Recruits
,
but
it
would
create
such
a
Distrust
and
Jealousy
amongst
his
Subjects
towards
him
,
as
would
totally
alienate
their
Affections
,
and
probably
their
Allegiance
and
Duty
from
him
.
'T
is
their
Practice
in
some
of
the
Banks
beyond
Sea
,
for
the
Creditor
to
give
two
or
three
per
Cent.
at
the
putting
in
of
his
Money
,
and
as
much
at
the
taking
of
it
out
.
'T
is
their
Custom
also
in
some
places
,
not
to
repay
the
Creditor
in
specie
,
but
those
who
have
occasion
for
their
Money
,
do
assign
or
fell
over
their
share
in
the
Bank
,
to
some
other
persons
who
have
a
desire
to
place
their
Money
there
,
by
which
Means
the
Exchequer
will
never
be
exhausted
by
the
Creditors
,
and
there
will
be
still
Summs
of
Money
flowing
in
towards
the
Increase
and
Greatning
of
the
Bank
.
Great
are
the
Advantages
of
Navigation
as
to
the
enriching
of
a
Nation
with
Money
.
'T
was
Navigation
that
taught
us
the
way
to
the
East
and
West
Indies
,
so
that
they
who
are
most
industrious
in
this
way
,
will
be
certain
to
possess
the
greatest
Treasure
.
Hence
it
is
that
the
Dutch
are
thought
,
by
some
,
to
have
as
much
Bullion
lying
by
them
,
as
all
the
rest
of
Europe
.
Indeed
their
prodigious
.
Disbursements
during
the
late
Wars
,
towards
the
Maintenance
of
the
Spanish
and
Imperial
Armies
,
for
two
whole
Campaignes
,
as
also
their
own
vast
Expenses
both
by
Sea
and
Land
,
against
the
whole
Force
of
Europe
upon
the
matter
,
is
a
pregnant
Demonstration
of
this
Truth
;
for
so
it
was
that
their
Allies
and
Friends
were
more
chargeable
to
them
than
their
Enemies
.
The
Spaniards
,
who
possess
the
inexhaustable
Treasures
of
Mexico
and
Peru
,
are
really
the
poorest
of
all
Nations
,
for
being
little
addicted
to
Navigation
,
and
being
naturally
Proud
and
Haughty
,
they
think
it
beneath
their
Grandure
to
follow
Merchandise
,
Husbandry
,
or
any
Mechanick
Arts
,
though
they
be
ready
to
starve
;
and
those
who
have
Gold
,
are
forc'd
to
exchange
it
for
the
Commodities
of
other
Countries
,
of
which
they
stand
in
need
,
having
little
or
no
Provisions
of
their
own
,
much
less
any
Staple-Manufactures
to
barter
.
The
Nation
therefore
which
makes
Profession
of
Traffick
,
ought
well
to
provide
that
the
imported
Goods
exceed
not
the
Value
of
the
exported
,
for
otherways
they
must
be
forc'd
to
ballance
the
Overplus
with
Money
,
to
prevent
which
Inconvenience
there
cannot
be
a
better
Expedient
,
than
for
the
People
to
live
Temperate
and
Frugal
:
for
by
this
means
they
will
stand
in
less
need
of
Forraign
Superfluities
,
and
consequently
,
what
they
send
forth
into
other
Countries
,
being
more
than
the
imported
Goods
they
spend
,
the
Overplus
will
come
Home
to
them
in
ready
Coyn
;
and
this
is
certainly
one
of
the
greatest
Policies
,
by
which
the
Dutch
have
raised
their
Wealth
and
Commerce
to
such
a
vast
State
:
for
Wasting
nothing
of
Forraign
Commodities
but
what
is
necessary
,
and
having
little
or
nothing
of
their
own
to
export
,
save
Fish
,
Butter
,
Cheese
,
Earthen
Ware
,
and
some
such
inconsiderable
Merchandize
,
they
betake
themselves
to
a
way
of
Trade
from
Port
to
Port
,
and
so
carry
the
Commodities
of
one
Countrey
into
another
,
till
they
at
length
make
the
last
Return
in
Money
.
Another
way
by
which
the
Money
of
a
Nation
may
be
preserv'd
,
is
,
by
a
Severe
Prohibition
of
those
Superfluous
Ornaments
and
Expenses
,
by
which
the
Property
of
the
Metal
is
totally
wasted
,
such
as
Embroideries
,
Gold-Lace
,
all
manner
of
Gildings
,
as
of
Coaches
,
Leather
,
Swords
,
Picture-Frames
,
with
infinite
other
things
of
like
Nature
.
Things
may
be
said
to
be
Dear
or
Cheap
,
not
only
from
the
Scarcity
or
Plenty
of
them
,
but
also
from
the
Scarcity
or
Plenty
of
the
Money
which
we
give
in
their
Exchange
.
If
we
give
a
little
Money
for
a
Thing
,
we
commonly
say
't
is
cheap
,
when
yet
perhaps
this
does
not
proceed
from
the
Abundance
of
that
Thing
,
but
from
the
Scarcity
of
the
Money
which
is
valued
against
it
.
Likewise
when
we
give
a
great
deal
of
Money
for
a
little
of
Commodity
,
we
conclude
it
to
be
dear
,
when
peradventure
't
is
not
from
the
Scarcity
of
such
a
Commodity
,
but
from
the
great
Plenty
of
Money
:
So
that
in
this
Age
all
things
seem
ten
times
dearer
than
they
were
some
Ages
past
,
when
yet
this
does
not
happen
from
a
greater
Scarcity
of
such
things
,
but
from
that
great
Inundation
of
Silver
which
comes
in
daily
on
us
,
since
the
Discovery
of
the
Indies
.
In
the
next
place
let
us
consider
Riches
,
as
they
may
be
appropriated
to
particular
Persons
.
As
for
those
who
reduce
all
things
to
a
Level
,
we
referr
them
to
Vtopia
:
For
as
long
as
Men
are
Men
,
some
will
be
Industrious
,
others
Negligent
;
and
the
Industrious
will
still
be
Richer
than
the
Others
.
To
take
away
therefore
what
is
gotten
by
Industry
,
and
to
bestow
it
upon
the
Undeserving
,
is
utterly
to
banish
Virtue
,
and
to
encourage
Vice
;
for
no
Man
will
Sow
in
the
Sweat
of
his
Brow
,
that
another
may
Reap
the
Fruits
of
his
Labour
for
nothing
.
Many
are
the
ways
of
Getting
Riches
,
some
Honest
,
and
more
Dishonest
;
but
of
all
Professions
,
the
Retailing
Merchant
seems
most
obnoxious
to
Cheating
,
as
being
supported
by
Lying
,
affirming
his
Wares
to
be
Good
,
when
he
knows
them
to
be
Bad
,
and
with
Oaths
protesting
that
they
cost
him
so
much
,
when
they
did
not
stand
him
in
half
the
Price
;
to
which
we
may
add
the
Deceit
of
Weights
and
Measures
,
false
Bills
and
Reckonings
of
the
Book
,
with
infinite
Frauds
by
which
they
labour
to
adulterate
and
disguise
their
Wares
.
All
that
can
be
said
on
their
Behalf
is
this
;
That
they
are
Obnoxious
many
times
to
great
Hazards
,
and
Commodities
being
spoiled
,
or
lying
dead
upon
their
Hands
,
they
ought
to
make
good
their
Losses
out
of
the
Remainder
,
which
they
cannot
do
,
but
by
Demanding
more
than
the
just
and
true
Value
.
What
is
got
by
Husbandry
,
and
the
Improvement
of
the
Productions
and
Fruits
of
the
Earth
,
may
be
look'd
upon
as
the
most
Innocent
of
all
Gains
,
it
is
accompanied
with
Industry
and
Health
,
and
tends
to
the
Perfections
of
Nature
:
And
if
we
look
into
Histories
,
besides
the
Patriarchs
of
old
,
we
shall
meet
with
many
Brave
Men
,
who
have
be
took
themselves
to
this
Course
of
Life
.
There
are
two
sorts
of
Men
in
the
World
,
both
of
them
in
great
Esteem
for
Wit
,
which
are
rarely
Rich.
The
first
are
Poets
;
these
for
the
most
part
are
Rich
only
in
Fancy
,
for
being
Airy
and
Pleasant
their
Company
is
many
times
sought
after
,
which
cannot
but
divert
them
from
the
Pursuit
of
any
Solid
Undertaking
.
Besides
,
being
naturally
Prone
to
good
Liquor
,
as
the
proper
Instrument
to
Highten
Fancy
,
they
get
such
Habits
of
Expence
,
as
does
much
impair
that
Stock
of
Fortune
they
were
born
to
;
but
above
all
,
affecting
Idleness
and
Ease
,
for
the
Muses
ever
haunt
the
Warbling
Fountains
,
and
Solitary
Shades
,
any
Counter-change
of
Business
,
shuffles
all
their
Thoughts
into
Disorder
;
For
indeed
who
would
ever
worry
himself
amongst
the
Thorns
of
a
busy
Life
,
who
can
be
admitted
,
when
he
pleases
,
to
the
Banquet
of
the
Gods
,
drink
with
them
in
Nectar
,
and
make
them
to
descend
in
Golden
Showres
?
Poets
,
in
the
very
midst
of
Winter
,
can
Translate
themselves
into
Elysium
,
they
can
build
stately
Palaces
,
and
furnish
them
too
,
with
the
Expence
only
of
a
few
Verses
.
There
is
another
Sort
of
Men
reputed
to
be
of
good
Capacity
,
who
seldom
become
Rich
,
and
they
are
Projectors
.
These
Men
are
of
a
Genius
clear
contrary
to
Poets
,
for
they
are
of
a
Working
Brain
,
always
concern'd
in
Undertakings
,
and
leaving
nothing
Untry'd
.
They
will
stick
at
no
Expence
,
still
propounding
some
Unknown
,
Compendious
Way
of
getting
Wealth
,
till
at
length
being
exhausted
in
their
Purses
,
or
discouraged
by
unfortunate
Difficulties
,
or
the
Fertility
of
their
Invention
casting
them
ever
and
anon
upon
new
Projects
,
they
leave
their
former
Designs
Imperfect
,
which
some
secund
Person
undertakes
frequently
with
good
Success
:
for
by
avoiding
the
former's
Miscarriages
,
and
entring
on
the
Work
with
fresh
Spirits
and
a
full
Purse
,
he
does
not
only
improve
the
Invention
,
but
brings
it
,
many
times
,
to
a
mature
Issue
.
As
for
them
who
place
all
their
Felicity
in
the
Possession
of
Gold
,
they
are
as
great
Slaves
as
those
who
are
condemn'd
to
dye
for
it
in
the
Mines
.
They
are
alwayes
handling
the
Ore
,
but
have
never
the
power
to
use
it
.
'T
is
observ'd
of
such
Misers
,
That
they
are
ever
most
Griping
,
the
nearer
they
are
to
their
Ends
,
whereas
methinks
,
they
should
then
choose
rather
to
spend
it
in
procuring
such
things
,
as
might
make
the
Remainder
of
their
Life
Comfortable
;
but
so
it
is
that
they
cleave
fastest
to
their
Money
,
when
they
are
nearest
to
leaving
it
,
as
we
ever
give
the
closest
Huggs
to
our
Departing
Friends
.
The
Reason
why
they
act
in
this
manner
,
how
Extravagant
so
ever
it
may
seem
to
be
,
is
not
Unnatural
:
For
seeing
the
adequate
Object
of
the
Soul's
Desire
must
be
something
Infinite
,
they
who
place
their
greatest
Happiness
in
the
Possession
of
Treasure
,
the
more
they
have
,
the
nearer
Approaches
do
they
seem
to
make
towards
that
Imaginary
Infinity
,
which
is
the
ultimate
Term
of
their
Desire
;
and
consequently
they
will
labour
with
greater
Eagerness
to
engross
what
remains
,
as
we
see
all
Natural
Motion
,
is
ever
more
Impetuous
and
Swift
,
the
nearer
it
comes
to
its
Centre
or
Place
of
Rest
.
He
therefore
is
truly
Happy
amidst
his
Riches
,
who
knows
how
to
use
them
,
for
besides
the
Comforts
they
yield
in
procuring
all
things
Necessary
,
and
Delightful
for
Humane
Life
,
they
put
us
also
in
a
Capacity
to
relieve
the
Wants
of
others
,
and
to
do
many
Acts
of
Charity
,
and
Works
of
Publick
Benefit
.
And
as
to
External
Respect
,
the
Ignorant
Multitude
will
ever
worship
the
Golden
Calf
:
For
let
a
Man
be
never
so
meanly
furnished
with
the
Virtues
of
the
Mind
,
if
he
be
but
Rich
,
most
who
are
of
a
lower
Rank
,
will
stand
in
terms
of
Complyance
,
some
out
of
Hopes
of
Getting
;
others
,
out
of
Fear
of
Losing
by
him
,
for
in
all
Disputes
,
he
that
has
the
greatest
Purse
,
has
odds
upon
his
side
.
Gold
,
tho
it
be
said
to
Cure
some
Distempers
of
the
Eyes
,
is
capable
to
Blind
the
Sight
of
Justice
,
and
as
being
the
Heaviest
of
Metals
,
may
be
imagin'd
to
be
of
sufficient
Weight
to
Turn
its
Scales
.
It
can
procure
a
Friend
at
Court
,
and
what
is
much
more
to
be
relied
on
in
a
time
of
Need
,
it
can
procure
a
Throgh-pac'd
and
Trusty
Evidence
.
In
a
word
,
tho
it
be
not
Immense
,
it
is
in
some
measure
Omnipotent
.
CHAP.
XXV
.
Of
Office
and
Great
Place
.
AN
Ability
to
do
Good
and
Hurt
,
has
ever
been
look'd
upon
as
a
Branch
of
the
Royal
Prerogative
,
which
,
as
it
begets
in
the
Minds
of
Men
a
certain
Awe
and
Veneration
for
the
Person
in
whom
it
is
lodg'd
,
so
must
it
render
his
Influence
great
,
and
the
Person
himself
a
Favourite
of
Fortune
.
This
Power
,
when
it
moves
by
Springs
of
ones
own
Inclination
only
,
is
conversant
about
Acts
of
Grace
,
but
when
it
moves
with
Regard
to
the
Merits
of
another
Person
,
it
is
called
Justice
,
and
is
conversant
about
Rewards
and
Punishments
.
Now
although
the
latter
Faculty
is
that
which
constitutes
a
Magistrate
,
yet
so
it
is
,
that
Men
who
are
invested
with
Power
,
do
many
times
act
in
an
Arbitrary
Way
,
by
following
the
Byass
of
their
own
Wills
and
Passions
.
But
be
the
Motives
and
Considerations
,
upon
which
they
act
,
what
they
will
be
,
't
is
certain
that
the
Character
is
deriv'd
from
a
higher
Authority
,
tho
that
which
places
Men
in
the
Eye
of
that
Authority
,
is
not
always
Merit
,
but
sometimes
Fortune
.
Offices
are
of
two
kinds
,
either
such
as
have
relation
to
Justice
,
or
such
as
regard
the
Court
and
Service
of
the
Prince
.
From
the
former
sort
of
Offices
,
Men
are
denominated
Magistrates
,
from
the
latter
they
are
called
Ministers
of
State
,
tho
these
Ministers
are
many
times
Transcendently
above
other
,
both
in
Dignity
and
Power
.
In
a
Magistrate
there
are
these
Four
Qualifications
requisite
,
of
which
the
First
is
,
Capacity
or
Understanding
,
for
tho
Justice
ought
to
be
Blind
as
to
the
Merit
of
the
Person
,
it
must
not
be
so
as
to
the
Merit
of
the
Cause
;
and
here
it
is
that
a
Fool
may
be
more
Dangerous
than
a
Knave
:
The
later
may
and
will
sometimes
Act
justly
,
for
there
was
never
yet
so
great
a
Knave
in
Office
,
but
he
did
many
things
Commendable
,
whereas
he
that
wants
Understanding
,
can
never
distinguish
betwixt
Truth
and
Falshood
.
A
Crack
in
the
Brain
is
never
to
be
mended
,
being
a
Fundamental
Error
,
which
draws
many
others
after
it
,
whereas
Corruptions
of
Will
,
and
ill
Habits
of
Life
,
may
be
and
are
often
actually
reform'd
.
They
do
not
hinder
Mens
Knowledge
of
what
is
Right
,
and
there
are
few
to
be
found
,
who
will
act
always
in
Contradiction
to
what
they
think
is
Just
.
Hence
it
is
that
Bad
Men
,
have
many
times
prov'd
good
Kings
,
and
made
Wholsome
Laws
,
whereas
Good
Men
have
sometimes
prov'd
Bad
Kings
,
by
too
much
Softness
,
Facility
and
Ignorance
.
To
Capacity
of
Understanding
,
we
may
joyn
Experience
in
a
Magistrate
,
for
no
Man
can
well
tell
the
Issue
of
things
Future
,
who
has
not
made
Tryal
of
the
like
for
the
time
Past
.
Another
Qualification
requisite
in
a
Magistrate
,
is
Conscience
or
Integrity
,
this
is
plac'd
in
the
Will
,
as
the
other
in
the
Understanding
.
Partiality
of
Affection
,
or
Bribery
,
are
two
dangerous
Temptations
to
Men
in
Place
.
The
Judges
of
Athens
(
called
Areopagites
)
were
wont
always
to
hear
Causes
at
Midnight
,
and
in
the
Dark
,
to
the
Intent
that
the
Profound
Silence
of
that
Season
might
fix
their
Thoughts
,
and
that
they
might
not
be
drawn
to
Partiality
by
the
sight
of
Persons
.
But
withal
I
know
not
whether
they
might
not
feel
better
in
the
Dark
,
sure
I
am
that
there
is
more
Corruption
proceeds
from
the
Hand
,
than
from
the
Eye
.
A
Third
thing
requisite
in
a
Magistrate
,
is
Conduct
,
and
this
not
only
,
in
the
Order
and
Management
of
Business
,
but
of
himself
also
,
by
keeping
his
own
Passions
under
due
Obedience
.
Transport
of
Passion
does
puzzle
the
Understanding
,
pervert
the
Will
,
and
precipitate
Judgement
:
by
it
Innocence
is
many
times
oppress'd
,
and
Oppression
encourag'd
.
Besides
nothing
can
bring
the
Person
of
a
Magistrate
under
greater
Contempt
,
than
to
see
him
indulge
himself
in
his
Follies
:
or
how
can
he
be
thought
able
to
reconcile
the
Weighty
Difference
betwixt
others
,
who
in
the
very
Act
of
Judgement
,
cannot
compose
his
own
little
Capricious
Humours
?
The
last
Character
of
a
Magistrate
,
is
Courage
:
He
is
the
Representative
of
his
Prince
,
and
therefore
as
he
ought
to
be
Deliberate
and
Circumspect
in
Judging
,
so
ought
he
to
be
Bold
and
Resolute
in
Executing
what
is
once
Decreed
.
He
ought
not
to
accommodate
the
Rule
to
the
Thing
,
but
to
try
the
Thing
by
the
Rule
.
Indeed
the
Rule
of
Justice
which
ought
to
be
made
of
Steel
,
is
many
times
made
of
Lead
,
not
only
of
a
Metal
which
is
Dull
and
Base
,
but
of
such
a
pliable
Temper
,
as
will
be
fashion'd
to
any
thing
,
tho
it
be
sure
to
leave
a
Smutty
Tincture
behind
it
.
No
,
no
!
'T
is
he
only
deserves
the
Scarlet
Robe
,
who
dares
oppose
it
against
Enormities
of
the
same
Dye
.
Offices
of
State
are
Flattering
Things
,
such
as
all
men
court
,
but
few
obtain
.
And
here
it
is
that
Fortune
shews
her self
to
be
a
very
False
Mistress
,
one
while
Wanton
and
Caressing
,
anon
Coy
and
Scornful
,
but
always
Unequal
and
Unconstant
.
Some
men
tumble
headlong
upon
Preferments
,
as
it
were
in
Despight
of
their
Stars
,
or
rather
of
their
own
Sublunary
Mixture
.
Others
,
let
them
Conjure
by
all
the
Constellations
,
and
let
them
Calculate
for
all
Meridians
,
and
let
them
be
furnish'd
with
all
Natural
Parts
imaginable
,
are
still
but
the
same
poor
Solitary
Cyphers
:
like
a
Dog
in
the
Wheel
,
they
are
ever
Climbing
up
,
but
yet
remain
still
in
the
same
Numerical
Place
,
as
at
the
first
;
the
Wheel
on
which
they
rely
casts
them
down
again
,
and
the
Reward
they
meet
with
for
all
their
Drudgery
,
is
no
other
but
the
Dropping
of
the
Spit
.
They
make
their
Rounds
from
this
Great
Man
to
that
,
and
after
many
a
Servile
Turn
,
perhaps
the
only
Place
they
can
procure
,
may
be
at
my
Lord's
Table
,
where
they
may
be
fill'd
with
good
meat
,
or
with
what
's
less
Substantial
,
with
Promises
,
which
are
but
an
Airy
kind
of
Dyet
,
being
such
as
will
make
a
man
look
Puff'd
and
Big
,
but
will
rarely
make
him
Fat
.
Boccalins
Fiction
is
Ingenious
and
Pleasant
,
when
he
brings
in
certain
Politicians
presenting
a
State-Compass
and
Chart
to
Apollo
.
In
the
former
were
describ'd
all
the
Winds
,
by
which
a
Courtier
ought
to
Sail
,
in
the
later
all
the
Roads
and
Land-marks
were
accurately
describ'd
,
together
with
all
the
Rocks
,
hidden
Banks
of
Sand
,
and
Gulphs
,
with
such
like
Dangers
to
which
men
are
Obnoxious
in
a
Voyage
.
Great
was
the
Joy
in
the
Court
of
Apollo
,
for
this
rare
Invention
,
and
happy
was
the
man
that
could
first
make
Tryal
of
it
;
long
it
was
not
before
a
Virtuoso
rigg'd
out
his
Vessel
Top
and
Top-gallant
,
well
furnish'd
he
was
with
all
things
,
and
set
forth
too
with
a
Prosperous
Gale
:
scarce
had
he
got
a
League
to
Sea
,
but
he
falls
amongst
Rocks
hid
under
Water
,
out
of
which
being
escap'd
with
Loss
and
Difficulty
,
he
instantly
runs
upon
a
Bank
of
Sand
,
whereupon
having
Recourse
to
his
Chart
,
he
found
neither
of
these
Passages
mark'd
:
scarce
had
he
escap'd
this
Danger
likewise
,
but
he
was
assaulted
with
a
Suddain
and
Violent
Wind
,
neither
was
this
Disaster
noted
in
his
Sea-Compass
,
but
so
it
was
that
he
was
beaten
back
again
into
the
Port
,
so
miserably
shatter'd
,
that
he
was
adjudg'd
to
be
no
good
Pilot
,
and
to
be
uncapable
of
setting
out
to
Sea
ever
after
.
After
him
comes
another
Politician
,
who
was
look'd
upon
as
a
more
experienc'd
Pilot
than
the
former
:
having
pay'd
a
profound
Adoration
to
Apollo
,
he
desires
his
Permission
to
try
his
good
Fortune
,
but
his
Success
was
worse
than
that
of
the
first
,
for
his
Vessel
was
wrack'd
,
and
he
himself
had
much
ado
to
escape
naked
to
the
Shoar
:
In
fine
,
three
or
four
more
having
try'd
to
sail
by
the
Direction
of
the
foresaid
Chart
,
were
all
of
them
Split
or
much
disabled
.
At
length
came
a
Bold
,
Ignorant
Fellow
,
whose
Vessel
was
ill
Built
,
and
worse
Furnish'd
,
who
craving
Leave
of
his
Delphick
Majesty
,
to
see
what
Fortune
he
could
meet
with
,
easily
obtain'd
his
Request
,
not
without
the
Contempt
and
Laughter
of
the
whole
College
of
Politicians
:
He
takes
no
Notice
of
State-Chart
or
Compass
,
but
following
the
Course
of
his
own
Capricious
Humour
,
he
not
only
avoided
those
Dangers
which
the
others
fell
upon
,
but
was
attended
all
along
with
a
favourable
Wind
,
and
made
a
Fortunate
Voyage
.
This
unexpected
Accident
amazed
not
only
all
the
Virtuosi
of
the
Delphick
Court
,
but
even
the
Sacred
Majesty
of
Apollo
,
who
presently
gave
Command
that
the
State-Chart
should
be
examin'd
with
more
Curiosity
and
Exactness
,
which
when
they
had
perform'd
,
they
found
at
length
that
it
was
nothing
but
a
Chimera
Fantastical
and
Ridiculous
,
and
such
as
would
betray
men
to
Inevitable
Danger
,
should
they
return
to
be
guided
by
it
,
whereupon
by
common
consent
,
they
threw
both
Chart
and
Compass
out
of
Doors
.
This
Fancy
of
Boccalins
,
tho
it
be
Witty
,
and
in
some
measure
True
,
yet
't
is
as
true
too
,
That
men
duly
qualified
,
may
by
a
good
Address
and
Conduct
,
very
much
contribute
to
the
Advancement
of
their
own
Fortunes
.
By
men
duly
qualified
,
I
understand
,
Privileg'd
by
Birth
,
Education
,
Personage
,
Parts
,
Carriage
,
Reputation
,
Friends
,
and
the
like
,
most
of
which
where
they
meet
in
one
Subject
,
like
a
Constellation
of
Virtues
,
do
prognosticate
an
easie
Passage
to
future
Greatness
,
by
following
some
certain
Maxims
.
It
was
the
Observation
of
that
Great
and
Unfortunate
Statesman
in
his
Essays
;
That
as
in
Nature
things
move
Violently
to
their
place
,
and
Calmly
in
their
place
,
so
Virtue
in
Ambition
is
Violent
,
in
Authority
Setled
and
Calm
.
All
rising
to
great
Place
is
by
a
winding
Stair
,
and
if
there
be
Factions
,
't
is
good
for
a
man
to
side
himself
whilst
he
is
rising
,
and
to
ballance
himself
when
he
is
plac'd
:
Thus
far
he
.
This
is
certain
,
that
the
Art
of
keeping
a
Place
is
very
different
from
the
getting
it
,
and
withall
much
greater
.
As
to
ways
of
getting
into
place
,
these
following
have
been
ever
observ'd
to
have
been
of
some
Importance
.
First
,
A
man
ought
to
search
all
fair
Occasions
of
being
presented
to
the
Eye
and
Notice
of
his
Soveraign
.
They
who
are
descended
from
Parents
,
who
have
born
Office
in
the
Court
,
or
from
such
Families
,
whose
Rank
and
Quality
gives
them
the
Honour
to
be
always
in
the
Presence
,
have
their
Work
half
done
to
their
Hands
:
but
for
others
who
come
out
of
the
Croud
or
common
Mass
of
people
,
they
have
no
other
way
to
recommend
themselves
,
but
by
their
Merit
and
Actions
,
and
this
too
will
hardly
suffice
,
unless
they
have
some
sure
Friend
,
well
vers'd
in
the
practices
of
the
Court
,
who
may
own
them
at
their
first
Appearance
,
and
as
it
were
,
to
lead
them
by
the
Hand
through
that
thick
Press
and
Throng
which
usually
surrounds
Majesty
:
For
the
truth
of
it
is
,
whosoever
seeks
to
make
his
Fortunes
this
Way
,
will
be
sure
to
have
Spies
upon
his
Actions
,
and
such
as
will
make
it
their
Business
to
blast
him
in
the
Blossom
;
for
generally
Courtiers
,
how
Smiling
and
Obliging
soever
they
seem
to
be
,
are
in
this
like
some
other
Animals
,
who
will
be
still
driving
away
a
Stranger
,
tho
of
their
own
kind
,
when
he
offers
to
joyn
himself
to
the
Herd
.
When
a
man
therefore
has
once
found
the
Grace
to
be
a
little
known
,
his
next
Business
is
to
study
the
Genius
and
Inclinations
of
his
Prince
,
and
thereunto
to
conform
himself
:
Similitude
of
Humour
will
create
an
Affection
,
and
by
being
in
the
Eye
of
Majesty
,
he
will
be
always
in
the
way
when
any
thing
shall
fall
,
and
will
have
an
irreproachable
Witness
of
his
good
Conduct
and
Behaviour
,
against
all
the
Accidents
of
Calumny
;
but
above
all
,
let
it
not
appear
to
proceed
from
Flattery
,
but
from
a
sincere
Duty
,
and
from
a
real
Affection
to
his
Service
.
There
are
others
who
proceed
a
way
quite
contrary
to
what
is
here
delivered
,
labouring
to
arrive
to
the
Favours
of
the
Court
,
by
openly
Opposing
the
Designs
and
Inclinations
of
their
Prince
,
which
Method
is
found
but
too
successful
in
mixt
Monarchies
,
where
the
Power
in
many
things
is
interwove
with
the
Suffrages
of
the
people
.
I
know
there
is
this
to
be
admitted
,
That
a
person
who
has
won
from
the
Contrary
Party
,
upon
hopes
of
Preferment
,
is
equivalent
to
two
,
for
as
he
makes
the
Party
he
goes
over
to
,
to
be
stronger
by
one
,
so
he
makes
the
Opposite
Faction
to
be
one
less
:
besides
,
he
who
quits
a
Faction
,
may
be
of
great
Use
for
Suppressing
the
same
,
by
Discovering
Persons
,
and
all
their
Secret
Cabals
and
Contrivances
to
which
he
was
privy
:
But
yet
there
is
this
fatal
Mischief
in
the
Case
,
That
for
one
Evil
Spirit
that
is
conjur'd
off
in
this
way
,
there
will
succeed
seven
more
and
worse
than
the
first
;
for
when
men
(
who
are
but
too
apt
to
oppose
Authority
)
shall
find
such
Courses
Prosperous
,
the
more
the
Royal
Bounty
is
exhausted
,
the
more
will
be
the
Opposition
,
upon
the
like
Hopes
of
being
taken
off
with
further
Gratuities
and
Rewards
;
nay
even
those
,
who
are
otherways
of
Loyal
Principles
,
will
be
under
strong
Temptations
to
forsake
the
good
old
Road
,
for
the
new
compendious
Way
,
which
will
bring
them
safer
and
surer
to
their
Journey
's
End
.
Boldness
has
been
ever
look'd
upon
as
a
Quality
,
very
requisite
in
one
who
would
make
his
Fortune
in
the
Court
;
for
where
there
is
a
Crowd
,
a
man
must
thrust
himself
a
little
forewarder
to
get
in
,
or
else
be
contented
to
stand
without
.
He
must
not
desist
for
the
first
,
second
,
or
third
Repulse
,
but
always
offer
himself
with
the
same
Assurance
:
And
if
he
cannot
get
in
in
at
the
Gate
,
he
must
try
to
enter
at
the
Back-door
;
but
with
Boldness
too
there
must
be
joyn'd
great
Discretion
and
Address
,
as
well
in
respect
of
Persons
,
as
of
the
several
Circumstances
in
Place
and
Time
:
he
ought
well
to
understand
the
various
Interests
and
Dispositions
of
the
Parties
to
whom
he
makes
his
Application
.
And
because
the
Court
is
compounded
of
all
Sorts
of
People
,
and
all
sorts
of
Affairs
are
manag'd
in
it
,
he
who
makes
his
Advantages
this
way
,
ought
to
be
well
vers'd
in
all
sorts
of
Business
,
as
well
to
make
him
Capable
of
any
Imployment
which
shall
fall
,
as
also
to
render
his
own
Credit
greater
,
and
himself
useful
to
others
.
Moreover
,
he
ought
to
be
of
a
strong
Constitution
of
Body
,
being
to
accommodate
himself
to
all
Companies
and
Seasons
,
where
the
Occasion
of
Converse
will
sometimes
draw
him
into
Irregularity
and
Excess
:
He
must
learn
to
Flatter
,
not
only
Great
Men
,
but
their
Servants
also
,
to
the
very
Grooms
and
Footmen
,
he
must
make
his
Attendance
at
all
hours
,
he
must
brook
all
Delays
,
and
where
he
is
repuls'd
,
he
must
by
all
Expressions
imaginable
testifie
his
Obligation
;
he
must
many
times
dissemble
Affronts
from
Great
Ones
,
and
make
a
Shew
of
being
Thankful
:
He
must
meet
those
who
hate
him
,
or
(
which
is
all
one
)
those
whom
he
himself
hates
,
with
a
chearful
and
open
Face
,
and
when
he
seems
to
be
most
Negligent
and
Remiss
,
then
must
he
keep
the
closest
Guard
upon
his
Words
and
Actions
;
but
above
all
,
he
must
never
suffer
the
Thoughts
and
Passions
of
his
Mind
,
to
be
read
in
his
Countenance
.
He
certainly
,
who
does
not
weigh
his
own
Abilities
,
and
examin
his
Passions
by
these
Measures
,
will
never
be
in
Prospect
of
great
Matters
,
unless
perhaps
some
extraordinary
Merit
and
Accident
shall
make
his
Service
necessary
,
or
perhaps
his
Person
and
Humour
be
sound
agreeable
to
some
particular
Fancy
of
his
Prince
.
Some
men
are
apt
to
fall
into
Choler
upon
every
little
Provocation
:
Others
cannot
abstain
from
unseasonable
Railery
and
playing
the
Satyr
:
Others
again
are
Impatient
under
Delays
:
Others
cannot
refrain
their
Tongue
,
but
speak
any
thing
of
any
Body
,
and
before
any
body
.
To
men
of
this
Temper
,
Retreat
and
a
Private
Life
,
would
be
far
more
Profitable
than
Business
,
for
let
them
be
assur'd
,
they
will
never
make
their
Fortunes
,
but
on
the
contrary
,
they
will
be
in
a
great
probability
of
Losing
what
they
were
before
possess'd
of
,
and
of
Ruining
themselves
.
The
Rules
by
which
States-men
preserve
themseves
in
the
good
Graces
of
a
Prince
,
are
many
and
difficult
,
amongst
which
these
Four
are
indispensably
requisite
.
First
,
In
Conversation
and
Discourse
,
never
to
contend
with
him
for
Mastery
,
or
to
gain
the
Point
.
No
man
willingly
yields
his
Reason
to
be
Inferiour
to
anothers
,
much
less
a
Prince
,
for
this
would
set
him
at
a
low
Rate
.
In
Matters
therefore
of
Argument
,
or
in
any
thing
which
may
create
Emulation
,
't
is
good
to
leave
him
in
Possession
of
the
Victory
,
or
at
least
to
decline
the
Contest
before
it
comes
to
Heat
.
Asinius
Pollio
the
Poet
answered
Wittily
and
Wisely
too
,
who
being
call'd
upon
by
his
Friends
,
to
answer
some
Verses
that
Augustus
wrote
of
him
,
answer'd
them
:
Non
tutum
est
Scribere
contra
eum
qui
potest
Proscribere
.
The
second
Rule
relates
to
Secrets
,
and
here
the
Notes
are
two
:
First
not
to
be
Curious
in
knowing
his
Masters
Secrets
,
for
he
who
knows
another's
Secrets
,
has
an
Awe
upon
him
,
and
has
a
Power
to
do
him
Mischief
.
No
Man
,
much
less
a
Prince
,
would
willingly
leave
himself
at
another's
Malice
or
Indiscretion
.
In
the
next
place
,
if
Secrets
be
once
imparted
,
let
him
be
most
Religious
and
Faithful
in
Concealing
them
,
so
that
it
as
highly
concerns
him
to
keep
them
close
,
as
it
is
important
for
him
sometimes
to
know
those
of
another
;
and
this
is
done
usually
some
of
these
Ways
,
viz.
In
Drink
,
by
Sports
and
Plays
,
in
Choler
,
or
lastly
,
which
is
the
surest
Way
of
all
,
by
telling
another
some
Passage
of
small
Importance
,
in
a
way
of
Secrecy
,
or
by
Feigning
some
Story
or
other
,
which
may
have
some
Affinity
and
Similitude
with
the
thing
he
labours
to
Discover
,
of
which
having
got
some
loose
Ends
,
't
will
not
be
difficult
to
Spin
it
all
out
.
The
third
grand
Point
in
which
the
Conduct
of
a
States-man
is
concern'd
,
is
Counsel
.
The
Wisest
Men
have
ever
shewn
themselves
Cautious
and
Timid
in
this
particular
.
Peremptory
Advice
lays
Arrestment
upon
Majesty
,
and
besides
the
Disgust
't
is
apt
to
give
,
by
making
a
Subject
to
seem
Wiser
than
his
Master
;
if
the
Advice
succeeds
well
,
it
forces
a
King
to
commend
the
Wisdom
of
his
Teacher
,
and
to
become
a
Debtor
to
his
Creature
;
but
if
ill
,
it
will
not
fail
to
procure
the
Disgrace
,
if
not
the
Ruine
of
him
who
gave
the
Counsel
.
By
a
due
Observation
of
this
Point
,
it
was
that
Cardinal
Granvel
flourished
to
the
last
,
in
the
good
Graces
of
King
Philip
the
second
,
who
certainly
was
a
Wise
and
Politick
Prince
.
He
propos'd
Matters
in
that
way
,
as
't
was
always
free
for
the
King
to
make
his
Choice
:
For
he
so
temper'd
his
Reasons
,
and
weigh'd
the
Arguments
of
both
sides
in
such
a
Measure
,
as
are
sufficient
to
Incline
the
Mind
,
yet
so
that
the
Resolution
should
ever
seem
to
be
the
King
's
proper
Act.
By
this
Conduct
,
two
very
considerable
Points
are
gain'd
:
First
,
A
Firm
Interest
in
the
Affections
of
ones
Prince
:
Next
,
By
making
the
Prince
to
be
Author
of
the
Proposal
,
a
Man
stands
shelter'd
against
all
Popular
Storms
,
in
case
his
Counsel
shall
have
bad
Success
.
The
last
Rule
which
the
Wisest
Statesmen
have
ever
observ'd
is
this
:
Never
to
affect
Pomp
and
Ostentation
in
their
Actions
and
Life
,
but
to
make
Shew
ever
of
Modesty
,
and
in
case
they
be
Happy
in
what
they
undertake
,
to
attribute
the
Success
to
Fortune
,
as
also
all
their
Honours
to
Royal
Bounty
,
and
not
to
Private
Merit
.
Sejanus
stands
upon
Record
as
an
Example
of
Subtlety
,
for
when
he
was
most
Intriguing
,
he
seem'd
to
be
very
Indifferent
and
Cold
,
he
was
always
in
Repose
,
yet
always
Acting
,
and
when
he
appear'd
Drouzy
,
he
had
ever
the
greatest
Objects
in
Pursuit
.
It
hath
ever
been
adjudg'd
the
highest
Policy
,
for
a
Man
to
make
others
the
Instruments
of
his
Ends
,
and
yet
make
them
Ignorant
of
his
Designs
,
or
who
it
was
that
set
them
first
on
Work
:
Herein
imitating
the
Wisdom
of
the
Almighty
,
which
in
the
Course
of
Providence
,
does
work
Effects
contrary
to
the
Intention
of
those
by
whom
they
are
produc'd
.
As
for
them
who
make
Parade
,
and
affect
Glory
in
all
they
undertake
,
they
will
never
want
Envy
,
and
generally
the
End
is
this
:
Such
as
do
design
their
Ruine
will
make
the
greatest
court
to
them
,
and
pretend
to
depend
wholy
upon
their
Grace
and
Bounty
,
which
cannot
but
create
Jealousy
in
a
Prince
,
and
make
him
embrace
the
first
Occasions
to
remove
them
.
Examples
of
this
kind
we
have
in
Cardinal
Spinola
,
under
Philip
the
second
,
and
of
late
in
Monsr
.
Fouquet
.
Moreover
,
it
often
happens
,
That
those
who
make
the
greatest
Ostentation
of
their
Policy
,
besides
the
Envy
that
they
draw
upon
themselves
,
are
found
most
Defective
even
in
the
Management
of
their
own
Designs
,
as
appear'd
by
Machiavel
,
who
,
with
all
his
Trains
of
Maxims
,
was
most
Unfortunate
in
his
Conduct
:
For
it
hath
been
observ'd
,
That
Men
of
his
Temper
are
always
subject
to
two
things
,
which
are
most
Destructive
of
all
good
Counsels
.
First
,
they
are
ever
upon
the
Ferment
,
and
a
Working
,
and
draw
upon
themselves
a
greater
Mass
of
Business
than
they
are
able
to
Discuss
.
In
the
next
place
they
always
float
in
a
great
Abundance
of
Reasons
and
Inventions
,
which
hinder
the
Prosecution
of
one
another
:
Nor
can
they
have
Patience
to
pursue
one
thing
home
,
the
Fertility
of
their
Invention
ever
and
anon
Suggesting
to
them
some
new
Expedients
.
Besides
the
foregoing
Observations
,
't
is
requisite
that
a
man
should
be
well
Instructed
and
Practised
in
these
Points
,
viz.
Assiduity
in
Attendance
,
a
Respectful
and
Obsequious
Deportment
,
Facetiousness
in
Stories
and
Converse
,
and
a
Conformity
to
the
Humours
and
Recreations
of
his
Prince
,
for
by
these
we
are
sure
to
gain
Affection
,
which
is
the
surest
Title
to
Favour
.
Negotiation
or
Embassy
,
which
is
a
principal
Branch
of
a
States-man's
Duty
,
require
him
to
be
vers'd
in
all
sorts
of
Business
;
to
be
Vigilant
and
Active
,
to
be
Bold
and
yet
Discreet
,
to
be
Close
and
Insinuating
,
and
yet
carry
a
Shew
of
Frankeness
,
and
to
be
able
to
suit
himself
with
every
Genius
.
A
man
who
can
frame
himself
to
all
these
Circumstances
,
will
not
want
Occasions
of
being
imploy'd
.
But
besides
the
Duties
which
every
States-man
ought
to
practise
towards
his
Superiours
,
whether
abroad
,
or
within
the
Circles
of
the
Court
,
there
are
other
Duties
towards
his
Inferiours
,
which
he
ought
to
have
regard
to
in
the
Execution
of
his
Office
.
First
,
He
ought
to
receive
all
Suitors
with
an
Open
and
Unprejudic'd
Countenance
,
yet
not
to
be
forward
to
engage
his
Interest
but
upon
Special
Occasion
.
Nevertheless
general
Promises
are
ever
to
be
made
,
for
they
keep
men
in
terms
of
Observance
and
Devotion
,
and
in
case
of
Success
,
the
Obligation
will
seem
greater
as
exceeding
Expectation
,
and
in
case
of
Failure
the
Discourtesie
will
seem
less
,
and
in
all
Cases
he
reserves
his
Liberty
to
the
last
,
being
free
to
act
one
way
or
another
,
as
further
Circumstances
shall
require
him
.
It
is
a
Maxime
amongst
Polititians
,
That
it
is
a
Diminution
of
Authority
to
do
that
which
a
man
may
afterwards
be
forc'd
to
undo
,
so
that
't
is
always
more
prudent
,
to
strangle
an
ill
form'd
Design
at
the
Beginning
,
than
be
oblig'd
afterwards
to
Disown
it
in
Publick
,
or
to
feed
it
with
pernicious
Resolutions
and
Blood
.
In
the
second
place
,
every
Wise
man
ought
to
take
more
Regard
not
to
do
Injuries
,
than
to
confer
Favours
,
for
the
later
will
soon
be
forgotten
,
whereas
the
former
make
a
durable
Impression
,
and
will
be
requited
with
Interest
,
when
men
are
least
aware
;
which
thing
is
seriously
to
be
consider'd
by
one
in
great
Office
,
who
will
be
sure
ever
to
find
more
Enemies
,
than
Friends
.
In
the
next
place
,
such
a
one
ought
never
to
Exert
the
utmost
of
his
Power
,
but
to
Manage
matters
by
such
Degrees
,
that
his
Puissance
may
be
unlimited
,
by
being
able
always
to
do
more
,
and
to
surpass
himself
,
for
a
Power
which
is
Indefinite
,
will
in
some
measure
seem
Infinite
.
In
the
last
place
,
let
him
make
himself
to
be
esteemed
a
Protector
of
the
Poor
,
by
some
remarkable
Acts
of
Justice
and
Grace
:
For
(
as
Tully
very
well
observes
)
upon
the
Defence
of
a
Great
Man
,
the
Benefit
terminates
either
in
himself
alone
,
or
at
the
utmost
,
in
the
Effects
it
has
upon
his
House
and
Family
,
but
in
the
Protection
of
a
Poor
Man
,
who
is
Innocent
and
Honest
,
there
is
an
Interest
made
in
all
the
rest
of
that
Tribe
,
which
is
no
Inconsiderable
Party
of
a
Nation
.
By
these
and
such
like
ways
it
is
,
that
Men
are
observ'd
often
to
rise
to
great
Place
,
and
to
make
good
their
Station
.
There
yet
remains
a
third
Grand
Point
,
in
which
the
Wisdom
of
a
Statef-man
most
discovers
it self
,
being
indeed
of
greater
Moment
than
the
two
former
,
and
that
is
,
To
know
when
to
Withdraw
.
Tho
a
man
enter
upon
the
Stage
with
a
great
Flourish
,
and
act
his
Part
well
,
yet
't
is
the
last
Scene
of
the
Play
,
and
a
Graceful
Coming
off
,
which
shuts
up
all
,
and
gains
the
Plaudite
.
He
who
has
prosper'd
long
in
the
Favours
of
a
Court
,
and
has
acquir'd
his
full
Measure
of
Riches
and
Honours
,
when
he
sees
Fortune
turn
her
Reverse
or
Back-side
on
him
,
ought
to
think
of
Retiring
,
and
not
presume
upon
his
own
Conduct
,
in
withstanding
the
higher
Destinies
.
No
Merchant
who
has
a
Vessel
richly
laden
,
and
a
fair
Gale
to
carry
him
Home
,
will
be
so
Mad
as
to
stand
out
to
Sea
,
when
he
sees
a
Storm
approaching
,
and
there
contest
it
with
the
Winds
and
Rocks
,
and
leave
his
rich
Cargo
with
himself
to
the
Disasters
of
one
Fatal
Hour
.
The
most
Cunning
Gamesters
will
ever
go
off
upon
the
Winning
hand
,
and
yet
the
Chances
of
State
are
more
hazardous
than
those
which
do
depend
on
the
Wind
,
or
the
Falling
of
a
Dye
.
Besides
the
Contrivance
of
Secret
and
Potent
Enemies
,
besides
the
many
real
Miscarriages
,
which
a
Man
of
long
Imployment
must
needs
contract
,
besides
the
Casualty
of
a
Prince's
Death
,
which
seldom
fails
to
put
a
Period
to
the
Fortunes
of
a
Favourite
,
besides
these
,
and
many
such
Accidents
,
this
will
still
be
certain
,
That
Princes
,
at
their
several
Stages
of
Life
or
Age
,
are
of
several
Passions
and
Inclinations
,
so
that
the
Humour
and
Disposition
being
chang'd
,
upon
which
a
man
was
first
taken
into
Favor
,
he
ought
in
Reason
to
expect
a
Change
in
Fortune
,
especially
considering
that
great
Croud
of
fresh
Pretenders
(
men
of
as
great
or
greater
Merit
than
himself
)
which
are
always
importuning
Majesty
,
and
ought
also
to
have
their
Turns
.
'T
is
Cowardise
and
Baseness
,
I
know
,
for
a
Man
in
times
of
Danger
,
to
desert
the
Service
of
his
Prince
,
upon
the
account
of
Securing
the
Fortunes
he
receiv'd
from
it
:
No
,
here
he
ought
to
Sacrifice
all
;
but
withal
,
't
is
high
Presumption
in
him
,
to
think
his
own
Abilities
always
Necessary
,
as
't
is
Folly
and
Madness
for
him
to
withstand
a
Prince
,
when
he
has
once
chang'd
his
Judgement
and
good
Opinion
of
him
.
But
were
there
nothing
of
all
this
,
even
the
Indispositions
of
Sickness
,
the
Infirmities
of
Age
,
the
Thoughts
of
Settling
one's
Private
Family
,
but
above
all
,
the
Thoughts
of
Setling
a
man's
Self
,
ought
to
make
him
think
of
a
Retreat
.
He
who
Rises
early
ought
to
go
to
Bed
betimes
,
nor
are
the
Shades
ever
so
Pleasant
,
as
to
one
who
has
been
for
a
long
time
in
the
Sun-shine
,
and
is
tyr'd
with
the
Travels
of
the
Day
.
'T
was
a
Great
and
Wise
Saying
of
that
Officer
,
who
demanding
his
Congé
of
Charles
the
V.
was
ask'd
by
him
the
Reason
why
he
would
quit
his
Service
,
being
then
in
his
highest
Grace
and
Favour
,
to
whom
the
good
Souldier
reply'd
;
That
there
ought
to
be
an
Interval
of
Time
,
betwixt
the
Business
of
Life
,
and
that
of
Death
.
There
ought
indeed
to
be
a
time
of
Recollection
,
and
indeed
none
require
it
more
than
States-men
:
They
Rise
leisurely
,
and
Step
by
Step
,
but
they
do
not
Fall
so
.
The
higher
they
Climb
,
the
more
subject
they
are
to
be
Giddy
,
and
if
they
stand
more
open
to
the
Sun-shine
,
so
't
is
as
true
too
that
they
stand
more
open
to
the
Winds
,
so
that
here
the
smallest
Step
may
probably
prove
a
Precipice
.
'T
is
better
for
them
therefore
with
the
good
Leave
and
Liking
of
their
Prince
,
to
go
down
softly
,
and
so
out
through
the
Gate
they
came
in
at
,
than
staying
longer
,
to
be
turn'd
out
of
Doors
by
the
Officers
,
or
perhaps
be
thrown
Head-long
down
the
Stairs
.
CHAP.
XXVI
.
Of
Friendship
.
MAN
,
who
is
not
born
to
be
a
Solitary
Creature
,
but
to
be
a
Member
of
Society
,
is
under
an
inevitable
Necessity
of
Communicating
,
not
only
the
Actions
of
his
Life
,
but
the
Secrets
of
his
Heart
,
with
others
of
the
same
Nature
with
himself
.
This
reciprocal
Dependance
which
one
Man
has
upon
another
,
besides
the
Natural
Inclination
which
things
of
the
same
kind
have
to
Associate
together
,
begets
Familiarity
and
Confidence
,
which
by
frequent
Exercise
and
mutual
Offices
,
at
length
creates
a
certain
kind
of
Alliance
,
and
gives
rest
to
that
Union
of
Affections
,
which
we
call
Friendship
.
But
then
so
various
are
the
Ends
of
men
,
and
so
different
from
their
secret
Intentions
,
that
what
we
call
Friendship
,
is
,
for
the
most
part
,
nothing
but
Falshood
in
Masquerade
,
and
therefore
the
Italian
is
Wise
,
if
he
be
not
Devout
,
when
he
prays
to
God
to
Defend
him
from
his
Friends
,
for
from
his
Enemies
he
is
able
to
Defend
himself
:
For
certainly
the
Italians
,
of
all
men
living
,
have
most
reason
to
understand
this
Character
,
there
being
no
Nation
more
Close
or
Dissembling
in
managing
Revenge
than
they
,
:
So
that
when
any
Kindness
is
tender'd
them
,
which
they
are
not
sensible
to
have
Merited
,
they
presently
suspect
a
Snare
,
and
stand
upon
their
Guard
.
There
are
a
Sort
of
Men
,
who
seem
to
fall
under
the
Character
of
Friends
,
being
such
as
would
be
thought
Willing
to
Oblige
the
whole
World
.
Men
they
are
of
much
Familiarity
and
easy
Access
,
making
always
pompous
Overtures
of
imploying
their
Power
for
the
Service
of
him
that
makes
Suit
to
them
;
nay
so
forward
are
they
,
that
they
will
prevent
the
Application
,
offering
to
spend
and
to
be
spent
before
they
are
address'd
to
.
These
generally
would
be
thought
to
be
Popular
,
and
are
of
a
Close
Aspiring
Nature
.
But
Unhappy
certainly
is
the
man
who
relyes
upon
them
;
for
when
once
they
are
press'd
to
perform
their
Promise
,
they
will
find
twenty
little
Shifts
to
put
off
the
Execution
,
hoping
at
last
to
weary
out
their
Patient
,
and
yet
would
be
still
thought
to
be
very
Affectionate
and
Cordial
.
And
if
it
happen
that
the
Request
(
tho
never
so
Equitable
)
be
such
as
shall
any
way
distast
a
third
Person
,
they
will
never
be
brought
to
the
Stake
of
Fidelity
to
their
Words
;
but
by
a
kind
of
Trimming
and
Cajoling
,
sometimes
with
one
Party
,
and
sometimes
with
another
,
they
hope
to
gain
the
good
Opinion
of
both
,
tho
in
reality
of
neither
:
For
long
Attendance
and
Expectation
,
is
able
to
cancel
the
Acknowledgements
which
may
be
due
upon
the
Performance
of
a
real
Civility
:
Now
instead
of
this
,
when
a
Man
,
after
all
the
Alurements
of
Hope
granted
upon
anothers
Word
,
and
after
he
has
digested
all
Delays
,
shall
find
himself
be-jaded
,
by
meeting
a
total
Disappointment
in
the
Close
,
with
what
Execrations
will
he
resent
the
Dissimulation
and
Treachery
of
such
a
Politick
,
Perfidious
Friend
.
A
Wise
and
Honest
man
will
be
cautious
to
Engage
his
Word
,
much
less
to
give
Encouragement
to
pursue
a
Request
which
he
is
either
Unwilling
or
Unable
to
answer
.
There
is
another
sort
of
Friends
which
a
man
meets
with
every
where
,
especialy
in
fair
Weather
,
call'd
Parasites
or
Timons
Friends
.
These
are
wonderful
Officious
and
Fawning
,
always
saying
what
another
says
,
doing
what
he
does
,
and
endeavouring
to
divert
him
by
a
thousand
little
Stories
and
Jests
.
They
are
most
Lushious
in
their
Flatteries
,
and
most
Lavish
in
Protestations
of
Service
and
Honour
.
The
Italians
call
them
Calcanti
,
from
their
beating
it
on
the
Hoof
from
House
to
House
about
Dinner-time
.
They
will
hunt
a
Venison
Pasty
upon
a
burning
Scent
,
with
greater
Eagerness
and
Stanchness
too
,
than
when
the
Dogs
kill'd
it
,
and
will
devour
it
with
the
same
Appetite
;
so
that
in
this
sense
they
verifie
their
Title
to
Friendship
,
according
to
the
Letter
of
the
old
Roman
Proverb
,
By
eating
with
their
Friends
many
Bushels
of
Salt
,
tho
when
any
Storm
or
Wind
does
rise
,
away
go
these
Butterflies
.
But
not
to
spend
time
in
Dissecting
such
Despicable
Insects
,
which
by
Blowing
only
,
are
able
to
Taint
and
Corrupt
the
thing
they
feed
upon
,
I
shall
now
come
to
consider
Friendship
under
other
Qualifications
,
and
such
indeed
as
are
more
worthy
to
be
enlarg'd
upon
.
Friends
then
are
of
two
sorts
,
first
,
such
to
which
we
have
Recourse
for
obtaining
some
Grace
,
and
these
generally
being
in
a
higher
Degree
of
Power
and
Interest
than
our selves
,
are
called
Patrons
,
and
of
this
kind
a
man
may
find
some
in
the
Courts
of
Princes
,
by
the
Help
of
one
sure
Friend
called
Money
.
'T
is
good
for
a
Man
to
have
Friends
of
this
kind
to
support
his
Interest
and
Credit
,
and
the
more
he
has
of
them
't
is
the
better
.
Another
sort
of
Friends
are
such
to
whom
we
have
Recourse
for
Counsel
,
and
whom
we
admit
into
our
Cabinet
Thoughts
;
these
we
call
Confidents
,
and
the
fewer
a
Man
has
of
them
't
is
the
better
.
One
is
absolutely
necessary
to
make
Life
Comfortable
;
an●
here
it
is
true
,
That
Friendship
,
at
the
same
time
that
it
Unites
two
into
one
,
Divides
one
into
two
:
For
he
who
lives
with
another
in
the
Bonds
,
or
rather
the
Liberties
of
Friendship
,
must
of
necessity
make
him
a
Sharer
in
the
Counsels
of
his
Breast
,
as
well
as
in
the
Affections
of
his
Heart
.
To
understand
the
Benefits
of
Friendship
,
we
ought
to
consider
the
several
Qualifications
of
a
Friend
,
and
the
ways
by
which
he
may
be
Useful
,
of
which
the
first
is
,
For
Advice
and
Counsel
,
upon
which
account
he
ought
to
be
Discreet
,
Wise
,
and
Faithful
,
and
consequently
to
be
advanc'd
in
Years
,
Younger
Persons
are
Airy
and
Unconstant
,
whereas
those
of
Maturer
years
are
more
fix'd
in
their
Inclinations
,
and
of
greater
Experience
,
and
so
more
fit
to
be
relyed
on
.
In
the
next
place
,
A
Man
ought
,
as
much
as
possible
,
to
contract
Friendship
with
those
of
equal
Quality
with
himself
.
They
who
are
Inferiour
will
be
apt
to
Flatter
,
and
they
who
are
above
will
expect
many
times
to
be
flatter'd
,
at
least
they
will
stand
upon
such
Punctilio's
,
and
require
that
little
Deference
and
Condescension
,
as
will
hold
some
Resemblance
with
State
.
Another
Use
a
Man
has
of
a
Friend
,
is
for
Society
,
and
for
the
Recreation
of
his
Spirits
.
I
know
Solitude
has
sometimes
produc'd
great
Effects
,
but
generally
we
find
that
Men
,
when
they
aree
too
much
alone
,
their
Spirits
will
either
feed
or
prey
upon
themselves
,
which
turns
to
Melancholy
,
and
makes
Nature
Degenerate
,
or
else
they
will
seek
to
ease
themselves
of
the
Burthen
of
their
Thoughts
,
to
such
mean
and
despicable
Persons
,
as
shall
occurr
to
them
in
the
ordinary
Course
and
Circumstances
of
their
Lives
,
which
must
needs
turn
to
the
Detriment
of
Reputation
.
And
because
the
Thread
of
Talk
is
apt
to
draw
out
all
the
little
Passages
and
Follies
of
a
Man's
Life
,
no
Man
in
Discretion
ought
to
make
another
his
Companion
,
of
whose
Secrecy
he
has
not
a
good
Assurance
.
Suitableness
of
Humour
and
Disposition
seems
essentially
requisite
to
Cement
Affections
:
Melancholy
Men
are
many
times
Suspicious
,
and
not
over
Complaisant
:
They
who
are
Gay
and
Airy
,
are
apt
to
Ridicule
the
most
Serious
Occurrenees
,
and
have
little
Compassion
for
anothers
Misfortunes
.
Cholerick
Men
are
apt
to
be
Injurious
,
and
in
their
Heats
,
will
not
only
be
Reproachful
,
but
are
apt
to
Reveal
the
Secrets
of
their
Friends
.
Talkative
Persons
,
out
of
an
Itch
of
Vanity
,
will
be
telling
all
and
more
than
they
know
,
both
of
themselves
,
and
others
.
He
therefore
who
is
of
a
Mixt
and
Even
Temper
,
is
really
the
best
,
being
such
a
one
as
can
relieve
the
Oppress'd
Spirits
of
another
by
his
own
Alacrity
,
or
else
partake
of
his
Burthen
by
Condolence
,
and
so
accommodate
himself
to
the
others
Condition
in
all
its
Circumstances
.
If
they
be
of
such
a
Profession
,
by
which
one
may
help
another
,
or
if
they
incline
to
the
same
Studies
,
or
delight
in
the
same
Divertisements
and
Sports
,
this
also
must
needs
give
them
an
easier
Passage
into
one
another's
Acquaintance
,
and
make
their
Conversation
more
durable
;
but
in
case
they
be
separated
by
particular
Offices
,
Correspondence
by
Letters
is
a
most
Effectual
Means
,
not
only
to
Preserve
,
but
to
Improve
their
Friendship
.
The
last
grand
Use
of
a
Friend
,
is
to
Solicite
Business
.
A
Man
many
times
shall
be
reduc'd
to
such
Circumstances
,
as
't
will
be
inconsistent
with
Discretion
and
Modesty
,
to
act
Openly
in
his
own
Concerns
;
especially
in
such
Cases
,
as
do
depend
upon
the
Character
of
a
Man's
Personal
Merit
and
Qualities
;
as
also
where
Bashfulness
and
want
of
Experience
,
may
betray
him
to
Absurdities
.
I
know
a
Man
may
meet
with
those
,
who
will
be
ready
to
do
all
Friendly
Offices
,
but
for
the
most
part
they
are
like
Aesop's
Friends
in
the
Apologue
of
the
Lark
,
who
never
thought
her
Young
Ones
in
Danger
to
be
destroy'd
,
whil'st
the
Husbandman
depended
on
his
Friends
and
Kindred
,
to
cut
the
Field
of
Corn
in
which
she
had
made
her
Nest
,
but
when
she
heard
that
Husbandman
,
upon
the
Disappointment
he
met
with
from
his
Friends
and
Kindred
,
was
resolv'd
to
do
the
Work
himself
,
she
thought
it
then
high
time
to
provide
against
the
Danger
,
and
be
gone
Of
all
the
Tempers
and
Dispositions
of
Men
,
there
is
none
more
Inconsistent
with
the
true
End
of
Friendship
,
than
that
of
one
who
is
pron'd
and
addicted
to
his
Pleasure
:
For
altho
such
a
Man
,
in
the
Heat
of
Wine
or
of
Conversation
,
or
upon
the
Prospect
he
has
of
another's
being
Serviceable
to
his
Ends
,
may
make
Protestations
of
Kindness
,
yet
be
assur'd
almost
,
he
will
deceive
thee
,
when
thou
shalt
most
depend
upon
his
Interest
and
Activity
.
For
Men
of
this
Denomination
,
making
their
own
Ease
and
Pleasure
to
be
the
Level
of
all
the
Measures
of
Life
,
let
a
Friend
but
Importune
them
in
a
thing
which
shall
give
them
a
little
Trouble
,
and
they
shall
presently
look
Coy
,
speak
Coldly
,
and
shall
find
Excuses
to
disengage
themselves
;
but
if
Solicited
pressingly
,
they
will
not
stick
to
Reject
their
Friend
for
an
Importunate
and
Impertinent
Fellow
;
but
if
he
be
reduc'd
to
any
Degree
of
Poverty
and
Want
,
't
will
be
a
shame
,
they
think
,
to
own
any
Acquaintance
with
him
.
Whosoever
therefore
falis
into
the
Conversation
of
a
Man
of
this
Complexion
,
would
do
well
to
try
his
Metal
betimes
,
by
feigning
some
Necessity
of
using
his
interest
,
that
so
he
may
know
what
Stress
to
put
upon
him
,
in
a
Case
of
real
Exigence
.
But
let
such
Supercilious
and
Sordid
Spirits
know
,
That
he
who
is
not
a
true
Friend
himself
,
will
never
find
one
of
another
,
for
let
a
Man's
Natural
Parts
be
never
so
Great
,
or
his
Fortune
what
it
will
be
,
he
will
find
that
he
is
not
always
able
to
stand
alone
,
and
when
such
a
one
shall
require
another's
Help
,
perhaps
of
his
Abused
Friend
,
he
may
expect
a
Grimace
,
or
some
Compendious
and
Disdainful
thing
from
him
,
whom
he
never
faithfully
oblig'd
.
For
the
Generality
of
our
Friends
,
they
are
full
only
of
little
Complements
and
Ceremonies
,
and
are
indeed
to
be
treated
much
after
the
same
Rate
,
with
a
few
Cringes
,
and
Impertinent
Repititions
of
,
Tour
Humble
Servant
Sir
,
and
now
and
then
with
some
small
Scraps
of
News
;
but
for
the
Use
a
Man
may
have
of
them
,
't
is
but
like
that
of
a
Campagne-Coat
,
to
be
put
off
or
on
for
the
present
Occasion
:
They
will
serve
for
an
hour
or
two
to
keep
him
Warm
,
but
to
have
them
always
hanging
at
one's
Back
,
or
about
one
,
would
be
an
intollerable
Incumbrance
.
No
,
no
,
a
true
Friend
,
like
my
Shirt
,
is
to
be
worn
always
next
my
Bosom
,
and
serve
to
cover
my
Nakedness
,
with
this
only
difference
,
That
it
ought
never
to
be
c●ang'd
.
To
him
it
is
that
I
have
Recourse
in
the
hour
of
Trouble
,
and
to
him
I
poure
out
my
Sorrow
.
Here
then
is
that
sweet
Fruit
of
Friendship
:
if
my
Condition
be
bad
,
the
Evil
becomes
less
by
having
a
Partner
;
if
good
becomes
greater
by
being
communicated
.
If
my
Friend
be
well
,
I
am
better
from
the
Joy
and
Content
I
find
in
his
Welfare
,
if
he
be
ill
,
tho
his
Condition
may
create
a
Trouble
,
yet
't
will
be
a
Comfort
to
me
if
I
can
relieve
him
;
if
not
,
't
is
some
ease
to
me
to
condole
with
him
:
For
really
't
is
greater
Pleasure
to
suffer
with
a
Friend
one
dearly
loves
,
than
to
enjoy
most
things
without
him
.
When
I
am
wearied
out
with
Business
,
or
(
what
's
more
tiresome
)
perhaps
with
Idleness
,
I
go
to
my
Friend
,
my
faithful
Companion
,
and
with
him
I
refresh
my
Spirits
,
and
we
labour
to
divert
each
other
with
all
innocent
Converse
;
and
altho
the
Absence
of
Friends
doth
many
times
minister
cause
of
Anxiety
and
Troble
,
yet
the
hopes
I
have
of
seeing
him
,
or
of
hearing
good
News
from
him
,
does
seem
to
promise
me
some
future
Content
I
have
not
yet
attain'd
to
,
and
so
I
am
in
a
state
and
condition
which
will
be
changing
for
the
better
:
In
fine
,
if
I
have
any
Suit
depending
,
I
acquaint
my
Friend
with
it
,
I
boldly
crave
his
Advice
,
and
perhaps
his
Assistance
,
he
frankly
tells
me
of
my
Errors
,
not
in
a
Reproachful
way
,
but
with
that
Tenderness
and
Affection
,
as
proves
sufficiently
his
Sincerity
and
his
Readiness
to
help
me
.
And
here
it
is
that
the
Condition
of
Subjects
,
is
much
happier
than
that
of
Princes
▪
For
first
,
Kings
cannot
contract
a
true
Friendship
with
their
Equals
.
Policy
and
State
oblige
them
to
keep
at
distance
from
one
another
,
not
suffering
them
so
much
as
to
make
an
Acquaintance
,
and
if
at
any
time
they
meet
,
it
is
with
so
much
Precaution
of
Danger
,
with
such
Preparations
of
State
,
with
such
Punctilio's
of
Honour
and
Precedence
,
with
such
an
Incumbrance
of
Retinue
,
with
such
Diffidence
and
Jealousy
,
and
with
so
many
Ceremonies
and
Formalities
,
as
cannot
choose
but
render
such
Interviews
very
Uneasie
,
Expensive
,
and
many
times
Mischievous
;
and
upon
this
account
they
happen
but
seldom
,
and
are
very
short
.
Nay
,
so
far
are
Kings
from
communicating
their
Secrets
to
one
another
,
which
yet
is
the
chiefest
point
of
Friendship
,
that
it
is
the
greatest
part
of
their
Policy
to
conceal
them
,
and
therefore
they
are
forc'd
to
have
secret
Spies
upon
one
anothers
Counsels
,
even
then
when
they
seem
to
be
in
perfect
Concord
,
so
that
all
the
Endeavours
of
Friendship
are
sacrific'd
to
Pretensions
of
State
,
and
even
these
Alliances
hold
no
longer
than
Interest
will
give
Leave
.
Nay
,
though
they
endeavour
to
strengthen
them
by
Oaths
,
or
,
what
's
more
durable
,
by
Matrimonial
Vows
,
all
's
of
little
Force
;
for
upon
the
first
small
Exigence
,
or
Jealousie
of
State
,
it
is
all
dissolv'd
,
so
that
,
as
they
are
solemniz'd
for
the
most
part
,
by
the
Proxy
of
a
naked
Sword
,
so
War
seems
to
be
the
surest
Issue
of
such
Marriages
.
This
we
see
in
France
and
Spain
,
which
notwithstanding
their
near
Mixture
of
Blood
and
their
constant
Intercourse
of
Marriages
,
are
in
perpetual
Hostility
,
which
probably
will
never
have
an
End
,
but
in
the
Ruine
of
one
of
these
two
Monarchies
.
And
as
Princes
cannot
make
a
true
Friendship
with
their
Equals
,
so
neither
can
they
always
do
it
safely
with
their
Inferiours
,
for
in
the
first
place
,
Over
great
Familiarity
and
Friendship
betwixt
Princes
and
Subjects
,
may
be
dangerous
to
the
Subjects
themselves
.
Extraordinary
Favours
are
ever
the
Objects
of
Popular
Envy
.
The
Miscarriages
of
Government
,
whether
Real
or
Imaginary
,
will
be
charg'd
upon
them
,
and
sometimes
they
are
delivered
up
to
appease
the
People
,
tho
in
Effect
,
the
Removal
of
one
great
Favourite
,
does
but
make
way
for
another
to
run
the
same
Destiny
.
Hence
it
is
,
that
many
give
Ambiguous
Advice
,
and
study
rather
to
accommodate
themselves
to
the
Genius
of
a
Prince
by
Compliance
and
Flatteries
,
than
to
their
real
Service
by
intrepid
Resolutions
,
and
by
faithful
and
steddy
Counsels
:
For
where
Effects
will
many
times
judge
of
Counsels
,
and
since
the
best
designs
may
sometimes
find
a
contrary
Effect
,
all
men
will
not
venture
their
present
Fortunes
upen
so
Hazardous
an
Issue
.
In
the
next
place
,
over
great
Familiarity
betwixt
Princes
and
Subjects
,
hath
prov'd
sometimes
disadvantagious
to
Princes
themselves
,
tho
certainly
there
are
none
who
stand
more
in
need
of
Friends
,
and
faithful
ones
too
,
than
Princes
,
whether
we
consider
the
vast
number
and
weight
of
Affairs
which
lies
upon
them
,
and
of
which
they
can
have
no
Information
but
from
others
,
or
whether
we
consider
the
real
Danger
which
attends
them
,
either
from
Faction
and
secret
Conspiracies
,
or
from
Sensual
Temptations
and
Pernicious
Flatteries
:
And
if
it
be
their
Misfortunes
sometimes
to
be
abus'd
by
their
Confidents
,
't
is
their
Happiness
at
other
times
,
to
receive
Faithful
and
Loyal
Service
from
them
,
so
that
upon
the
whole
,
they
are
such
Instruments
,
without
which
Government
cannot
long
subsist
,
nor
a
Prince
long
enjoy
his
own
Repose
.
There
is
nothing
more
odious
,
than
to
stand
oblig'd
to
some
men
,
who
presuming
upon
the
Performance
of
some
good
Offices
,
take
the
Liberty
to
do
ill
ones
,
which
is
all
one
,
as
if
a
Man
should
put
forth
his
hand
to
save
me
from
Falling
,
and
at
ano●her
time
take
the
Boldness
to
trip
up
my
Heels
:
where
a
man
therefore
does
receive
an
Obligation
,
he
ought
to
study
a
convenient
time
to
make
requital
,
not
too
suddenly
,
lest
he
seem
to
throw
back
his
Kindness
at
him
;
nor
yet
ought
he
to
deferr
it
too
long
,
lest
he
be
thought
to
be
Forgetful
or
Ungrateful
.
Moreover
,
in
ways
of
Friendship
it
has
been
ever
held
Prudence
,
for
a
Man
not
to
be
over-forwards
to
Oblige
,
or
to
make
Shew
of
his
Affection
by
Promises
,
lest
failing
,
he
be
thought
to
want
either
Power
or
Honesty
to
make
good
his
Undertaking
.
Besides
,
men
of
this
Temper
,
being
apt
to
engage
their
Interest
to
many
,
are
always
under
a
Necessity
of
disappointing
some
,
and
these
will
certainly
be
more
disgusted
,
when
they
find
themselves
deceiv'd
,
then
others
can
be
pleas'd
by
any
Kindness
that
shall
be
conferr'd
upon
them
.
There
is
no
Enmity
so
Irreconcileable
as
that
betwixt
Persons
who
were
sometimes
the
greatest
Friends
.
'T
is
not
with
them
as
with
broken
Bones
,
which
are
many
times
stronger
by
being
set
again
;
but
't
is
like
a
Rupture
in
the
Heart
,
where
there
is
no
Balsam
sufficient
to
cure
the
Wounds
.
To
prevent
therefore
so
fatal
a
Solution
,
't
will
not
be
amiss
to
propose
some
Rules
,
of
which
the
first
is
this
:
To
emulate
thy
Friend
in
Kindness
,
and
study
to
do
the
same
things
to
him
,
as
thou
would'st
he
should
do
to
thee
;
as
for
Frothy
Complements
,
Fond
Embraces
,
and
Modish
Forms
,
they
are
not
to
be
practis'd
amongst
Friends
,
they
are
Childish
and
Effeminate
,
but
let
a
Man
endeavour
to
demonstrate
the
Truth
of
his
Heart
,
by
the
Reality
of
his
Actions
.
The
next
Rule
is
this
,
For
a
Man
not
to
flatter
his
Friend
to
his
Face
,
but
to
make
him
Sensible
,
that
in
his
Absence
,
he
has
a
tender
Reguard
for
his
Concerns
and
Reputation
.
Thirdly
,
Not
to
believe
every
ill
Report
of
him
,
whether
it
relate
to
himself
or
others
;
and
in
case
he
give
a
Provocation
,
not
to
reply
in
Heat
,
but
upon
cool
Blood
,
to
see
whether
it
amount
to
a
real
Injury
,
or
whether
he
will
come
to
himself
again
,
by
acknowledging
the
Offence
;
or
whether
a
Man's
self
did
not
give
the
first
Occasion
.
But
in
case
the
Stabbing
Blow
be
once
given
,
I
hold
it
almost
Superfluous
ever
to
attempt
a
Reconcilement
:
For
where
men
have
been
Privy
to
one
anothers
Concerns
,
there
will
still
be
some
little
Treachery
on
one
side
or
the
other
,
and
this
is
a
Point
so
Delicate
and
Tender
,
as
surpasses
all
other
Injuries
.
'T
is
the
best
way
therefore
in
such
cases
to
Unsaw
Friendship
,
and
not
to
tear
it
assunder
.
The
injur'd
Party
may
withdraw
from
the
other
by
little
and
little
,
but
he
may
never
rip
up
his
Failings
:
For
such
a
one
will
never
find
a
Friend
.
A
Wound
may
be
bound
up
,
And
after
Reviling
there
may
be
a
Reconciliation
,
says
the
Wise
man
,
but
he
that
bewrayeth
Secrets
is
without
Hope
:
Nay
,
tho
he
should
not
fall
to
this
Degree
of
Baseness
,
yet
where
there
has
been
a
Trust
committed
,
one
will
live
in
perpetual
Jealousie
and
Distrust
of
the
other
,
as
having
the
Means
always
in
his
Hands
to
do
him
Mischief
,
which
cannot
but
create
a
secret
Fear
,
and
consequently
a
Hatred
.
CHAP.
XXVII
.
Of
Reputation
and
Fame
.
AMongst
the
Blessings
of
Fortune
,
some
are
in
our
own
Possession
,
as
Preferment
,
Honour
,
Birth
,
and
Riches
,
some
are
in
the
Possession
of
others
,
and
amongst
these
we
may
reckon
Reputation
and
Fame
.
Now
altho'
the
former
sort
of
Goods
seem
more
desirable
,
being
such
of
which
we
may
promise
to
our selves
a
more
lasting
Security
,
nevertheless
the
later
are
of
greater
Importance
,
as
being
the
very
Foundation
of
all
Civil
Actions
,
and
Glorious
Undertakings
.
Reputation
is
a
Jewel
highly
to
be
valued
,
being
got
with
Difficulty
,
lost
Easily
,
and
being
once
Lost
,
is
hardly
or
never
to
be
Retriev'd
.
It
is
the
Opinion
which
the
World
has
of
a
Man's
Merit
and
Virtue
:
Like
Letters
of
Credit
,
it
procures
a
Man
Respect
wherever
he
comes
,
and
is
ready
every
where
to
supply
his
Occasions
.
I
know
it
is
something
Slavish
and
Hazardous
to
depend
upon
the
Breath
of
others
,
for
the
Opinion
of
Men
being
many
times
grounded
upon
Prejudice
and
Partial
Affection
,
False
Informations
,
and
Vulgar
Fame
(
all
which
are
very
Unequal
and
Fallacious
Measures
)
it
may
fall
out
so
,
That
one
who
is
really
Deserving
,
may
have
the
Misfortune
to
be
Cried
down
,
and
to
be
Trampled
in
the
dust
,
whil'st
some
Inconsiderable
,
but
Fortunate
Fool
,
shall
be
saluted
every
where
with
a
Prosperous
and
Healthful
Air.
To
this
purpose
't
is
not
Impertinent
to
relate
a
History
,
which
Monsieur
Facet
tells
us
of
a
certain
Gentleman
in
France
,
who
,
tho
he
had
as
good
a
Genius
for
Poetry
as
any
of
his
Time
,
could
never
gain
any
Credit
upon
that
Account
;
at
length
to
convince
the
World
of
the
Unjustice
done
him
,
he
made
use
of
this
Expedient
.
It
happen'd
that
there
was
much
Enquiry
amongst
the
Beaux
Esprits
,
after
a
piece
of
Malherbe
,
a
certain
Poet
in
Reputation
amongst
those
of
his
own
Profession
.
The
foresaid
Gentleman
,
having
had
the
good
Fortune
to
meet
with
this
Work
of
Malherbe
,
he
composes
something
of
his
own
in
the
same
way
,
and
in
Imitation
of
his
Argument
,
which
he
made
publick
to
the
World
,
avouching
it
to
be
the
Work
of
that
celebrated
Author
.
The
Criticks
had
no
sooner
cast
their
Eyes
upon
it
,
but
they
presently
seem'd
ravish'd
with
Joy
,
lifting
up
their
Hands
and
Eyes
at
every
Verse
,
making
long
Pauses
at
every
Stanza
,
and
breaking
forth
ever
and
anon
into
Admiration
of
the
Divine
Spirit
and
Excellency
of
that
Auth●r
,
and
had
much
ado
to
recover
themselves
out
of
the
Extasie
.
After
this
,
the
foresaid
Gentleman
shews
these
Criticks
the
True
and
Genuine
Piece
of
Malherbe
,
pretending
that
it
was
something
of
his
own
,
which
he
compos'd
in
Imitation
of
him
,
as
having
Affinity
with
the
same
Argument
.
But
see
the
Effects
of
Opinion
and
Prejudice
!
No
sooner
had
they
tasted
of
three
or
four
Verses
,
but
they
presently
began
to
look
Sowre
,
and
Cavil
at
them
.
The
Sense
,
says
one
,
is
Low
and
Trivial
,
the
Expressions
,
says
another
,
are
Flat
and
Ridiculous
,
the
Words
were
Improper
,
hardly
one
of
them
good
French
,
and
most
absurdly
misplac'd
,
cries
a
third
.
After
they
had
Anatomiz'd
and
Tortur'd
half
a
dozen
Verses
at
this
Unmerciful
rate
,
they
thought
it
but
lost
Labour
to
proceed
any
further
,
and
so
threw
down
the
Paper
,
deeming
the
Author
to
have
had
the
Style
and
Genius
of
a
Switzer
rather
than
of
a
Frenchman
.
In
fine
,
when
they
once
came
to
understand
the
true
Authors
both
of
one
and
of
the
other
,
they
were
not
a
little
surpriz'd
at
their
own
Partial
Judgment
,
and
ever
after
held
the
Gentleman
in
that
degree
of
Reputation
,
which
was
due
to
his
Merit
.
Men
acquire
Reputation
several
ways
:
First
,
Upon
the
account
of
their
Natural
Perfections
,
whether
of
Body
or
Mind
.
Next
upon
the
account
of
the
Moral
Virtues
;
and
lastly
,
upon
the
account
of
their
Civil
Capacities
,
such
as
Prudence
in
the
Administration
of
Business
,
Justness
in
Commerce
,
Ability
and
Integrity
in
Office
,
in
all
which
Faculties
,
there
is
requir'd
something
of
Artifice
and
Address
.
Some
Men
are
very
Lucky
in
vending
their
Counterfeit
Ware
,
but
when
the
Imposture
is
once
discover'd
,
they
are
blasted
ever
after
,
so
that
even
their
real
Virtues
will
gain
them
but
little
Credit
;
for
indeed
there
is
no
Man
under
Heaven
more
Ridiculous
and
Odious
than
a
Hypocrite
.
Applause
is
a
thing
very
near
of
Kin
to
Reputation
,
only
't
is
of
a
Nature
more
Momentany
,
as
requiring
always
fresh
Supplies
from
new
Actions
.
The
ways
of
getting
it
are
chiefly
such
as
these
,
viz.
Liberality
,
Affability
,
giving
of
Respect
,
Officiousness
,
or
a
Promptness
to
Oblige
.
But
the
surest
way
,
is
,
To
make
a
Shew
of
having
a
Publick
Spirit
,
without
the
least
Biass
of
Self-Interest
,
and
especially
by
undertaking
the
Protection
of
an
Inferiour
against
a
Superiour
;
which
Method
is
ever
more
Plausible
and
Winning
,
the
Greater
the
Person
is
with
whom
we
do
contend
,
or
the
Greater
the
Party
is
which
it
does
endeavour
to
Support
:
This
is
called
Popularity
,
which
when
it
looks
asquint
at
Government
,
(
as
we
may
find
perhaps
in
Modern
Examples
)
't
is
of
Pernicious
Consequence
,
for
the
greatest
Traitors
have
been
ever
those
who
have
endeavour'd
to
Cajole
the
simple
Multitude
,
and
to
draw
them
on
to
act
a
part
in
their
own
Ambitious
Designs
,
by
pretending
to
espouse
their
Grievances
.
There
is
a
Sly
sort
of
way
by
which
many
labour
to
win
Applause
,
that
is
,
When
they
think
they
Deserve
well
,
they
will
be
still
Discommending
themselves
,
and
their
Actions
,
to
that
Degree
,
as
shall
put
a
Force
on
others
to
commend
them
:
For
when
a
Man
is
so
Copious
in
Undervaluing
himself
,
and
withall
affects
a
kind
of
Modesty
in
Reporting
his
own
Performances
,
no
man
can
be
so
Rude
and
ill
Bred
,
as
not
to
help
him
at
such
a
Lift
;
but
realy
this
way
is
so
Common
,
Gross
and
Fulsome
,
as
cannot
choose
but
Nauseate
the
Hearer
,
and
render
the
Relation
very
Impertinent
and
Ridiculous
.
Some
Men
have
a
Knack
of
Commending
others
to
their
Faces
,
to
the
Intent
they
may
repay
them
in
the
same
Goyn
,
which
is
no
other
than
that
Horse-Civility
of
Nab
me
,
and
I
'll
nab
thee
.
'T
is
something
more
Artificial
for
a
Man
,
To
Commend
that
in
another
,
in
which
he
knows
himself
to
be
in
some
measure
Eminent
;
tho
really
a
Man
speaks
his
Merit
best
by
Silence
,
unless
it
be
in
such
Cases
where
the
Truth
of
his
Actions
is
Question'd
or
Defam'd
,
for
here
a
Man
may
openly
assert
his
own
Merit
,
where
Silence
would
be
accounted
Cowardize
and
a
Confession
of
Guilt
.
Reputation
is
a
Purchase
which
every
Man
ought
by
all
fair
Means
to
Perserve
,
not
only
for
the
Credit
and
Lustre
it
gives
to
all
the
Actions
of
his
Life
,
but
for
the
great
Difficulties
of
Recovering
it
again
when
once
't
is
Lost
.
If
this
happen
through
a
Man's
Misdemeanour
,
't
will
be
a
long
time
before
he
recover
his
former
Station
,
nor
will
this
be
brought
about
too
,
but
by
many
Proofs
of
a
real
Amendment
.
If
it
happen
through
another
Default
,
as
by
Slander
and
Defamation
,
I
know
not
how
the
Detractor
can
fairly
make
Reparation
for
such
an
Injury
:
For
tho
an
Honest
Man's
Credit
will
not
easily
be
blasted
amongst
those
who
know
him
,
yet
a
False
Report
being
once
let
loose
into
the
open
Air
,
it
flies
every
where
,
and
is
in
an
hundred
Places
at
once
,
where
the
Injur'd
Party
is
not
known
,
and
where
't
is
Impossible
he
should
be
Present
to
make
his
own
Defence
,
or
suppose
the
Slanderer
should
have
so
much
Conscience
as
to
Confess
his
own
Guilt
(
which
rarely
or
never
happens
)
yet
't
is
a
thousand
to
one
if
such
a
Confession
does
ever
arrive
to
the
same
Persons
,
who
are
prepossess'd
with
former
Reports
.
Besides
,
the
Majority
of
Men
being
Malicious
,
and
Prone
to
Believe
,
or
,
for
Talks-sake
,
to
Speak
all
the
ill
things
they
hear
of
others
,
I
conceive
it
almost
Impossible
,
to
make
an
Adequate
Satisfaction
for
such
an
Injury
,
by
Washing
out
the
Blots
of
a
Defamation
which
is
Artificially
manag'd
,
and
with
a
Shew
of
Probability
.
I
know
not
whether
Machiavel's
Rule
holds
always
,
which
is
,
To
throw
Dirt
enough
,
and
be
sure
some
will
stick
:
I
rather
incline
to
the
Opinion
of
Favorinus
;
That
Strong
and
Violent
Calumnies
are
not
the
most
Injurious
:
Because
Men
of
Judgement
will
conclude
that
they
proceed
from
Malice
,
and
to
give
little
Credit
to
them
,
whereas
he
who
faintly
Commends
another
,
is
many
times
more
Mischievous
,
for
he
seems
to
possess
Men
with
an
Opinion
that
he
is
his
Friend
,
from
whence
they
will
conclude
,
that
't
is
want
of
Merit
that
sets
him
at
so
low
a
rate
.
Our
Laws
,
Methinks
,
seem
a
little
too
Remiss
against
Defamations
.
'T
is
true
,
the
Peerage
is
well
secur'd
,
or
perhaps
they
are
a
little
too
Rigorous
on
their
Behalf
;
but
for
the
Gentry
,
who
are
many
times
Equal
to
Peers
,
both
as
to
Family
and
Fortune
,
they
may
not
hope
for
any
such
suitable
Reparation
;
but
in
this
Case
they
are
Levell'd
with
the
Meanest
of
the
People
,
nay
,
in
some
Sense
they
are
Worse
:
For
Injuries
of
this
Nature
,
if
they
be
offer'd
to
a
Gentleman
,
are
measur'd
by
a
Verdict
of
Twelve
Men
,
who
being
generally
Clowns
,
or
mean
Yeomen
,
and
having
an
Aversion
or
Hatred
for
the
Gentry
,
are
very
Incompetent
Judges
of
Honour
.
'T
is
not
every
Opprobrious
Word
which
ought
to
be
brought
before
a
Tribunal
,
this
would
be
Trivial
and
Endless
,
but
certainly
,
there
may
be
some
Slanders
so
contriv'd
,
and
of
that
rank
Malice
,
as
may
prove
as
Injurious
as
Death
it self
,
and
for
which
,
a
Man
might
expect
from
some
Juries
,
such
a
Consideration
of
Dammage
,
as
would
expose
the
Complainant
but
to
further
Contempt
and
Scorn
;
whereas
he
who
does
but
Forty
Shillings
Injury
in
Stealing
of
a
Beast
,
shall
lose
his
Life
.
I
do
not
justifie
the
Use
of
Duels
,
but
this
seems
Consonant
to
Common
Reason
,
that
when
the
Laws
of
a
Countrey
do
not
give
a
Man
Relief
,
by
the
Law
of
Nature
he
may
relieve
himself
,
so
that
in
some
Circumstances
,
if
the
loss
of
Reputation
be
Equal
to
that
of
our
dearest
Enjoyments
,
and
if
Reputation
may
be
ruin'd
by
Lies
,
as
well
as
by
real
Misdemeanours
,
I
think
they
are
not
to
be
look'd
upon
as
the
most
Guilty
of
Criminals
,
who
endeavour
to
vindicate
an
Injur'd
Innocence
with
their
Lives
:
To
prevent
all
which
Mischiefs
,
there
cannot
be
a
better
Expedient
,
than
the
Establishment
of
a
Court
of
Honour
.
As
for
Fame
it
is
of
two
Sorts
.
First
,
That
which
is
Vulgarly
so
called
,
which
is
the
same
with
common
Rumour
or
Report
:
This
kind
of
Fame
is
Inconsiderable
and
Base
,
and
with
good
Reason
is
called
Mendax
,
hence
all
Scandalous
and
Defamatory
Libels
are
called
Famosi
.
But
there
is
another
Sort
of
Fame
,
of
a
far
different
Nature
,
being
the
Product
of
an
Extraordinary
Merit
,
confirm'd
by
the
Suffrages
of
Mankind
,
and
by
the
concurring
Testimonies
of
Time
.
Fame
and
Reputation
differ
very
much
,
First
in
respect
of
the
Subject
:
Reputation
may
belong
to
Private
Persons
of
Mean
and
Common
Merit
;
but
Fame
belongs
to
those
of
a
greater
Genius
,
such
as
in
Ancient
Times
were
call'd
Hero's
:
Next
they
differ
in
respect
of
Extent
,
the
Sphere
of
Reputation
is
properly
circumscrib'd
within
the
narrow
Territories
of
a
Man
's
own
Acquaintance
,
but
Fame
reigns
where
a
Man
never
was
,
nor
never
can
be
.
In
the
last
place
,
they
differ
in
respect
of
Duration
:
Reputation
properly
belongs
to
the
Living
,
for
it
is
nothing
but
the
Credit
which
a
Man
gains
in
the
Opinion
of
men
,
by
his
Actions
and
Conduct
,
so
that
we
cannot
say
with
any
Congruity
,
that
Achilles
,
Alexander
,
or
Phidias
are
now
in
Reputation
,
but
we
may
say
that
they
are
at
this
day
Famous
:
For
Fame
is
not
terminated
with
Life
,
but
does
rather
Commence
after
Death
,
and
so
by
a
continual
Propagation
through
all
the
Succession
of
Ages
,
Crescit
Eundo
,
it
grows
greater
by
the
Progress
,
not
only
in
Degree
,
but
in
Dimension
:
So
that
I
doubt
not
,
but
that
the
Fame
of
Homer
is
now
much
greater
,
than
when
the
seven
Towns
contended
for
his
Birth
,
I
say
greater
,
not
only
in
the
Opinion
of
men
,
but
in
the
Universality
and
Extent
:
For
what
was
then
celebrated
in
the
narrow
Cantons
of
Greece
,
is
now
diffus'd
through
the
vaster
Circles
of
the
Universe
;
and
so
we
may
say
of
the
rest
of
the
Ancient
Worthies
,
whose
Fame
will
be
Celebrated
to
the
last
Moment
of
Time
.
We
cannot
blame
Men
therefore
,
if
they
be
more
than
ordinary
desirous
,
to
purchase
this
Treasure
,
which
will
not
only
Embalme
their
Memories
,
and
make
them
Fragrant
,
but
also
render
them
Immortal
.
Fame
seems
to
marshal
Men
in
this
Order
.
In
the
first
place
are
Law-givers
;
such
as
Numa
,
Solon
,
and
Lycurgus
,
&c.
These
reduce
Mankind
into
Civil
Society
,
and
leave
them
those
Maxims
by
which
Kingdoms
grow
and
flourish
.
In
the
next
place
,
are
the
Founders
of
Nations
,
such
as
Cyrus
and
Romulus
:
these
I
place
after
the
other
,
the
later
seeming
only
to
make
the
Body
,
but
the
former
give
the
Soul
to
Government
:
For
Kingdoms
once
founded
,
if
they
be
not
preserv'd
by
found
Laws
,
will
quickly
run
to
Ruine
.
In
the
third
place
,
are
the
Preservers
of
Common-wealths
,
and
these
are
of
two
Sorts
:
First
,
such
as
by
Military
Prowess
deliver
their
Countrey
from
Invasion
and
Ruine
,
and
of
this
kind
were
Themistocles
,
Scipio
,
and
some
others
of
old
:
Or
secondly
,
they
are
such
,
who
by
their
Vigilance
and
Conduct
,
preserve
the
State
from
Civil
Discord
and
Conspiracies
,
and
such
a
one
was
Cicero
.
As
for
those
who
fight
for
the
Enlargement
of
Empire
and
Glory
,
tho
they
pretend
to
make
Fame
the
Motive
,
they
have
really
the
least
Title
to
it
of
any
,
unless
it
be
in
the
same
Sense
as
Herostratus
had
,
who
,
to
get
himself
a
Name
,
burnt
the
Ephesian
Temple
,
with
this
further
Addition
only
to
the
Impiety
,
that
they
make
all
Mankind
the
Sacrifice
:
For
,
besides
the
Wast
and
Desolation
of
Places
not
only
Profane
but
Sacred
,
they
are
never
Satiated
with
Humane
Blood
,
and
all
to
get
the
Stile
of
Glorious
;
whereas
indeed
the
Best
of
them
,
come
short
of
many
Bruits
,
in
a
true
Generous
and
Martial
Valour
:
And
if
fighting
an
Equal
or
a
Stronger
Enemy
,
be
a
thing
which
may
deserve
an
Altar
,
I
know
not
but
Cocks
and
Dogs
may
,
after
the
Egyptian
Rites
,
be
Deified
,
since
they
far
Exceed
the
proudest
Hero's
in
Bravery
and
Courage
.
They
who
challenge
the
next
Rank
in
the
Court
of
Fame
,
are
the
Founders
and
Restorers
of
several
Sciences
,
and
of
other
Professions
Beneficial
to
Mankind
,
as
Galen
,
and
Hippocrates
for
Physick
;
Vlpian
for
the
Laws
,
Euclid
,
Archimedes
,
Proclus
,
&c.
for
the
Mathematicks
;
Socrates
,
Plato
,
Zeno
,
Epicurus
,
and
others
for
Philosophy
;
with
Infinite
more
of
later
Date
.
As
for
Aristotle
,
his
Genius
would
have
suited
well
with
the
Ottoman
Government
,
since
he
endeavour'd
to
acquire
Empire
in
Learning
,
by
Strangling
his
Brethren
.
To
these
I
might
add
the
Patrons
of
Learning
,
but
that
their
Quality
and
other
Merits
,
place
them
,
many
times
,
in
a
higher
Degree
of
Fame
:
For
such
a
one
was
Augustus
Cesar
of
old
,
and
King
Francis
the
first
is
Celebrated
amongst
the
Princes
of
this
later
Age
,
for
a
great
Cherisher
of
Learning
and
Learned
Men.
Nor
may
we
ommit
to
mention
the
Founders
of
Colledges
and
Hospitals
,
and
of
other
Publick
Works
,
whether
of
Charity
,
or
of
Civil
Benefit
.
The
last
Order
of
Men
who
deserve
a
Place
in
the
Register
of
Fame
,
are
the
Inventers
of
Arts
,
as
of
Navigation
,
Painting
,
Sculpture
,
Printing
,
with
Infinite
other
Mechanical
,
Natural
,
and
Experimental
Discoveries
,
and
here
I
know
not
,
whether
that
Society
lately
Instituted
in
England
,
might
not
be
Intitled
to
further
Honour
,
besides
that
of
being
stiled
the
Royal
,
were
the
first
Design
of
that
Company
duly
follow'd
and
encourag'd
.
As
for
those
who
endeavour'd
to
make
their
Names
Perpetual
,
by
Stupendious
and
Expensive
Works
,
as
by
Pyramids
,
Obelisks
,
the
Colossus
of
Rhodes
,
with
many
such
like
Prodigious
and
Vain
Designs
,
tho'
they
might
give
occasion
for
their
Names
to
be
remembred
in
after
Ages
,
they
had
no
just
Pretensions
to
Fame
,
The
Emperours
Trajan
and
Antoninus
,
did
really
Acquire
and
Transfer
greater
Glory
to
Posterity
,
by
the
Stiles
of
Optimus
and
Pius
,
than
by
their
Columns
at
this
day
extant
,
tho
beautified
with
their
Trophies
,
and
other
Figures
representing
their
Heroick
Actions
.
A
Pillar
or
Temple
,
tho
of
Marble
,
cannot
be
so
Polish'd
,
nor
so
Solid
and
Durable
a
Monument
,
as
a
Publick
Work
,
which
shall
render
after-Generations
Happy
;
so
that
the
Universality
of
the
Benefit
,
is
that
which
gives
Life
,
Amplitude
,
and
Perpetuity
to
Fame
.
Ostentation
and
Vain
Glory
are
false
Colours
of
Fame
,
and
under
this
Head
we
may
reduce
those
,
who
hope
to
get
a
Name
by
Pompous
Shews
,
Rich
Furniture
,
Splendid
Retinues
,
and
Profuse
Entertainments
,
all
which
,
when
they
exceed
their
due
Circumstances
,
do
indeed
make
the
Actions
talkt
of
,
but
't
is
in
such
a
way
,
as
't
were
much
better
to
be
ever
in
Obscurity
:
For
such
generally
are
Condemn'd
by
Wise
men
,
Flatter'd
by
Sycophants
,
Cheated
by
Knaves
,
and
are
the
Companions
of
Fools
.
There
are
some
who
Acquire
Fame
,
by
endeavouring
to
Shun
it
,
as
tho
like
a
Shadow
,
't
would
fly
from
those
who
follow
it
,
but
follow
those
who
fly
it
.
Of
this
Nature
we
have
many
Examples
,
amongst
Religious
Persons
of
the
Primitive
Times
:
We
may
judge
the
Best
of
them
,
and
that
their
Behaviour
proceeded
from
Christian
Modesty
,
tho
otherwise
we
find
them
to
be
many
times
Men
,
that
is
,
Subject
to
Ambition
and
Passions
as
well
as
others
.
Also
amongst
the
Philosophers
,
we
may
meet
with
some
few
,
who
,
like
Diogenes
,
became
Illustrious
by
affecting
Obscurity
.
However
,
't
is
certain
that
the
most
Subtile
and
Ambitious
of
Persons
,
do
most
times
make
the
greatest
Shew
of
Humility
.
There
is
one
who
may
make
Profession
of
being
Servus
Servorum
,
who
in
Reality
,
declares
himself
to
be
Dominus
Dominorum
;
so
that
the
Lower
the
Shaft
is
drawn
,
the
Higher
is
the
Flight
designed
.
This
Method
,
whether
it
proceed
from
Hypocrisy
,
or
from
a
real
Apprehension
of
Self-Insufficiency
,
't
is
certain
that
it
makes
after-Fame
more
Great
;
for
most
men
will
attribute
the
Change
to
Merit
.
Things
which
seem
to
rise
above
the
Level
of
their
Natures
,
carry
with
them
some
Shew
of
Miracles
,
which
will
be
sure
to
create
Admiration
,
which
is
the
Mother
of
Fame
.
Besides
,
in
an
Obscure
State
,
lesser
Virtues
are
more
discernable
,
than
in
a
state
which
is
more
Conspicuous
,
like
a
Candle
which
shines
in
the
Dark
,
but
makes
no
Appearance
at
all
,
when
't
is
set
amongst
greater
Lights
,
and
expos'd
to
the
open
Day
.
CHAP.
XXVIII
.
Of
Conversation
.
HAving
,
in
the
foregoing
Chapters
,
consider'd
this
Great
and
Beautiful
Creature
Man
,
in
all
the
Organs
and
Perfections
of
Body
and
Mind
,
let
us
now
take
a
general
Survey
of
him
as
one
Consummate
and
Entire
Piece
,
and
as
he
stands
expos'd
to
View
,
in
the
several
Postures
and
Circumstances
of
Life
.
He
who
would
judge
aright
of
a
curious
Statue
,
considers
first
,
With
what
Exactness
every
Member
is
fram'd
and
polish'd
,
then
he
considers
the
Air
and
Symmetry
of
the
Whole
,
and
the
Correspondence
of
the
Parts
to
one
another
.
He
takes
his
several
Stands
,
and
when
he
has
surrounded
the
Figure
,
and
seen
it
well
in
all
its
Direct
and
Side-views
,
and
finds
all
to
be
Uniform
and
Natural
,
then
is
he
ravish'd
with
a
real
Pleasure
in
Contemplating
the
Genius
and
Ingenuity
of
the
Artist
.
First
then
,
we
will
view
Man
in
the
several
Figures
that
he
makes
,
when
he
stands
in
Concert
with
others
of
his
own
Nature
,
and
when
he
stands
Solitary
and
alone
.
Whether
it
be
a
Defect
,
or
a
Perfection
of
Man's
Nature
,
to
be
obnoxious
to
Change
,
is
not
worth
our
Dispute
;
't
is
sufficient
for
our
present
Purpose
,
to
consider
that
God
who
hath
made
all
things
in
the
wisest
manner
,
has
made
them
subject
to
Vicissitude
,
and
contrary
Dispositions
.
Thus
Summer
and
Winter
,
Day
and
Night
,
Labour
and
Rest
,
Repletion
and
Want
,
with
all
the
Alterations
of
Life
,
does
not
only
serve
to
Embelish
Nature
in
General
,
by
a
grateful
Variety
,
but
they
are
useful
also
in
the
Sense
and
Relish
which
they
give
to
one
another
.
For
our
Purpose
,
Man
,
tho
he
be
intended
by
Nature
for
a
Sociable
Creature
,
and
be
Capable
of
great
Improvement
and
Pleasure
,
by
Converse
,
yet
were
he
oblig'd
always
to
be
in
Company
,
his
Spirits
would
soon
be
Exhausted
.
And
on
the
other
hand
,
tho
Solitude
be
very
Beneficial
,
by
giving
him
Leisure
to
recollect
his
Thoughts
and
Spirits
,
and
to
review
his
Actions
in
Silence
,
yet
he
nevertheless
,
who
is
reduc'd
to
a
perpetual
Retreat
,
except
he
be
furnish'd
with
Extraordinary
Abilities
of
Body
and
Mind
,
will
,
for
want
of
new
Objects
to
imploy
his
Thoughts
,
find
himself
assaulted
with
Legions
of
his
own
Phantasms
,
all
which
will
create
in
him
greater
Distraction
,
than
the
confus'd
Noise
of
an
Impertinent
and
Importunate
Crowd
.
As
to
the
Subjest
which
is
before
us
,
in
this
,
as
in
many
other
Cases
of
Life
,
the
Opinion
and
Practice
of
the
Majority
ought
by
no
means
to
give
the
Rule
,
and
to
pass
for
the
Suffrage
of
Reason
.
By
going
into
Company
men
generally
understand
nothing
else
,
but
going
to
the
Ale-house
,
or
in
the
Gentiler
Phrase
,
the
Tavern
.
I
know
that
the
Generality
of
Mankind
is
of
another
Sentiment
:
This
Vice
is
only
National
,
and
being
so
of
Course
,
it
requires
a
Commentary
in
an
English
Stile
.
And
because
,
Gentlemen
of
this
Denomination
,
would
be
thought
to
be
Merry
,
I
will
be
men
I
with
them
for
once
.
Let
us
suppose
then
a
Club
of
Honest
Fellows
,
to
meet
together
in
some
such
place
of
Reputation
for
good
Liquor
:
After
a
familiar
Hug
or
two
,
down
they
sit
,
and
,
with
wonderful
Civility
,
they
drink
one
another's
Healths
,
and
the
Healths
of
their
Mistresses
:
From
thence
they
pass
to
His
Majestie's
,
and
think
they
act
the
Part
of
Loyal
Subjects
,
by
prefixing
his
Name
to
a
Debauch
,
many
of
which
could
as
well
part
with
their
Blood
,
as
pay
their
Proportion
in
a
Subsidy
,
when
it
is
really
for
His
Majestie's
and
the
Nation
's
Safety
,
tho
perhaps
the
Summ
requir'd
of
them
does
not
amount
to
one
single
Share
in
a
Reckoning
.
After
His
Majestie
's
Health
,
't
is
fit
we
should
drink
the
Health
of
our
Friends
,
for
Example
,
of
the
L.
Lieutenant
of
the
County
,
and
of
some
of
his
Deputy
Lieutenants
:
This
Knight
,
that
Esquire
,
that
honest
Fellow
must
not
be
forgotten
,
tho
he
be
unknown
to
me
by
any
Obligation
,
and
probably
as
very
a
Sot
as
any
in
the
Company
.
No
sooner
has
one
perform'd
his
part
with
a
good
Grace
,
but
another
succeeds
,
and
does
Right
to
the
Friends
and
Acquaintance
of
the
first
;
then
a
Third
and
a
Fourth
come
on
:
By
this
time
they
begin
to
be
Mellow
,
and
to
Contest
;
this
man
has
not
ha●…
it
,
that
man's
Glass
was
not
full
,
and
to
make
up
the
Harmony
,
one
sings
a
drunken
Song
,
a
second
Dances
,
another
talks
Obscenely
,
a
fourth
begins
to
be
Abusive
.
This
man
swears
Oaths
of
a
deeper
Tincture
,
than
that
of
the
Wine
he
drinks
;
that
Man
pretends
to
be
a
Wit
,
and
spouts
Poetry
by
Enthusiasm
;
another
goes
a
strain
higher
,
and
spits
Atheism
and
Blasphemy
.
Here
one
Lyes
more
Profoundly
than
he
Drinks
,
Bragging
of
the
Quarrels
he
has
had
with
Men
,
and
of
the
Favours
with
Women
:
There
another
does
nothing
but
Curse
and
Damn
the
Drawer
,
for
bringing
up
bad
Wine
.
Here
is
a
Politician
,
who
is
for
securing
the
King's
Person
against
Treasonable
Plots
,
in
the
Sense
as
a
Man
would
secure
the
Person
of
his
Enemy
,
by
Confining
him
,
and
by
depriving
him
of
all
Means
and
Liberty
to
Act
;
another
is
for
Setling
Religion
,
for
Purging
the
Clergy
,
and
Rooting
out
of
Popery
.
And
amongst
such
a
Medly
of
Humours
,
't
is
much
if
there
be
not
one
who
would
be
thought
a
down-right
Honest
Fellow
,
by
discovering
what
he
knows
of
his
Friend's
Concerns
,
and
of
his
own
;
and
to
let
you
see
,
he
shows
you
all
that
is
within
him
,
he
Vomits
out
whatsoever
is
lodg'd
in
his
Stomack
,
and
in
his
Breast
too
,
which
proves
many
times
the
more
Loathsome
of
the
two
,
I
mean
his
Unclean
Thoughts
;
to
all
which
let
us
add
the
Smoak
and
Ordure
,
the
Confusion
of
Tongues
,
the
Clattering
of
Pots
,
and
the
Knocking
for
Drawers
,
with
many
other
Disorders
,
of
which
any
one
would
be
sufficient
to
break
the
Brains
of
any
Sober
person
.
In
fine
,
after
five
or
six
Hours
sweet
Refreshment
in
this
way
,
the
Company
begins
to
Rise
up
,
or
rather
to
Fall
down
one
after
another
,
and
in
the
midst
of
Stink
,
Darkness
and
Confusion
,
every
one
Staggers
his
several
way
,
and
by
the
help
of
Servants
are
laid
to
Kennel
,
where
for
the
rest
,
't
is
fit
only
to
be
known
by
a
Scavenger
.
'T
is
true
,
all
good
Fellows
do
not
make
Merry
to
this
Depth
of
Bestiality
,
tho
't
is
seldom
,
but
they
arrive
to
some
Degree
or
other
of
it
;
and
he
who
comes
off
best
,
will
have
but
too
much
Reason
,
I
fear
,
to
lament
his
Loss
:
For
admitting
such
a
Conversation
shall
become
Habitual
,
as
it
seldom
falls
out
otherwise
,
they
will
in
Time
be
Sensible
of
a
Notable
Decay
,
First
,
in
their
Natural
Parts
,
Secondly
,
in
their
Reputation
,
in
the
next
place
in
their
Health
,
and
lastly
in
their
Estates
,
which
are
the
four
great
Blessings
so
Essential
to
man's
Felicity
,
that
the
Loss
of
any
one
of
them
is
sufficient
to
make
him
Miserable
.
And
't
is
certainly
but
a
Sad
thing
,
when
a
man
,
upon
the
Close
of
his
Days
,
in
stead
of
looking
backwards
upon
the
Virtuous
Actions
of
his
past
Life
,
and
forwards
upon
the
Rewards
which
do
attend
them
in
a
Future
,
shall
have
nothing
to
entertain
his
Thoughts
with
,
but
his
past
Surfeits
,
his
present
Pains
,
and
his
future
Misery
;
or
if
there
be
any
Spark
of
Sense
or
Reason
yet
Unquench'd
,
't
will
serve
only
to
discover
to
him
his
Irrecoverable
Loss
,
and
to
make
his
Condition
more
Sad
and
Deplorable
.
I
have
known
many
,
who
,
whilst
they
have
enjoy'd
all
the
Advantages
of
a
Vigorous
Youth
,
and
of
an
Ingenious
Education
,
whilst
they
have
lain
in
the
Bosom
of
Arts
and
Literature
and
have
had
all
the
Encouragements
of
present
Maintenance
,
and
of
future
Preferments
,
notwithstanding
all
these
,
have
stifled
all
their
Natural
Endowments
,
together
with
their
present
Enjoyments
,
as
also
all
the
Hopes
of
a
Future
and
Solid
Happiness
,
insomuch
that
at
the
Age
of
Thirty
,
when
a
man
Naturally
is
in
his
greatest
Strength
and
Beauty
,
when
his
Parts
are
most
Florid
,
his
Spirits
in
the
highest
Circulation
,
and
all
the
Faculties
of
Body
and
Mind
,
are
in
their
full
Flower
and
Lustre
,
then
I
say
,
they
have
with
great
Expense
and
Pain
,
arriv'd
,
if
it
be
not
Improper
to
say
so
,
to
the
lowest
Sink
of
Sottishness
and
Stupidity
.
I
am
not
of
so
Morose
Principles
,
as
utterly
to
banish
all
good
Fellowship
in
this
kind
:
The
many
Occasions
of
Life
,
and
the
frequent
Rencounter
of
Friends
,
do
invite
,
if
not
force
Men
,
sometimes
to
take
this
Liberty
.
That
which
is
justly
Taxable
is
Frequency
,
and
above
all
,
that
Gentile
Ceremony
of
drinking
Healths
,
with
Provocations
to
others
to
do
the
same
,
tho
their
Constitutions
of
Body
be
never
so
Repugnant
.
I
know
the
drinking
of
Healths
is
a
Custom
,
in
its
own
Nature
,
Inoffensive
and
Indifferent
:
For
me
to
Drink
,
is
an
Act
of
Nature
,
and
to
Remember
my
Friend
,
is
an
Act
of
Moral
Virtue
,
now
in
Drinking
of
a
Health
,
these
two
are
joyn'd
in
one
.
Notwithstanding
't
is
a
certain
Rule
in
all
things
of
this
Nature
,
That
where
the
doing
of
an
Act
,
can
produce
little
or
no
Good
,
but
is
probable
to
produce
much
Evil
,
't
is
Safest
to
omit
it
,
and
of
this
kind
is
the
Drinking
of
Healths
without
dispute
as
being
the
Cement
of
Drunkenness
,
and
consequently
the
Source
of
all
those
Fatal
Mischiefs
,
and
of
that
Beastliness
which
attend
it
.
And
to
shew
the
Absurdity
of
this
Ceremony
,
I
would
gladly
know
,
Why
we
may
not
as
well
Eat
as
Drink
one
anothers
Healths
,
since
Eating
contributes
as
much
to
Life
and
Health
as
Drinking
;
and
why
all
Persons
maugre
the
Reluctancy
of
their
Appetite
,
and
the
Weakness
of
their
Constitutions
,
should
not
be
forc'd
to
Eat
so
many
Slices
of
Powder'd
Beef
,
to
the
Good-health
and
Prosperity
of
so
many
Ladies
and
Gentlemen
,
as
a
Trencher-Champion
shall
be
pleas'd
to
name
.
Nay
further
;
Exercise
,
no
doubt
,
contributes
to
Health
as
well
as
Drinking
,
such
as
Riding
for
the
Purpose
,
which
is
not
only
terminated
in
the
Benefit
of
the
Rider
,
but
of
another
Person
,
to
whom
,
I
may
be
,
and
am
oft-times
Serviceable
by
this
Exercise
,
which
I
cannot
be
by
Drinking
.
Let
us
suppose
then
a
Company
of
Gentlemen
,
to
meet
together
for
their
Recreation
,
would
it
not
seem
strange
and
Extravagant
,
if
these
Gentlemen
should
be
oblig'd
to
Ride
one
anothers
Healths
,
and
the
Healths
of
their
Mistresses
;
and
that
tho
one
be
Corpulent
,
another
Gouty
,
a
third
Aged
,
yet
maugre
all
Impediments
,
every
one
must
Mount
and
Ride
at
the
same
Tantarrah
,
tho
it
were
down
a
Precipice
,
to
shew
their
Courage
?
This
Frolick
of
Riding
would
certainly
seem
very
Extravagant
and
Ridiculous
,
and
yet
't
is
less
Extravagant
than
Drinking
Healths
to
Excess
,
for
in
this
Engagement
,
most
,
if
not
all
,
are
certain
to
break
their
Brains
,
whereas
in
the
other
Exercise
,
some
one
or
two
only
,
is
but
in
a
Probability
to
break
his
Neck
.
Besides
,
Estate
,
Credit
,
and
Natural
Parts
are
not
in
so
great
Danger
here
,
as
under
Drunkenness
and
Intemperance
,
nor
is
the
Performance
attended
with
so
much
Nastiness
and
Brutality
,
as
in
the
other
Engagement
,
and
may
therefore
pass
for
the
more
Rational
Divertisement
.
'T
were
much
to
be
wish'd
,
That
as
we
follow
the
Vices
,
so
also
that
we
would
imitate
the
Virtues
of
other
Nations
in
this
Particular
,
of
those
,
I
mean
,
who
are
bless'd
with
the
Warmer
Influence
of
the
Sun
:
They
never
resort
to
these
Common
Houses
,
but
as
they
do
to
other
Common
Houses
,
into
which
all
enter
in
case
of
Necessity
,
and
then
away
;
but
in
stead
of
Drinking-Clubbs
,
they
have
Academies
,
either
for
Musick
,
for
Refining
their
Language
,
for
Exercises
of
Oratory
,
or
for
Conferences
about
the
Improvements
of
Art
and
Nature
.
Indeed
our
Royal
Society
was
a
Noble
Institution
,
and
is
better
esteem'd
of
by
Forreigners
,
than
by
the
Generality
of
our
Natives
.
'T
is
Pity
but
it
had
a
due
Encouragement
,
and
were
propagated
with
a
Succession
of
Inquisitive
and
Ingenious
Persons
,
and
by
a
daily
Addition
of
new
Discoveries
.
'T
were
to
be
wish'd
also
,
That
some
such
like
Societies
as
those
above
mention'd
,
were
encourag'd
in
other
Cities
of
this
Kingdom
.
They
have
also
in
Roman-Catholick
Countries
,
Religious
Companies
and
Sodalities
,
some
of
which
are
very
Useful
and
Beneficial
to
the
Publick
.
The
like
also
might
be
Countenanc'd
in
England
,
without
Danger
of
Popery
,
and
would
be
found
to
be
less
Destructive
to
Government
,
Religion
and
Property
,
than
many
of
our
Factions
Coffee-Houses
,
or
those
Secret
Assemblies
and
Fraternities
of
Fanatick
Clowns
;
and
so
I
have
done
making
Merry
with
my
Good-fellows
,
and
shall
return
to
my
serious
way
again
.
Whosoever
associates
himself
with
another
in
a
way
of
Familiarity
and
Converse
,
ought
to
propose
one
or
both
of
these
two
Ends
,
viz.
Either
to
Communicate
or
to
Receive
Benefit
,
which
may
be
as
well
by
Improving
our
Knowledge
,
as
by
Refreshing
our
Spirits
,
over
tir'd
with
Business
,
Labour
and
Study
,
in
an
Innocent
Liberty
of
Pastime
and
Discourse
.
And
to
this
end
,
Every
man
ought
to
have
a
Jealousy
of
those
Discontented
and
Saturnine
Tempers
,
who
are
ever
apt
to
interpret
all
things
in
the
Worst
Sense
,
and
if
any
Miscarriage
happen
to
be
discovered
,
in
the
Heat
and
Confidence
of
Conversation
,
they
are
not
over
Candid
in
their
Comments
,
nor
over
Faithful
in
Concealing
them
,
especially
if
there
be
any
thing
of
Interest
which
may
tempt
them
to
be
Persidious
.
Could
a
Man
be
exalted
to
that
Perfection
,
as
at
one
View
to
Survey
all
the
several
Humours
,
Passions
,
Designs
and
Follies
in
the
Inhabitants
but
of
one
City
only
,
't
would
appear
doubtless
to
him
,
to
be
a
greater
Chaos
,
than
that
out
of
which
Nature
was
at
first
form'd
,
and
it
would
encrease
his
Pleasure
and
Admiration
,
to
consider
,
That
all
these
Creatures
,
acting
by
Different
and
Irreconcileable
Principles
,
do
notwithstanding
all
pretend
,
or
at
least
should
pretend
,
to
act
in
Conformity
to
one
standing
Principle
of
Nature
,
viz.
that
of
Humane
Reason
.
Indeed
nothing
under
a
Faculty
Divinely
assisted
,
is
able
to
look
upon
such
an
Infinite
Number
of
Contradictions
at
once
.
However
,
't
is
not
Difficult
for
an
ordinary
Capacity
,
severally
to
behold
a
great
Number
of
them
,
by
entring
into
the
Company
and
Conversations
of
Men.
I
shall
not
enter
upon
the
detail
by
descanting
upon
the
Humors
of
Rhodomants
,
of
Foplings
and
the
like
,
they
are
too
Trivial
and
Ridiculous
,
in
every
place
,
as
well
as
upon
the
Stage
.
I
shall
only
give
my
Reader
a
Tast
in
two
Sorts
of
Men
,
which
we
meet
with
in
all
Company
,
and
which
are
the
Pest
of
all
Innocent
Converse
.
The
first
is
the
great
and
Impertinent
Talker
.
He
is
nothing
but
Drum
and
Noise
,
like
an
Impudent
Domestick
Intelligence
,
he
pretends
to
know
all
the
Affairs
of
City
and
Country
,
and
vents
nothing
but
Impertinence
and
Lyes
:
He
runs
from
one
thing
to
another
without
any
Coherence
of
Subject
,
Order
of
Words
,
and
with
great
Precipitancy
and
Confusion
of
Tongue
.
And
if
a
Person
offer
to
fasten
on
any
loose
Thread
of
his
Jargon
,
he
replyes
upon
him
,
Pray
Sir
,
hold
give
me
Leave
to
speak
but
a
Word
Sir
,
and
I
have
done
,
and
then
runs
he
on
at
his
former
Carier
of
Non-sence
and
Impertinence
,
and
so
toties
quoties
,
till
at
length
he
has
so
stupifi'd
and
stunn'd
his
Hearers
,
with
his
continual
Rattle
and
Tautology
,
that
like
men
amaz'd
,
they
know
not
what
it
was
that
began
the
Discourse
,
nor
what
has
been
said
all
the
while
,
nor
what
to
reply
;
and
if
they
recover
their
Senses
a
little
,
and
enter
upon
a
new
Subject
,
this
Drone
with
his
Buzz
puts
them
all
to
Silence
,
and
then
tames
himself
upon
his
Extraordinary
Abilities
in
Discourse
.
There
is
another
Sort
of
Men
yet
more
Troublesome
than
the
former
,
I
mean
the
Opiniaster
,
who
to
shew
his
Parts
,
upon
every
little
Opposition
will
take
up
the
Cudgels
,
and
fall
to
Contradiction
,
and
this
too
with
so
much
Sweat
and
Resolution
,
with
such
Preambles
and
Hypotheses
,
with
such
Pompous
Expressions
,
and
with
such
a
Supercilious
and
Magisterial
Meen
,
as
tho
an
Article
of
Faith
,
or
the
highest
Point
of
Interest
and
Honour
were
brought
upon
the
Tryal
;
whereas
the
Subject
perhaps
is
some
poor
Trivial
thing
,
as
,
Whether
a
Cloak
or
a
Campaigne
Coat
be
more
Convenient
,
which
puts
me
in
mind
of
a
great
Dispute
rais'd
in
Holland
,
which
was
,
Whether
the
Hook
caught
the
Fish
,
or
the
Fish
the
Hook
:
Upon
which
Grand
and
Weighty
Question
,
the
Company
was
divided
,
but
soon
fell
together
again
,
I
mean
by
the
Ears
,
and
in
Conclusion
the
whole
City
took
the
Alarm
,
and
many
men
lost
their
Lives
in
the
Tumult
before
the
Knotty
Point
could
be
decided
.
Whosoever
would
gain
Applause
in
Conversation
,
ought
at
least
to
pretend
to
Modesty
,
and
to
observe
the
several
Critical
Minutes
of
Speech
:
he
ought
to
Introduce
himself
rather
by
Adding
some
new
Reasons
,
to
confirm
the
Discourse
of
him
who
spake
last
,
and
so
Insinuate
into
the
good
Opinion
of
his
Hearer
,
than
by
a
Dogmatick
and
Insolent
Contradiction
,
force
the
other
to
stand
stiffly
upon
his
Guard
,
and
to
give
him
a
Defiance
.
If
it
happen
at
any
time
,
that
a
man
gain
the
Point
upon
another
,
he
ought
by
all
means
to
avoid
Ostentation
,
which
looks
like
an
Insult
.
They
who
are
the
greatest
Masters
in
this
Art
,
will
seem
at
least
to
make
some
Ingenuous
Submission
to
him
they
engage
with
,
or
else
with
great
Dexterity
,
divert
the
Discourse
to
another
Subject
,
which
doth
not
only
leave
them
in
the
good
Opinion
of
him
they
do
contend
with
,
but
acquires
to
them
a
general
Applause
and
Esteem
of
Courtesie
.
Let
a
Man's
Natural
or
Acquir'd
Parts
be
never
so
great
,
there
are
two
sorts
of
Persons
,
with
which
a
Man
ought
not
to
Contest
,
for
the
sake
of
Argument
:
The
first
are
those
who
are
much
above
us
in
Authority
and
Power
;
for
besides
the
Indecency
of
Pressing
upon
our
Betters
,
such
Persons
,
when
they
find
themselves
subdu'd
by
another's
Reason
,
will
find
a
time
to
make
him
Sensible
that
they
are
above
him
at
other
Points
,
which
may
prove
,
if
not
more
Acute
,
yet
more
Wounding
than
his
Arguments
.
Another
Sort
of
Men
,
with
which
we
ought
to
avoid
Contention
,
are
such
as
are
much
our
Inferiours
,
for
by
Coping
with
them
,
a
Man
renders
them
Equal
to
himself
,
and
in
case
he
gets
the
Better
,
't
will
be
no
Credit
,
and
in
case
he
be
Foyl'd
,
't
will
leave
a
Mark
of
Shame
and
Reproach
upon
him
:
So
that
here
,
as
in
many
other
Cases
of
Life
,
a
Man
ought
not
,
in
Prudence
,
to
enter
upon
such
Actions
,
where
the
Miscarriage
will
be
far
more
Injurious
and
Detrimental
,
than
the
Success
can
be
Beneficial
.
'T
is
no
small
piece
of
Art
also
,
for
a
Man
to
make
little
or
no
Shew
of
that
in
which
the
World
knows
him
to
be
Skilful
:
For
by
this
means
,
his
real
Ignorance
of
many
things
,
will
be
Conceal'd
,
whilst
men
conclude
,
his
Silence
in
them
,
to
proceed
from
the
same
Stock
of
Reservedness
and
Modesty
.
The
Knack
of
telling
facetious
Stories
,
if
they
be
not
often
Repeated
,
and
too
Romantick
,
is
much
more
Taking
in
Company
,
than
close
and
pressing
Reasonings
;
for
these
seem
to
put
the
Audience
too
much
upon
the
Rack
,
and
many
times
force
them
to
rally
all
their
Strength
to
make
good
the
Counterpoint
,
which
is
a
thing
too
Serious
for
a
mixt
Company
,
whereas
the
former
Method
leaves
all
men
in
a
calm
Repose
,
and
by
a
Soft
and
Gentle
Progress
,
gains
upon
the
Hearers
Fancy
,
and
the
pleasant
Representation
of
Passages
by
Fables
,
or
some
Witty
Emblems
and
Allusions
,
will
not
fail
to
make
a
firm
Impression
upon
his
Memory
.
There
is
another
sort
of
Entertainment
,
much
us'd
in
better
Company
,
which
is
Railery
,
being
nothing
but
the
sudden
Sallies
of
a
pleasant
Wit
Animadverting
upon
the
little
Faults
and
Passages
of
another
,
with
some
Tartness
mix'd
with
Pleasantness
,
being
such
only
as
rubbs
the
Skin
,
and
seems
to
quicken
the
Spirit
of
him
who
is
the
Subject
of
it
,
to
make
use
of
the
same
Weapons
.
He
who
uses
this
Liberty
,
ought
to
be
well
acquainted
,
with
the
Persons
he
sports
with
,
and
to
beware
of
the
Satyr
;
but
above
all
not
to
make
the
great
and
notorious
Miscarriages
of
another
,
as
also
his
Blemishes
in
Body
or
Reputation
,
to
be
the
wanton
Subject
of
his
Wit
,
tho
it
be
cloth'd
in
Sense
never
so
Ambiguous
,
and
the
Fancy
be
never
so
Pleasant
,
lest
his
own
Defects
be
brought
upon
the
Stage
,
in
which
case
all
the
Spectators
would
be
glad
to
see
the
first
Aggressor
put
out
of
Countenance
.
'T
was
prudently
done
of
Valerius
,
who
being
Crooked
,
and
Splay-footed
,
would
,
by
way
of
Prevention
,
still
begin
to
Droll
upon
himself
,
and
when
he
had
said
all
the
Abusive
things
to
which
such
a
Deformed
Body
was
obnoxious
,
and
had
left
nothing
for
another
Wit
to
work
upon
,
then
would
he
begin
to
fall
upon
the
Company
,
and
make
them
the
Subject
of
his
Sport
.
Railery
seldom
goes
beyond
the
third
Repartie
,
without
pricking
to
the
Quick
,
and
he
who
finds
himself
to
be
master'd
at
this
Point
,
will
easily
be
wrought
upon
to
make
his
Repass
,
with
something
that
is
more
piercing
than
his
Wit.
Those
who
are
much
addicted
to
Mirth
and
Railery
,
are
Subject
to
one
Inconvenience
,
viz.
To
have
their
Words
doubtfully
Interpreted
:
For
speaking
always
in
the
same
Merry
Air
,
we
know
not
when
they
are
Serious
,
which
,
in
a
further
Progress
,
will
beget
a
Habit
of
Artifice
and
Dissimulation
,
a
thing
by
no
means
to
be
practis'd
amongst
Friends
,
as
being
of
far
less
Repute
,
than
a
plain
and
frank
Expression
.
There
is
also
a
kind
of
gross
Railery
,
in
use
with
those
of
a
meaner
Education
,
being
nothing
but
a
Rustick
and
Clownish
Jeering
,
accompani'd
with
some
Smutty
Phrases
,
and
with
Excessive
Laughter
:
This
for
the
most
part
proves
no
other
but
Abuse
,
and
is
never
pretended
to
by
any
Person
of
Breeding
and
Ingenuity
.
Ceremonies
are
to
be
avoided
in
Private
and
Familiar
Society
.
Some
little
Forms
of
Complement
are
useful
,
to
Usher
in
Converse
,
but
whatsoever
is
Studied
or
Pointed
,
looks
Pedantick
,
and
would
be
as
Comical
and
Ridiculous
as
to
see
a
Man
with
a
Spanish
Tread
,
with
a
Paste-board
Collar
,
and
starcht
Whiskers
,
to
make
his
Entry
,
and
after
a
profound
Reverence
,
to
Invite
the
Company
to
a
Collation
;
or
(
to
pursue
the
Metaphor
)
to
see
the
same
Collation
Consecrated
by
the
long
and
solemn
Ejaculations
of
a
Groaning
Brother
.
He
also
who
enters
into
Company
to
Divert
,
and
to
be
Diverted
,
ought
not
to
have
his
Countenance
embarrass'd
,
and
his
Business
to
be
read
by
every
one
in
his
Forehead
:
Such
a
one
,
like
a
piece
of
Leaven
,
will
quickly
make
the
whole
Lump
Sowre
.
A
Frank
and
Chearful
Air
,
without
speaking
a
word
,
does
,
many
times
,
dispose
the
Company
to
Mirth
and
good
Humour
,
tho
,
in
Persons
who
frequent
the
Court
,
something
more
of
Artifice
is
requisite
:
Such
generally
are
Souple
,
and
are
always
ready
to
accommodate
themselves
to
others
Fancies
,
by
some
Formalities
of
an
Obliging
Stamp
,
and
by
performing
little
Offices
of
Kindness
,
and
by
promising
Great
ones
.
The
Guard
,
which
such
ought
to
keep
always
upon
their
Words
and
Actions
,
makes
them
generally
Dissemblers
,
such
at
least
as
conceal
their
own
Sentiments
and
Counsels
,
by
a
thousand
Disguises
,
which
is
a
thing
in
some
measure
Commendable
in
all
Persons
,
but
is
Essential
to
a
Courtier
,
who
also
,
by
the
humble
Applications
he
daily
makes
to
the
great
Favourites
and
Ladies
,
gets
such
a
Habit
of
Cringing
and
Cajolerie
,
that
he
cannot
divest
himself
of
such
Formalities
,
when
he
comes
into
the
Campany
of
Inferiour
Persons
.
CHAP.
XXIX
.
Of
Solitude
.
AS
Multitude
and
Company
contribute
much
to
the
Refreshment
of
Nature
,
and
to
the
Recreation
of
our
exhausted
Spirits
,
so
it
sometimes
proves
more
safe
,
and
less
Expensive
to
seek
the
same
Effect
from
Solitude
.
To
illustrate
this
Point
a
little
,
let
us
suppose
a
man
,
who
for
a-long
time
has
been
harrass'd
and
wearied
with
the
Prosecution
of
a
Vexatious
Suit
,
of
such
a
one
,
for
Instance
,
who
,
being
in
some
Subordinate
Figure
of
the
Government
,
and
who
,
Attending
the
Irregular
Motions
of
greater
Bodies
,
where
he
meets
with
nothing
but
Repulse
,
and
what
is
worse
,
Delay
,
is
at
the
same
time
baited
by
others
of
Inferiour
Quality
,
who
,
as
they
are
more
Numerous
,
so
are
they
generally
more
Importunate
,
and
Unseasonable
in
their
Applications
.
To
this
,
let
us
add
the
continual
Noise
and
Ordure
of
the
Town
,
the
bad
Accommodation
he
meets
with
,
and
probably
,
the
disproportionable
Expence
he
is
oblig'd
to
lie
at
,
for
the
Bribing
Ministers
,
and
perhaps
for
the
Conveniencies
of
Life
:
When
a
Man
,
I
say
,
has
for
a
long
time
lain
under
all
the
Tortures
of
Purse
,
Body
and
Mind
,
and
is
upon
the
matter
,
at
the
last
Gasp
;
let
us
suppose
such
a
one
to
make
a
Truce
with
his
Cruel
Assassinant
Business
,
and
to
seek
his
Recovery
from
some
Remote
and
Solitary
Retreat
.
No
sooner
is
he
arriv'd
to
this
place
of
Refreshment
,
but
he
finds
a
Benefit
in
the
Change
,
he
who
before
was
in
a
continual
Circulation
,
and
hurried
about
with
the
Rapid
Motion
which
is
annexed
to
the
Circumference
of
Fortune's
Wheel
,
is
now
in
his
Centre
.
Every
Breath
of
Air
he
sucks
,
is
like
Balsam
to
a
Bleeding
Wound
,
his
Passions
Cool
,
his
Blood
runs
Calmly
,
and
within
the
Banks
,
and
all
things
tend
to
Tranquillity
and
Rest
.
Like
a
Man
who
lately
come
off
the
Seas
,
stands
upon
the
Promontory
,
and
sees
the
Dangers
he
has
escap'd
:
He
compassionates
the
Miseries
of
others
,
who
are
struggling
with
the
Waves
,
and
are
every
moment
in
Danger
to
be
swallow'd
up
.
He
beholds
the
Foaming
Monster
coming
on
towards
him
with
a
roaring
Noise
,
but
his
Footing
is
sure
because
he
stands
upon
a
Rock
,
and
is
above
the
Reach
and
Menaces
of
the
Raging
Element
.
And
as
his
Station
gives
him
Security
,
so
does
it
afford
him
Pleasure
,
when
he
compares
the
Tempestuous
Ocean
under
him
,
with
the
Expanse
of
Heaven
over
him
,
of
which
he
has
so
clear
a
View
,
such
as
is
infinitely
more
Immense
,
and
is
ever
Beautiful
and
Serene
.
Now
tell
me
what
Herizon
is
like
to
this
,
where
things
so
contrary
and
Distant
,
are
at
once
represented
to
the
Eye
,
and
seem
to
terminate
in
one
another
.
The
Emblem
reaches
my
Intentions
,
when
I
would
compare
the
Storms
and
Agitations
of
this
present
Life
,
with
that
state
of
Stability
,
of
which
,
Retreat
and
Solitude
gives
us
so
fair
a
Prospect
.
Besides
the
Delight
of
such
Contemplations
,
let
us
consider
the
Advantage
which
a
Man
of
Business
has
,
when
he
can
in
Silence
review
his
past
Errors
,
and
take
new
Measures
without
Disturbance
.
All
things
suggest
themselves
to
his
Memory
faithfully
and
in
order
;
so
that
Multiplicity
of
Affairs
do
not
distract
,
nor
false
Informations
blind
his
Judgement
.
From
hence
it
was
that
the
Founders
of
Religion
and
Government
,
Archimedes-like
,
have
always
drawn
their
Schemes
with
a
profound
Silence
,
and
in
places
most
remote
from
Conversation
.
Moses
retir'd
to
a
Mountain
apart
,
when
he
receiv'd
his
Laws
from
Heaven
.
In
like
manner
Numa
and
Mahomet
,
who
were
the
Founders
of
two
vast
Monarchies
,
did
frequently
retire
from
all
Humane
Consort
,
that
they
might
Project
without
Interruption
;
and
to
draw
on
the
Credulous
Multitude
to
yield
Obedience
to
their
Laws
;
they
pretended
to
have
secret
Conferences
with
an
Aegeria
or
a
Gabriel
.
Whether
the
Sybils
receiv'd
their
prodigious
Hints
from
Divine
Information
,
or
from
a
profound
Contemplation
,
I
will
not
dispute
,
certain
't
is
that
they
liv'd
recluse
,
and
in
perpetual
Solitude
:
The
dark
Grotta's
or
Caves
in
which
they
lay
,
gave
them
a
clear
Sight
of
Remote
and
Future
Things
.
They
who
would
see
with
more
Exactness
,
contract
their
Opticks
,
and
he
which
looks
through
a
Chink
or
little
Hole
,
will
take
a
better
Aim
at
the
Mark
,
than
one
who
gazes
by
an
open
Light
.
As
for
Spiritual
things
,
and
the
Glories
of
another
Life
,
't
is
certain
that
Retreat
is
of
infinite
Advantage
.
He
who
is
in
the
bottom
of
a
deep
Well
,
has
a
distinct
Prospect
of
the
Stars
which
are
above
him
,
of
which
he
could
not
have
a
sight
were
he
above
ground
and
in
the
Sun-shine
.
To
prosecute
a
little
my
Considerations
upon
this
Subject
,
let
us
make
a
light
Draught
of
that
Innocent
Pleasure
and
Satisfaction
,
which
a
Man
finds
when
he
is
alone
,
if
he
may
be
said
to
be
alone
,
who
is
surrounded
with
all
the
pleasant
Scenes
and
Beauties
of
the
whole
Creation
,
with
what
Gust
does
he
tast
the
chast
Delights
of
Nature
?
How
Acute
are
his
Senses
,
and
how
Sincere
does
every
Object
present
it self
?
At
once
he
sees
all
the
Varieties
of
shady
Woods
,
of
lofty
Trees
,
of
fruitful
Fields
,
and
of
flowry
Meadows
,
together
with
distant
Mountains
,
and
their
various
Mixtures
of
Rocks
and
Valleys
,
of
Light
and
Shadows
,
all
which
make
a
confus'd
,
but
withall
a
most
agreeable
and
charming
Object
.
How
Orient
and
Unsullied
is
every
Flower
,
how
admirable
in
its
Contexture
and
Colour
,
and
how
untainted
in
its
Smell
?
How
refreshing
is
it
to
him
to
sit
down
at
a
Fountain
Head
,
to
hear
the
confus'd
Melody
of
Birds
,
together
with
the
Murmuring
of
the
Chrystal
Waters
;
and
to
consider
with
what
Purity
they
spring
and
issue
from
the
Womb
?
How
Fragrant
is
the
Earth
,
how
Temperate
is
the
Air
,
how
Clear
and
Gentle
are
the
Streams
,
how
Spotless
and
Virgin-like
does
every
thing
present
it self
?
and
what
a
charming
Languor
surprizes
him
,
and
makes
him
a
willing
Prisoner
to
his
own
Felicity
?
All
his
boyling
Passions
are
here
extinguish'd
,
Revenge
is
evaporated
,
and
he
fears
not
to
be
prosecuted
by
Treachery
and
Envy
.
The
Rage
of
Ambition
does
now
begin
to
leave
him
,
and
he
finds
the
Torments
of
Love
give
place
to
the
chaster
Charms
of
Nature
.
Here
he
may
turn
and
toss
his
Thoughts
with
Safety
,
and
give
Vent
to
the
Troubles
of
his
Breast
:
Here
he
may
expostulate
the
Injuries
of
Fate
without
Danger
of
being
over-heard
,
and
without
the
Terrors
of
an
Arrest
;
in
a
word
,
here
Pleasure
and
Security
,
here
Health
and
Tranquillity
do
raign
.
'T
was
with
good
reason
that
Epicurus
made
choice
of
Gardens
to
teach
in
,
when
he
propos'd
Pleasure
for
the
chiefest
Good
;
and
let
any
Man
of
Sense
tell
me
,
tho
never
so
Sensual
,
whether
a
state
of
Solitude
,
so
Innocent
and
Delightful
,
so
Calm
and
Sedate
as
that
which
is
now
present
to
our
Thoughts
,
be
not
infinitely
beyond
all
the
Recreations
which
Drink
and
Good-fellows
can
pretend
to
,
nay
beyond
the
Delights
of
Courts
,
where
we
meet
with
many
Disgusts
,
and
little
Entertainment
but
Ceremony
and
Noise
.
Upon
this
Consideration
doubtless
't
was
,
that
two
of
the
greatest
Monarchs
that
ever
raign'd
,
Dioclefian
and
Charles
the
Fifth
,
abandon'd
the
Pomp
of
Empire
in
the
midst
of
all
its
Fortunes
and
Flatteries
,
that
they
might
enjoy
the
Pleasures
of
Solitude
;
and
were
I
in
Circumstances
to
make
my
Choice
,
I
would
preferr
the
Garden
and
little
Partitions
of
a
Carthusian's
Cell
,
before
the
Walks
and
spacious
Appartments
of
the
Royal
Palace
.
The
Heathens
certainly
were
sensible
of
this
,
when
they
consecrated
the
Owl
to
Minerva
,
which
Bird
living
in
perpetual
Solitude
and
Obscurity
,
is
a
pregnant
Embleme
of
the
Way
,
by
which
we
must
attain
to
Wisdom
.
Such
then
are
the
Benefits
of
Solitude
,
which
is
to
be
enjoy'd
so
far
only
,
as
may
serve
to
compose
Nature
,
and
to
add
new
Vigour
to
the
Spirits
,
but
is
not
to
be
look'd
upon
as
that
State
of
Life
,
in
which
we
must
abide
for
ever
.
Man
is
born
for
the
good
of
others
as
well
as
of
himself
,
and
is
of
an
Active
as
well
as
of
a
Contemplative
Nature
:
'T
is
requisite
therefore
that
he
sometimes
change
the
Scenes
,
lest
,
living
always
in
a
perpetual
Tenure
of
Life
,
that
Ease
should
at
length
degenerate
into
a
Stupidity
and
Lethargy
.
Besides
,
Regard
is
to
be
had
to
the
Different
Constitutions
and
Tempers
of
Men's
Bodies
.
He
who
is
of
a
Melancholy
Nature
,
tho
he
dream
of
nothing
but
Elysium
,
will
in
progress
of
time
find
his
Dreams
turn
to
Spectrums
and
Illusion
.
Every
moving
of
the
Leaves
will
be
an
Ambush
,
and
every
Worm
a
Serpent
.
Every
living
Creature
he
sees
,
will
be
a
Wolf
,
a
Dragon
,
and
the
soft
Whispers
on
the
Tree
tops
,
will
be
like
the
Ratling
of
Spears
and
Lances
;
such
then
is
the
Constitution
of
our
Nature
,
that
it
cannot
long
continue
in
the
same
Post
,
but
that
which
once
was
its
Torment
and
Vexation
,
after
some
short
Returns
of
time
,
becomes
its
Refreshment
.
CHAP.
XXX
.
Of
Employment
.
IT
being
necessary
for
every
man
to
be
either
in
Company
or
alone
,
conformable
to
these
two
Stations
,
Divine
Providence
has
propos'd
to
him
two
different
Courses
of
Life
,
viz.
Employment
and
Study
,
the
one
being
the
Entertainment
of
the
Sociable
,
and
the
other
of
the
Solitary
Person
;
and
this
it
does
with
regard
to
the
two
grand
Functions
of
Nature
,
Action
and
Cogitation
,
without
one
or
other
of
which
Man
soon
degenerates
into
a
Beast
.
Thinking
is
so
essential
to
our
Nature
,
that
when
the
Thoughts
have
nothing
Solid
to
feed
upon
,
like
Eager
Spirits
,
they
either
feed
upon
themselves
,
or
rather
than
starve
,
they
fasten
upon
some
unsuitable
Nutriment
,
which
ripens
into
Vice
.
One
who
has
neither
Books
nor
a
Calling
,
to
employ
himself
upon
,
is
infinitely
more
tir'd
,
than
he
who
groans
under
all
the
Fatigues
and
Incumbrances
of
Life
.
How
tedious
does
the
time
appear
,
as
tho
it
had
lost
its
Wings
?
The
constant
Flux
and
Intervals
of
Day
and
Night
,
look
like
that
Imaginary
duration
before
the
World
was
made
,
the
Light
of
the
one
makes
no
new
Discoveries
,
and
the
Shades
of
the
other
yield
no
Refreshment
,
Men's
Parts
,
if
they
be
not
Exercis'd
,
like
standing
Water
,
will
soon
Corrupt
.
How
many
are
there
in
the
World
,
who
,
for
want
of
a
due
Exertion
,
languish
hourly
,
they
become
Negligent
and
Supine
,
and
are
at
length
extinguish'd
in
utter
Stupidity
.
Others
,
when
their
Spirits
are
Evaporated
,
as
soon
they
will
be
,
when
there
is
no
Recruit
by
a
substantial
Aliment
,
retain
nothing
but
the
Caput
Mortuum
,
some
dry
,
adust
Reliques
of
their
former
Flames
,
which
,
turning
to
Melancholy
,
fills
their
Minds
with
a
thousand
Vanities
and
Terrors
.
Others
,
who
are
of
a
Temper
a
little
more
Mercurial
,
replenish
their
Imaginations
with
various
Images
,
they
form
this
or
that
Representation
of
things
,
and
cloath
their
little
Productions
,
with
all
the
Beauties
that
Fancy
can
create
:
After
this
,
they
contrive
how
to
give
Birth
to
their
Chimera's
,
and
to
try
whether
there
be
a
real
Pleasure
in
the
things
themselves
;
and
thus
they
pass
from
the
false
Pleasure
of
Thinking
,
to
the
real
Pain
of
Practising
their
fond
Extravagancies
.
There
is
yet
another
Sort
of
Men
,
who
,
being
of
a
Restless
Disposition
,
entertain
a
vain
Opinion
of
their
own
Abilities
,
and
to
prosecute
their
Animosities
upon
the
Publick
,
for
some
imaginary
Disgrace
,
they
dream
of
nothing
but
new
Modeling
the
Government
,
of
Displacing
Corrupt
Ministers
,
of
Redressing
Old
Grievances
,
and
of
making
new
Alliances
,
viz.
Betwixt
those
old
Friends
,
which
have
been
so
Constant
always
to
one
anothers
Interest
,
Sedition
and
Treason
.
There
are
yet
others
who
fly
at
a
lower
quarry
,
their
chiefest
Studies
being
Pastime
and
Recreation
:
Visits
,
Plays
,
Balls
and
Games
,
whether
of
the
Field
or
House
,
are
pretty
Amusements
to
fill
up
the
vacant
Intervals
of
time
,
which
generally
are
those
that
fall
betwixt
the
hours
of
Rising
and
of
Going
to
Bed
;
but
they
who
are
for
a
more
Masculine
Divertisement
,
take
their
way
to
the
Alehouse
or
to
the
Tavern
.
These
and
many
other
such
ingenious
Inventions
,
are
the
serious
Imployments
of
the
greater
part
of
Mankind
,
and
are
of
wonderful
Virtue
to
sweeten
those
severe
Thoughts
,
which
by
the
impartial
Representation
of
some
Important
Duty
,
would
go
near
to
Strangle
us
.
'T
is
foolish
for
Men
to
think
,
That
because
they
are
Great
,
they
may
be
therefore
Lazy
:
The
glorious
Luminaries
of
Heaven
are
in
perpetual
Motion
,
and
are
always
streaming
down
their
benign
Influence
upon
this
lower
world
.
The
Turks
,
who
,
in
point
of
good
Oeconomy
and
Policy
,
are
many
times
Clearer
sighted
than
the
Christians
,
are
very
Remarkable
in
this
,
that
even
their
Emperours
,
are
oblig'd
to
make
Profession
of
some
Art
or
other
,
to
be
the
subject
of
their
continuing
Occupation
,
as
well
as
a
President
for
others
to
imitate
.
We
feed
most
heartily
of
the
Game
which
is
of
our
own
Killing
,
and
he
doubtless
,
who
eats
of
the
Fruit
of
his
own
Labour
,
and
drinks
of
the
Wine
which
his
own
Hands
have
Planted
,
tasts
with
a
better
Relish
and
Appetite
,
than
another
who
is
nourish'd
only
by
the
Sweat
of
his
Neighbours
Brow
;
and
as
his
Labour
finds
him
Meat
and
Sauce
,
so
does
it
contribute
to
his
Rest
,
the
Nights
seem
sweet
and
short
,
because
they
pass
away
in
one
sound
and
continu'd
Sleep
.
There
is
a
Race
of
Men
in
the
World
,
Men
of
Business
they
call
themselves
,
they
are
in
a
continual
Hurry
,
and
beat
always
upon
the
Hoof.
If
we
offer
to
salute
a
Man
of
this
Denomination
,
he
cannot
possibly
stay
,
he
must
speak
with
this
Lord
and
with
that
Gentleman
,
the
time
of
Assignation
is
almost
past
,
and
should
he
fail
,
't
would
be
of
some
hundred
pounds
Dammage
.
Whosoever
considers
this
Carrier
,
how
he
Trotts
,
Sweats
,
and
Pants
,
and
Ladders
at
the
Mouth
,
would
really
believe
that
the
very
Government
were
in
an
Agony
,
and
yet
at
the
end
of
his
Journey
,
he
is
not
one
Step
further
advanc'd
upon
his
way
,
than
when
he
first
set
forth
,
and
like
the
Horse
in
the
Mill
,
though
he
walk
about
from
Morning
to
Night
,
he
is
still
in
the
same
place
and
round
,
and
is
perhaps
as
poor
and
blind
too
.
These
then
are
the
Flies
which
,
sitting
on
the
Chariot
Wheel
,
admire
themselves
,
and
imagine
all
the
Dust
they
see
,
to
be
rais'd
by
the
fluttering
of
their
little
Wings
.
There
are
yet
other
busy
Flies
too
,
whose
Property
't
is
to
vex
all
they
fasten
on
,
not
only
by
buzzing
always
about
their
Ears
,
but
by
stinging
them
too
by
their
unseasonable
and
importunate
Offices
:
Such
a
one
pretends
great
Friendship
to
every
one
he
meets
,
and
will
be
a
part
of
his
Confidence
whether
he
will
or
no
,
and
having
little
or
no
Business
of
his
own
to
do
,
he
will
be
giving
Advice
always
in
another's
.
If
his
Affairs
succeed
well
,
he
arrogates
all
the
Glory
to
himself
,
by
telling
the
World
that
't
was
he
who
put
him
in
the
way
;
but
if
they
succeed
ill
,
he
will
not
fail
to
reproach
his
pretended
Friend
,
in
all
places
wherever
he
comes
,
saying
,
That
had
he
hearken'd
to
my
Advice
,
it
had
been
otherwise
with
him
,
but
he
may
thank
himself
.
Miserable
is
the
Condition
of
the
Man
who
falls
amongst
such
Insects
,
and
yet
they
swarm
in
so
great
Plenty
every
where
,
especially
in
the
time
of
Sun-shine
,
that
't
is
almost
impossible
to
avoid
them
.
The
first
Entrance
into
Business
,
is
attended
generally
with
some
Discouragements
;
the
Threshold
is
the
place
at
which
we
are
most
apt
to
stumble
:
Whosoever
therefore
would
enter
upon
a
Course
of
Life
,
by
which
he
would
make
his
Fortunes
,
ought
to
guide
himself
by
the
Advice
of
others
who
are
well
advanc'd
in
Years
,
and
have
,
for
a
long
time
,
been
accquainted
with
the
Road
he
is
about
to
travel
in
,
otherwise
he
will
be
still
changing
Measures
,
and
be
ready
to
quit
his
Design
upon
every
little
Difficulty
.
Having
conquer'd
this
Pass
,
his
Journey
will
seem
Pleasant
,
and
't
will
be
as
difficult
for
him
to
leave
the
way
,
as
it
was
at
first
to
find
it
:
Frequent
Practice
will
beget
a
Habit
,
and
when
he
begins
to
taste
of
the
sweet
Fruits
of
Industry
,
viz.
Profit
,
and
perhaps
Honour
,
these
,
like
Whip
and
Spur
,
will
make
him
double
his
Pace
.
By
constant
Exercise
the
Man
is
always
kept
in
breath
,
and
feels
a
vital
Heat
in
the
quick
Circulation
of
his
Spirits
:
Every
Faculty
stands
Sentinel
,
and
does
discharge
his
Duty
upon
the
first
Alarm
;
so
that
his
Conversation
is
Polite
,
his
Parts
are
Florid
,
and
the
whole
Contexture
of
his
Actions
is
Nervous
and
Masculine
.
But
if
he
be
a
Person
who
has
a
publick
Charge
and
Figure
in
the
Government
,
the
Respect
that
salutes
him
in
Places
where
he
is
present
,
and
the
Fame
which
proclaims
him
in
Places
more
remote
and
distant
,
and
the
publick
View
of
all
,
to
which
he
is
expos'd
,
cannot
chuse
but
create
in
him
a
firm
and
generous
Resolution
,
to
preserve
himself
in
the
same
honourable
Station
,
by
all
laudable
and
noble
Actions
.
The
Truth
of
it
is
,
If
there
be
any
thing
which
may
make
Ambition
a
Virtue
,
it
consists
in
Using
the
Opportunities
it
gives
us
to
Oblige
and
to
Reward
,
and
yet
this
Inclination
would
become
Abortive
,
were
it
not
advanc'd
upon
the
Theatre
,
and
surrounded
with
Dependencies
.
CHAP.
XXXI
.
Of
Study
.
THey
who
are
qualified
with
publick
Employments
are
few
in
number
,
compar'd
with
others
,
who
,
tho
of
equal
Merit
,
by
reason
of
some
cross
Influence
under
which
they
lie
,
seem
condemn'd
to
Obscurity
and
to
perpetual
Retreat
.
However
it
is
,
there
is
not
that
person
living
,
who
has
the
Soul
and
Spirit
of
a
Man
,
but
by
the
Improvement
of
his
Natural
Parts
,
he
may
reap
Benefit
from
his
Private
State
,
and
may
be
useful
also
to
the
Publick
if
he
please
,
I
mean
by
the
way
of
Study
and
Learning
.
By
Study
,
I
do
not
understand
that
Amusement
of
Thought
,
which
consists
only
in
Contemplation
,
and
in
a
calm
Review
of
the
several
Accidents
of
Life
,
which
kind
of
Reflection
is
in
it self
very
Innocent
and
Pleasant
,
and
is
most
useful
also
to
Devotion
;
but
by
Study
I
intend
something
more
Severe
,
as
being
an
Obstinate
Investigation
and
Research
of
Truth
,
(
yet
unknown
)
by
the
Help
and
Assistance
of
such
Natural
Mediums
,
as
Reason
does
suggest
;
a
thing
,
which
tho
it
consist
in
a
Sedentary
and
Unactive
Life
,
is
really
more
toilsome
,
than
the
grand
Employ
of
managing
an
Intrigue
of
State
,
amongst
all
the
Cross
Interests
and
Counsels
of
Foreign
Courts
:
Witness
the
constant
Vigils
,
that
Consumption
of
Spirits
,
and
the
many
Languors
and
Diseases
which
attend
those
,
who
bend
all
their
Nerves
and
Faculties
,
and
travel
through
all
the
Labyrinths
of
Argument
,
that
they
may
at
length
arrive
to
some
new
Discovery
.
And
let
Men
think
what
they
please
,
they
who
are
Successful
herein
,
are
as
Beneficial
to
the
World
,
as
those
who
are
in
the
perpetual
Circles
of
an
Active
Life
.
The
Influence
of
a
Minister
of
State
,
rarely
extends
beyond
the
Limits
of
his
own
Government
,
and
his
Abilities
determine
with
his
Life
:
whereas
a
Learned
Man
,
by
the
Help
of
Printing
,
is
present
in
a
thousand
places
at
once
,
he
extends
his
Power
to
Foreign
Kingdoms
,
he
makes
his
Conquest
over
all
that
is
called
Rational
,
and
the
Benefit
deriv'd
on
Mankind
,
is
as
durable
as
the
Books
and
Monuments
in
which
't
is
Register'd
.
To
illustrate
this
Argument
a
little
more
particularly
,
I
shall
consider
the
Benefit
of
Study
,
either
in
respect
of
the
person
,
who
makes
it
his
Profession
,
or
in
respect
of
the
Publick
.
In
respect
of
a
Man's
self
,
its
Fruit
is
Knowledge
,
which
is
a
Ray
of
the
Divine
Perfection
,
such
as
at
the
same
time
that
it
doth
illuminate
the
Organ
,
doth
draw
it
upwards
also
towards
the
first
Fountain
of
Light
,
whose
Brightness
can
never
diminish
,
and
whose
Emanations
are
Infinite
.
The
Mind
of
Man
,
Eagle-like
,
the
more
't
is
Irradiated
,
the
higher
still
't
will
be
Rising
towards
the
Sun
.
'T
would
be
infinite
to
expatiate
over
all
the
Fields
of
Knowledge
;
I
have
already
touch'd
upon
Natural
Philosophy
and
Metaphysicks
,
or
Contemplation
;
I
shall
for
Illustration
sake
,
only
mention
two
Branches
more
of
Humane
Knowledge
,
viz.
the
Mathematicks
and
History
.
First
for
the
Mathematicks
;
if
there
be
any
Knowledge
can
charm
a
Thinking
Man
,
't
is
this
.
It
lays
its
Foundation
upon
Principles
very
easie
to
be
understood
,
but
withall
most
Firm
and
Solid
.
The
Progress
is
most
Natural
,
being
nothing
but
a
Chain
made
up
of
so
many
Links
or
Propositions
,
of
which
one
draws
on
another
,
so
that
Reason
here
finds
the
greatest
Freedom
and
Pleasure
imaginable
,
in
being
ty'd
to
give
Assent
.
If
it
be
true
what
some
Philosophers
have
with
great
Plausibility
delivered
,
That
the
chiefest
Good
consists
in
having
and
Desiring
,
or
in
such
a
Fruition
as
does
beget
a
further
Appetite
,
and
that
Appetite
a
further
Fruition
,
and
so
in
infinitum
.
The
Mathematicks
certainly
make
the
greatest
Shew
of
teaching
us
this
Summum
bonum
:
For
no
sooner
can
a
man
arrive
to
the
Knowledge
of
one
thing
,
but
that
thing
does
discover
another
,
and
this
again
gives
him
a
Prospect
of
a
third
,
and
so
on
;
the
Understanding
still
diffusing
it self
over
infinite
Regions
of
new
Discoveries
,
till
by
a
right
Measure
and
Number
,
it
is
at
length
able
to
compute
the
Face
and
Greatness
of
the
Universe
.
Here
then
Satisfaction
and
Appetite
are
still
interchang'd
,
whilst
we
drink
we
thirst
,
whereas
in
all
other
Enjoyments
,
be
they
never
so
great
and
affecting
,
we
find
there
is
a
Satiety
,
after
which
we
begin
to
nauseate
and
reject
them
.
Alexander
thought
it
to
have
been
his
greatest
Glory
to
Subdue
the
World
,
which
when
he
had
brought
to
pass
,
to
his
own
thinking
,
he
then
grew
sad
and
wept
,
that
there
was
not
another
for
him
to
conquer
.
Another
great
Benefit
which
we
gather
from
this
kind
of
Knowledge
,
is
the
Certainty
of
its
Truth
;
it
bears
the
Understanding
in
a
full
and
clear
View
of
it
;
there
are
no
Falacious
Shadows
of
verisimilitude
,
there
is
no
Suspicion
of
any
latent
Mistake
,
turn
and
wind
the
Proposition
which
way
you
will
,
the
Mind
is
in
a
full
Acquiescence
,
and
in
a
most
secure
Possession
of
its
purchace
.
All
other
Knowledge
how
pleasant
soever
,
is
but
Conjectural
and
Litigious
,
subject
to
perpetual
Alterations
,
and
leads
the
Enquirers
,
many
times
into
Infinite
Perplexities
,
and
endless
Contentions
with
one
another
:
Whereas
all
are
reconcil'd
in
this
;
Stoick
and
Peripatetick
,
Catholick
and
Heretick
,
will
all
agree
in
a
Mathematical
Demonstration
,
which
is
yet
a
further
Demonstration
of
the
great
Beauty
and
Excellency
of
Truth
.
Next
for
History
,
this
must
be
confess'd
to
come
short
of
the
Mathematicks
,
as
to
Method
and
Certainty
:
Besides
the
Mistakes
of
Time
and
the
Errors
of
MSS.
we
are
led
many
times
into
the
dark
,
by
the
Ignorance
and
Partiality
of
the
Writers
themselves
.
No
man
can
tell
what
was
done
in
the
Age
past
,
but
with
some
Uncertainty
,
nor
what
is
done
in
his
own
Age
,
but
with
Danger
.
So
that
those
who
are
most
Faithful
,
are
many
times
less
Knowing
,
and
they
,
who
have
most
Knowledge
of
Transactions
,
are
generally
least
Faithful
,
being
drawn
,
either
by
hopes
of
Reward
,
to
flatter
the
Person
,
or
by
fear
of
Misfortune
,
to
suppress
the
Truth
.
But
notwithstanding
this
,
Transactions
in
the
Gross
are
well
enough
transmitted
to
Posterity
,
and
where
they
are
Defective
in
some
Circumstances
,
there
remains
sufficient
for
Instruction
,
and
to
entertain
the
Reader
with
Pleasure
.
Here
I
talk
familiarly
with
the
wisest
Philosophers
;
I
have
their
Precepts
for
my
Direction
,
their
Lives
for
an
Example
,
and
their
Deaths
for
my
Encouragement
.
Here
the
grand
Affairs
of
many
Ages
and
Kingdoms
,
are
at
once
offered
to
my
View
:
Here
I
converse
with
great
Hero's
,
whom
,
in
their
Life
time
,
I
might
not
salute
so
much
as
with
my
Eye
.
Here
I
am
admitted
Confident
to
the
greatest
Statesmen
;
I
know
all
their
Consultations
,
and
more
than
what
they
themselves
for
the
most
part
knew
,
I
mean
their
Issue
and
Events
.
I
hear
Demosthenes
and
Cicero
Haranguing
it
in
full
Senate
.
I
see
and
hear
Augustus
and
Trajan
speaking
to
their
Armies
,
with
the
Courage
and
Bravery
of
Soldiers
,
and
with
the
Chearfulness
and
Clemency
of
Princes
.
I
see
them
riding
in
their
Triumphant
Chariots
.
I
see
them
casting
down
their
Gifts
upon
the
People
,
who
at
the
same
time
return
them
again
,
by
sending
up
their
Vows
and
Prayers
for
their
Life
and
Felicity
.
Great
and
Infinite
are
the
Images
which
History
makes
upon
my
Mind
,
and
such
,
in
Comparison
of
which
,
whatsoever
can
be
represented
unto
me
by
my
own
Sense
and
Observation
,
is
most
Trivial
and
Contemptible
;
how
wretched
then
must
the
ordinary
Accidents
and
Occurrences
of
Life
seem
to
be
,
when
they
obtrude
themselves
upon
such
Noble
Thoughts
?
All
these
privileges
I
arrive
to
without
Attendance
and
Crowding
,
without
Bribery
and
Flattering
:
I
have
Recourse
to
my
Books
as
often
as
I
please
,
and
when
my
Mind
is
Distracted
with
little
Impertinencies
,
I
divert
my self
with
the
choicest
Company
,
and
with
my
most
faithful
Counsellours
.
Reason
is
the
undubitable
Birth-right
of
every
Man
;
in
this
both
Prince
and
Peasant
have
a
common
Interest
,
and
although
some
acquire
a
larger
Possession
of
it
than
others
,
yet
all
,
by
Nature
,
have
the
same
Right
and
Title
to
it
;
so
that
I
may
challenge
an
Interest
in
whatsoever
is
Rational
,
whether
Foreign
or
Native
,
or
whether
it
be
tender'd
to
me
by
the
Living
,
or
coveigh'd
to
me
by
the
Works
and
Monuments
of
past
Ages
.
But
the
Benefit
of
Study
and
Learning
,
will
appear
to
be
yet
further
Considerable
in
respect
of
the
Publick
.
It
is
to
History
that
the
Lawyer
has
Recourse
for
Presidents
,
and
the
States-man
for
Counsel
:
It
is
from
History
that
a
General
may
learn
what
Stratagems
to
use
,
what
Dangers
to
avoid
,
and
what
Advantages
or
Disadvantages
may
arise
from
Woods
or
Hills
,
from
Winds
and
Rivers
,
together
with
what
Countries
are
fittest
to
be
made
the
Seat
of
War
,
and
what
Measures
are
to
be
taken
with
Allies
,
with
whatsoever
else
relates
to
the
Military
Art
.
It
is
from
History
that
Princes
take
their
most
secure
Directions
:
Here
they
will
find
the
cunning
Arts
,
by
which
Popular
Faction
and
Rebellion
may
Usurp
upon
them
,
and
by
what
Methods
they
may
be
Suppressed
.
Here
they
may
learn
what
Dangers
may
arise
from
Sensual
Pleasures
and
Flatteries
,
from
too
much
Security
and
too
much
Remissness
.
In
a
word
,
here
they
may
find
the
whole
Art
of
Government
,
and
if
they
will
not
make
,
at
least
they
may
read
their
Fortunes
in
the
Examples
of
others
:
For
tho
Men
die
,
and
one
Age
succeeds
another
,
yet
we
find
through
all
the
Revolutions
of
Time
,
that
the
same
Causes
,
still
return
,
and
yet
Men
are
still
sway'd
by
the
same
Lusts
and
Passions
.
The
Inclinations
of
Men
in
this
Age
,
differ
no
more
from
those
of
others
in
the
Precedent
,
than
the
Productions
of
this
year's
Spring
,
differ
from
those
of
the
former
year
,
that
is
to
say
,
in
Time
only
,
not
in
Nature
.
So
that
tho
they
seem
to
vanish
and
dye
,
yet
a
new
Concurrence
of
the
same
Causes
,
will
not
fail
to
produce
the
same
Effects
.
Next
for
Natural
Philosophy
,
't
is
this
which
penetrates
into
the
Causes
of
all
Productions
,
it
understands
the
Mixture
and
Virtues
of
Bodies
,
whether
Plants
or
Minerals
,
with
their
several
Qualities
and
Uses
.
It
unfolds
the
Secrets
of
Rarefaction
and
Condensation
,
of
Light
,
Heat
and
Motion
;
it
searches
into
the
Fabrick
of
Man's
Body
,
and
understands
the
use
of
every
Organ
,
as
also
the
ways
by
which
Generation
,
Nutrition
,
and
Sensation
are
brought
to
pass
,
so
that
whatsoever
Physick
can
contribute
to
Life
or
Health
,
is
deriv'd
from
hence
.
In
the
last
place
,
for
the
Mathematician
,
't
is
he
who
teaches
a
General
the
Art
of
Fortification
,
and
Encamping
,
as
also
all
the
Figures
of
an
Army
,
with
all
the
Military
Engines
of
Death
and
Battery
.
An
Archimedes
sitting
in
his
Study
,
was
,
with
his
Rule
and
Compass
,
able
to
Defend
Syracuse
against
the
Roman
Army
.
'T
is
the
Mathematician
who
supports
Commerce
and
Traffick
,
by
teaching
Navigation
;
he
measures
the
Ocean
by
Longitudes
and
Latitudes
,
he
bridles
the
Overflowing
Sea
,
and
upon
the
Dangerous
and
Unstable
Waves
,
marks
out
Roads
to
all
Parts
of
the
World
.
He
gives
the
Figure
and
Dimensions
of
the
Heavens
,
he
divides
the
Earth
into
Climates
,
and
fixes
the
Boundaries
of
Kingdoms
.
To
him
the
Merchant
has
recourse
in
all
his
Calculations
,
to
him
the
Husbandman's
oblig'd
for
all
his
Instruments
,
and
by
him
he
is
taught
to
Level
and
Survey
.
'T
is
he
who
gives
Directions
,
for
raising
stately
Palaces
,
for
Designing
of
Triumphal
Arches
,
and
for
the
Building
of
useful
Bridges
,
and
Aquaeducts
.
'T
is
he
who
gives
the
Symmetry
of
Sculpture
,
the
true
Distances
of
Perspective
,
with
the
Proportions
of
Figures
and
Feature
.
In
a
word
,
all
Mechanical
Works
with
the
Curiosities
of
Art
,
together
with
whatsoever
else
is
useful
and
Ornamental
,
are
the
Effects
of
his
Invention
.
'T
would
be
endless
to
run
through
all
the
Liberal
Arts
,
or
to
speak
of
the
Usefulness
of
Ethicks
,
of
the
Power
of
Rhetorick
,
of
the
sweet
Delights
and
Charms
of
Poetry
,
with
all
the
Benefits
which
acrue
to
Man
and
Nature
from
Study
.
It
is
sufficient
only
to
have
pointed
out
some
General
Instances
,
from
whence
it
does
appear
,
That
all
the
Blessings
of
Nature
,
as
also
all
the
Ornaments
and
Comforts
of
Life
,
are
deriv'd
from
the
Solitary
and
Thinking
Man
.
It
has
been
observ'd
indeed
by
some
,
That
Learned
Men
are
not
fit
for
Business
,
being
taken
up
with
general
Speculations
,
and
that
they
never
descend
so
low
,
as
to
the
Infirmities
and
Defects
of
Nature
.
The
sweetness
of
Repose
makes
them
shun
Labour
,
and
if
at
any
time
they
enter
into
Business
,
the
Noise
Deafens
them
,
the
Diversity
of
Humours
Disgust
them
,
continual
Thoughts
,
Labour
and
Anxiety
wearies
them
,
and
the
Multiplicity
and
Weight
of
Affairs
,
does
at
length
overwhelm
them
to
the
Ground
.
'T
is
observ'd
also
of
such
,
That
being
for
the
most
part
of
an
Innocent
Conversation
,
they
judge
of
others
by
themselves
,
and
so
coming
into
the
World
,
they
take
false
Measures
of
Men
,
and
find
their
Error
when
't
is
too
late
.
Besides
,
living
a
Sedentary
Life
,
and
withdrawn
from
Company
,
they
are
Timorous
and
Soft
in
their
Looks
,
which
ought
to
be
as
firm
as
Steel
,
being
to
confront
Men
of
Impudence
,
and
to
curb
the
potent
Corruptions
of
the
Times
.
'T
is
true
,
there
are
many
bookish
Men
of
a
Cold
and
Flegmatick
Temper
;
their
constant
Application
to
Study
,
makes
their
Blood
restagnate
,
and
they
are
so
far
from
discovering
any
Capacity
to
govern
others
,
that
they
know
not
how
to
manage
themselves
in
ordinary
Conversation
,
being
Mopish
,
Sneaking
,
and
Speaking
always
in
Counter-time
.
The
least
Form
of
Complement
puts
them
into
Confusion
,
and
makes
them
commit
a
thousand
Absurdities
.
Their
Gests
,
Habits
,
and
Expressions
are
all
Comical
and
Ridiculous
,
and
any
brisk
Attaque
puts
them
out
of
Countenance
.
These
and
such
like
are
the
Disgraces
,
to
which
hard
Study
,
and
easie
Nature
,
do
many
times
betray
Men.
But
notwithstanding
this
,
as
it
hath
been
already
in
some
measure
demonstrated
,
so
will
it
further
appear
,
That
Learning
,
in
its
due
Extent
and
Latitude
,
is
extremely
requisite
even
in
Civil
and
Publick
Employs
.
Learning
,
properly
,
is
not
a
perpetual
Poring
upon
one
Topick
,
it
is
not
a
piece
of
Pedantry
;
it
is
a
Theory
of
Men
,
as
well
as
of
Nature
,
and
its
Object
is
as
Large
and
Universal
,
as
the
Notion
of
a
Being
.
It
considers
things
in
their
remoter
Causes
,
and
by
a
Methodical
Train
,
and
Connexion
of
Consequences
,
it
draws
the
Judgment
to
assent
to
something
which
was
unknown
before
.
It
Measures
and
it
Computes
:
It
Multiplies
and
it
Divides
:
It
Unfolds
the
Signification
of
Languages
,
and
Comprehends
the
Transactions
of
former
Ages
:
It
Understands
the
Diversities
of
Climates
and
Countries
,
and
can
make
a
Discovery
from
thence
of
the
several
Inclinations
,
Interests
,
and
Dispositions
of
Men.
It
knows
the
Bent
and
Fabrick
of
the
Passions
,
and
in
Conformity
to
them
,
it
teaches
us
to
frame
our
Actions
,
and
to
form
our
Expressions
.
These
and
many
others
are
the
Benefits
of
Learning
,
and
such
as
I
take
to
be
Essentially
requisite
,
in
one
who
is
Qualified
with
any
considerable
Trust
in
Government
:
'T
is
true
,
with
all
this
there
must
be
joyn'd
Experience
,
which
cannot
be
acquir'd
,
but
by
entring
into
the
several
Conversations
of
Men
;
to
which
let
me
add
,
a
just
Balancing
of
things
with
things
,
an
impartial
Survey
of
our
own
Capacities
and
Defects
,
a
sagacious
Prospect
of
what
may
hinder
or
advance
our
Counsels
,
an
exact
Accommodation
of
the
Wheels
to
one
another
,
together
with
a
steddy
Patience
and
Resolution
,
which
,
like
a
Spring
,
sets
the
Engine
going
,
and
keeps
it
in
Motion
to
the
end
.
'T
was
with
great
Signification
that
the
Poets
feign'd
Minerva
,
to
be
the
Goddess
of
Arms
,
and
the
Patroness
of
Arts
;
for
if
we
have
Recourse
to
Examples
,
we
shall
find
that
Learning
and
Empire
,
did
ever
grow
up
and
flourish
together
:
This
we
find
verified
in
the
ancient
Thebans
,
and
in
all
the
Principalities
of
Greece
,
excepting
Sparta
.
Amongst
the
Romans
,
when
was
Empire
in
greater
Glory
,
than
in
the
Times
of
Augustus
?
yet
when
did
Arts
flourish
more
?
And
even
his
Predecessor
Julius
,
the
greatest
Hero
that
ever
liv'd
,
and
Founder
of
that
vast
Monarchy
,
at
the
first
was
but
a
Pleader
at
the
Barr
:
And
Scipio
,
one
of
the
greatest
Generals
the
World
ever
had
,
was
ever
in
his
Study
,
and
at
his
Book
,
when
he
could
but
gain
a
few
minutes
Respite
from
the
Duties
of
War
,
conversing
always
with
Polybius
,
and
Panaetius
,
the
two
great
Masters
of
that
Age
,
for
Humanity
,
and
all
Polite
Literature
.
From
the
times
of
Nerva
down
to
Commodus
,
we
find
a
Succession
of
Wise
,
and
most
of
them
Learned
Princes
,
and
the
happiest
Age
that
ever
that
Empire
knew
,
whether
we
consider
its
vast
Extent
,
or
the
great
Felicity
and
Peace
in
which
't
was
govern'd
.
Amongst
the
Goths
there
was
none
so
Famous
as
Theoderick
:
After
many
Ages
of
Confusion
and
Barbarism
,
he
made
Italy
again
to
flourish
,
and
this
chiefly
by
the
Conduct
of
that
great
and
learned
Man
Boeuml
;
thius
.
But
not
to
run
beyond
the
Limits
of
our
own
Kingdom
,
who
amongst
the
Saxons
was
a
greater
Encourager
of
Learning
,
than
King
Alfred
?
yet
who
was
more
Victorious
in
Arms
,
or
more
Wise
and
Regular
in
the
Administration
of
State
?
And
to
come
nearer
to
our
own
Memory
,
when
was
the
English
Nation
so
Happy
,
as
under
the
long
and
glorious
Reign
of
Queen
Elizabeth
?
who
was
known
to
have
been
not
only
the
most
Learned
of
all
her
Sex
,
but
to
have
exceeded
also
,
in
this
particular
,
all
the
Monarchs
and
Princes
of
Christendom
then
living
,
and
was
not
Inferiour
to
the
Best
of
them
in
Wisdom
and
all
Princelike
Virtues
.
In
this
later
Age
,
we
may
observe
two
very
remarkable
things
,
which
have
much
advanc'd
Learning
,
of
which
the
first
was
the
Art
of
Printing
.
This
most
Ingenious
Invention
(
tho
sometimes
of
Pernicious
as
well
as
of
Useful
Consequence
)
presently
set
the
Wits
of
that
Age
a-work
,
in
searching
Libraries
,
and
publishing
good
ancient
Authors
,
with
all
Correction
imaginable
;
whereas
for
many
Ages
before
there
was
nothing
to
be
heard
of
in
the
World
,
but
the
Jarrs
of
Scotists
and
Thomists
,
of
Nominals
and
Reals
,
with
such
like
Impertinencies
:
And
how
Industrious
soever
these
Authors
seem'd
to
be
,
their
Learning
was
little
,
and
their
Benefit
less
,
except
it
were
to
create
Disputes
and
Niceties
about
Religion
,
which
afterwards
turn'd
to
their
own
Damage
.
Great
indeed
are
the
Advantages
we
enjoy
from
Printing
;
for
by
this
means
Mens
Thoughts
are
presently
diffus'd
through
all
Parts
of
the
World
,
and
this
too
in
a
Character
which
all
Men
can
read
.
A
Man
may
now
procure
a
whole
Library
at
a
Cheaper
Rate
,
than
formerly
a
Volume
;
besides
,
the
Minds
of
Authors
are
more
certainly
known
when
they
are
publish'd
in
this
way
,
than
when
they
are
Copied
from
hand
to
hand
,
by
thousands
of
Persons
,
and
so
transmitted
down
through
several
Ages
,
in
which
case
there
must
needs
be
great
Errors
,
from
the
Ignorance
,
Negligence
and
Partiality
of
Transcribers
.
But
not
to
defraud
Antiquity
of
what
is
justly
due
,
their
Industry
certainly
deserves
Praise
and
Commendation
,
who
,
upon
such
great
Disadvantages
,
did
perform
so
much
.
'T
was
a
matter
of
great
Expence
then
,
for
a
Man
to
buy
a
Book
or
two
,
and
the
Work
almost
of
his
Life
to
transcribe
them
:
And
even
they
,
who
had
the
Benefit
of
Publick
Libraries
,
could
not
meet
with
the
tenth
Part
of
that
,
which
every
common
Shop
is
now
furnish'd
with
,
tho
it
must
be
confess'd
withal
,
that
if
this
Invention
has
produc'd
more
Wheat
,
so
has
it
produc'd
more
Tares
and
Trash
too
.
Another
Remarkable
thing
,
which
occasion'd
the
Reformation
of
Learning
,
was
the
Divisions
about
Religion
:
This
happening
not
long
after
the
Invention
of
Printing
,
Men's
Wits
,
as
well
as
their
Pens
,
were
by
Reciprocal
Provocations
,
sharpned
,
so
that
with
all
Industry
they
apply'd
themselves
to
review
the
Fathers
and
Counsels
,
with
other
Monuments
of
Antiquity
,
and
to
Examine
one
another's
Writings
,
with
all
Imaginable
Exactness
.
Many
Great
and
Learned
Men
appear'd
on
both
Sides
,
and
amongst
those
who
adher'd
to
the
Papacy
,
there
were
none
more
Eminent
than
the
Jesuites
,
who
,
to
give
them
their
due
,
have
left
infinite
Monuments
of
their
Indefatigable
Industry
and
Learning
,
not
only
in
Matters
of
Controversie
about
Religion
,
but
in
Relation
also
to
Humane
Literature
.
CHAP.
XXXII
.
Of
Marriage
and
Single
Life
.
I
Shall
not
here
discourse
of
Celibacy
and
Marriage
,
in
relation
to
the
publick
Benefit
,
for
't
is
most
certain
that
the
latter
has
much
the
Advantage
of
the
former
,
as
being
that
,
without
which
,
Mankind
would
soon
decay
,
and
be
extinguished
.
The
Measures
therefore
which
I
take
of
these
two
States
,
shall
be
with
respect
to
the
particular
Parties
themselves
.
Should
a
Man
only
single
out
and
expose
to
View
,
all
the
Advantages
of
which
one
State
is
Capable
,
as
also
the
Inconveniencies
only
to
which
the
other
is
Liable
,
't
were
not
Difficult
to
make
either
of
them
appear
Happy
or
Miserable
,
according
to
the
Fancy
and
Partiality
of
the
Writer
:
Therefore
I
shall
put
them
both
into
the
Balance
,
and
with
an
Indifferent
Hand
,
weigh
them
with
all
their
Circumstances
,
whether
Good
or
Evil.
The
different
Rites
and
Ceremonies
of
Marriage
,
according
to
the
Difference
of
Countries
,
have
been
almost
Infinite
,
and
cannot
therefore
be
spoken
to
,
without
exceeding
the
just
Limits
of
an
Essay
.
As
for
the
Ends
for
which
Marriage
was
instituted
,
they
are
either
Natural
,
as
Pleasure
,
and
the
Propagation
of
Mankind
;
or
else
Civil
,
as
mutual
Society
,
Augmentation
of
Fortune
,
Procurement
of
Friends
,
by
the
Access
of
new
Relations
,
with
many
such
like
Considerations
and
Advantages
.
As
touching
the
Propagation
of
Humane
Species
,
the
Eastern
people
ever
esteem'd
of
precose
and
early
Marriages
,
excepting
only
the
Spartans
,
who
being
a
Warlike
Nation
,
conceiv'd
that
Men
of
Maturer
Years
,
were
fitter
for
Conjugal
Duty
,
and
would
beget
a
more
lusty
Race
.
On
the
contrary
,
the
Romans
Married
Young
,
and
by
the
Papian
Law
,
those
who
abstain'd
till
the
Age
of
25.
or
there-abouts
,
were
uncapable
of
Receiving
or
Giving
Legacies
,
and
degraded
also
from
many
Civil
Priviledges
.
Polygamy
is
a
kind
of
Matrimony
,
which
,
how
pleasing
soever
it
may
be
to
Nature
,
is
no
way
consonant
to
Civil
Society
:
For
besides
the
Emulation
or
Jealousie
,
which
must
needs
arise
amongst
many
Wives
,
to
the
utter
Disturbance
of
a
Family
;
't
is
certain
also
,
(
how
great
a
Paradox
soever
it
may
seem
to
be
)
that
it
is
a
great
Hindrance
to
Increase
,
as
appears
to
this
day
by
the
Turks
:
For
tho
their
Country
be
so
Vast
and
Spacious
,
yet
is
it
in
a
manner
Desolate
,
compar'd
with
some
Parts
of
Europe
,
and
yet
the
Inhabitants
of
Turky
,
are
above
two
thirds
of
them
Greeks
and
Jews
.
The
Reason
hereof
is
not
Difficult
to
give
;
for
admitting
there
is
an
equal
Number
both
of
Men
and
Women
born
into
the
World
,
let
us
suppose
,
for
our
purpose
,
that
there
be
one
hundred
of
each
Sex
.
Let
five
Men
therefore
take
but
five
Wives
a-piece
,
there
will
remain
by
this
Account
,
but
seventy
five
Women
,
to
be
Married
to
ninety
five
Men
,
so
that
twenty
Men
must
of
necessity
want
Wives
:
And
the
Proportion
is
the
same
in
any
number
whatsoever
,
tho
never
so
great
.
'T
is
true
,
we
read
of
old
,
That
the
Jews
,
to
whom
Polygamy
was
indulg'd
,
were
very
Numerous
;
but
this
certainly
proceeded
not
from
that
Institution
,
but
from
the
particular
Temper
and
Constitution
of
that
People
,
or
from
some
other
secret
Cause
,
for
even
at
this
day
,
tho
they
be
made
to
conform
in
this
particular
,
to
the
Nations
amongst
whom
they
live
,
yet
are
they
more
Numerous
than
ever
they
were
in
their
own
Country
,
so
that
,
were
they
united
into
one
Body
,
they
would
exceed
,
in
Number
,
any
Nation
now
extant
upon
the
Earth
.
The
Celebacy
of
the
Clergy
in
Roman
Catholick
Countrys
,
must
be
admitted
also
to
be
some
Hindrance
to
Increase
,
tho
not
so
much
as
is
pretended
:
For
we
see
in
France
,
notwithstanding
their
numerous
Clergy
,
and
the
many
thousands
of
Religious
Houses
,
that
they
are
still
exceeding
Populous
.
'T
is
true
,
't
is
not
so
in
Italy
,
but
there
are
other
Reasons
to
be
given
for
this
,
besides
the
Celibacy
of
the
Clergy
.
For
besides
their
frequent
Castrations
,
and
besides
that
Abominable
and
Unnatural
Lust
,
to
which
that
Nation
is
addicted
,
by
means
whereof
,
the
other
Sex
is
less
made
use
of
;
't
is
observ'd
also
in
many
Places
,
especially
in
the
State
of
Florence
,
that
the
Elder
Brothers
do
usually
give
themselves
over
to
Liberty
,
and
to
the
Pleasures
of
their
Mistresses
,
leaving
the
Cadets
to
inherit
their
Estates
,
whom
they
look
upon
as
noot
her
than
Stallions
,
upon
the
matter
good
for
nothing
,
but
to
marry
,
and
to
keep
up
the
Family
:
It
being
a
thing
for
the
most
part
Indifferent
with
them
,
whether
the
Propagation
be
from
themselves
or
others
,
so
it
be
from
some
,
who
are
of
the
same
Stock
;
so
that
Nephews
and
Neeces
,
are
held
with
them
in
the
same
Degrees
of
Affection
,
as
Sons
and
Daughters
.
Mutual
Comfort
and
Conversation
is
another
End
of
Marriage
.
For
a
long
Acquaintance
cannot
choose
but
create
a
great
Confidence
,
and
where
the
Tye
is
Indissoluble
,
there
is
a
Necessity
of
adhering
one
to
the
other
.
They
therefore
who
enter
into
these
Engagements
,
ought
well
to
understand
one
anothers
Humours
,
and
to
pitch
upon
something
,
which
shall
be
a
Lasting
Cement
to
unite
Affections
,
and
to
render
Life
Sociable
,
and
this
may
be
either
from
some
Charms
of
Person
;
or
what
is
infinitely
more
Solid
and
Durable
,
from
some
agreeable
Inclinations
and
Consent
of
Nature
and
Disposition
.
They
therefore
are
not
in
the
happiest
Condition
,
who
Marry
only
upon
Report
,
as
do
the
Turks
,
where
all
the
Account
they
have
of
one
another
,
is
from
some
of
their
Relations
,
who
are
of
the
other
Sex
,
and
may
freely
converse
together
,
and
discourse
the
Point
without
Jealousie
and
Disturbance
.
One
thing
generally
they
take
heed
to
,
viz.
to
procure
some
of
their
Relations
,
who
are
of
the
same
Sex
,
and
of
an
Acquaintance
with
the
other
Party
,
to
get
a
Sight
of
the
naked
Body
,
which
by
the
Opportunity
of
Baths
,
is
not
Difficult
;
and
by
this
means
,
all
Deformities
and
Sores
are
expos'd
to
View
,
which
otherways
would
lie
conceal'd
under
the
various
Arts
of
Dress
:
A
thing
certainly
which
ought
to
be
enquir'd
into
discreetly
,
and
as
far
as
Modesty
will
allow
,
since
the
Deformity
or
Diseases
of
the
Parents
,
leave
a
Blemish
and
Taint
,
many
times
,
upon
their
Issue
;
so
that
besides
the
Content
which
every
Man
may
propose
to
his
own
Fancy
,
he
ought
at
least
to
be
as
careful
of
his
Race
,
as
he
is
of
that
of
his
Horses
,
where
the
Fairest
and
most
Beautiful
are
made
Choice
of
for
Breed
;
which
thing
,
tho
it
be
practis'd
amongst
the
Vtopians
,
might
be
admitted
also
as
useful
in
a
real
Government
,
under
some
Circumstances
.
And
here
again
it
is
,
that
Princes
are
much
more
Unhappy
than
their
Subjects
:
For
by
Marrying
with
their
Equals
,
't
is
evident
that
the
Greatness
of
their
Quality
,
must
allow
them
but
a
very
narrow
Compass
to
make
their
Choice
in
,
and
these
peradventure
such
as
they
never
can
see
,
till
the
Knot
be
tyed
and
all
be
consummated
.
Reasons
of
State
force
them
many
times
to
marry
such
,
whom
the
Dictates
of
Nature
would
Repudiate
,
tho
it
seldom
happens
,
that
even
those
Politick
Considerations
to
which
they
sacrifice
their
Private
Enjoyments
,
are
of
any
lasting
Benefit
.
Encrease
of
Riches
is
look'd
upon
by
most
,
to
be
a
good
Inducement
to
Marriage
.
'T
is
known
to
what
a
Greatness
Spain
has
grown
by
observing
this
Maxime
,
Tu
Foelix
Austria
nube
.
They
have
gain'd
more
by
the
Distaff
,
than
ever
France
could
conquer
by
the
Sword
.
And
even
amongst
us
now
a-days
,
he
is
accounted
Fortunate
and
Discreet
who
marries
a
Rich
Wife
,
tho
perhaps
the
fair
Lady
,
to
whom
the
Courtship
is
made
,
with
all
the
Protestations
of
Love
and
Honour
,
be
nothing
but
some
Warp'd
,
Toothless
and
Wither'd
Hagg.
Let
a
Gentlewoman
be
well
Born
,
let
her
be
Modest
and
Ingeniously
Educated
,
if
she
has
not
Money
,
she
must
in
all
Probability
die
a
Dry
,
Old
,
Discontented
Maid
,
or
else
marry
with
some
mean
,
inconsiderable
Person
:
But
if
she
be
Handsome
,
't
is
possible
she
may
be
preferr'd
to
be
a
Miss
;
a
Course
of
Life
,
as
the
World
now
goes
,
which
many
value
before
the
Fortunes
and
honest
Enjoyments
of
the
Marriage-bed
.
'T
is
true
,
in
Foreign
Countries
,
there
is
another
third
way
for
those
,
whom
either
Fortune
or
Nature
,
have
made
less
liable
to
be
Courted
,
I
mean
Religious
Houses
,
where
all
such
Persons
may
,
without
Reproach
,
pass
away
the
Remainder
of
their
Lives
in
a
Creditable
Retreat
;
but
such
Expedients
suit
not
with
the
temper
of
this
Climate
:
If
Fortune
and
Phillis
be
not
allied
to
one
another
,
there
is
probably
no
other
Road
for
her
to
travel
in
,
but
the
common
High
Way
,
unless
she
can
draw
in
some
Rich
young
Fop
,
who
must
by
all
means
have
Spurs
clapt
upon
him
,
that
he
may
make
the
greater
Jingle
.
Marriage
,
by
the
Access
of
new
Relations
,
many
times
becomes
the
Instrument
of
Raising
Mens
Fortunes
.
He
who
marries
the
Daughter
or
Neece
of
a
great
Clergy-man
,
or
of
a
Man
in
Office
,
needs
not
dispute
a
Portion
,
and
even
in
the
State
,
as
well
as
in
the
Church
,
we
may
observe
one
fourth
at
least
,
of
those
who
are
the
Mignons
of
the
Times
,
to
hold
their
Places
by
Lady-Service
:
So
that
what
some
have
noted
,
That
he
who
hath
Wife
and
Children
,
hath
given
Hostages
to
Fortune
,
is
true
only
in
a
Restrain'd
and
Qualifi'd
Sense
,
in
as
much
as
single
Persons
are
less
Distracted
with
Thoughts
of
Providing
for
others
;
and
are
in
a
far
greater
Freedom
also
,
to
take
up
their
Quarters
in
whatsoever
Place
,
or
with
whatsoever
Persons
shall
suit
with
their
Occasions
:
So
that
having
their
Spirits
in
greater
Vigour
,
and
having
in
a
manner
all
the
Circumstances
of
Living
,
within
their
own
Command
,
they
seem
to
be
much
better
prepar'd
for
choosing
all
due
and
proportionable
Means
,
and
to
be
much
abler
for
Execution
:
And
yet
I
know
not
,
why
one
,
who
chooses
the
one
meet
and
necessary
Help
before-mentioned
,
may
not
be
accounted
as
Sage
and
Prudent
as
another
,
who
,
by
Courting
divers
Humours
,
and
by
a
long
Train
of
Services
,
and
of
obsequeous
Applications
,
does
at
length
make
his
way
to
Preferment
;
tho
there
seems
to
be
this
Difference
between
them
,
that
one
Walking
by
a
borrowed
Strength
,
when
once
that
Support
is
withdrawn
,
if
he
be
not
a
Man
of
much
Personal
Merit
,
he
is
in
great
Danger
of
Falling
,
or
at
least
of
being
stopt
in
his
further
Progress
;
whereas
the
other
,
like
a
Man
of
Health
and
Maturity
,
walks
by
his
own
Strength
:
He
relies
not
upon
Crutches
,
nor
has
he
Leading
Strings
fastned
to
his
Shoulders
to
keep
him
from
Falling
.
He
treads
his
Ground
with
a
good
Assurance
,
and
will
,
in
all
likelihood
hold
out
his
Journey
to
the
End
.
As
to
Riches
or
Patrimonial
Fortune
,
Single
Men
,
living
in
Ease
and
Liberty
,
are
commonly
Profuse
,
and
out-live
their
Estates
;
whereas
the
Married
Man
,
by
reason
of
his
Charge
and
Family
,
is
oblig'd
to
live
Frugally
,
and
to
pursue
some
Industrious
Course
or
other
,
which
in
the
end
puts
him
in
the
Road
of
Getting
,
and
acquaints
him
with
all
the
Ways
and
Arts
,
of
those
we
call
notable
and
thriving
Men.
so
that
as
married
Men
are
still
generally
more
Interested
and
Subtle
in
their
Dealings
than
others
,
so
are
they
less
Sincere
in
their
Affections
and
Friendships
.
Great
is
the
Alteration
betwixt
the
same
Man
married
and
single
:
For
it
has
been
observ'd
that
,
the
Change
does
not
only
touch
the
Man
,
but
also
his
Cloths
,
his
Hat
,
his
Periwig
,
his
Linen
,
all
is
Married
;
every
thing
about
him
looks
a
little
Over-worn
and
Smutty
,
so
that
the
Man
himself
seems
to
be
nothing
but
a
Second-hand
Garment
,
and
what
is
worst
of
all
,
he
commonly
declines
the
Conversation
of
his
old
Friends
,
either
out
of
Sullenness
and
Discontent
,
or
what
's
more
probable
,
by
reason
of
some
secret
and
malign
Influence
of
his
Wife
;
for
many
Women
think
that
all
Love
is
lost
,
which
falls
not
into
their
own
Bosoms
.
But
the
Case
is
otherways
with
those
who
profess
Celebacy
;
for
it
being
Natural
to
most
or
all
Men
,
to
Love
to
some
Degree
or
other
,
they
whose
Affections
are
not
limited
to
one
Object
,
are
prone
to
Compassionate
Mankind
in
general
,
as
hath
been
observ'd
in
such
who
live
under
the
Obligations
of
Religious
Vows
,
as
Priests
and
Friars
.
Love
is
like
a
Torrent
,
which
,
when
it
is
not
confin'd
to
one
Chanal
,
does
diffuse
it self
over
all
the
Neighbouring
Fields
,
and
glides
along
with
a
more
soft
and
even
Course
;
which
kind
of
Love
is
far
more
Generous
and
Beneficial
to
the
Publick
,
whereas
the
other
tends
only
to
a
Man's
Private
Solace
and
Content
.
And
upon
this
Account
also
't
is
that
a
Single
Life
suits
well
with
the
Profession
of
a
Clergy-man
,
for
such
a
one
being
constituted
as
a
Spiritual
Father
,
over
many
thousands
peradventure
,
he
can
never
have
that
Tenderness
and
Care
over
so
numerous
a
Family
,
who
chains
his
Affections
to
his
Domestick
and
Conjugal
Concerns
.
Besides
,
the
married
Man
cannot
exercise
that
Hospitality
,
nor
perform
those
Works
of
Charity
as
the
other
,
much
less
can
he
,
who
is
always
Sollicitous
about
the
Maintenance
and
Fortunes
of
his
Children
,
have
his
Thoughts
free
,
nor
pursue
his
Duty
without
great
Distraction
,
a
thing
which
is
a
little
unpleasant
,
and
utterly
Unsuitable
with
Men
of
abstracted
Meditations
,
and
with
the
abstruser
Studies
of
Divinity
.
As
for
the
Objection
which
is
taken
from
the
Scandals
,
which
are
sometimes
given
by
the
Unmarried
Clergy
,
't
is
frivolous
:
For
if
we
consider
the
matter
Impartially
,
we
shall
find
more
Examples
and
greater
Scandals
amongst
the
Married
,
than
amongst
the
others
,
whether
,
they
be
Lay-men
,
or
of
the
Spiritual
Order
.
However
't
would
be
a
thing
extreamly
conducing
to
the
Splendour
of
the
Ecclesiastick
Function
,
and
consequently
Beneficial
to
the
whole
Church
,
that
Celebacy
should
be
annex'd
,
if
not
to
the
Persons
,
at
least
to
the
greater
Dignities
of
the
Church
;
for
by
this
means
no
man
would
be
restrained
from
Marriage
,
only
in
case
he
should
think
it
Expedient
to
change
his
Condition
,
he
might
be
oblig'd
to
quit
his
Dignity
,
and
not
rob
the
Altar
of
what
is
Consecrated
to
God
,
by
converting
it
to
the
Use
and
Benefit
of
his
private
Family
,
though
perhaps
it
be
to
maintain
them
only
in
a
Secular
Luxe
and
Splendour
.
Nor
would
this
be
a
greater
Restraint
,
than
what
those
lye
under
,
who
enjoy
Academick
Preferments
,
which
,
tho
of
less
Consequence
,
are
enjoyn'd
in
Prudence
to
be
Inconsistent
with
a
Conjugal
Estate
.
But
leaving
these
and
such
like
Considerations
,
to
another
Place
,
't
is
certain
,
That
either
State
of
Life
has
its
proper
Comforts
and
Troubles
;
so
that
the
Circumstances
of
particular
men
,
differing
from
one
another
,
there
can
be
no
certain
Standard
propos'd
in
the
matter
,
but
every
Man
ought
to
be
accounted
Wise
and
Prudent
,
who
chooses
that
which
is
Suitable
to
his
Genius
,
and
most
conducing
to
his
own
true
Content
and
Happiness
.
CHAP.
XXXIII
.
Of
Death
.
THere
are
three
Things
which
make
the
Consideration
of
Death
very
necessary
.
First
,
its
Certainty
;
next
,
the
Uncertainty
of
the
Time
,
Place
and
Manner
;
and
lastly
,
its
Consequence
.
In
Accidents
of
this
Life
,
to
which
we
are
obnoxious
,
we
are
many
times
Remiss
and
Negligent
about
them
,
by
reason
of
their
Contingency
,
being
such
as
may
happen
or
not
happen
to
us
;
and
in
case
they
do
not
happen
,
all
our
Thoughts
about
them
are
mispent
.
But
't
is
not
so
betwixt
us
and
Death
;
this
will
certainly
seize
us
,
and
therefore
we
ought
to
be
always
ready
to
meet
it
,
least
it
coming
on
us
at
unawares
,
we
fall
into
greater
Streights
and
Disorders
.
'T
is
a
Tribute
we
all
owe
to
Nature
,
it
being
as
necessary
for
a
Man
to
die
,
as
to
be
born
.
Flowers
,
Leaves
and
Fruits
live
we
see
,
but
for
a
Year
;
they
Spring
forth
,
Ripen
,
and
then
drop
off
,
whereas
the
Plants
which
bore
them
,
may
continue
yearly
to
bring
forth
a-new
,
tho
after
a
certain
Flux
of
Time
,
these
also
are
cut
off
,
or
of
their
own
natures
Wither
and
Dye
.
Individual
Men
,
who
are
,
as
it
were
,
the
Fruit
of
a
Tree
,
are
of
a
much
shorter
Duration
,
than
the
Family
or
Stock
they
are
descended
from
,
and
yet
we
see
that
the
Stock
it self
must
at
last
decay
:
For
Families
which
have
flourished
for
many
Ages
,
are
at
length
reduc'd
to
their
Primitive
Obscurity
and
Dust
:
Nay
the
stately
Cedars
,
whose
Wood
is
said
to
preserve
all
other
things
from
Worms
and
Corruption
,
must
at
length
fall
;
even
Kingdoms
and
Empires
,
how
deep
soever
they
be
rooted
,
and
how
wide
soever
they
extend
their
Arms.
'T
is
in
the
Power
of
Art
sometimes
to
prolong
Life
,
but
it
is
more
the
Practice
of
Art
to
Shorten
it
,
but
whatever
Benefit
there
be
,
't
is
but
a
Reprieve
at
best
,
whilst
the
Execution
is
certain
.
There
goes
a
pleasant
Story
of
a
certain
Emperour
of
China
,
who
,
amongst
his
other
vain
Designs
,
had
a
great
Desire
to
make
his
Life
Immortal
.
A
certain
Knavish
Physician
of
the
Court
,
who
pretended
to
be
well
skill'd
in
preparing
Drinks
,
gain'd
Credit
and
Interest
with
the
King
,
by
giving
out
that
he
had
a
Secret
,
a
curious
Divine
Elixir
,
which
would
not
only
Prolong
Life
,
but
Secure
him
from
Death
.
The
Potion
was
prepar'd
and
presented
to
the
King
,
in
the
presence
of
all
his
great
Officers
and
Ministers
of
State
.
One
amongst
the
rest
,
endeavouring
by
all
means
possible
,
to
divert
the
King
from
his
foolish
Fancy
,
but
nothing
prevailing
,
he
made
no
more
ado
,
but
catching
up
the
Immortal
Cup
,
drank
it
roundly
off
.
The
Emperour
fell
immediately
into
a
Rage
;
for
believing
that
he
was
rob'd
of
Immortality
,
he
presently
took
Counsel
what
Death
the
bold
Offender
ought
to
suffer
:
At
which
the
Daring
Courtier
,
nothing
daunted
,
told
him
Smilingly
;
Sir
,
take
heed
what
you
do
,
for
't
is
not
in
your
Power
to
kill
me
,
being
now
made
Immortal
,
but
if
I
am
yet
capable
to
suffer
Death
,
there
is
no
reason
for
you
to
be
angry
with
me
,
since
I
have
not
rob'd
you
of
the
Immortal
Cup
,
but
undeceiv'd
you
only
,
and
by
my
own
Experiment
,
deliver'd
you
from
the
Lies
and
Fraud
of
an
Impostour
.
At
this
the
Emperour
was
well
pleas'd
,
and
commended
the
Prudence
and
Behaviour
of
that
Courtier
.
Let
Kings
flatter
themselves
,
or
be
by
others
flatter'd
,
with
the
Stiles
of
Glorious
,
and
Invincible
,
they
will
yet
find
themselves
to
be
but
Mortal
,
and
more
Mortal
perhaps
than
other
Men.
Nor
can
any
Man
upon
sight
of
a
Scull
say
,
This
was
the
Head
which
Love
or
Victory
did
Crown
,
or
shew
a
Difference
betwixt
Common
and
Imperial
Dust
.
If
we
look
over
the
best
of
the
Roman
Emperours
,
we
shall
find
but
few
of
them
,
to
go
off
the
Stage
with
dry
Veins
;
nevertheless
many
of
them
found
a
way
still
to
make
themselves
Immortal
,
for
't
was
but
for
a
Knight
of
the
Post
or
two
to
Swear
,
That
they
saw
the
Soul
of
the
Departed
,
carried
up
to
Heaven
,
and
he
was
presently
Consecrated
.
So
great
and
sacred
is
the
Guest
of
Perjury
,
that
if
it
be
sometimes
Capable
to
take
away
Men's
Lives
,
so
it
has
been
at
other
times
as
Powerful
,
and
more
Bountiful
in
giving
Life
and
Immortality
to
others
,
and
to
make
them
Gods
.
Another
Consideration
of
Death
,
is
that
of
its
Uncertainty
,
in
relation
to
the
Circumstances
of
it
,
and
of
this
we
have
Infinite
Examples
from
all
Places
,
Histories
,
and
Ages
.
There
are
a
sort
of
Knaves
in
the
World
who
,
by
I
know
not
what
Acquaintance
with
the
Stars
,
pretend
to
Predict
the
Destinies
of
Men
;
and
there
are
a
sort
of
Fools
too
,
who
are
so
Simple
as
to
Credit
them
.
Such
Predictions
are
shot
at
Rovers
,
and
if
one
of
a
thousand
come
near
the
Mark
,
't
is
presently
the
Work
of
Art
,
tho
if
we
examine
such
Reports
,
a
little
strictly
,
besides
the
manifest
Falsity
of
almost
all
of
them
,
the
rest
depend
much
upon
the
Fancy
of
the
Hearer
,
and
upon
the
Invention
of
the
Reporter
,
who
must
make
it
seem
something
Strange
,
to
gain
Attention
and
Applause
.
Indeed
it
so
falls
out
sometimes
,
that
it
is
not
Difficult
to
Foretel
the
Death
of
a
Man
,
as
in
the
case
of
some
Diseased
Persons
,
Malefactors
,
or
where
Designs
are
laid
against
another's
Life
,
for
here
the
Immediate
Causes
,
whether
Moral
or
Natural
,
are
within
our
Sight
;
but
to
foretel
such
Events
from
General
or
Remoter
Causes
,
or
by
any
secret
Instinct
,
is
certainly
vain
.
Strange
Accidents
indeed
have
sometimes
happen'd
,
as
that
of
Calphurnia's
Dream
,
the
Night
before
her
Husband
was
murder'd
,
&c.
But
this
concludes
nothing
,
it
being
no
Wonder
,
if
amongst
Millions
of
Dreams
and
Predictions
,
some
one
or
two
should
happen
to
be
true
.
I
know
not
whether
he
did
well
or
ill
,
who
when
a
flattering
Astrologer
made
a
Proffer
to
Calculate
his
Nativity
,
ask'd
him
whether
ever
he
had
calculated
his
own
,
be
told
him
yes
;
and
that
't
was
his
Destiny
to
live
many
years
,
&c.
To
whom
the
other
reply'd
that
he
was
mistaken
,
and
that
he
knew
better
than
the
Stars
,
that
it
was
his
Destiny
to
dye
within
an
hour
;
for
he
presently
commanded
him
to
be
put
to
Death
,
and
by
this
means
made
the
Confutation
of
his
Imposture
to
be
his
Punishment
.
The
last
Consideration
of
Death
,
has
Relation
to
the
State
which
follows
it
.
They
who
are
instructed
in
the
Belief
of
future
Rewards
and
Punishments
,
as
also
of
their
Nature
and
Duration
,
must
needs
have
a
mighty
Concern
upon
their
Thoughts
,
at
the
Approach
of
Death
,
which
tho
it
may
be
very
Inconsiderable
,
if
we
consider
it
as
a
Tribute
to
Nature
:
yet
when
we
look
upon
it
as
a
Passage
to
Everlasting
Happiness
or
Misery
,
it
cannot
choose
but
appear
Terrible
.
Of
all
Men
,
they
seem
to
be
best
prepar'd
for
this
Hour
,
who
have
a
good
Assurance
from
the
Justness
of
their
Actions
,
and
the
Integrity
of
their
Lives
.
But
above
all
,
such
who
think
they
die
for
the
Confession
and
Defence
of
what
they
do
believe
,
to
be
a
Religious
Truth
,
are
of
all
others
less
liable
to
Fear
,
and
do
in
an
eminent
manner
Challenge
a
Crown
;
on
the
contrary
they
rejoyce
,
and
many
times
seem
transported
with
Ecstasie
,
when
they
come
to
their
Executions
,
and
these
are
called
Martyrs
.
Infinite
was
their
Number
,
and
great
was
their
Courage
and
Constancy
,
in
the
Primitive
Church
,
and
even
in
later
Times
,
we
have
many
Examples
in
Men
of
all
Persuasions
,
who
have
maintain'd
their
Opinions
by
Dying
for
them
,
and
who
seem'd
to
leave
the
World
with
great
Appearance
of
present
Comfort
,
and
of
future
Happiness
.
Jerome
of
Prague's
Behaviour
at
his
Death
,
made
his
very
Enemies
to
pitie
and
admire
him
;
and
the
Anabaptists
of
Germany
,
by
the
Testimony
of
Florimond
Raymond
their
Adversary
,
out-did
those
of
the
Roman-Catholick
Communion
;
nay
that
execrable
Impostour
and
Blasphemer
,
John
of
Leyden
,
might
compare
with
any
of
the
Primitive
Martyrs
,
for
Patience
under
his
Torments
,
which
yet
were
Exquisite
enough
,
tho
short
of
his
horrid
Impieties
.
We
can
draw
therefore
no
good
Argument
to
prove
the
Truth
of
any
Doctrine
,
from
the
Constancy
of
the
Martyr
:
For
,
where
Men
are
once
persuaded
they
are
in
the
Right
,
tho
it
be
never
so
great
an
Errour
,
such
a
Persuasion
shall
be
as
Powerful
as
the
Truth
it self
,
and
they
will
with
Joy
meet
Death
which
as
it
puts
a
Period
to
their
present
Calamities
,
so
does
it
promise
to
open
to
them
a
Door
to
Eternal
Felicity
.
Sometimes
wefind
that
even
good
and
pious
men
have
been
Timerous
when
they
came
to
Dye
.
The
Endearments
of
Life
are
strong
Remarks
,
and
the
Considerations
of
Guilt
and
Punishment
,
which
the
best
of
Men
ought
to
have
before
their
Eyes
,
are
able
to
shake
the
stoutest
Courage
.
They
who
suffer
by
the
Hand
of
an
Executioner
,
seem
in
some
Respects
to
have
an
Advantage
over
such
as
die
a
Natural
Death
.
First
,
they
dye
generally
with
less
Pain
,
and
the
Pain
they
undergo
is
of
less
Duration
,
than
that
of
those
who
pine
away
by
Sickness
,
unless
it
be
in
case
of
Torture
.
In
the
next
place
,
they
retain
their
Senses
and
Faculties
,
Entire
to
the
last
,
so
that
they
can
fix
their
Minds
upon
their
Future
State
,
with
more
Strength
and
without
Distraction
.
They
can
quit
the
Stage
of
Life
with
good
Thoughts
,
tho
the
Infamy
which
sometimes
attends
such
a
Death
,
as
also
the
Calamities
it
entails
upon
Posterity
,
cannot
choose
but
make
it
Bitter
.
We
have
many
Examples
of
the
Moraliz'd
Heathens
,
who
suffer'd
a
Violent
Death
with
all
Imaginable
Resolution
:
Some
out
of
an
Heroick
Bravery
;
others
upon
the
Apprehension
they
had
of
being
in
a
more
happy
State
;
but
generally
upon
a
Persuasion
of
being
reduc'd
to
the
same
Condition
they
were
in
before
they
were
born
,
believing
no
other
Immortality
than
that
of
Fame
,
nor
no
other
Rewards
after
Death
,
than
the
Praise
due
from
after
Ages
,
upon
the
Remembrance
of
their
Vertuous
Actions
.
And
certainly
with
Men
of
this
Belief
,
't
was
no
such
Daring
matter
,
to
stare
Death
in
the
Face
,
and
to
Conquer
all
its
Terrours
by
a
Voluntary
Submission
to
it
;
for
't
was
no
more
but
for
a
Man
to
close
up
all
the
Travails
,
Pains
and
Misfortunes
of
Life
,
with
one
Sweet
and
Eternal
Sleep
.
Hence
came
these
Reasonings
of
theirs
;
if
there
be
any
Sense
after
Death
,
the
Soul
then
cannot
but
exult
and
triumph
,
for
its
Deliverance
from
the
streight
Imprisonment
of
the
Body
:
That
which
immediately
before
was
a
Captive
,
is
now
set
at
Liberty
,
't
is
advanc'd
on
high
;
it
has
a
free
and
a
full
Prospect
of
all
the
Glorious
Sights
in
Nature
:
Here
it
looks
down
upon
all
humane
and
Mortal
things
,
with
a
kind
of
Pity
and
Contempt
,
it
sees
all
the
Follies
and
Transactions
of
past
Life
at
one
View
,
and
beholds
those
Divine
Mysteries
clearly
and
distinctly
,
whose
Knowledge
formerly
it
had
so
often
sought
in
vain
.
But
on
the
other
hand
,
if
there
be
nothing
which
survives
the
Body
,
he
cannot
be
miserable
who
ceases
to
be
:
For
if
he
has
lost
much
,
't
is
yet
much
more
which
he
does
not
fear
.
He
is
now
at
everlasting
Rest
;
the
Fears
and
Miseries
of
Poverty
,
the
Anxiety
of
Riches
,
the
Vexations
of
a
Process
,
do
not
devoure
him
.
He
is
not
tormented
with
the
Furies
of
Lust
or
Anger
,
he
is
not
Envious
at
another's
Felicity
,
nor
Sollicitous
about
his
own
.
No
publick
nor
private
Calamities
disturb
his
●…easures
,
no
Scenes
of
Blood
appear
before
his
Eyes
,
no
Dreams
or
Terrours
of
the
Night
discompose
his
Sleep
:
He
does
not
hang
in
Suspense
upon
the
Event
of
future
things
,
which
fall
out
always
for
the
worse
,
he
does
not
fear
the
Calumnies
of
the
Base
,
nor
the
Frowns
of
the
Great
;
he
does
not
fear
the
Assaults
of
the
Perfidious
Assassinant
,
nor
yet
the
more
Dangerous
and
Mortal
Wounds
of
a
Perjur'd
Tongue
.
In
a
word
,
the
Evils
he
is
delivered
from
,
are
greater
than
the
Good
things
he
is
depriv'd
of
,
and
he
is
arriv'd
to
that
Station
of
Security
,
from
which
he
cannot
be
driven
by
Force
,
nor
drawn
off
by
Terrours
.
Why
therefore
should
any
one
be
Sollicitous
about
another's
Death
,
which
will
either
make
him
Happy
,
or
reduce
him
to
his
first
Nothing
?
If
Happy
,
't
is
Envy
to
deplore
him
;
if
Nothing
,
't
is
Folly
.
'T
is
Death
which
delivers
the
Prisoner
from
his
Fetters
,
and
the
Slave
and
Captive
from
his
Chain
:
'T
is
Death
which
rescues
the
Servant
from
the
endless
Toyls
of
a
Laborious
Life
,
the
Poor
from
Oppression
,
and
makes
the
Beggar
equal
with
Princes
.
Here
Desperation
finds
a
Remedy
,
all
the
Languors
of
Disease
,
all
the
Frustrations
and
Tediousness
of
Life
,
all
the
Infirmities
of
Age
,
all
the
Disquiets
of
the
Passions
,
and
all
the
Calamities
of
Fortune
,
with
whatsoev●●
can
make
a
man
Miserable
,
vanish
in
these
Shades
.
Such
as
these
were
the
Notions
,
which
many
of
the
more
learned
Heathens
had
of
Death
:
But
for
all
this
we
find
it
Natural
to
most
men
,
to
seek
the
Prolongation
of
Life
by
all
means
possible
.
The
Poor
man
in
the
Fable
,
when
he
had
drudg'd
all
day
in
cutting
and
carrying
Thorns
,
at
last
,
spent
with
Heat
and
Labour
,
he
threw
away
his
Burden
,
and
sitting
down
upon
the
Ground
,
calls
on
Death
to
deliver
him
from
his
wretched
Life
:
Grim
Death
presently
appears
with
his
Javelin
in
his
hand
,
and
ask'd
him
what
he
had
to
say
;
Nothing
,
replies
the
good
Man
,
but
that
you
will
be
so
kind
,
as
to
help
me
up
again
with
my
Burden
.
Tho
we
often
cry
out
of
a
weary
Life
,
yet
when
once
that
ghastly
Adversary
appears
,
most
men
desire
to
return
to
their
former
Burden
,
and
to
toil
longer
amongst
the
Briars
and
Vexations
of
Life
.
The
best
Course
therefore
that
a
Man
can
take
,
to
fortifie
himself
against
the
Terrours
of
Death
,
is
,
To
think
often
of
it
.
The
Wolf
in
the
Fable
,
when
he
first
saw
the
Lyon
,
was
ready
to
die
with
Fear
;
the
next
time
he
saw
him
,
he
was
afraid
indeed
;
but
the
third
time
he
grew
Bold
to
draw
near
,
and
to
converse
with
him
:
Hence
it
is
that
Soldiers
,
who
converse
always
with
Wounds
and
Dying
Men
,
are
no
ways
concern'd
at
the
Fall
of
others
,
or
at
their
own
Danger
:
But
this
kind
of
Hardiness
proceeds
rather
from
Custom
,
than
from
a
well
setled
Consideration
.
Naturally
speaking
,
that
which
makes
Men
dread
Death
,
is
the
evil
of
Privation
rather
than
of
Pain
.
The
Separation
of
Soul
and
Body
,
in
which
consists
Death
,
is
probably
without
Sense
,
and
whatever
Pains
precede
it
,
they
are
short
of
the
Dolours
of
many
Diseases
,
and
of
other
Disasters
which
every
Man
meets
with
,
some
time
or
other
of
his
Life
.
But
to
bid
an
Eternal
Adieu
to
Wife
,
Children
,
Friends
,
Pleasures
,
Pomps
,
Preferments
,
with
all
the
Blandishments
of
this
World
,
is
uneasie
to
most
Men
,
and
to
this
Condition
must
the
greatest
Favourite
of
Fortune
be
reduc'd
.
The
best
Consideration
therefore
in
this
Case
,
is
that
of
Epictetus
,
who
compares
the
Course
of
Man's
,
Life
to
that
of
a
Passenger
at
Sea
,
where
the
Patron
or
Master
of
the
Vessel
,
being
to
take
in
Fresh
Water
,
or
some
such
necessary
Provision
,
sets
his
Passengers
ashoar
for
Refreshment
:
To
pass
away
the
time
a
little
,
some
fall
to
gathering
Cockles
,
others
Reeds
,
or
some
such
Toyes
they
meet
with
,
yet
so
as
to
be
always
ready
to
leave
them
,
whensoever
the
Master
calls
his
Men
aboard
:
So
in
this
Life
,
instead
of
a
Shell
or
Bulrush
,
thou
may'st
have
a
Wife
,
a
Child
,
or
some
such
fond
Endearment
:
But
when
the
Patron
of
the
Bark
calls
upon
thee
to
leave
the
Land
,
be
ready
to
quit
such
Fancies
,
and
run
speedily
to
the
Ship
,
lest
being
left
behind
,
thou
fail
to
arrive
at
the
desir'd
Haven
:
But
if
thou
art
Old
,
beware
thou
dost
not
wander
far
from
thy
Vessel
,
lest
thou
be
not
able
to
reach
it
,
when
thou
art
call'd
away
.
The
Evil
which
comes
unlook'd
for
,
is
most
Astonishing
,
but
when
it
is
foreseen
,
it
is
half
Digested
before
it
touch
us
.
Let
a
Man
remember
that
he
is
born
Subject
to
the
Law
of
Nature
,
and
that
,
as
no
Man
dies
,
who
did
not
sometimes
live
;
so
no
Man
lives
who
shall
not
sometimes
dye
.
Aemilius
Paulus
had
two
Sons
of
great
Hopes
and
Vertue
;
of
which
one
dyed
four
days
before
his
Father's
Triumph
,
the
other
,
who
rid
with
him
in
the
Victorious
Chariot
,
dyed
the
third
day
after
;
two
sad
Attendants
to
Usher
in
and
close
a
Triumph
,
upon
which
,
he
made
this
Reflection
in
his
Harangue
to
the
Senate
.
When
our
Felicity
was
at
the
highest
Pitch
,
I
fear'd
that
Fortune
would
quickly
change
,
and
that
Heaven
had
some
Calamity
in
reserve
;
whereupon
I
made
my
Prayers
to
Jupiter
,
Juno
,
and
Minerva
,
That
if
there
were
any
Misfortune
hanging
over
the
People
of
Rome
,
that
they
would
divert
it
from
them
,
by
inflicting
it
upon
my
own
House
and
Family
.
'T
is
well
therefore
with
us
Romans
;
for
the
Gods
,
by
being
Propitious
to
my
Prayers
,
have
so
order'd
it
,
that
you
should
grieve
at
my
Loss
,
rather
than
I
should
lament
yours
.
Here
was
true
Roman
Metal
,
or
rather
Christian
,
had
the
Object
of
his
Devotion
,
been
as
good
as
his
Intention
.
No
Man
will
ever
be
fit
to
die
,
who
in
his
Life-time
cannot
be
Content
to
part
with
all
Temporal
Enjoyments
,
nor
can
any
Man
be
thus
prepar'd
,
who
is
not
Moderate
in
the
Use
of
them
,
and
Disingag'd
in
his
Affections
for
them
;
and
indeed
he
who
is
thus
dispos'd
,
does
really
enjoy
most
:
For
over
strong
Desires
and
Delights
leave
Men
subject
always
to
great
Jealousies
and
Fears
;
so
that
the
very
Pleasure
of
Fruition
;
is
lost
in
the
Thoughts
of
being
depriv'd
of
what
we
have
in
our
actual
Possession
.
The
CONCLUSION
.
With
some
Considerations
directing
every
Man
towards
the
Attainment
of
his
own
Felicity
.
HAving
,
in
the
foregoing
Chapters
,
Discours'd
of
Man
,
under
the
several
Occurrences
of
his
Life
,
I
shall
by
way
of
Conclusion
,
summ
up
the
precedent
Considerations
,
by
applying
them
to
the
State
and
Circumstance
of
every
particular
Person
.
This
I
shall
endeavour
to
do
,
by
shewing
,
That
all
the
Blessings
of
Fortune
,
how
dear
soever
,
are
no
Essential
Part
of
Man's
Felicity
,
but
that
his
Happiness
must
be
deriv'd
from
other
Principles
,
and
such
as
lie
within
our
own
Power
.
I
shall
not
amuse
my
Reader
nor
my self
,
by
Commenting
on
the
Opinions
of
the
Ancients
,
touching
Man's
Ultimate
Happiness
or
Good
.
Amongst
the
old
Philosophers
,
the
Stoicks
determin'd
it
to
consist
in
a
Tranquility
of
Mind
,
free
from
all
the
Perturbations
of
the
Passions
:
Others
would
have
it
to
consist
in
a
perpetual
and
interchangable
Succession
of
Fruition
and
Desire
.
Amongst
the
School-Men
,
some
would
have
it
to
consist
in
Intellectual
Operations
,
because
Man's
chiefest
Felicity
ought
to
be
seated
in
the
Noblest
of
Faculties
:
Others
,
since
good
is
the
Object
of
the
Will
,
refer
Felicity
to
this
Faculty
,
making
it
to
consist
in
Action
,
and
in
the
Exercise
of
Vertue
.
From
all
which
Variety
of
Opinions
we
cannot
draw
a
definition
,
but
collect
only
a
description
of
Man's
Felicity
by
borrowing
Light
from
each
of
the
forementioned
Seats
.
I
conceive
it
therefore
to
consist
in
perpetual
Returns
of
New
Desires
and
New
Enjoyments
,
accompanied
with
a
Constant
Serenity
and
Health
of
Mind
.
Neither
do
I
limit
the
Object
of
Desire
to
things
purely
practical
,
since
whatsoever
is
the
Object
of
Knowledge
,
is
the
Object
also
of
Desire
;
so
that
Desire
must
extend
to
all
Perfections
and
Objects
of
the
Understanding
as
well
as
of
the
Will.
Now
because
the
Objects
of
Knowledge
and
of
Desire
are
Infinite
,
and
Infinite
Objects
cannot
be
at
once
present
to
the
Thoughts
of
any
thing
that
is
Finite
,
there
must
be
an
Infinite
duration
allowed
to
Man
to
make
him
Capable
of
receiving
whatsoever
may
be
the
Object
of
Desire
,
which
can
never
consist
with
this
State
of
Nature
,
where
all
is
momentany
and
uncertain
,
and
even
the
greatest
and
most
Permanent
Productions
are
Circumscribed
by
the
Finite
Periods
and
Revolutions
of
Time
.
Waving
therefore
this
Ultimate
Felicity
of
Man
,
which
implys
an
Immensurable
or
Eternal
Duration
,
I
shall
determine
the
Consideration
of
Mans
Felicity
,
as
it
falls
under
the
Circumstances
of
Life
,
and
shall
Endeavour
to
demonstrate
that
it
is
in
the
Power
of
every
Man
,
Acting
after
the
Principles
of
Natural
Reason
,
to
advance
his
own
Felicity
;
and
here
I
must
borrow
from
the
Stoick
;
for
tho
it
be
Impossible
for
a
Man
to
arrive
to
that
upper
Region
of
Serenity
,
which
lies
above
the
Winds
and
Tempests
of
the
Passions
,
nevertheless
I
believe
it
to
be
in
the
Power
of
a
Man
to
defend
himself
from
their
Rage
,
to
correct
their
violence
,
and
to
confine
them
within
their
proper
Circles
,
which
I
take
to
be
one
great
step
towards
that
Felicity
I
am
now
Discoursing
of
.
Then
for
the
Alternate
Vicissitudes
or
Returns
of
Appetite
and
Fruition
,
it
is
a
thing
no
way
attainable
in
this
Life
,
for
we
desire
Infinite
things
,
which
we
never
shall
,
nor
are
ever
capable
to
Enjoy
.
The
use
to
be
made
of
such
a
Consideration
then
,
is
this
,
that
if
a
Man's
Enjoyments
do
not
reach
the
Measures
of
his
Mind
;
let
him
bring
his
Mind
to
the
Measures
of
his
Enjoyments
,
for
whether
the
Hill
come
to
Mahomet
,
or
Mahomet
go
to
the
Hill
,
matters
not
much
,
so
they
do
but
meet
together
:
and
I
dare
be
bold
to
say
,
that
he
who
Frames
his
desires
to
the
Circumstances
of
his
Life
,
and
to
the
Objects
which
lie
before
him
,
is
really
as
happy
as
one
that
is
in
a
warm
Pursuit
of
all
those
things
,
which
lie
within
the
Immense
Prospect
of
Mans
Imagination
.
We
have
an
Eminent
Instance
of
this
Truth
in
that
famous
Interview
,
betwixt
Alexander
and
Diogenes
,
of
whom
the
latter
certainly
better
deserv'd
the
Name
of
Conquerour
in
the
Dominion
he
gain'd
over
his
own
Desires
and
Appetite
,
and
did
enjoy
more
within
the
narrow
Circumscription
of
his
Tub
,
than
the
other
could
ever
meet
with
in
the
vast
Circles
of
the
Universe
.
But
leaving
the
Improvment
of
these
and
such
little
Considerations
,
to
the
close
of
this
discourse
,
it
shall
be
my
present
business
to
enquire
,
whether
amongst
that
great
Variety
of
things
,
which
Men
generally
pursue
,
there
be
any
which
Answer
the
Real
Ends
propos'd
by
them
,
and
are
such
as
can
Denominate
them
truly
happy
.
I
do
not
speak
of
that
Ultimate
or
Objective
Happiness
of
the
School-men
,
which
is
said
to
replenish
all
the
Capacities
of
the
Mind
(
for
this
can
never
be
attain'd
to
in
this
Life
)
I
shall
confine
my
Discourse
only
to
that
Inferiour
or
Subordinate
Happiness
,
which
is
the
highest
Perfection
of
this
present
Mortal
State
,
and
this
requires
these
two
Conditions
.
The
first
is
,
that
it
must
lie
within
a
Mans
own
Power
,
not
only
to
acquire
,
but
also
to
keep
;
for
whatsoever
good
lies
within
the
Command
of
another
,
is
liable
also
to
be
taken
from
him
,
which
must
needs
leave
a
fear
upon
the
Mind
,
and
such
a
fear
can
never
consist
with
true
Happiness
:
it
must
be
therefore
durable
.
The
next
Condition
of
Mans
Happiness
,
is
,
that
it
be
not
deprav'd
with
Evil
,
it
must
be
therefore
sincere
.
Moreover
I
shall
consider
Happiness
with
Regard
to
these
two
Extreams
.
First
,
I
shall
compare
it
with
such
things
as
are
commonly
reputed
good
and
desirable
amongst
Men.
Next
I
shall
compare
it
with
such
things
as
are
commonly
reputed
Evil
and
Hateful
amongst
Men.
The
things
after
which
Mens
Desires
are
usually
carried
,
are
reducible
to
these
two
Heads
,
viz.
Sensual
Enjoyments
,
and
the
Goods
of
Fortune
,
which
are
suppos'd
always
to
be
attended
with
profit
.
I
shall
first
begin
with
Sensual
Enjoyments
:
I
shall
not
insist
upon
the
great
and
many
Disappointments
we
meet
with
in
our
Pursuit
of
them
,
nor
of
the
many
Tempests
of
our
Passions
,
together
with
the
Conflicts
betwixt
Hope
and
Fear
,
and
the
great
fatigue
,
hazard
and
Expense
they
often
undergo
,
who
endeavour
to
purchase
them
:
Neither
shall
I
enlarge
upon
the
Fruits
and
Consequences
of
these
Delights
,
being
for
the
most
part
such
as
end
in
Diseases
,
and
in
a
consumption
of
Reputation
and
Fortune
.
I
will
therefore
State
Sensual
Felicity
,
with
all
the
advantages
that
Imagination
can
represent
it
under
;
I
will
suppose
a
Man
to
enjoy
his
fill
,
and
to
sit
to
be
Arbitrator
of
Luxury
and
Delight
:
Let
us
suppose
him
to
look
backwards
on
what
is
past
;
and
whilst
he
exults
in
the
Remembrance
of
it
,
let
us
suppose
him
also
to
be
entring
upon
fresh
contents
,
and
to
be
raising
his
Hopes
and
sharpning
his
Appetite
for
the
perception
of
them
;
and
thus
whilst
his
Body
fattens
or
rather
Surfeits
under
present
Fruition
,
let
his
thoughts
run
forwards
in
the
quest
of
new
and
untasted
Peasures
,
which
let
us
suppose
to
flow
in
as
easily
upon
his
Soul
as
Wishes
,
and
as
the
productions
of
thought
upon
the
Mind
.
This
certainly
is
the
greatest
Heaven
which
the
Voluptuous
Man
can
Fancy
:
yet
then
,
Helas
!
how
far
short
will
these
Pleasures
fall
of
that
Beauty
,
which
Imagination
Cloath'd
them
with
?
how
soon
are
we
tir'd
with
them
?
and
when
the
Sense
is
satiated
,
then
do
we
begin
to
Nauseate
the
Object
,
which
when
it
is
withdrawn
,
how
drooping
and
dejected
are
the
Spirits
?
how
Flat
and
Damp
are
all
the
thoughts
?
not
so
much
for
its
absence
,
as
for
the
Frustration
we
meet
with
in
the
Enjoyment
,
till
by
the
Prospect
of
some
new
Delights
which
fancy
offers
,
we
whet
our
Appetites
,
and
then
run
into
the
former
Labyrinths
of
desire
and
disappointment
;
so
that
if
whatsoever
sensual
thing
we
actually
enjoy
,
is
only
so
far
good
,
as
it
suits
with
Imagination
,
and
if
Imagination
does
shew
things
greater
in
Expectation
,
than
under
Fruition
,
it
follows
most
closely
how
great
a
Paradox
soever
it
may
seem
,
that
they
who
are
under
the
Wants
and
Expectation
of
their
Sensual
Endearments
,
feel
the
greatest
Ticklings
of
Pleasure
.
However
it
be
,
this
is
certain
,
that
the
Returns
of
want
and
Pain
,
are
Indispensably
Requisite
to
Enjoyment
:
and
hence
it
is
;
that
the
Voluptuous
Person
,
for
Gusto's
sake
,
does
Eat
what
is
Bitter
,
to
give
his
Wine
a
Relish
,
and
has
Recourse
to
sour
Sauces
,
that
he
may
make
his
Meat
more
Palatable
.
From
Sensual
Pleasures
,
let
us
pass
on
to
consider
the
Goods
of
Fortune
,
such
as
Riches
,
Office
,
Honour
,
and
the
like
:
These
indeed
are
the
things
which
the
greatest
usually
make
Court
to
,
as
such
,
from
whence
they
promise
themselves
all
Felicity
.
And
first
for
Riches
,
if
we
look
upon
Mans
Happiness
to
consist
in
an
accumulation
of
Temporal
Enjoyments
,
we
must
needs
confess
that
they
go
a
great
way
in
the
Purchace
.
Money
is
the
common
Measure
of
all
things
necessary
,
or
Ornamental
to
the
Life
of
Man
.
It
Conveys
to
us
the
Riches
of
Foreign
Countries
,
with
all
the
Productions
of
Industry
or
Nature
;
It
furnishes
our
Tables
with
Exquisite
Wines
and
Meats
;
It
raises
stately
Houses
,
with
all
the
Ornaments
belonging
to
them
;
It
Cloaths
us
with
whatsoever
is
found
curious
in
Nature
,
or
made
so
by
Art
;
It
procures
us
Offices
,
and
if
it
cannot
purchase
Honour
,
't
will
at
least
obtain
us
Titles
,
and
Adorn
us
with
the
Liveries
of
Vertue
;
It
wins
us
Friends
,
it
subdues
our
Enemies
,
and
makes
a
Conquest
over
Beauty
.
These
with
Infinite
other
Blessings
,
are
the
fruits
of
Riches
,
And
yet
if
we
consider
them
well
,
we
shall
find
them
to
be
like
those
Medals
,
which
represent
many
times
a
Beautiful
Face
on
the
one
side
,
and
a
Beast
on
the
Reverse
;
let
us
therefore
turn
them
on
the
other
side
,
and
see
whether
they
have
the
same
Figure
and
Beauty
throughout
.
I
will
not
speak
of
the
Difficulty
a
Man
meets
with
usually
in
getting
Wealth
,
nor
of
the
Dangers
and
Temptations
to
which
his
Conscience
is
sometimes
Obnoxious
.
I
will
imagine
his
Coffers
fill'd
,
and
that
his
Reputation
is
Stamp'd
with
as
fair
Characters
,
and
with
as
Noble
an
Image
as
his
Coyn
;
and
yet
such
a
one
certainly
,
if
he
be
of
a
Provident
Disposition
,
cannot
choose
but
be
disquieted
with
thoughts
,
how
to
Dispose
of
his
Treasure
;
if
it
lie
by
him
in
his
Chests
,
it
is
no
further
Serviceable
,
than
so
much
Earth
,
and
lies
ever
in
the
way
to
Bait
others
to
break
in
and
Rob
him
,
not
only
of
his
Gold
,
but
Peradventure
of
his
Life
:
if
he
leave
it
with
the
Banker
,
He
has
no
other
Security
than
the
Word
of
another
Man
,
who
if
he
Fail
either
in
Honesty
or
Sufficiency
all
is
gone
;
and
how
many
there
be
who
are
Defective
this
way
,
is
but
too
Legible
upon
the
Walks
of
all
the
Burses
of
Europe
.
If
he
purchase
Lands
,
what
Application
must
there
be
made
to
Scriveners
?
what
Examinion
is
there
of
the
Title
?
and
when
he
thinks
all
safe
,
up
starts
a
Judgment
or
some
Conceal'd
Mortgage
,
which
hath
been
Sleeping
for
many
Years
:
then
comes
in
the
whole
Cry
of
Lawyers
,
and
after
all
the
Methods
of
a
Vexatious
and
Expensive
Suit
,
the
Poor
Client
,
if
he
be
not
Totally
Defeated
of
his
Purchace
,
will
nevertheless
find
this
after-game
to
be
the
dearer
Bargain
:
for
when
he
has
spent
the
best
part
of
his
Subsistance
amongst
his
Advocates
,
he
then
will
understand
their
meaning
when
they
promis'd
to
make
it
out
that
he
had
a
Clear
and
Naked
Title
;
so
that
in
the
end
he
must
be
forc'd
perhaps
to
clog
the
same
Estate
with
a
new
Incumblance
,
that
he
may
have
wherewithal
to
satisfy
his
Creditors
,
for
the
Money
which
he
borrow'd
to
carry
on
the
Cause
,
and
so
leave
the
same
Cursed
Bone
for
some
after-Purchacers
to
gnaw
upon
,
which
certainly
is
the
Case
of
many
a
Person
.
But
admit
a
Man
be
yet
so
happy
to
be
free
from
these
Perplexities
,
and
that
he
enjoy
all
the
Blessings
which
Wealth
can
Compass
without
Care
and
Disquiet
;
if
he
be
such
a
one
as
does
Indulge
himself
in
his
Plenty
,
how
easily
is
he
betray'd
to
Sensuality
,
and
to
all
that
Train
of
Diseases
,
which
follow
Intemperance
?
Habits
of
Eating
and
Drinking
plentifully
,
besides
the
injury
they
do
to
Intellectuals
,
and
the
Stupidity
which
goes
along
with
them
,
are
ever
attended
with
Surfeits
,
Feevrs
,
and
Dropsies
.
The
Gout
seldom
fails
to
visit
such
as
live
in
fulness
and
ease
;
nor
the
Pox
,
those
who
live
in
Wantonness
and
Promiscuous
Pleasures
:
But
then
,
if
a
Rich
Man
live
to
the
Rules
of
Temperance
and
Sobriety
,
what
Natural
Benefit
has
he
above
another
,
who
tho
of
an
Obscure
and
mean
Condition
,
wants
nothing
necessary
for
his
Sustenance
,
or
Conducing
to
his
Health
?
The
Necessities
of
Nature
,
and
the
Enjoyments
of
Life
lie
within
a
Narrow
Circle
,
so
that
whatsoever
exceeds
it
,
is
not
only
Superfluous
and
Expensive
,
but
affords
matter
for
Distemper
.
Great
Men
,
and
especially
Princes
,
the
Wider
is
their
Dominion
,
the
more
is
their
Liberty
Circumscrib'd
and
Limited
:
State
and
Grandure
will
not
allow
them
to
appear
,
but
in
few
Places
,
nor
this
at
all
times
.
For
the
purpose
,
a
Prince
may
delight
in
Beautiful
Gardens
,
or
the
like
;
and
yet
there
is
scarce
a
private
Subject
,
but
may
enjoy
the
Pleasures
of
them
no
less
then
He
;
Every
Gentleman
may
Walk
in
them
for
his
Recreation
,
and
Entertain
his
Fancy
in
Viewing
the
several
Beauties
of
Trees
,
Walks
,
Fruits
,
Flowers
,
Fountains
,
Grotto's
,
Statues
,
Shades
,
with
infinite
other
Curiosities
,
with
which
such
places
are
usually
adorn'd
,
and
all
this
at
another
Mans
Expence
,
and
when
he
has
done
,
he
may
pass
over
if
he
please
into
the
Countries
of
other
Princes
,
and
see
the
like
or
greater
Rarities
,
together
with
the
Structure
of
their
Palaces
,
and
the
Order
and
Fashions
of
their
Courts
,
so
that
this
Pleasure
and
Delight
,
be
it
what
it
will
be
,
't
is
certainly
such
wherein
the
Subject
has
much
th'
advantage
of
any
particular
Prince
,
who
upon
Considerations
of
Government
,
may
not
pass
beyond
the
Limits
of
his
own
Kingdom
,
nor
enjoy
his
private
Recreations
without
Incumbrance
and
Restraint
.
And
yet
the
Pleasures
of
the
Eye
have
been
ever
Esteem'd
some
of
the
greatest
and
the
most
Innocent
Delights
of
Life
.
Let
the
Benefit
of
Riches
be
as
great
as
Fancy
can
represent
them
,
this
is
certain
,
That
he
,
who
does
not
enjoy
Contentedness
of
Mind
,
will
ever
be
Miserable
,
and
perhaps
more
Miserable
the
more
he
does
possess
:
For
Appetite
becomes
more
boyling
the
greater
fuel
it
meets
with
,
and
even
that
which
is
Actually
in
a
Mans
Power
,
will
ever
be
subject
to
Chances
,
and
give
him
continual
occasions
of
disquiet
.
They
who
spread
wide
their
Sayls
,
and
Desplay
all
their
Bravery
upon
the
Deck
,
as
they
must
expect
to
meet
with
Storms
,
so
they
may
be
as
certain
too
,
that
so
great
an
Embarras
will
serve
for
little
but
for
the
Winds
and
Tempests
to
fasten
on
,
which
may
end
perhaps
in
the
Subversion
of
the
Ship
.
When
Showers
of
Arrows
fall
thick
,
't
is
the
safest
way
for
a
Man
to
Contract
himself
into
the
narrowest
compass
that
he
can
,
and
decline
their
force
by
Shrinking
to
the
Earth
.
Greatness
of
Place
or
Honour
,
is
another
Branch
of
the
Blessings
of
Fortune
.
It
is
a
kind
of
Diminutive
Soveraignty
,
for
it
Impowers
Men
to
do
Good
and
Punish
:
It
raises
the
Admiration
of
the
Vulgar
,
and
Creates
Dependences
.
It
gives
Men
a
Preeminence
above
others
,
and
is
Accompanied
in
all
places
with
Marks
of
Pomp
and
Grandure
.
These
indeed
are
Colours
Glorious
as
those
of
the
Rain-bow
,
nor
is
the
Figure
less
Beautiful
:
Nevertheless
if
we
make
but
a
little
near
approach
,
we
shall
find
the
Orient
Scene
to
be
nothing
but
Apparition
,
or
a
thin
Vapour
which
is
attended
generally
with
a
Storm
,
and
Vanishes
in
an
Instant
.
That
some
Men
should
be
advanc'd
to
Places
of
Trust
,
and
Honour
,
is
absolutely
necessary
for
the
Support
of
Government
,
but
withal
,
were
it
not
for
the
Ends
which
such
Men
do
or
ought
to
Propound
to
themselves
of
being
Serviceable
to
the
Publick
,
and
were
there
not
an
inward
Joy
and
satisfaction
of
Mind
upon
the
performance
of
Duty
,
as
well
as
a
Reputation
and
outward
Respect
justly
due
to
good
Actions
,
I
know
not
what
it
is
that
could
invite
Men
to
come
out
of
a
private
and
secure
Station
,
to
be
toss'd
about
under
a
Hazardous
and
Restless
Course
of
Life
:
For
here
it
is
that
they
area-bridg'd
,
not
only
in
their
Recreations
,
Freedom
of
Speech
,
Conversation
and
Private
Studies
,
all
which
are
things
in
which
Man
's
Temporal
Felicity
is
absolutely
concern'd
,
and
are
the
sincere
Fruits
of
liberty
,
but
many
times
they
have
scarce
Leisure
for
the
Refreshment
of
Nature
,
and
for
the
Recollection
of
their
Spirits
.
They
are
in
a
manner
throng'd
wherever
they
go
,
and
tir'd
with
Impertinent
Complements
,
Tedious
Ceremonies
,
and
Formal
Visits
.
Nay
even
in
their
Closets
and
places
of
Retreat
,
they
are
many
times
Haunted
with
Petitions
,
and
Importun'd
with
distastful
and
unseasonable
Addresses
.
Their
Tables
,
where
Men
usually
lay
aside
the
Burden
of
thoughts
to
Indulge
themselves
a
little
in
honest
Mirth
and
Freedom
,
are
made
their
Snares
:
Such
Men
are
under
Circumstances
of
Eating
always
in
a
publick
way
;
and
amongst
those
who
are
invited
,
it
seldom
happens
but
there
are
some
who
come
with
an
Intention
to
Devour
something
more
than
what
is
set
before
them
.
There
is
no
Place
where
a
Great
Man
is
in
so
much
Danger
as
at
his
Meat
.
In
the
midst
of
Wine
,
and
Feasting
Men
are
easily
Tempted
to
cast
off
their
Masques
,
and
as
they
fill
their
Bellies
,
so
they
empty
their
Breasts
,
by
opening
their
Passions
,
and
by
giving
their
Tongues
a
little
liberty
.
Now
what
can
be
more
uneasie
than
to
have
a
perpetual
Spy
upon
all
the
Words
and
Actions
of
a
Mans
Life
,
to
be
forc'd
to
Flatter
others
,
and
perhaps
be
Poyson'd
by
Flatteries
himself
?
To
be
one
while
defam'd
by
Scandalous
Libels
,
and
at
another
time
to
be
Murderd
by
secret
Whispers
and
Informers
?
To
be
one
while
baited
with
loud
Clamours
and
Obloquy
,
and
to
be
by
and
by
Arraign'd
by
Popular
Passions
,
for
his
ill
Administration
and
Evil
Counsels
,
because
unprosperous
?
What
can
be
more
Tiresome
than
to
be
harass'd
always
with
Multiplicity
of
Business
,
and
to
be
Tortur'd
with
Petitions
,
where
there
are
many
Competitours
perhaps
for
the
same
thing
,
and
where
one
only
can
be
Gratifyed
,
which
must
need
put
a
Man
under
a
Necessity
of
Disgusting
all
the
rest
,
and
lay
him
open
to
their
Defamation
and
Envy
,
and
Envy
seldom
fails
to
procure
Revenge
?
That
which
is
but
a
small
Imperfection
in
a
private
Person
,
is
a
great
Deformity
in
a
States-man
;
and
the
Eminence
on
which
he
stands
makes
him
more
Conspicuous
.
All
his
Actions
lie
open
to
the
Day
,
and
every
little
Folly
will
set
him
at
a
lower
Value
,
and
will
never
want
Aggravation
.
If
Crystals
have
little
Bubbles
in
them
,
it
matters
not
much
,
but
the
least
Cloud
or
Flaw
in
a
Diamond
does
very
much
Debase
its
Price
.
How
painful
and
almost
impossible
is
it
for
such
a
Man
to
carry
a
Chearful
and
Serene
Countenance
,
whilst
he
feels
the
Vulture
Gnawing
at
his
Heart
,
whilst
he
Travels
with
Suspicions
,
and
finds
his
Measures
Cross'd
?
When
he
is
most
Solitary
and
Retir'd
from
Business
,
then
are
his
thoughts
most
Agitated
:
he
then
feels
the
Sting
of
his
secret
Enemies
,
and
the
Blows
and
Wounds
of
his
open
ones
,
and
casts
about
every
way
to
defeat
their
Contrivances
.
He
is
jealous
of
his
Confidents
&
Servants
,
and
is
ever
and
anon
changing
Resolutions
.
He
Groans
within
himself
when
he
considers
his
Perplexed
Condition
,
and
is
ready
to
Burst
upon
the
Apprehension
of
his
Ruin
;
but
if
he
once
begin
to
Totter
,
off
drop
his
Followers
and
Favourites
like
Leaves
from
a
Tree
,
which
is
Nipt
by
the
Frost
,
and
Blown
upon
by
the
Wind
,
and
in
their
places
comes
in
the
Turba
Remi
,
the
Canaille
or
Rascality
of
the
People
,
who
according
to
their
wonted
Generosity
,
ever
Trample
upon
those
whom
Fortune
hath
Abandon'd
;
a
Brutish
sort
of
Creatures
which
delight
to
Prey
on
Blood
,
and
herd
together
like
Vultures
to
feed
upon
a
Mangled
Carcass
:
And
this
,
God
knows
,
is
the
Fate
of
many
a
Great
Man
,
or
if
they
do
not
fall
into
this
Extremity
of
Misfortune
,
at
least
they
fall
into
Disgrace
.
Nor
is
it
the
least
part
of
their
Torment
to
see
their
Enemies
rejoyce
at
their
down-fall
,
whilst
they
themselves
have
nothing
but
the
Melancholy
Remembrance
of
past
Greatness
to
feed
upon
,
and
this
will
prove
Infinitely
more
bitter
,
than
if
they
had
never
tasted
of
Honour
:
For
if
there
be
a
Pleasure
and
Satisfaction
in
Grandure
,
the
greater
't
is
,
the
greater
will
be
the
Misfortune
to
be
depriv'd
of
it
;
so
that
't
is
a
Madness
to
Pursue
athing
where
the
Evil
of
Privation
outweighs
the
Pleasure
of
Enjoyment
;
but
if
there
be
no
such
Pleasure
in
the
Enjoyment
,
't
is
Equal
Madness
to
follow
that
with
so
much
Eagerness
,
which
is
so
empty
in
it self
,
and
is
Compounded
of
so
many
Calamities
and
Disasters
.
And
thus
we
see
that
greater
Fortunes
are
really
more
uncapable
of
Happiness
than
the
mean
;
by
reason
of
their
large
Retinues
,
and
that
vast
Extent
of
Appurtenances
which
Surround
them
,
they
are
too
much
Expos'd
to
Hazard
:
their
Felicity
is
made
up
of
a
Million
of
Members
,
so
that
the
Multitude
is
a
Burden
,
and
the
Defect
or
Mis-carriage
of
one
only
,
is
enough
to
Embitter
other
Enjoyments
.
Upon
this
Account
we
may
observe
that
even
Kings
themselves
,
when
they
would
tast
the
Sweets
of
Innocent
Pleasure
,
do
divest
themselves
of
themselves
,
and
that
they
lay
aside
all
the
Badges
of
Royalty
,
that
they
may
be
capable
to
discend
to
the
Conversation
of
private
Persons
They
esteem
themselves
most
happy
,
when
Incogniti
they
can
refresh
themselves
with
those
common
Recreations
,
which
are
the
ordinary
Divertisements
of
other
Men
;
and
yet
can
they
not
enjoy
even
this
small
Portion
of
Happiness
without
danger
sometimes
,
nor
rarely
without
Detriment
to
Majesty
:
for
besides
the
Contempt
which
too
much
Familiarity
does
Naturally
draw
along
with
it
,
they
by
this
means
give
occasion
for
others
to
Note
their
Extravagances
,
and
to
spy
into
their
Dispositions
,
and
to
discover
their
Secrets
.
For
as
Men
are
most
open
in
the
heats
of
Sport
,
so
is
it
observ'd
that
the
greatest
Traytors
will
ever
mix
themselves
with
those
who
do
Accompany
Princes
in
their
Pleasures
.
In
the
next
place
let
us
consider
such
who
effect
Greatness
upon
the
score
purely
of
Ambition
and
Glory
,
and
we
shall
find
them
to
be
much
more
Miserable
than
the
former
:
For
Ambition
is
a
Fire
which
the
more
it
finds
to
feed
upon
,
the
more
it
Rages
,
and
when
it
has
Reduc'd
all
things
to
Ruin
,
does
it self
Evaporate
into
a
Smoak
,
and
even
its
more
durable
Parts
are
Reduc'd
to
Ashes
.
Is
it
possible
for
any
Man
even
in
the
most
Prosperous
Course
of
Fortune
,
to
live
without
a
Competitor
,
and
if
he
overcome
one
,
will
there
not
succeed
another
,
who
will
give
him
Fresh
and
Stronger
Disquiet
?
Had
Pompey
dyed
of
the
Sickness
which
Seiz'd
him
at
Naples
,
he
might
have
had
Sulla's
Title
superadded
to
his
own
,
and
have
been
Pompey
the
Happy
,
as
well
as
Pompey
the
Great
,
but
by
attempting
to
gain
the
further
Graces
of
Fortune
,
he
lost
both
;
and
even
his
Rival
had
scarce
five
Months
Respite
from
his
Glorious
Toyls
,
for
returning
to
Rome
in
October
,
he
was
Murder'd
the
following
Ides
of
March
.
I
doubt
not
but
that
many
Princes
amidst
their
serious
thoughts
have
had
Reflexions
of
this
Nature
;
and
would
follow
their
true
Felicity
by
a
Voluntary
Retreat
,
did
not
Considerations
of
Publick
Duty
make
them
prefer
Labour
before
Repose
,
with
Considerations
also
of
their
Honour
,
which
might
in
after-Ages
be
Stigmatiz'd
with
Characters
of
Laziness
and
Stupidity
.
Nevertheless
some
of
the
greatest
and
of
the
most
Fortunate
Princes
of
the
World
,
as
Dioclesian
,
and
Charles
the
Fifth
,
have
preferr'd
Retirement
before
Dominion
:
their
Victorious
Hands
were
imploy'd
in
Planting
Flowers
,
which
aforetime
gather'd
Laurels
,
and
't
was
with
them
a
matter
of
Choice
not
of
Necessity
,
to
leave
their
Triumphant
Legions
,
that
they
might
Erect
an
Empire
over
the
Vegitable
Sect.
From
what
has
been
said
it
appears
abundantly
;
that
neither
Sensual
Enjoyments
,
nor
the
Goods
of
Fortune
do
any
ways
Answer
the
Conditions
of
Happiness
.
Since
therefore
't
is
not
to
be
found
in
any
of
these
things
which
lie
without
us
,
but
in
the
inward
Gifts
and
Capacities
of
the
Soul
,
I
Determine
its
Nature
principally
to
consist
in
a
constant
serenity
of
thought
,
looking
upon
outward
Comforts
only
as
necessary
Goods
.
Now
how
far
it
is
in
a
Mans
own
Power
to
acquire
this
Serenity
,
will
best
appear
by
looking
towards
the
other
Extream
before
mention'd
,
viz.
the
suppos'd
Evils
which
accompany
this
Mortal
Life
.
I
shall
begin
first
with
the
Evils
of
Pain
,
which
whether
they
proceed
from
outward
Violence
,
or
from
Natural
Distempers
,
certain
't
is
that
they
Create
Anguish
,
yet
are
they
not
such
as
leave
us
without
Examples
to
support
them
,
or
deprive
Reason
of
the
means
to
overcome
them
.
I
shall
not
speak
of
the
Courage
of
Martyrs
under
Tortures
(
where
the
Prospect
of
a
future
Reward
may
be
allow'd
sufficient
to
give
them
some
Extraordinary
Assistance
)
since
amongst
the
Heathens
we
have
abundant
Presidents
for
Imitation
.
The
goodness
of
Providence
does
so
order
Matters
,
that
the
sharpest
Dolours
are
for
the
most
part
of
shortest
Continuance
,
but
where
they
are
of
any
Duration
,
we
find
even
the
Continuance
of
them
to
be
a
Remedy
.
'T
is
the
first
showre
that
wets
,
and
't
is
the
first
Incision
of
the
Lancet
which
smarts
,
those
which
follow
do
rather
Stupify
than
affect
the
Sense
with
sharpness
.
The
Miseries
of
a
Gally-slave
are
great
,
and
yet
we
see
that
when
he
finds
himself
under
a
Necessity
of
indurance
,
he
ceases
to
complain
,
and
Rallies
up
his
Spirits
to
suffer
that
with
a
Chearful
Patience
,
which
he
cannot
repel
with
any
Armed
Force
.
And
when
he
is
sometime
Inur'd
to
that
Slavish
Condition
,
Custom
by
little
and
little
,
makes
it
Supportable
and
Natural
.
But
whatsoever
there
be
in
this
or
any
Dolours
of
Life
,
the
more
Acute
they
are
,
the
sweeter
are
the
thoughts
of
Death
,
whereas
to
one
who
makes
Pleasure
his
End
,
the
greater
it
is
,
the
more
painful
are
the
thoughts
of
quitting
Life
;
so
that
as
the
latter
is
in
a
Condition
of
making
his
passage
into
Misery
,
the
other
is
always
in
a
Passage
to
a
better
State
.
From
the
Evils
of
Pain
,
let
us
go
on
to
consider
the
Evils
of
Privation
,
such
as
loss
of
Liberty
,
of
Riches
,
of
Friends
and
Relations
,
of
Reputation
with
the
like
.
Loss
of
Liberty
must
be
Confess'd
to
be
a
great
Calamity
,
not
only
in
its
self
,
as
it
causes
the
Name
of
Restraint
and
Confinement
,
but
in
respect
also
of
all
other
Comforts
:
for
it
not
only
deprives
Men
ordinarily
of
the
Benefit
of
Friends
,
but
does
expose
them
to
great
Wants
and
Necessities
,
and
what
is
worst
of
all
it
becomes
many
times
Destructive
to
Health
.
Exile
seems
something
more
uncomfortable
than
Imprisonment
:
for
besides
that
Divorce
which
it
makes
betwixt
the
dearest
Relations
,
Men
Naturally
have
an
affection
for
their
Native
Country
,
especially
when
they
are
out
of
it
,
which
Affection
will
be
ever
apt
to
beget
Sorrow
.
But
for
all
this
,
let
us
but
Examine
matters
a
little
by
detayl
,
and
see
whether
Reason
does
not
furnish
us
with
sufficient
Remidies
.
Loss
of
Liberty
like
all
other
Evils
which
befal
us
,
is
greatest
in
the
beginning
:
Birds
,
when
they
are
at
first
put
into
the
Cage
,
do
Flutter
and
Struggle
,
and
refuse
to
feed
,
but
after
a
little
Time
,
they
return
to
their
former
Natures
and
Sing
.
Then
for
the
Exigence
of
Nature
it
is
easily
supplyed
,
the
Body
requires
no
more
but
to
be
preserv'd
from
Cold
,
and
a
little
is
sufficient
to
satisfy
Hunger
,
and
to
Extinguish
Thirst
,
whatsoever
exceeds
these
Measures
tends
to
Surfeit
,
and
makes
Provision
for
Diseases
.
Seneca
observes
well
of
those
who
Indulge
their
Palats
,
that
it
is
not
so
much
the
Tast
and
Relish
of
the
Meat
,
as
the
Rarity
and
Price
which
makes
it
Delicate
.
Now
there
is
not
the
Place
scarce
upon
the
Face
of
the
Earth
,
which
does
not
afford
Sustenance
for
Life
.
To
want
that
Variety
of
Delightful
Objects
,
with
which
Men
daily
are
Refresh'd
is
no
great
Misery
,
for
't
is
in
a
Mans
own
Power
to
bring
their
Images
into
his
thoughts
,
which
is
altogether
as
Recreative
as
the
External
Objects
themselves
;
and
if
Confinement
be
so
great
a
Misery
,
then
are
they
as
unhappy
altogether
,
who
by
Office
or
any
other
Circumstances
of
Life
,
are
oblig'd
to
perpetual
Residence
,
and
so
in
a
manner
Circumscrib'd
within
one
constant
place
.
Then
for
Separation
from
ones
Country
,
't
is
not
so
great
a
Misfortune
as
it
at
first
appears
,
for
to
whatsoever
place
a
Man
is
Banish'd
,
tho
seemingly
never
so
Unhospitable
and
Desolate
,
he
may
observe
great
numbers
of
Persons
resorting
thither
daily
of
their
own
Accords
;
so
that
what
is
made
the
Subject
of
Mens
choice
,
cannot
be
so
Incommodious
and
Intolerable
.
Nay
,
let
a
Man
go
into
what
City
soever
he
please
,
he
shall
find
great
numbers
of
Strangers
,
who
live
Contentedly
and
happy
;
which
yet
they
could
not
do
,
were
absence
from
ones
Native
Country
so
great
a
Misery
.
Privation
of
Friends
and
Acquaintance
has
been
ever
lookt
upon
as
a
great
Misfortune
,
and
such
as
leaves
too
great
a
damp
upon
the
Spirits
.
But
there
is
a
Remedy
against
this
too
,
for
tho
some
Men
have
been
deny'd
the
Conversation
of
the
Living
;
yet
there
was
never
any
man
depriv'd
of
the
Society
of
the
Dead
;
of
those
I
mean
whose
Works
and
Monuments
are
Replenish'd
with
all
Variety
of
Learning
for
the
Entertainment
of
his
Thoughts
.
Here
I
am
instructed
how
to
behave
myself
under
all
the
Calamities
of
Fortune
;
here
my
Soul
is
fill'd
with
bright
Idea
's
,
and
with
Notions
of
true
Morality
;
and
above
all
,
here
I
meet
with
Examples
of
the
bravest
Men
,
who
have
endur'd
the
same
,
or
greater
Miseries
with
Invincible
Courage
,
and
by
so
doing
have
Consecrated
their
Memories
to
after-Ages
.
Amongst
the
Greek
and
Roman
worthies
,
we
shall
meet
with
few
but
were
disgrac'd
by
Fortune
,
and
ended
their
Mortality
in
Exile
.
Instead
of
Repining
at
fate
,
they
employ'd
their
Thoughts
and
Pens
in
Writing
excellent
Books
of
Morality
,
and
by
this
means
made
themselves
most
Publick
,
when
they
were
under
the
greatest
Restraint
;
and
when
they
were
in
the
nearest
approaches
to
Death
,
then
did
they
advance
most
towards
Life
and
Immortality
;
and
such
were
Seneca
and
Boethius
of
old
,
with
infinite
others
of
later
date
.
That
Condition
therefore
cannot
be
miserable
,
which
is
so
familiar
to
the
bravest
Souls
,
and
which
gives
life
to
such
excellent
Productions
.
'T
is
too
usual
for
men
to
compare
themselves
with
others
who
are
above
them
,
&
in
respect
of
these
they
many
times
seem
unhappy
:
but
let
them
come
and
measure
themselves
by
the
Majority
of
Mankind
,
and
such
as
really
are
more
Afflicted
with
outward
Discomforts
,
and
then
they
will
find
themselves
to
be
truly
happy
;
For
things
are
good
and
Evil
only
by
Compa●●son
;
so
that
what
is
Evil
in
respect
of
something
that
is
better
,
may
be
styl'd
good
also
in
respect
of
something
that
is
worse
than
it self
;
and
he
that
is
happy
in
one
Capacity
,
may
be
Miserable
in
another
,
&
so
the
contrary
.
From
whence
we
may
take
notice
of
the
Infinite
Wisdom
and
Providence
of
Almighty
God
,
who
does
so
mix
Good
&
Evil
through
all
Conditions
of
Men
,
and
carries
them
on
in
such
a
manner
through
all
the
Stations
and
Circumstances
of
Life
,
as
seems
to
reduce
all
Men
to
a
certain
State
of
Equity
,
such
as
makes
up
an
universal
&
perfect
Harmony
.
The
Great
Man
enjoys
Titles
and
Honour
,
the
Poor
Man
Health
:
The
Great
Man
lives
in
rest
and
Repose
of
Body
,
the
Poor
Man
has
the
better
rest
and
Repose
of
Mind
;
he
is
never
vext
with
Affronts
,
nor
Cracks
his
Brains
to
contrive
Revenge
.
He
fears
not
to
be
degraded
from
his
Place
,
nor
is
he
Solicitous
to
make
an
Interest
at
Court
,
neither
does
he
live
in
Jealousy
of
those
who
are
about
him
.
He
Rises
early
to
his
Work
,
and
merrily
passes
away
the
Day
,
and
at
Night
meets
with
a
full
reward
of
his
Labour
,
in
the
sweet
Refreshments
of
Sleep
.
If
Humility
depress
the
one
,
so
is
Nobility
a
Burden
to
the
other
;
large
Retinues
and
Numerous
Dependences
are
but
Clogs
,
and
are
a
real
weight
to
him
on
whom
they
lie
;
if
one
feels
Hunger
,
the
other
feels
Surfeit
;
if
one
may
be
despis'd
,
the
other
may
be
Affronted
:
so
that
upon
a
Serious
and
Impartial
Survey
,
the
Misfortunes
which
attend
the
great
,
are
really
more
unsupportable
than
those
to
which
meaner
Persons
are
usually
expos'd
;
and
what
is
yet
a
further
Aggravation
,
they
are
also
more
publick
and
lasting
.
Now
whether
the
Chain
be
of
Gold
or
of
Iron
,
or
whether
it
be
fastned
upon
the
right
Arm
or
upon
the
left
,
makes
little
difference
,
since
in
both
Cases
there
is
the
same
restraint
and
Weight
.
Contumely
is
generally
lookt
upon
as
an
injury
,
and
such
as
is
apt
to
Create
disturbance
and
disorder
in
our
Passions
;
and
yet
we
may
observe
that
the
greatest
part
of
those
who
pretend
to
receive
injury
this
way
,
are
really
disquieted
at
their
own
Shadows
and
Fantastick
Chimera's
.
This
Man
being
invited
to
a
Feast
,
thinks
he
is
disparag'd
because
he
is
plac'd
beneath
one
which
he
esteems
of
meaner
quality
than
himself
.
That
Lady
is
Mortally
injur'd
because
her
Visit
is
not
return'd
.
The
Squire
is
ready
to
quarrel
because
he
has
not
his
title
given
him
in
the
Superscription
of
a
Letter
,
or
because
his
talk
is
little
regarded
.
These
with
Infinite
such
little
Humours
we
find
in
all
the
Rencounters
of
life
,
such
indeed
as
are
the
effects
only
of
Idleness
,
&
are
incident
to
those
who
being
of
a
delicate
and
Effemminate
nature
,
growing
wanton
from
the
want
of
a
real
injury
,
form
to
themselves
Imaginary
Evils
,
that
they
may
have
wherewithal
to
feed
their
peevish
temper
.
But
the
greatest
part
of
Mankind
make
themselves
Miserable
,
not
so
much
upon
the
sense
of
whatthey
have
lost
,
as
of
what
they
do
not
enjoy
:
And
here
their
Infelicity
is
as
great
&
Boundless
as
their
Appetite
;
they
desire
things
which
are
impossible
to
be
obtain'd
,
and
so
't
is
impossible
but
they
must
be
Miserable
.
Others
suffer
their
Passions
to
fasten
on
future
Enjoyments
,
which
perhaps
are
Innocent
in
themselves
:
but
peradventure
also
such
as
may
never
be
obtain'd
;
or
if
obtain'd
probably
such
as
may
make
them
more
miserable
than
Happy
.
This
man
desires
Honour
and
Preferment
,
which
should
he
Arrive
to
,
't
is
as
probable
he
may
prove
a
Traytor
as
a
Protector
of
his
Country
.
Another
man
thinks
he
may
be
happy
in
a
Wife
and
Children
,
and
yet
't
is
probable
his
Wife
may
prove
a
Curse
,
and
his
Children
if
Legitimate
,
besides
the
constant
thoughts
and
care
for
their
Education
and
maintenance
,
may
prove
a
Scandal
rather
than
an
Ornament
to
his
House
.
The
Advice
therefore
of
the
Heathen
Satyrist
,
may
pass
for
sound
Divinity
,
when
he
Counsels
us
not
to
be
too
Solicitous
after
the
Endearments
of
this
Life
,
but
to
leave
the
Issue
of
things
to
the
Providence
and
Wisdom
of
the
Gods
;
because
Carior
est
ipsis
homo
quam
sibi
.
Children
we
see
are
pleas'd
with
Apples
and
Nuts
,
and
if
they
have
not
their
fill
of
them
even
to
Surfeit
,
they
grow
Stubborn
and
Cry
,
when
they
are
a
little
further
advanc'd
in
years
,
they
leave
such
Childish
Toys
,
and
follow
Plays
and
Sports
;
and
yet
even
these
too
are
forsaken
and
despis'd
by
them
,
as
they
Arrive
to
further
Judgment
and
Maturity
.
Now
if
a
man
as
he
Grows
older
and
older
,
does
condemn
his
past
Extravagance
,
and
finds
thosethings
wherein
he
once
plac'd
his
chiefest
Pleasure
to
be
Foolish
and
Contemptible
,
why
may
he
not
be
taught
the
same
Sentence
upon
his
present
Delights
,
when
he
shall
recollect
his
thoughts
and
consider
;
that
as
God
is
infinitely
better
and
more
Wise
than
Man
,
so
't
is
evident
that
he
does
Govern
all
Things
in
a
course
of
Providence
Transcendently
more
perfect
than
all
the
Contrivances
of
the
most
Exquisite
and
Consummate
reason
?
so
that
what
seems
good
&
desirable
by
us
may
bejudg'd
by
him
to
be
really
detrimental
,
and
what
seems
Evil
and
Hurtful
to
us
may
be
known
to
be
really
good
and
Beneficial
in
the
Wisdom
of
that
unerring
and
Universal
Governour
of
all
humane
Actions
.
Nay
if
Man
in
his
Calmer
Thoughts
does
many
times
Condemn
as
hurtful
,
what
at
another
time
he
did
pursue
with
all
Imaginable
Passion
,
he
must
needs
grant
that
his
own
present
Appetite
is
no
firm
Standard
of
his
real
Felicity
;
and
altho
the
Child
may
be
Sullen
and
angry
with
his
Parent
for
denying
him
his
Fancy
,
yet
in
the
end
he
will
find
how
much
he
is
oblig'd
to
his
Paternal
Goodness
in
withholding
it
,
as
also
for
Curbing
his
loose
desires
with
a
due
Correction
.
Men
,
to
sweeten
the
Cares
of
their
ordinary
Course
of
Life
,
and
so
to
render
the
places
of
their
constant
Habitation
more
comfortable
,
have
recourse
usually
to
some
Pastimes
,
or
labour
to
refresh
themselves
,
by
seeing
fine
places
,
or
by
visiting
Houses
of
Hospitality
and
good
cheer
and
whereas
on
the
contrary
they
would
Recreate
themselves
more
sincerely
,
would
they
have
recourse
to
Severities
,
and
take
up
sometimes
with
places
of
worse
Accommodation
than
that
of
their
own
Habitation
:
for
by
this
means
home
and
a
Mans
ordinary
way
of
Life
,
would
appear
much
more
delightful
after
his
return
to
it
,
and
't
is
at
home
where
every
Man
must
spend
his
Days
:
so
that
according
to
the
former
Method
,
he
who
intermits
his
Domestick
concerns
for
something
abroad
,
which
seems
more
pleasant
,
instead
of
recreating
his
Mind
will
find
himself
more
dissatisfyed
at
his
return
than
before
:
for
Men
are
never
more
out
of
Conceit
with
their
own
Condition
,
than
when
they
come
from
others
,
who
live
in
greater
Plenty
and
Splendour
than
themselves
.
Prosperity
and
Adversity
are
like
the
two
Arms
of
the
Balance
on
which
the
Life
of
Man
do's
turn
;
Reason
is
the
Hand
which
ought
to
hold
it
;
let
us
therefore
consider
the
great
and
suddain
Vicissitudes
to
which
all
things
are
subject
,
and
that
as
Prosperity
is
not
without
Fears
and
Troubles
,
so
Adversity
is
not
without
Hopes
and
Comforts
.
When
Fortune
therefore
is
most
Caressing
,
believe
her
not
.
This
Coquet
Smiles
most
when
She
intends
to
Delude
:
Embrace
her
therefore
with
Distrust
,
and
thou
shalt
not
be
troubled
when
she
Changes
Countenance
,
and
proves
Coy
.
Whosoever
duly
considers
the
uncertainties
which
attend
Prosperity
,
will
neither
be
lifted
up
under
its
Favours
,
nor
be
dejected
under
its
Frowns
:
he
so
considers
his
good
Fortune
,
as
one
who
Hourly
expects
the
contrary
,
and
so
submits
to
his
Evil
Fortune
,
as
one
who
is
in
constant
Hopes
of
changing
for
the
better
.
Let
him
make
the
best
use
therefore
of
what
lies
before
him
,
and
leave
future
Contingences
to
the
higher
Powers
:
by
this
means
his
Mind
will
be
kept
in
a
constant
evenness
:
he
will
suffer
no
Violent
Surprises
either
of
Joy
or
Sorrow
,
but
instead
thereof
he
will
feel
one
equal
,
Solid
and
durable
Pleasure
,
and
such
as
will
leave
the
Mind
in
perpetual
peace
and
Tranquility
.
Thus
far
Reason
will
help
him
forwards
towards
his
own
Felicity
,
but
if
he
be
a
Christian
to
whom
these
Considerations
shall
Occur
,
he
may
receive
further
Assistance
,
by
Remembring
,
that
as
there
is
a
God
who
presides
over
all
the
Revolutions
of
the
World
,
and
even
in
this
Life
makes
what
is
seemingly
hurtful
to
be
really
Benificial
;
so
there
is
a
future
State
too
,
where
all
the
Actions
of
a
past
Life
shall
be
expos'd
in
the
open
Sight
,
and
where
an
unfortunate
and
Prostrate
Innocence
shall
have
a
full
Reward
.
FINIS
.